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What is the essence of God’s Holy Spirit Power and why is she female?

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God created man k ind in h is own image, in the image of God created he th em; ma le and fema le created he them. ( Ge.1: 27)

What is there to boast among creatures of the so i l

whose empty lives coast along roads of pain and to i l?

Father God: Omnipresent Lovespir it,

Ancient of Days; Mother God: Omniscient Wisdomspir it

manifest in Mary; Son of God: Omnipotent Prophecyspir it,

Almighty Creator incarnated in Jesus of Beth ’Leḥem

Holy Spir it with in my heart and being,

to you in love I turn no more blind, ever seeing

grace one cannot earn; let me be a happy donor of what from you I get

that it be our God I honor, with others shar ing it.

O! take me, Lord! Take me, Spir it!

Take! Make me your own! Hence the wor ld all may hear it:

in my contr ite heart eternal life is sown! T ’wi ll grow a fresh, young stem

lush by Eden’s crystal r iver flowing through New Jerusalem

fallen souls to deliver !

Immaculate source of ho liness radiate from the cross and bui ld in me a temple great that cannot suffer loss;

such Lovelight strength as I require

let in abundance be! When then at length

my hopes aspire our Holy Father ’s light to see, by His r ight hand may I stand

at Jesus ’ Mercy Seat!

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Th e H o ly Sp ir i t i s o f d i vin e o r ig in a s th e Mo th er o f Wisd o m a n d Omn iscien ce a n d ma y b e ven era ted a s Go d ’s H SP o f Li fe a n d E l ixi r o f Lo ve l ig h t . (Mt.10: 20; J n .14: 16 -17; Lk .12: 12; Acts 2: 4; 5: 3 -4; Ro.8: 14; 1C o.3: 16; Ga.4: 6 )

H o ly Sp ir i t might need to be somewhat d iscussed and clari f ied here, s ince ma n y have a rather h iggledy-piggledy concept of her; the word is ‘ h er ’ , a female ID . I k now th is wi l l

ra ise eyebrows and bring ob ject ions from many; however, i t i s p ivota l to real ize the true H eb rew Mess ia nic meaning of the H oly Sp ir i t so as not to become confused with

the Greco -Roman ph i losophica l t int ; I have sa id th is before!

Recognit ion of and sensit ivi ty to the H oly Sp ir i t i s the major factor in any bel ievers act ive fa i th - l i fe. She is with every sa int constant ly to help us in our dai ly l iving. So far we most ly agree, but now the Greco -Roman concept of a ma le ent i ty termed the P a ra clete , one who comes a long s ide to help , has been introduced as a wonderfu l person, we a l l must indulge and understand, i f you wi l l .

P h i lo speak s several t imes of ‘P a ra clete ’ a d vo ca tes , p r imari ly in the sense of huma n intercessors. The word later went from H el len ist ic J ewish writ ing into rabbin ica l H ebrew writ ing; other words are used to translate the H ebrew word מ ְנ ַ ח ֵם (menachē m

‘co mfo rter’ ) and םליץ י שר ו Mel i tz Yosher. A Mel i tz Yosher i s an advocate, someone who p leads for mercy on behalf o f those who need an advocate. The idea of mediat ing for a person or people in need in the heavenly courts i s ancient in the J ewish trad it ion .

Ma sh ia ch Yeh o shua Ben D a vid , the Melitz Yo sh er Ga d ol , stands in the mediator ro le for us, thus one might surmise that the H SP granted sa ints in their Min istry of Reconci l iation would be, whichever H o ly Sp ir i t H e lp er d ispensed to supervise the wor k

of H arvest Labor by the sa int in focus, as such. O bviously our H oly Sp ir i t Mother herself would oversee and manage th is d ispensat ion. P ' araclete: the term P araclete (Gk . parak letos) i s a translat ion of th is concept and occurs four t imes in the Gospel , and once in the Ep ist les. ( J n .14: 16, 26; 15: 26; 16: 7; 1J n .2: 1 )

This i s an interest ing and whol ly p lausib le defin i t ion that exp la ins our H SP helpers , who have graduated to H eavenly Realms and are act ively engaged in ass ist ing us here on Earth with our great labor of sou l harvest ing for the Kingdom of God . In J ob 16: 2 i t i s used by Aqui la and Theodotion in the p lura l to render the H ebrew word menaohamim, which means ‘ co mfo rters ’ in the conduct ing sense . (Lk .9: 30; Mk .1: 13; 9: 4; Mt.4: 11; 17: 3)

In Isa iah 40: 1 , where the H ebrew has, ‘ Co mfo rt ye ; co mfo rt ye my p eo p le , ’ the

Septuagint renders by paracalei te, paraealeite. The Greek word paraeles is frequently means ‘co n so lat ion ’ but a lso means ‘ en co u ra g emen t’ ; P h i lo sometimes uses the word ‘p a ra ’ in the sense of ‘ h elp er, a d viser’ ; the word is pass ive in form and most natura l l y means ‘o n e ca l led in , ’ or ‘ca l led to th e s id e o f a n o th er , ’ and so ‘a su p p o rter . ’

The H ebrew word in P sa lm 86 is made paral lel to the verb ` d za r-to h e lp , ’ and in J eremiah 31: 13 to the verb ‘ to ca u se to re jo ice . ’ The P araclete, then, may be regarded

as some H SP intervent ion which conso les, comforts , encourages, and helps. Used as an equivalent of the H ebrew term, nevertheless, there is in the word n o idea of act ing as

an advocate or p leader.

And in the Gospel o f J ohn the word is no doubt to be understood as the equivalent of the H ebrew word ‘ men a chem’ . The problem of RO D understanding in H SP , mind you, i s

th is : the th ird ind ividual i ty in the Godhead Triun ity how can that be male and H S at the

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same t ime? J esus pr omised the Apost les that he would send the H oly Sp ir i t after h is C ruci fixion and Resurrect ion; i t came on P entecost . V is ions of H oly Lovel ight p lay between God the Father, God the Son and Go d th e Ma le La wyer Co u s in , somehow seems inappropriate and excess iv ely Greek to me!

