The Breasts of the Father Ode 19
In this study we will look at the feminine aspects of God but first we will start with an opening reading from the Odes of Solomon Ode 19:
Ode 19
A cup of milk was offered to me, and I drank it in the sweetness of the Lord's kindness.
The Son is the cup, and the Father is He who was milked; and the Holy Spirit is She who milked Him;
Because His breasts were full, and it was undesirable that His milk should be ineffectually released.
The Holy Spirit opened Her bosom, and mixed the milk of the two breasts of the Father.
Then She gave the mixture to the generation without their knowing, and those who have received it are in the perfection of the right hand.
The womb of the Virgin took it, and she received conception and gave birth.
So the Virgin became a mother with great mercies.
And she labored and bore the Son but without pain, because it did not occur without purpose.
And she did not require a midwife, because He caused her to give life.
She brought forth like a strong man with desire, and she bore according to the manifestation, and she acquired according to the Great Power.
And she loved with redemption, and guarded with kindness, and declared with grandeur.
Hallelujah.
Early Church Fathers' Understanding of God Having Breasts
The notion that God, or the Father, possesses feminine breasts may initially seem startling or unorthodox, yet it emerges within the early Christian writings as a profound theological metaphor. Early church fathers, particularly Irenæus of Lyons and Clement of Alexandria, frequently employed such imagery to express divine nurturing and life-giving attributes, often symbolizing the intimate relationship between God and humanity. This metaphorical understanding is rooted in the concept of God as both masculine and feminine, emphasizing the inclusive nature of divine care.
Irenæus, the bishop of Lyons in the late second century, is one of the earliest church fathers to employ this imagery. In his seminal work Against Heresies (ca. 180 CE), he speaks of the nurturing role of God, comparing divine sustenance to the act of a mother nursing her children. Irenæus writes, "Those who do not have a share in the Spirit are not nourished to life by the Mother's breasts" (Irenæus, Against Heresies, book 3, chapter 24:1). Here, the metaphor of the "Mother's breasts" refers to the nurturing aspect of the Spirit, which sustains and nourishes believers to spiritual life. This imagery is aligned with the broader Christian tradition of depicting God as a source of life and care, invoking maternal imagery to underscore the divine's role in spiritual rebirth.
Clement of Alexandria, another significant early church figure, is perhaps best known for his rich theological metaphors that portray God in both masculine and feminine terms. Clement, who flourished in the late second and early third centuries, frequently utilized the imagery of nurturing and mothering to describe the relationship between God and humanity. In his work Exhortation to the Greeks and other writings, he characterizes the divine Logos (Word) as a nourishing force, likening it to a mother who feeds her child. Clement writes, "The Word is everything to the child, both father and mother, teacher and nurse . . . The nutriment is the milk of the Father . . . and the Word alone supplies us children with the milk of love, and only those who suck at this breast are truly happy." (Clement of Alexandria, Exhortation to the Greeks).
For Clement, the "milk of the Father" is a symbol of the divine Word, which sustains and nourishes the soul. The act of "sucking" or "seeking" the Word is likened to a child feeding at the breast, an intimate act of reception and growth. This maternal metaphor aligns with the Christian understanding of salvation as a nurturing and life-giving process, where God, as both Father and Mother, provides the sustenance needed for spiritual growth.
Elaine Pagels, a renowned scholar of early Christianity, highlights the theological significance of Clement's use of maternal imagery. She notes that for Clement, "the Word alone supplies us children with the milk of love," presenting God as both a nurturing mother and a guiding father. The dual nature of God, encompassing both masculine and feminine qualities, is a recurring theme in Clement's thought, reflecting the early church's complex and evolving understanding of the divine. Pagels points out that, "seeking is called sucking; to those infants who seek the Word, the Father's loving breasts supply milk." This comparison underscores the tender and nourishing aspects of divine love, which are accessible to all believers who seek the Word in humility and faith.
Moreover, the metaphor of divine breasts in early Christian thought can be traced to the Old Testament, where God is sometimes portrayed in maternal terms. The Hebrew name El Shaddai, often translated as "God Almighty," is etymologically linked to the word "Shadd," which means "breast." This connection suggests that the biblical understanding of God includes an aspect of maternal care and sustenance, a theme that early Christian writers like Irenæus and Clement would later draw upon to express the fullness of God's nature.
