The Pauline Usage of the Feminine Holy Spirit

In Romans Chapter One



The Feminine Gender of the Holy Spirit


By Steve Santini

February 2018


In the twentieth verse of Romans chapter one, the apostle Paul uses the terms his eternal power and Godhead. The Greek word translated Godhead is in the feminine gender. The implications are deep and far reaching.

In the first chapter of Romans, the Apostle Paul presented his nine epistle treatise revealing the mystery of Christ and the church by first pairing God, the Father, and the feminine Holy Spirit. He wrote:

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Romans1:20

In the Greek texts the word translated Godhead is unique. It is θειότης, anglicized as theiotes. It is a feminine gendered counterpart of the masculine gendered theos translated as God throughout the New Testament. In Greek culture during the times of the early church theiotes was used to designate feminine divinity in contrast to masculine divinity.

Lucian, a contemporaneous Greek author from southern Asia Minor was familiar with second century Christianity. In his satirical work entitled The Passing of Peregrinus he included beliefs and practices of a Christian community in Palestine, the same province in which the Siniatic Palimpsest was written. In another work entitled Icaromenippus-The Sky Man he listed the gods that were worshipped in his sphere.1 He first listed numbers, dogs, geese and plane-trees as gods worshipped and then wrote of some who believed in only one god and concluded by describing the belief of others with a phrase where forms of both the masculine theos and the feminine theiotes were differentiated as gods by their grammatical genders and their placements.

πρoτον θεoν επεκάλουν, τοις δε τα δεύτερα και τρίτα ενεμον της θειότητος

A literal translation of the phrase would be:

a first god(masculine) named, the others(neuter), the second, and a third place of the feminine divinity.

In the twentieth verse of Romans chapter one, his eternal power refers to masculine divinity, or God, the Father. And Godhead, in accordance with the underlying feminine gendered, Greek theiotes, refers to feminine divinity as the Holy Spirit, or, in other words, the divine wife, mother and mother-in-law in the family of God. The Greek conjunction translated and in the Romans' phrase reading even his eternal power and Godhead reinforces a relationship between the masculine and the feminine of heaven. In this verse and is the translation of the Greek word kai. By definition kai is a copulative conjunction that joins one thing to another thing. 2

Luke, the apostle Paul's faithful companion, also paired the feminine Holy Spirit and the Father in his gospel. In the first chapter of his gospel he revealed them as the two spiritual forces that came together to procreate in the womb of Mary the fertile seed to be named Jesus.

And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. Luke 1:30-35.

Luke, like Matthew, Mark and John, compared the Holy Ghost to a feminine dove in his account of Jesus' baptism. In the East, including Israel, feminine doves represented feminine divinity. After the Holy Spirit had descended in the shape of a dove upon Jesus, a voice came from heaven that said, "Thou art my beloved Son; in thee I am well pleased."

Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. Luke 3:21-22

Later in Luke's gospel record, similar words were spoken of Jesus at his transfiguration yet this time the associated symbolic manifestation was a cloud representing masculine divinity.

And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, "This is my beloved Son: hear him." Luke 9:33-35

As his life was waning, Peter likened the experience on the Mount of Transfiguration to the coming of the Lord. When he did he attributed the source of the voice heard on the mount to God, the Father.(2 Pet 1:17) So, accordingly, in this record we have the Father proclaiming Jesus as his son. And in the earlier baptismal record we have the feminine Holy Spirit appearing like a dove and proclaiming Jesus as her son. And in the record of the angel's reassurances to Mary we have both the maternal Holy Spirit and the paternal God the Father as the power of the Highest uniting to conceive Jesus in the womb of Mary.

The Romans introductory verse of this study points back to the things that were made during creation for the understanding of masculine divinity and feminine divinity:

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Romans1:20

The twenty-sixth through the twenty-seventh verses of the first chapter of Genesis contain the information pertinent to the understanding of the things made from the creation that form the basis of the Apostle Paul's instructions in the first chapter of Romans.

And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Genesis 1:26-28

In the Hebrew language from which these verses were translated, the word God is rendered in the plural and should read as Gods.3 So, the scripture requires that, at the least, there were both a masculine God and a feminine God essential for the making of mankind in their image as male and female. And those two Gods, in light of the scope of the subject, would be the Father and the feminine Holy Spirit.

In the further context, the making of Adam and Eve as souls in the likeness of these Gods is recorded.

And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7

And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Genesis 2:21-23

According to the original Nicene Creed the Holy Spirit came out of the Father. Likewise Eve came out of Adam, though in the realm of soul rather than the realm of spirit. And just as Adam and Eve brought forth progeny the Father and the Holy Spirit had brought forth progeny before the foundations of the earth-their first begotten Christ and the gods of his Lordship. (Ps 82, 136, Job 38:7, Jn 10:34,35)

Who then are the 'they' who are without excuse in the twentieth verse?