We bel ieve that the H o ly Sp ir i t came forth from the Father to teach , instruct , insp ire ,

and empower bel ievers with wisdom and sp ir i t gi fts for their God -given miss ion. A bel iever receives a measure of the H oly Sp ir i t when s/ he accepts J esus, but can be

fi l led to overflowing i f s/ he ask s and desires to give themselves more fu l ly to the Lord . "Be fi l led with th e Sp ir i t…" (Eph.5: 18)

We bel ieve that the bapt ism or complete fi l l ing of the H oly Sp ir i t i s a bapt ism of Lovel ight , ‘…fo r Go d is lo ve’ , and that i t may be freely obtained by a l l bel i evers wh o s imply ask God for i t , and that i t i s o ften given after the scr iptural ‘ la yin g o n o f h a n d s ’ of other bel ievers. The primary purpose of the bapt ism of the H oly Sp ir i t i s to empower the bel iever to witness the Go sp el o f J esus C hrist to others. "Yo u sh a l l rece ive p o we r [ H SP ] wh en th e H o ly Sp ir i t h a s co me u p o n yo u ; a n d yo u sh a l l b e witn esses to me…" (1J n .4: 8; Acts 1: 8 )

O ther min istrat ions of the H oly Sp ir i t are to g u id e the bel iever into a l l t ruth , to co mfo rt the bel iever, to b rin g a l l th ings that J esus has sa id to the bel iever' s rememb rance , to a ss ist the bel iever in p ra yer , and to help h im or her u n d ersta n d and b el ieve God ' s Word : which in turn means to tea ch u s a l l th in g s ! (Lk .11: 9-13; Acts 8: 15-17; 1: 8; Lk .4: 18; Ga.5: 22 -23; J n .14: 16, 26; Ro.8: 26 -27)

In other words, i t i s the privi lege of the Sp ir i t -bapt ized bel iever to en joy the benefi t s

o f the sp ir i tual gi fts out l ined in 1C o.12, which include wisd o m , k n o wled g e , fa i th , h ea l in g , mira cles , and p ro p h ecy . ‘Th ere a re d ivers i t ies o f g i fts , b u t th e sa me Sp ir i t . Th ere a re d i fferen ces o f min istr ies , b u t th e sa me Lo rd ; b u t th e ma n ifesta t io n o f th e Sp ir i t i s g iven to ea ch o n e fo r th e p ro fi t o f a l l…’ Al l o f the gi fts that are bestowed by our Omn ip resent Immo rtal Fa th er upon h is ch i ldren are to be used and freely exercised

in the congregat ion by both male and female members, so that the body of bel ievers may be strengthened, encouraged, and ed i fied by them. ( 1C o.12: 4-5, 7; J oel 2: 28 -29; Acts 2: 17-18; Mt.7: 11)

Go d th e Fa th er i s sel fcontained and an invis ib le sp ir i t , what then stands to scr iptura l reason is that the H oly Sp ir i t i s the personificat ion of the femin ine and maternal element of Th e Tr iu n e Go d hea d , and as such is the p icture of a mo th er , the co mfo rter , who lo ves , n u rtu res , co mfo rts , and co n so les the born -again ch i ld of God; she a lso d ispenses p ro tect ion and help by a l lott ing ‘ sp ir i t h e lp ers ’ through a lready graduated sa ints to various ind ividual sa ints st i l l in b io logica l bodies in order to accompl ish God’ s Wil l . (Gen.1: 26-27; P ro .8: 1, 22 -32; J n .3: 5-8; 14: 15-18, 26; 15: 26; 16: 7 -11; Acts 1: 8 )

The associat ion of the word P a ra clete i s in RO D understanding to clar i fy and describ e

an ad ject ive funct ion of the work of the H oly Sp ir i t , as in the d ispensat ion o f H S H elpers through departed sa ints ass igned to various task s among incarnate sa ints; but

must not be confused with the H oly Sp ir i t hersel f ; she is a d ist inct l iving express ion of th e Tr iu n e Ma n ifesta t io n o f Go d : a s th e Omn iscien t Fema le Sp ir i t o f Wisd o m . More speci fica l ly, what she does and how she does i t i s not exclus ively who she is , becaus e

she often work s with sa ints of the past to gu ide and teach sa ints of the present. We therefore have an ent i re fami ly part icipat ion in the wonderfu l work ings of G o d’s

Kingdom. (Rev.4: 5; 5: 6; 19: 10; 22: 9; Mt.11: 14; 17: 3; H eb.1:14; 12: 1; 1C o.14:32; 1J n .4: 1 )

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In Mt.3: 10-12; Lk .3: 9-17 J ohn the Bapt ist says a powerfu l one coming after h im ‘ wil l b a p t ize yo u with th e H o ly Sp ir i t a n d with fi re . H is win n o wing fo rk i s in h is h a n d , a n d h e wi l l c lea r h is th resh in g flo o r, g a th erin g h is wh ea t in to th e b a rn a n d b u rn in g u p th e ch a ff with u n q uenchab le fi re . ’ Th is male reference is , o f course, J esus and not the H oly

Sp ir i t .

In 1J n .2: 1 ‘P a raclete’ i s used to describe the intercessory ro le of J esus as an advocate, who p leads to the Father on our behalf, and in J n .14: 16 J esus is quoted as saying

‘…a n o ther P a ra clete’ wi l l come to help h is d iscip les. Al l th is , however, must be based on the H eb rew Mess i an ic contextual essence used throughout H oly Scripture . The Bib le writers and translators , who were using the Greco -Roman phi losophica l concepts

prevalent then, seemed to imply J esus is the fi rst and primary P araclete and therefore the H oly Sp ir i t i s the secondary P araclete, which is n o t so at a l l .