Jerome, another prominent church father, acknowledged the complexity of gendered language in relation to the divine. In his commentary on the Bible, Jerome famously noted that "the word for Spirit is feminine in Hebrew, masculine in Latin, and neuter in Greek," reflecting the diversity of ways in which the divine Spirit was understood in different cultural and linguistic contexts. Jerome's observation indicates that debates surrounding the gendered language of God were taking place within the early church, particularly regarding the use of feminine language for the Spirit. While Jerome maintained that God transcends gender, his remarks suggest an awareness of the theological implications of feminine imagery in relation to the divine.
**Shaddai and the Breasts of God**
The idea that God has breasts may sound surprising or even radical today, but it arises directly from ancient Hebrew language, biblical imagery, and early Jewish and Christian theological reflection. One of the key places this concept appears is in the name **El Shaddai**, a title for God in the Hebrew Bible, and its ancient etymological connections.
### The Meaning of El Shaddai
The main Hebrew lexicons, *Brown-Driver-Briggs* (BDB) and *The Hebrew and Aramaic Lexicon of the Old Testament* (HALOT, also known as K-B for its editors Kohler and Baumgartner), offer various possibilities for the etymology of the word **Shaddai**. One suggestion is that it derives from the verb **שדד shadad**, meaning “to deal violently with,” but none of these sources suggest that **Shaddai** means “God of violence.” Another possibility listed in BDB is that it comes from **שדה shadah**, meaning “to pour out,” referring to God as “rain giver.”
The *Kohler-Baumgartner lexicon (HALOT)* suggests that the word could be based on the **Akkadian shadu**, meaning “mountain.” Thus, **El Shaddai** would mean “The God of the Mountain(s).” This is the prevailing scholarly consensus today. HALOT also notes other suggestions, including the idea that **Shaddai** refers to one of the ancestral gods, though the exact meaning remains uncertain.
However, one compelling possibility not noted in BDB or HALOT but found in both *Theological Dictionary of the Old Testament (TDOT)* and *New International Dictionary of Old Testament Theology and Exegesis (NIDOTTE)* is that **Shaddai** comes from **שד shad**, the Hebrew word for “breast.” In Hebrew, the word **שד shad** means “breast,” and although the noun is masculine in form, it refers specifically to female breasts.
TDOT observes that **Shaddai** follows a pattern of divine names that pair a natural element with an adjectival suffix. TDOT mentions:
> “One thinks of ‘Artsay, Tallay, and Pidray, wives of Ba`al, whose names mean ‘One of the Earth,’ ‘The Dewy One,’ and ‘The Misty One.’” (TDOT, I:256)
Thus, **Shaddai** would naturally mean “The Breasted One.”
Although TDOT ultimately favors the interpretation “God of the Mountain,” it acknowledges “The God of Breasts” as a meaningful and significant alternative.
TDOT notes:
> “Despite several attempted and suggested explanations the etymology of שדי has still not been completely clarified.” (TDOT, I:257)
This ambiguity should caution against dismissing the “God of Breasts” interpretation simply because of later scholarly trends toward “God of the Mountain(s).”
### El Shaddai — The Strong Breasted One
The title **El Shaddai** can be literally understood as “The Strong Breasted One.” This maternal imagery is deeply linked to ideas of sustenance, provision, and intimate care, much like a mother nourishing her child.
The Hebrew Bible portrays God under this name as a Provider and Sustainer. God introduced Himself to Abraham saying:
> “I am El Shaddai; walk before me and be blameless.” (Genesis 17:1)
In Deuteronomy, we read:
> “He found him in a desert land, and in the howling waste of the wilderness; He encircled him, He cared for him, He guarded him as the pupil of His eye.” (Deut. 32:10)
These nurturing qualities resonate with the image of God having life-giving, sustaining “breasts.”
### Early Jewish Interpretation — Shaddai the All-Sufficer
Early Jewish thinkers often associated **Shaddai** with sufficiency and nourishment. El Shaddai was the “All-Sufficer,” the One who nourishes and sustains like a mother caring for her children.
Philo of Alexandria, a Hellenistic Jewish philosopher, linked the name **Shaddai** with sufficiency:
> “The name Shaddai signifies ‘one who is sufficient,’ meaning that God stands in need of nothing.” (*On the Change of Names* 5:23)
This echoes the idea of maternal abundance and provision, associating God’s sufficiency with nourishment.
### The Dual Nature of God — Father and Mother
Early Christians extended this imagery to describe God’s dual nature as both Father and Mother. The name **El Shaddai** hints at this duality. In its original Hebrew form:
- **El** means “God” or “Strength.”
- **Shaddai**, derived from **shad**, means “breast” — feminine and nurturing.