The prior context describes "them" as those that the hold the truth in unrighteousness. The Greek word, katecho, translated hold means to suppress.4

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Romans 1:18

The following verse also explains why these who suppress the truth are without excuse for becoming subject to the wrath of God.

Because that which may be known of God is manifest in them; Romans 1:19a

The word them in the prepositional phrase in them is in the required dative case. The Greek dative case points to the location and/or the instrument. If it emphasizes the location and is a plural pronoun as it is here, it is to be translated as among.5 With a translation of manifested among them rather than manifested in them, that manifested is an observable exterior reality rather than an internal unseen reality. This fact, of an observable reality among them manifesting what may be known about God, is reinforced by the second clause of the verse. It reads:

for God hath shewed it unto them. Romans 1:19b

God has shown what can be know of him by making man in likeness as male and female, each observably different in form and function. And those that suppress this reality are to be subjected, without excuse, to the wrath of God. Why?

Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

Professing themselves to be wise, they became fools,

And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Romans 1:21-23

What then did God do?

Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. Romans 1:24-25


For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Romans 1:26-28

In translations, a word may have a range of meanings, depending on its context. Theiotes uniquely appears coupled with theos staging the further context by which it is antithetically implied that heterosexual relations in a parental setting are those made in the likeness of the gods. More so, this unique theiotes appears within the broader scope of scriptures where the feminine Holy Spirit is united with the Father to consummate the divine will through Christ.

In the prior context of Romans chapter one, it was Paul's gospel of this Christ of which he proclaimed that he was unashamed.

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. Romans 1:16

Certainly, Paul would be unashamed of a gospel that unfolds Christ in the unreserved light of God, the Father and the feminine Holy Spirit.



When the introduction of Romans is viewed in the scope of Paul's subsequently ordered epistles and when the history surrounding the placement of its opening position in those epistles is considered, understandings can broaden.

During the winter prior to his final appearance before the judgment seat of Caesar, the Apostle Paul met with his closest leaders to prepare for his defense against the charges of sedition. (Titus 3:12,13) When directing Timothy to come to the meeting in Nicopolis of Macedonia he asked him to bring John Mark, his cloak, and the parchments. (2 Tim 4:11-13) The parchments were copies of his epistles that he had written over the years to the churches he had established. From these copies and those at hand, Paul selected nine epistles and placed them in an order for instruction in Christian growth. 6, 7 By this he completed his ministry of grace, fulfilled the sufferings of Christ and knowingly sent his ascendant gospel forward through the darkened centuries for fruition during the forthcoming glories of Christ. (2 Thess 2:3, 2 Tim 1:15, 4:10, 1 Pet 1:11)

This nine epistle treatise concluded in Thessalonians with the cleansing wrath of God ushering in the glories of Christ.

Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace unto you, and peace, from God our Father and the Lord Jesus Christ. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels , In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints , and to be admired in all them that believe (because our testimony among you was believed) in that day. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ. 2 Thessalonians 1:1 - 12

What was concluded in Thessalonians began in Romans chapter one with the wrath of God to come upon those who suppress the foundational truth of God the Father and the feminine Holy Spirit in union. For, the truth of all things, natural and spiritual, is within the loving, life-giving bond of the Father and the feminine Holy Spirit. And that bond is in Christ Jesus!

For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and on earth is named, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. Apostle Paul, Ephesians 3:14-21




1. A. M. Harmon, Lucian, Works with an English Translation, 1915, vol. II p 281-3

2. The transposition of the word even for the Greek word te in the text of Romans 1:20 weakens the truth presented in the phrase and its context. Of its 209 usages in scripture te, is supplied as even only once, here in Romans 1:20. The majority of its usages are translated as and or both. When te, is combined with kai as it is in this phrase, te aidios autou dunamis kai theiotes, it is translated as both in other scriptures with the same grammatical form. (Eph 1:10) It is often used of actions coincident in time. Herbert Weir Smyth, Greek Grammar, #2975, James Strong, The New Strong's Expanded Exhaustive Concordance of the Bible, Gk. #5037

3. James Strong, The New Strong's Expanded Exhaustive Concordance of the Bible, Heb. #0430

4. Ibid. Gk. #2722

5. E. W. Bullinger, The Companion Bible, appx. p. 149

6. Nathaniel Lardner, THE WORKS NATHANIEL LARDNER, (Euthalius) Vol. 3, p. 39

7. Lewis Foster, The Earliest Collection of Paul's Epistles, Journal of the Evangelical Theological Society, p. 50; Ernest l. Martin, Restoring the Original Bible, pp. 379-391



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