The H oly Sp ir i t possesses a l l the essent ia l e lements of God’s female personal i ty, mo th erh o o d , in te l lect , emo tio n a n d vo l i t io n (wi l l ) and a l l the usual attr ibutes of personali ty are expressed by her in Omn iscience ; she can: co mma n d : Acts 8: 29; tea ch : J n .14: 26; fo rb id : Acts 16: 6; a p p o in t : Acts 20: 28; th in k : Ro .8: 6; sp ea k : Acts 1: 16; b e g rieved : Eph.4:30; co mfo rt : Acts 9: 31; p ra y : Ro .8: 26; test a n d b e tested : Acts 5: 9; g iv e l i fe : J n .3: 5-6; b rin g to rememb ra n ce : J n .14: 26; imp a rt wisd o m : J ob 28: 28; P s.111: 10;

P r.1: 1-10; 2: 2-12; 3: 5-21; 4: 5-13; 7: 4; 8: 1 -36; 9: 1-6;

The H oly Sp ir i t i s ab le to funct ion in fel lowship with sa ints and wi l l develop th is relat ionsh ip into a real amalgamation of The Triune Godhead and humank i n d . Beside

the many act ivi t ies carr ied out by the H oly Sp ir i t there are certa in primary funct ions which belong to her, and which are actual ly designated as her name -t i t les: [ mak e sure

you rep lace mascu l ine h is/ h im/ he with the femin ine hers/ her/ she] These are as fo l lows:

The Sp ir i t o f Li fe: Ro.8: 2, 11; Rev.11: 11; The Sp ir i t o f H ol iness: Ro.1: 14;

The Sp ir i t o f Wisdom: Eph.1: 17; Is .11: 2; The Sp ir i t o f Fa ith : 2C o.4: 13; The Sp ir i t o f Truth : J n .14: 17; 16: 13; The Sp ir i t o f Grace: H eb.10: 29; The Sp ir i t o f Adoption: Ro.8: 15; The Sp ir i t o f P ower, Love, and D iscip l ine: 2Tim.1: 7; The Sp ir i t o f Burn ing: Is .4: 4;

The Sp ir i t o f P romise: Lk .24: 49; Eph.1: 13; J oel 2: 28; The Sp ir i t o f G lory: 1P e.4: 14; 2C o.3: 18; The Sp ir i t o f the Lord: 2C o.3: 18; The Eternal Sp ir i t : H eb.9: 14; The Seven (or perfect) Sp ir i ts : Rev.1: 4; 3: 1;

The Sp ir i t o f P rophecy: Rev.19: 10;

The fo l lowing scr iptures should then read as : ‘An d I wi l l p ra y th e Fa th er a n d h e sh a l l g ive yo u a n o th er Co mfo rter (n o t n ecessa ri ly a p erso n ), th a t sh e ma y b e with yo u fo rever, a Sp ir i t o f Tru th ... Bu t th e Co mfo rter, th e H o ly Sp ir i t , wh o m th e Fa th er wi l l sen d in my n a me, sh e sh a l l tea ch yo u a l l th in g s, a n d b r in g to yo u r rememb ra nce a l l th at

I sa id u n to yo u … Bu t wh en th e Co mfo rter i s co me, wh o m I wi l l sen d u n to yo u fro m th e Fa th er, a sp ir i t o f t ru th , wh ich p ro ceeds fro m th e Fa th er, sh e sh a l l b ea r witn ess o f me .

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If I g o n o t a wa y, th e Co mfo rter wi l l n o t co me u n to yo u ; b u t i f I g o , I wi l l sen d h er u n to yo u .’ (J n .14: 16, 26; 15: 26; 16: 7 )

Now the scr iptures mak e sense. I rea l ize that many wi l l be d isturbed at the changes

H SP interpretat ion mak es in the overal l meaning of NT Ap o d o c scr ip tu re , nonetheless , th is i s the RO D H ebrew meaning, as given in the basic teach ings of the prophets

throughout recorded t ime. J esus exp la ins that i t i s necessary for the Co mfo rter to com e to con vince (not convict in the sense of condemnation) the world of the true nature of

s in , r ighteousness, and judgment.

The Co mfo rter , therefore, i s the truth aspect of H SP , which wi l l co mfo rt , h elp , en co u rage and en l igh ten mank ind by sett ing us free. E ffect iv e sa ints must be led in H SP gu idance from The Triune Godhead concern ing both min isteria l and personal matters. P au l declares that ‘a l l wh o a re led b y th e Sp ir i t o f Go d a re so n s o f Go d ’ and that we ar e not l iving a l i fe in the corporeal i ty, but in H SP of God : she real ly dwel ls with in us d irect ing and contro l l ing us. O ur status as sa ints of God is never more apparent than when we del iberately choose to a l low the leadersh ip of the H oly Sp ir i t . Mind you, her work ings are not a lways obvious to us. ( Ro.8: 9, 14)

H o ly Sp ir i t P o wer (H SP ) by defin i t i on cannot be in the service of D emo cra cy, Wo rld ly Na t io n al P o l i t ics a n d Mo n a rchies , because i t stands as Go d ’s Lo vel igh t Li fe -Essen ce that drives h is RO D government in d iametric opposit ion to the ‘Mystery o f In iq u ity’ : the force that contrari ly drives world ly po l i t ica l ambit ion. O f course, anyth ing world ly i s imperfect s ince i t i s a d irect resu lt o f humank ind’s fa l l in s in into death and corrupt ion.

J ohn Beloved sa id that i t would have been unreal ist ic to expect that a l l the th ings J esus

sa id and d id were to be written down at that t ime. J esus further made i t abundantl y clear that our H oly Sp ir i t (H S) helper and the scr iptures would teach us a l l th ings and bring into our remembrance what we have a lready been taught. ( J n .21: 24-25; 16: 12-13; Mt.15: 19; 19: 4 -6, 9, 18)

At th is po int let me say again , sa ints should be aware that God i s a sp ir i t and as such se l f-co n ta in ed : Father, Mother, and Son Triun ity where God is h is sel f -contained eternal ent i ty. Such lo fty concepts we cannot understand fu l ly , nevertheless these express God in the form of H o ly Sp ir i t Omn iscien t Mo th er a n d Mess ia n ic Omn ip o ten t So n , in order for God to actual ly funct ion with in the dual i ty of h is creat ion without having to abandon being h is s ingu lar encompassing sel f. It might be sa id that l ik e when we dream-sleep and appear with in our own dream, and yet we are not actual ly physica l ly manifest in our dream; so a lso God appears with in h is own creat ion , a lbeit he is there on ly by agency re presentat ion of H SP .

