In modern theological inquiry, the idea of the Divine is often dominated by the image of the Father, yet there are powerful attempts within religious thought to incorporate the maternal principle into the panorama of the sacred.

The Divine Maternal Presence

In modern theological inquiry, the idea of the Divine is often dominated by the image of the Father, yet there are powerful attempts within religious thought to incorporate the maternal principle into the panorama of the sacred. This idea appears not so much as a revision of traditional dogmas as an effort to emphasize the unconditional, all-forgiving love and the primordial life force inherent in the maternal aspect.

Discussions on this topic include reflections on why God is associated only with the image of the Father when the ideals of maternal care and tenderness are equally important for a complete understanding of the Divine. Images related to the Virgin Mary—and even certain interpretations of the Holy Spirit—can serve as symbols of a force that not only creates but also sustains, encompassing all facets of life and love. It is no coincidence that mystical traditions often depict the union of the divine principle with images that convey care and warmth typical of a mother, thereby enriching religious consciousness with new, vibrant dimensions.

Historical examples also show that in some Eastern communities, God was perceived not only as the Heavenly Father but also as an entity with maternal traits—a symbol of familial care and support. These representations enriched the spiritual understanding of the world, making religious perception more multifaceted and humane.

In conclusion, the image of the Mother in theological understanding reminds us that universal Divine love is not confined to a single dimension. The integration of the maternal principle symbolizes the fullness of spiritual experience, in which care, tenderness, and support become integral parts of the Divine presence in the world. This dynamic idea continues to inspire and expand the limits of traditional religious thought, opening new perspectives on the all-forgiving power of love.

How can religious images be interpreted if there is the notion of "God the Father"—who, in this context, can be his "Mother"?

Even within the predominance of the image of God as the Father, there are positive attempts to include and understand the feminine principle in theology—not so much as a change in dogma but as a symbol expressing unconditional, all-forgiving love and life force.

One source of such reflection is found in file link txt, where the author asks: “You may address God as ‘Father,’ but not ‘Mother.’ Why? Is a Mother’s love any less than the Father’s love? Is the all-forgiving love not also in the Mother? Have we forgotten the Son and the Father because we forgot the Mother?” This raises the idea that if Divine love is perceived through the lens of relationships with universal love at its core, then the image of the Mother—a symbol of maternal care and tenderness—could complement or even enrich the religious conception of the Divine.

Another text from the same file provides a different interpretation. It includes a quote stating: “...In the immaculate body of Mary the Father unites with the Mother. God is the Mother: this mystery, still unrevealed in Christianity... And so the shadow of the Mother...” This example demonstrates that in mystical and symbolic perceptions, the idea arises that the personality of the Virgin Mary may manifest qualities usually attributed to a Divine Mother. Thus, while dogmatic theology emphasizes the unity of God as the Father, the image of the Mother can serve as a symbol of that aspect of Divinity associated with life, compassion, and primordial spiritual love.

A historical example from file link txt is also noteworthy. It records that for some Eastern communities the conception of God included not only the image of the Heavenly Father but also a material, familial aspect. It is noted, for instance, that among certain Syrians in the 7th century, God was sometimes perceived as a mother. This indicates that within religious psychology and cultural tradition, there were attempts to perceive in the Divine not only paternal but also maternal traits reflecting care, support, and creative power.

Thus, religious images can be interpreted to allow space for recognizing the Divine love and care inherent to the Mother, even when God is primarily represented as the Father. In this context, the image of the Virgin Mary or even a symbolic interpretation of the Holy Spirit—referred to as the feminine principle in some readings—can be seen as reflecting the “Divine Mother,” not as a separate dogmatic entity, but as an essential manifestation of the universal, all-forgiving, and creative principle in the world.

Supporting citation(s):
“You may address God as ‘Father,’ but not ‘Mother.’ Why? Is a Mother’s love any less than the Father’s love? Is the all-forgiving love not also in the Mother? Have we forgotten the Son and the Father because we forgot the Mother?” (source: link txt)

“‘Mary said to the Angel: "How will this be, since I have not known a man?" The Angel replied: "The Holy Spirit will find you, and the power of the Most High will overshadow you" ... The Most High is the Father; the Spirit, Ruach, is the Mother. In the immaculate body of Mary the Father unites with the Mother. God is the Mother…’” (source: link txt)

“The name of the thirty-sixth Catholicos ... – Mar‘emme, which literally means: ‘The Lord is his mother.’ … One fact remains: for the Syrians, so linguistically, culturally, and psychologically akin to the Palestinian and Mesopotamian Jews, God in the 7th century was not only perceived as the Heavenly Father but also as the Mother.” (source: link txt)