Some early Christian thinkers saw this as reflecting the unity of masculine and feminine within the Deity. The duality is beautifully expressed in *Genesis*:
> “So God created man in his own image, in the image of God created He him; male and female created He them.” (Genesis 1:27)
This indicates that both male and female characteristics are found in the image of God — a reflection of both strength and nurturing.
### Clement of Alexandria on the Breasts of God
Clement of Alexandria is one of the most explicit early Church Fathers using maternal imagery for God. In his *Paedagogus*, Clement writes:
> “The Word is everything to the child, both father and mother, teacher and nurse… The nutriment is the milk of the Father… and the Word alone supplies us children with the milk of love, and only those who suck at this breast are truly happy. For this reason, seeking is called sucking; to those infants who seek the Word, the Father's loving breasts supply milk.” (Paedagogus 1.6)
This passage illustrates how Clement envisions the Divine as possessing metaphorical breasts — nourishing believers with spiritual milk.
### Conclusion
Though the etymology of **El Shaddai** remains debated, the ancient possibility of it meaning **“The Breasted One”** is supported by Hebrew linguistics and early theological interpretation. This title highlights God’s nurturing, maternal aspects alongside strength and power. Far from being shocking, the image of God as possessing life-giving, sustaining breasts was meaningful to ancient Jewish and Christian thinkers alike, reflecting a more complete, encompassing image of the Divine.
The Breasts of the Father and Christ: Nurturing Divine Sustenance and Motherhood
The concept of divine nourishment in Christian esoteric thought is often portrayed through maternal imagery, especially in the context of Christ and the Father. The symbolism of breasts as sources of milk represents spiritual sustenance and care. The Odes of Solomon, an early Christian hymn collection, provides profound insights into the maternal and nurturing aspects of both Christ and the Father. These hymns articulate divine motherhood through imagery of the Father’s breasts and Christ’s role as the provider of spiritual nourishment. In this exploration, we will examine how these maternal symbols reflect the nurturing nature of Christ and the Father, and their connection to the Church, seen in passages like Ode 8 and Ode 19.
Christ as Mother in Ode 8
One of the most striking examples of Christ depicted as a mother appears in Ode 8: “My own breasts did I prepare for them” (8:14). In this verse, Christ is not only the giver of life but also the maternal provider of milk, which sustains the faithful. The idea of Christ as the nursing mother is a radical departure from traditional representations of God as exclusively paternal, emphasizing a nurturing, feminine role. The verse continues: “I fashioned their limbs / and my own breasts I prepared for them / that they might drink my holy milk and live by it.” This passage envisions Christ not only as a father figure but as one who cares for His followers in the most intimate and nurturing way, offering life-sustaining nourishment.
This maternal image is reinforced by the contrast between the physical nourishment of milk and its spiritual parallel: just as a mother’s milk nourishes the infant body, Christ’s spiritual nourishment sustains the soul. The faithful, drinking from Christ's milk, are imbued with life, symbolizing the life-giving relationship between Christ and His followers. The image of the divine as a mother providing for the people reflects both a compassionate and intimate relationship with humanity.
The Father as Source of Nourishment in Ode 19
In Ode 19, we encounter an even more striking portrayal of the Father as a nurturing figure. The text reads: "The Son is the cup, and the Father is He who was milked; and the Holy Spirit is She who milked Him; Because His breasts were full, and it was undesirable that His milk should be ineffectually released" (Ode 19:2). In this passage, the Father is described as having “breasts,” an image traditionally associated with femininity. The Father, often depicted in masculine terms in Scripture, is here portrayed in a wholly feminine light. This reversal of typical gender roles emphasizes the fullness of divine nurturing and care, further complicated by the Holy Spirit’s role in “milking” the Father, symbolizing her action of distributing divine sustenance.
The metaphor of divine milk being "ineffectively released" suggests that God’s nurturing energy must be properly channeled, ensuring that it reaches the people in a life-giving manner. This imagery of the Father as the milked one, the Son as the cup, and the Holy Spirit as the one who milks points to a harmonious, triune action that nourishes the faithful, further highlighting the maternal role within the divine relationship.
The Virgin as the Church in Ode 19
Another significant aspect of Ode 19 is the imagery of the Virgin. The Virgin is described as “becoming a Mother” and “laboring and bearing the Son but without pain, because it did not occur without purpose” (Ode 19:6). In this context, the Virgin is not referring to Mary, but rather to the Church, which is often symbolized as a virgin in Christian esoteric thought. 2 Corinthians 11:2 states: "For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ," emphasizing the purity and sanctity of the Church, the Bride of Christ.