What then have we learned from J esus concern ing the attr ibutes of God and h is existence? Sel f -existent and sel f -contained, God has l i fe in h is sel f so as to be inexhaust ib le and un -derived; basica l ly beyond our world ly human unregenerated

understanding. God is the invis ib le Sp ir i t o f Lo ve l ig h t, who is eternal in s ingu lar un ity: he is desirous of being referred to as male and the on ly God. ( Ge.1: 1-2; Ro.8: 9; Is .6: 1;

J n .4: 24; 1C o.3: 16Ex.20: 3; D eu.4: 35 -39; 1C o.8: 4-6)

What RO D bel ieves is that by the Triun it y i s meant the un ity of the ‘Th ree - In -On e Go d h ea d ’: Fa th er, So n , a n d H o ly Sp ir i t . Whi le the manifest two: Mother and Son personali t ies represent God’s essence by agency as one, they ascribe perfect deity t o

al l three, and without ei ther of the two being Go d in their s ingu lar selves. Tr iun ity of

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Godhead reflects throughout the ent i re creat ion in each created type: search ing the scr iptures wi l l confi rm th is ; in fact , the Triun ity of Godhead is demanded by Law. The perfect ion of test imony is in the mouth of t hree witnesses! If God was not tr iune in h is essent ia l nature and being he would not fu l f i l h is own decree. (Ge.1: 14, 26; 6: 14; 18: 6 ;

Ex.36: 14-19; 25: 10-22; 26: 31; 28: 30; H eb.9: 4; Lev.14: 14, 17; Mt.13: 33; 28: 19; Lk .11: 5; 1J n .5: 7-8)

Th is brings us to the ho l iness of matrimonial un ion: male + female = offspring ch i ld as a

ho ly Triun ity reflect ing God’s image . H owever, s ince Adam and Eve transgressed God ’s Wi l l and freely committed su icide in defiance of h i s law ‘n o t to p a rta k e o f th e p a rt icular fru i t o f k n o wledge o f g o o d a n d evi l ’ , the which po ison s lew them instantly i n

the sp ir i t , their subsequent offspring cou ld n o t reflect God ’s d ivine image , but rather the a n ima ted co rp se o f h is ima g e in mo rta l i ty , with whatever given t imespan such

incarnate appearance h ad been granted . The fin i te abso lute of death notwithstanding, the Lord in h is mercy and love gave our ancestors a prophet ic promise of eventual redemptio n and sa lvat ion from death through H SP poured out upon one of their

descendants .

The so ca l led ‘co n tra dict ion o f s in n ers ’ , on the other hand, sports an enormous amount of fa l lacious and counterfeit test imony, presented to the world at large as compel l ing

scient i fic evidence and recorded facts o f a l leged en l ightened and i l luminated ind ividuals and vis i t ing a l ien gods. Th is in turn is a l l very wel l and as i t should be, I suppose one cou ld say, because we have the majest ic free wi l l and capacity of choosing whatever we want to bel ieve in a 50 -50 (good -evi l ) rat ional ly balanced created un iverse. Notwithstanding th is freedom of choice, humank ind is a very young creat ion

and without the H SP of fa i th in J esus, incapable to d ist ingu ish from the delusions o f their own desires and the ho l iness of God Almighty YH WH .

When Moses interviewed God at the ‘ Bu rn in g -Bu sh Su mmit ’ , the secret was released

for the ent i re un iverse to witness: the ident i ty of our creator God. ‘ I a m th a t , wh ich I a m: YH WH ! ’ The u lt imate sound wherewith God spok e and created everyth ing remains

incomprehensible; i t i s perp lexing beyond adequate exp lanat ion. RO D interprets th i s astounding abso lute to mean that Go d is wh a tever h e d es ires to b e a n d wh a t we n eed h im to b e a t a n y g iven t ime: a l l in a l l a H SP ma n ifesta tion o f h is se l f -co n tain ed essen ce th a t resp o nds to th e wh erewitha l b y wh ich th e p et i t io n er a p p ro a ch es h im o r h is o wn d es ire mo tiva tes h im .

C learly th is amazing ident i ficat ion of pure and holy Lovel ight i s test i fied to by a l l sa ints

and prophets throughout record ed scr ipture and t ime; i t i s the very core of the covetousness that the Great Adversary focuses h is misp laced energy on. The ensu ing and start l ing resu lts o f gett ing to k now th is aspect of our God reverberates in cont inuous sa int ly fi laments of pra ise and prayer th at ascends unto God’s very consciousness and p leases h im, precisely as the opposite fi laments of satan ic

content ion and hatred d isp leases h im. When then we look at the d iverse aspects of our behavior with and sharing of th is wonderful and marvel lous H SP Lovel igh t , i t becomes

abundantly clear that the inner motivat ion wherewith we conduct ourselves i s what wi l l determine how happy and fu l fi l led we wi l l be and how p leased God in turn wi l l be with us.

In short : Wisd om o f D es ig n a n d P o wer o f Crea t ion : Omn iscient Omn ip oten ce ! God is a l l powerfu l ; noth ing in the truest sense is impossib le. Through the agency of female wisdom and male omnipotence God wrought h is creat ion: H SP and YH WH , H oly Sp ir i t

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C omforter and J esus ! ! Such is t rue perfect ion , ho l iness, and abso lute puri ty. God cannot s in , nei ther can he to lerate s in . Fact i s : just ice demands r ighteousness of God’s creatures and deals r ighteously with them in turn . ( Ge.1: 1; 18: 14, 23 -32; Ex.15: 7; Is .6: 3; P r.4: 5 -13; 15: 3-4; D a.9: 7-14; H eb.6: 10; Rev. 15: 3; 16: 7; 19: 6 )

To J ew ish fa i thfu l in o lden days i t was noth ing uncommon; a g en cy i s best understood

when we th ink of a type of ambassador. God has never been seen d irect ly: h is word has come to many people, but he has never appeared personal ly to physica l view. To many

of us the verses of Abraham speak ing w ith God, who had appeared as a man wi l l come to mind, but once you understand th is concept you wi l l see that i t was not God personal ly, as such , but h is agency representat ive; Angels o ften fi l l th is ro le,

speci fica l ly the An g el o f th e Lo rd (YH WH ).

