Friends had told me it was a group that tried to lure young women into sex trafficking.
However, some universities have banned the WMSCOG members from advertising on their campuses, such as the University in Mississippi and the University of Memphis, which issued bans on members of the group due to displays of aggressive recruiting. While the church claims no involvement in human trafficking, people largely do not believe the church due to its recruitment tactics, which usually involve targeting young women who are alone.
It has also been rumored that other groups may be using the name God the Mother for the purposes of sex trafficking. Almost the same thing happened when I attempted to call the local Seattle branch, with the line ringing and ringing before the call ended.
I called them twice Feb. On March 2, I went to the church in person. We were guided to a Bible study room where David and Danielle whose names have been changed preached to us that the Bible explicitly mentions the mother figure first in one of the first lines of Genesis.
According to her, most church members tend to stick to popular areas such as Red Square for approaching students. Danielle and David continued to explain how the Bible was one big prophecy and how this belief led WMSCOG members to trust that the second coming, which the Bible foretells, is real. They further broke down the idea of God the Mother and God the Father; while humans have a physical mother and father, they also have their spiritual equivalents. David took us on a tour of the church, where he pointed out framed pictures of the Seattle branch volunteering at various activities, such as blood drives and picking up trash.
According to him the local branch often volunteers around the UW area, and the church even adopted 17th Avenue Greek Row as part of the Adopt-A-Road project. After the video ended, I asked about the elderly woman wearing a hanbok in the video, knowing very well that she was the physical form of God the Mother. This seems problematic to many folks — and understandably so.
True, the second person of the Trinity became and remains incarnate as a biological human male. But in what sense can the Father or Spirit — or the Son prior to the Annunciation, for that matter — really be understood in these terms? Let us look at what the Church Fathers — er, Parents — have to say about it.
But on the odd occasion that the divine gender is touched upon, what is said is quite revealing. And then, evidently not feeling that he had dropped any great theological bombshell, he moves on. Is the Godhead a female, because in Greek the word is feminine?
Read in context, this functions as a kind of reductio ad absurdum. Now, that is not quite the end of the story; it is arguably just the beginning. Describing God, on occasion, using feminine language or metaphors is on firm enough ground in terms of Scripture and Tradition. Jerome mentions above that the Spirit is, grammatically speaking, transgender though obviously, grammar does not make the Spirit literally female, any more than it makes the Father literally male.
A handful of Old Testament metaphors draw on maternal imagery eg, Isaiah Yet — and, in light of recent discussions, this crucial — this recognition does not mean that the traditionally masculine-specific language of Father and Son is somehow arbitrary or replaceable. All this is most true, of course, in connection with direct commands. Likewise, Christ did not give us especially strict rubrics for baptizing.
That is not an especially demanding script. There is no excuse for not sticking to it.
Catholic doctrine suggests that limbo really does exist — although opinions about it differ. Stephen Bullivant. God the Father by Cima da Conegliano c
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