O bviously , before the creat ion of the human race and the dest iny of Adam’s descendants there was no Israel and thus no Messiah of Israel ; our Savior was YH WH and non -human as such. The Apost le declares that same eternal ' Wo rd ' was ‘ma d e flesh ’ . The incarnat ion on E arth was not J esus’ origin , but the t ime when he was mad e in the l ik eness of humank ind. J esus was ‘ sen t fo rth ’ . (J n .1: 14; P h i l .7: 68; Ga.4: 4 )

H is fami l iar i ty in later l i fe, with the Old Testa ment Scr ip tures and other sacred writ ings of those t imes reveals a close in learn ing of them. Though he was incarnated as the Mig h ty Go d YH WH Ag en cy Rep resen ta t ive o f Go d ’s Omn ip o ten ce , th is d id not in any way interfere with h is normal human development. In a l l th ings he yielded h imself to the Father and the H oly Sp ir i t , and as a resu lt , ‘ in creased in wisd o m a n d sta tu re , a n d in

fa vo r with Go d a n d ma n k in d ’ .

In other words, J esus was in possess ion of a complete b io logica l human nature: body , and sp ir i t . Some reason that s ince h is spermatozoid origin was not from Adam’s genet ic pool , he in fact was a new race representative, a lbeit as a hybrid unable to reprodu ce genet ica l ly. ( J n .1: 14; 4: 9; 20: 15; 21: 3 -5; Lk .23: 46; 24: 13 -15; H eb.2: 14; Mt.2.6: 12; 26: 38 )

Accord ingly, in class ic J ewish thought, the Shek hinah Glory refers to a H SP dwel l ing o r sett l ing in a specia l sense. A dwel l ing or sett l ing of d ivine presence, to the effect that , whi le in proximity to the Shek hinah , the connect ion to God is more read i ly perceivab le. Some C hrist ian theologians have connected the concept of Shek hinah to the Greek term ‘P a ro us ia, p resence, a rr ival , ’ which is used in the New Testament in a s imi l ar way for ‘D ivin e P resen ce ’ .

The word Sh ek h in a h does not appear in the Bib le, but the concept clearly does. The

J ewish rabbis co ined th is extra -b ib l ica l express ion , s ign i fying that i t i s a d ivine vis i tat ion of the presence or indwel l ing of God Almighty YH WH on Earth . The Shek hinah was fi rst evident when the Israel i tes set out from Succoth in their escape from Egypt . There i t appeared as a cloudy p i l lar in the day and a fiery p i l lar by n ight . The vis ib le manifestat ion of God’s p resence was seen not on ly by the Israel i tes but a lso by the

Egypt ians. J ust the presence of God’s Shek inah Glory was enough to convince h is enemies that he was not someone to be res isted. ( Ex.13: 20-22; 33: 14, 23; 14: 24 -25)

In the New Testament, J esus C hrist i s the dwel l ing p lace of God’s Shek inah G lory. J esu s

i s n o w th e p resen ce o f Go d o n Ea rth , and a l though yet somewhat vei led , when we get to New J erusalem after the rapture of sa ints , we wi l l see both the Son and the Father in a l l their glory and the Shek hinah H SP wi l l no longer be vei led . Grace and mercy

n otwithstanding as abso lutes in God’s character, b lasphemy against the H SP Shek hinah

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Glory is the one and on ly unforgivab le s in that wi l l never be forgiven in th is present world or in the world to come: the u lt imate s in unto the second death . (C o l .2: 9; J n .14: 9; 1C o.13: 12; Mt.12: 31; Ro.6: 16; 1J n .3: 2; 5: 16 )

O bviously i t i s Go d Almig h ty YH WH who at a l l t imes ach ieves a l l th ings and events through h is designated presence and agency representat iv es under the d irect

supervis ion and contro l o f the H o ly Sp ir i t Omn iscien t Mo th er a n d Mess ia n ic Omn ip o ten t So n . The personal i ty of The H oly Sp ir i t , in other words, i s not just some

mere in fluence or secu lar power. She is a real and d ivine personal i ty of Go d ’s se l f -co n ta in ed essen ce and i t i s ind ispensable for sa ints to recognize and respect her as such: she is the execu ter o f the Go d h ead Tr iu n ity during th is age of grace. ( Ro.5: 5; 8: 9,

11; 1C o.3: 16)

The H oly Sp ir i t possesses a l l the essent ia l e lements of God’s fema le personal i ty: motherhood, intel lect , emotion and vo l i t ion (wi l l ) and a l l the usual attr ibutes of personali ty are expressed by her in O mniscience ; she can: command Acts 8: 29; teach J n .14: 26; forb id Acts 16: 6; appoint Acts 20: 28; th ink Ro.8: 6; speak Acts 1 : 16; be grieved Eph.4: 30; comfort Acts 9: 31; pray Ro.8: 26; test and be tested Acts 5: 9; give l i fe J n .3: 5 -6; bring to remembrance J n .14:26; impart wisdom J ob 28: 28; P s.111: 10; P r.1: 1 -10; 2: 2-12; 3: 5-21; 4: 5-13; 7: 4; 8: 1 -36; 9: 1-6; Messian ic Is .11: 2; 33: 6; Mt .11: 19; Lk .7: 35;

1C o.12: 8; Eph.1: 17; C o l .1: 9; J a .3: 1 7

As a true and complete personal i ty of God’s O mniscience , the H oly Sp ir i t i s ab le to funct ion in fel lowship with sa ints and wi l l develop th is relat ionsh ip into a real un ion of

God and regenerated-mankind inclus ive of moral sexual relat ionsh ips. Beside the many act ivi t ies carr ied out by the H oly Sp ir i t there are certa in primary funct ions whi ch

belong to her, and which are actual ly designated as her name -t i t les: (ma k e su re yo u rep la ce ma scu l in e h is/ h im/ h e with th e femin in e h ers/ h er/ sh e ) .

These are as fo l lows: Th e Sp ir i t o f Li fe , Ro .8: 2,11; Rev.11: 11; Th e Sp ir i t o f H o l in ess , Ro .1: 14; Th e Sp ir i t o f Wisd o m, Ep h .1: 17; Is .11: 2; Th e Sp ir i t o f Fa ith , 2Co .4: 13; Th e Sp ir it

o f Tru th , J n .14: 17; 16: 13; Th e Sp ir i t o f Gra ce , H eb .10: 29; Th e Sp ir i t o f Ad o p t io n , Ro .8: 15; Th e Sp ir i t o f P o wer, Lo ve, D iscip l in e , 2T im.1: 7; Th e Sp ir i t o f Bu rn in g , Is .4: 4; Th e Sp ir i t o f P ro mise , Lk .24: 49; Ep h .1: 13; J o e l 2: 28; Th e Sp ir i t o f G lo ry , 1P e.4: 14; 2Co .3: 18; Th e Sp ir i t o f th e Lo rd , 2Co .3: 18; Th e Etern a l Sp ir i t , H eb .9: 14; Th e Seven P erfect Sp ir i ts , Rev.1: 4; 3: 1;

After having experienced fel lowship with the H oly Sp ir i t , most bel ievers k now that actual ly forming a relat ionsh ip with God is both possib le and necessary; yet , most would be unaware that every sa int o f God a lso can cu lt ivate a personal partnersh ip with our H o ly Sp ir i t Mo th er (n o t Mary ben D avid mother of J esus) pre cisely as we d o with J esus . Sa ints most ly k now the H S as part o f Godhead , but she is not usual ly considered as an int imate fr iend or a s ister, a mother or partner; seldom i f ever would mainstream saints dare to dream of any sexual connotat ion with regards to the H S.

P aul writes of th is relat ionsh ip as ‘ th e co mmu n ion ’ o f the H o ly Sp ir i t . The word is from

the Greek ‘Ko in o n ia ’ and means ‘ fe l lo wsh ip , p a rta k in g , sh a rin g , a n d p a rtn ersh ip , to h a ve in co mmo n , p a rt icipat ion ’ . Th is shows how personal and int imate our relat ionsh ip with the H oly Sp ir i t i s in tended to be: l ik e with a s ister or a mother, or a brother: God’s

H o ly E l ixi r o f Lo ve ! (2C o.13: 14)

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This same thought i s expressed in P h i l .2: 1: the Fel lowship of the Sp ir i t . We are not intended to operate our sa lvat ion experience remote from God, on ly coming to h im for help when there is t rouble. The H oly Sp ir i t i s to be our sen ior partner in everyth ing. P au l declares that the sa int , which is jo ined to the Lord , i s one sp ir i t . In the same sense

that a man and woman become ‘ o n e flesh ’ , God and mank ind can become one sp ir i t . O ur personal sp ir i t and the H oly Sp ir i t become enmeshed so that her ways and desires become ours and our needs and ci rcumstan ces become hers. ( 1C o.6: 17; J n .14: 11, 20; 17: 20-24)

“ Go d ' s Omn iscien t Sp ir i t jo in s h erse l f to o u r sp ir i t to d ecla re th a t we a re Go d ' s ch i ld ren”, and she is the agent who causes us to share God’s d ivine nature. The Bib le

shows an example of th is k ind of rel at ionship with God in Enoch. We are a lso ca l led to walk with God and develop sensit ivi ty to the H oly Sp ir i t in everyth ing.

Scripture says that i f we walk in Lo ve l ig ht a s Ch rist i s Lo ve l ig ht we wi l l have fel lowship (communion) together. Th is relat ionsh ip must be cu lt ivated prayerfu l ly: any shred of dark ness we a l low in our l ives wi l l d isrupt fu l l H SP communion and therefore interfere with the real partnership between us and God’s H oly Sp ir i t . (Ro.8: 16; 2P e.1: 4; Ge.5: 21 -24; Enoch; 1J n .1: 7; Ga.5: 16 -18)

We bel ieve that p ro p h ecy i s an important gi ft given to God' s sa ints through H SP of th e Omn ip o tent P ro ph et ic Sp ir i t , and that prophecy should be an act ive part o f our d a i ly l ives and min istry. As we ack nowledge the Lord and ask h im to gu ide our paths, n o t lean ing to our own understanding; we bel ieve that prophecy speak s to us personal ly

with in stru ct ion , g u id ance , and en co u ragement . "H e wh o p ro p hesies sp eak s ed i fica t io n a n d exh o rtat ion a n d co mfo rt to men …" The gi ft o f prophecy is avai lab le to a l l fo l lowers

of Yeh o sh u a H a ’Ma sh ia ch , as i s any other gi ft o f the Sp ir i t . ( Rev.19: 10; P r.3: 5 -6; 1C o.14: 3)

It was foreseen in the Bib le that prophecy would occupy a more important ro le in the La st D a ys , the era we bel ieve that we are now l iving in . ‘An d i t sh a l l co me to p a ss in

th e La st D a ys , ’ sa ys Go d , “ th a t I wi l l p o u r o u t o f my Sp ir i t u p o n a l l f lesh ; yo u r so n s a n d d a u g hters sh a l l p ro phesy…’ As sa ints share the test imony of J esus with the world , w e bring the refresh ing winds of heavenly H SP into their l ives. (Acts 2: 17; Ro.2: 6; 1C o.12: 28; 14: 5; Rev.19: 10 )

The fact that the H oly Sp ir i t can be grieved must rem ind us of both her personal i ty and sensit ivi ty. When sa ints tr i f le with s in , or give p lace to the D evi l , they are conformed to th is present age and manipulate others for their own advantage, and thereby cause actual gr ief to H S, and she wi l l not remain long in an atmosphere, which is o ffensive t o her. (Lev.20: 1; 1P e.1: 15 -16)

E ffect ive sa ints must be led in H SP RP (reg en era t ive p ro cess in g ) as gu idance from God concern ing min istr ies and personal matters. P au l declares that “ a l l wh o a re led b y th e

Sp ir i t o f Go d a re so n s (a n d d a u ghters) o f Go d ” and that we are not l iving a l i fe in the flesh but in H SP of God : she real ly dwel ls with in us d irect ing and contro l l ing us as much

as we a l low. O ur status as sa ints i s never more apparent than when we del iberately choose to a l low the leadersh ip of the H oly Sp ir i t . Mind you, her work ings are not a lways obvious to us, whereas ours are a lways obvious to her. ( Ro.8: 9, 14)

Acts 19: 1-3 mak es the matter abundantly clear. P au l ask ed the men of Ephesus i f the y

had received the H oly Sp ir i t . They rep l ied that they had not even heard of a H oly Sp ir i t .

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H e immediately quest ioned their bapt ism k nowing that i f they had been bapt ized as C hrist ians they would have heard the formula commanded by J esus: ‘ in th e n a me o f th e Fa th er, So n a n d H o ly Sp ir i t ’ . They were d iscip les of J ohn the Bapt ist , but had never heard the fu l l message of the Gospel , hence their ignorance of the H oly Sp ir i t .

Nonetheless , we are to fo l low the lead ing of God’s H oly Sp ir i t . As su ch th e th ree

witn esses o n Ea rth a re th e H o ly Sp ir i t o f Wisdom , th e wa ter, a n d th e b lo o d , wh ich a g ree in u n ity a n d a re th e o n ly co l lect ive b a p t ism p o ss ib le : H o ly Sp ir i t sen t b y Go d ;

wa ter o f rep en ta n ce a n d b irth ; J esu s ’ b lo o d o f clea n s in g fro m Ca lva ry : a perfect paradox in the re alm of dual space t ime: God is O n e! (2P e.1: 20; Mt.6: 13; Rev.7: 17; Ro.8: 1-16; 1J n .5: 8)

H o ly Sp ir i t Bapt ism in contrast to water bapt ism is n o t fo r id en t i fi ca t io n purposes, but rather for emp o werment purposes. God’s promise of the outpouring of H SP is two -fo ld . H o.6: 3 scr ipture gives the prophecy of former and latter ra in , and J oel 2: 23 a lso provides for a dual outpouring the promise of H SP bapt ism for the la st days. P eter used the verse from J oel to ident i fy the t ime, in which he l ived as the last days. In other words, we are present ly l iving in the last o f the last days: the En d t ime before Lord J esus’ return .

H owever, th is NT Apodoc H SP d ispensat ion has permanence un l ik e the anoint ing of Shek hinah H SP , which came upon some O ld Testament sa ints on specia l occasions an d was not an ab id ing power. In other words, th is bapt ism of H SP i s ca l led ‘ th e g i ft o f th e H o ly Sp ir i t ’ , and is essent ia lly given to b el ievers , n ever to be tak en from us. In real i ty it

becomes a cloak of H SP and protect ion that mak es up our ind ividual aura and that can be fel t by everyone who comes near us. ( J ud.13: 25; Acts 4: 13 )

Final ly beloved, p ra y with d ep end ence o n H SP ! When we pray in H SP and spea k in other tongues, the H S i l luminates our human sp ir i t concern ing the mysteries and p lans of God . Sa ints are then ab le to pray accord ing to the desire of the H oly Sp ir i t and are ed i fied . It i s rea l ly that s imple. ( P h i l .4: 6; P s.100: 4; Ro.8: 26; Eph.6: 18; 1C o.14: 3)

We should a lways pray by del ight ing ourselves in the Lord . When we exalt the Lord , he inserts the th ings and desires into our hearts he wants us to pray for. P rayer may be somewhat l ik ened to concept ion: God' s ideas get p lanted in our bel ieving and worsh ipp ing heart by the H S and begin to develop unt i l the answers have been del ivered and performed. ( P s.37: 4)

Mind you, we must pray accord ing to the Word of God and not s imply b lurt out

whatever our minds d ictate. Every prayer n eeds to be check ed against the Word of God to see i f i t i s legi t imate. Should our prayer not be accord ing to the Word of God i t wi l l not be in h is W i l l , and he won’t hear us. ( 1J n .5: 14-15; 15: 7)

In effect , as can be seen from 2P e.1: 4, the study of the fru it o f the sp ir i t i s noth ing les s than a ch a ra cter s tu d y o f J esu s ; for a l though i t i s the fru it o f the sp ir i t , the H oly Sp ir i t does not exalt hersel f. She glori fies J esus and imparts h is Lovel ight to the bel iever.

What we have here is ba lance in God’s K ingdom . ( J n .16: 13-14)

We can read that there are n ine fru its o f the sp ir i t . It i s not by chance H S balances the n ine gi fts throughout the assembly. O bviously, an imbalance in the d istr ibut ion of H S gi fts resu lts in a lack of fu l l coord inated H SP in the fel lows hip , and an imbalance in the fru its o f the sp ir i t resu lts in an inevitab le d isp lay of carnal i ty to mak e up for the H S P

imbalance. (1C o2: 1-16)

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Go d ’s Wi l l a n d sa in ts ’ h ig h est id ea l fo r eva n g el ism a n d so u l h a rvest in g in th is la st g en era t io n b efo re Lo rd J esu s ’ retu rn is to p erso n a l ly rep resen t th e ch a ra cter o f Yeh o sh ua H a ’Ma shia ch , wh ich a re th e p erso n ified fru its o f th e sp ir i t , in h is H SP a s g i fts.

In co n clu s io n a n o te o f wa rn in g ! The fa lse revelat ion concern ing God as being three d ist inct characters or say personal i t ies has h istorica l ly been defined in the word

‘tr in i ty ’ . Though not a word found in scr ipture, i t was introduced in the early C hurch as the most su itab le word to describe the general teach ing of the Bib le concern ing God’s

sel f-contained being. RO D sa ints , however, vow to use and apply the word ‘ Triu n ity’ in order to mak e sure that we are of the bel ief that God is O n e. Th is mak es for the Triun ity of one express ing as two d ist inct powers whi le remain ing ONE (1+2=3).

Tr in i ty, in contrast , i s derived from the Lat in word ‘ tr in ta s ’ , which comes from the adject ive ‘ tr in s ’ , which in turn s imply means, ' th ree -fold ', or, ' th ree in o n e ’ . Triun ity, i n diss imi lari ty, means that the ‘ On e’ expresses ‘Two ’ , separate coequal ent i t ies that mak e up the un ion of the three. Tertu l l ian , one of the early C hurch Fathers, introduce d th is word or term Trin i ty. H owever, though th is word is not mentioned in the Bib le, the word three is , and wherever we look , i s the revelat ion of ‘On e’ , s ingu lar sel f -contained God , who express es h imsel f in two personali t ies: one p lus two equals three? ( 1J n .5: 7)

Triu n ity o f th e Go d h ea d a lso reflects throughout the ent i re creat ion in each created type: search ing the scr iptures wi l l confi rm th is fact : Tr iun ity of Godhead is demande d by Law. The perfect ion of test imony is in the mouth of three witnesses! If God was not tr iune in h is essent i al nature and being, he would not fu l fi l h is own decree. (Ge.1: 14 ;

6: 14; 18: 6; Ex.36: 14 -19; 25: 10-22; 26: 31; 28: 30; H eb.9: 4; Lev.14: 14, 17; Mt.13: 33; 28: 19; Lk .11: 5; 1J n .5: 7 -8)

Many ponder th at when J esus sa id that he was On e with Go d h is Fa th er , he meant he and h is Father are one in God or one a l l -encompassing being. Noth ing ind icates that J esus sa id he is the God of Abraham, Isaac and J acob. P erhaps the deepest ins ight found in NT Apodoc scr ipture of Gods tr iune manifestat ion as two, can be found in the

scr ipture where J esus prays for h is fo l lowers to be one, just as he is with God our Father . Noth ing in any of th is means that J esus by h imself i s YH WH , the God of Abraham, Isaac, and J acob . (J n .17: 11, 21-22)

The Trin i tar ian formula in stark contrast : [ t reishypostaseis en m iaousia (three persons in one being)] d ecla res a n erro r . Not ice that ‘o u sia ’ i s femin ine, and thus the Greek ca l ls for the femin ine form of the word for one, that i s , Mia. Nor i s i t speak ing of one God, for then J esus would have used the word H eis (mascu l i ne) in order to match the Greek word for God (whic h is mascu l ine), as P au l does. O nly J esus as the so le begotten son may be worsh ipped as God in h is stead by agency of O mnipotence in h is capacity a s Messiah . (1C o.8: 6; Mt.2: 11; 14: 33; Lk .24: 52; J n .1: 1; 5: 23 ; Acts 7: 59-60; 10: 28; 5: 11; 14: 21; H eb.1: 6; 2P e.3: 18 )

Sad ly, many sa ints do not bother to get to k now their H ebrew heri tage and consequently cannot real ly understand or accept the concept of a H eb rew Triu n e

Go d h ead . I say th is not in a rel igious context o f ord inances sa ints should fo l low, seeing we are not J udaizers. I say th is in the context that sa ints ought to k now the h istory an d glory of God with respect to our fami ly and people. ( Ge.9: 16; Ex.32: 13; D eut.32: 7;

1C h.16: 12; Rev.2: 5; 3: 3; Mt.13: 11; J n .8: 2 8; 10: 14; 1C o.2: 12; 6: 15; 11: 3 )

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O nce we have expel led a l l o f the Egypt ian , Greek , Roman and Babylon ian heresy that has crept into our consciousness regard ing H oly Sp ir i t and the Triune Godhead , we shal l be ab le to tru ly worsh ip God in the puri ty desired by h is Wi l l . It i s thus the goodness of God that leads us to repentance, sa lvat ion and H SP RP (regenerat i ve

process ing) wherewith sa ints become the new creatures: a race of new humans in the new and restored RO D of the resurrected Isr ael , which God has intended for us. (Eph.4: 15; 5: 9; 1P e.2: 2; 2P e.3: 18; Acts 17: 29; Ro.1: 20; 2: 4; 11: 22; Ga.5: 22; C o l .2: 9; 2Thes.1: 11)

Why would th is be so? Because our fina l and eternal home in God’s New J erusalem cannot admit anyth ing imperfect and unhol y! Th is in turn means sa ints are current ly i n

the H SP process of being made ready to receive our new bodies and our permanent designat ion in etern ity and God’s service; in short , we are being perfected to tak e ou r

place in the execut ive of the Triune Godhe ad , through whom and with whom we now work as adopted ch i ldren in Go d Almig h ty YH WH ’s in t imate fa mi ly ! (Rev.20: 6; 21: 8, 27; 21: 2; 22: 10-15; Mt.20: 23; 25: 34; J n .14: 2 -3; 1C o.2: 9; H eb.11: 16 )

C arefu l ly not ice that whomever God anoints receives an endowment of h is H SP , and because of that endowment he receives d ivine authority and God’s ab i l i ty. Let ’s revie w Acts 10: 38 once again : ‘…H o w Go d a n o inted J esus o f Na za reth with th e H o ly Sp ir i t a n d

p o wer (H SP ). H e wen t a b o u t d o in g g o o d th in gs a n d h ea l in g a l l th o se o p p r essed b y th e D evi l , fo r Go d wa s with h im.’

Some sa ints want to k now how sa lvat ion can be recognized. Wel l , that ’s fa i r enough. I t

i s not by feel ings, but exclus ively by the reve la t io n o f God' s Word , by the witn ess o f H SP and by God' s seal o f approval, the Ba p tism o f th e H o ly Sp ir i t . The ent i re spectre o f

God’s redemptive work s carr ied out in the form of J esus and H S becomes the most va luable characteristic aspect of Go d ’s id en ti ty: wh o Go d is . (J n .1: 12; Eph. 1: 12; 2: 8, 9; Ro.8: 16) Amen?