Similarly, Ephesians 5:27 speaks of the Church as a “glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish,” reinforcing the idea that the Church is the Virgin that receives and nurtures the divine. Galatians 4:26 further adds, "Jerusalem above is free, which is the mother of us all," symbolizing the heavenly, nurturing aspect of the Church as the mother of all believers. The Church, as the Virgin, receives the milk of divine sustenance and gives birth to spiritual life.
The Breasts of the Father as a Source of Spiritual Life
The Odes of Solomon make repeated references to the "milk" of the Father and the role of the Father’s "breasts" in the nourishment of the faithful. Ode 19 highlights this: “the milk from the two breasts of the Father” (Ode 19:4). The Father, traditionally envisioned as a powerful, authoritative figure, is here portrayed as a source of maternal care, providing spiritual sustenance through His “breasts.” The use of feminine imagery to describe the Father does not diminish His role as the Creator but rather expands the understanding of His nature to include both masculine and feminine aspects.
This imagery finds its roots in Old Testament metaphors of God as a nurturing figure. Psalm 22:9-10 portrays God as a midwife, taking a maternal role in the formation of the believer: “Yet You are He who took me out of the womb; You made me trust while on my mother’s breasts.” Similarly, Isaiah 49:15 and Isaiah 66:13 depict God as a comforting mother, nurturing and caring for His people. In Isaiah 42:14b, God is described as “travailing in the throes of divine labor pangs,” a vivid metaphor for God’s active participation in the birthing of new life, further emphasizing the maternal aspects of His nature.
Conclusion
The imagery of divine breasts and milk in the Odes of Solomon provides a profound theological vision of God as both Father and Mother, embodying a fullness of care and nurturing that transcends traditional gender roles. Christ, portrayed as a nursing mother in Ode 8, provides spiritual nourishment, while the Father, in Ode 19, is depicted with maternal breasts that sustain the faithful. The Virgin, symbolizing the Church, receives this divine milk and gives birth to new spiritual life. This rich imagery serves to deepen our understanding of the divine nature as one that is both strong and nurturing, offering life and sustenance to all who seek it. Through these poetic and symbolic representations, we encounter a more holistic vision of God’s love, care, and provision for His people.
In exploring the maternal imagery in Christian theology, particularly the representation of Christ as both a father and a mother, we find numerous historical figures and writings that echo this theme. From medieval mystics to monastic teachings, the concept of divine motherly affection, nourishment, and protection takes center stage, offering a powerful understanding of divine love and care for humanity.
Bernard of Clairvaux (1090-1153), a Cistercian monk, powerfully conveyed the need for spiritual leaders to embody both paternal authority and maternal tenderness. In his sermon to prelates, Bernard emphasizes the dual role of a leader: “Show affection as a mother would, correct like a father. Be gentle, avoid harshness, do not resort to blows, expose your breasts: let your bosoms swell with milk, not swell with passion.” This passage highlights the importance of gentle, nurturing care—representing the motherly aspect of Christ—while still maintaining the necessary discipline of a father. The metaphor of exposing one’s breasts and allowing the bosom to swell with milk emphasizes the nourishment and comfort leaders must provide to their spiritual charges. Furthermore, Bernard asks, “Why will the young man, bitten by the serpent, shy away from the judgment of the priest, to whom he ought to run as to the bosom of a mother?” This question illustrates how a priest, like Christ, is called to be a refuge, a nurturing presence, offering spiritual sustenance as a mother would to her child.
Similarly, Guerric of Igny, another Cistercian, reflects on Christ’s dual role as both father and mother. He writes, “Christ is a father in virtue of natural creation ... and authority. ... He is a mother too in the mildness of his affection, and a nurse. ... The Holy Spirit (is) like milk poured out from Christ's own breasts.” Here, Guerric acknowledges Christ’s nurturing role, comparing the Holy Spirit’s role to the milk that is poured out from the breasts of Christ. This divine nourishment is not only a sign of maternal affection but also a symbol of the life-giving and sustaining power of the divine.
In Clare of Assisi's vision, she experiences a deeply personal and spiritual encounter with St. Francis, which evokes the imagery of Christ as a mother. In her dream, “St. Francis bared his breast, saying ‘Come, take and drink.’ And she did so. Then St. Francis bid her suckle a second time.” The sweetness and delight Clare experiences in this vision further deepens the maternal metaphor, as she feels spiritually nourished by the divine presence. After the experience, she describes the nipple of the breast remaining between her lips, and what she finds in her mouth is "pure shining gold." The image of gold here symbolizes the purity and preciousness of the divine milk that Clare receives, reinforcing the notion of spiritual nourishment that transcends mere physical sustenance.
Catherine of Siena (1347-1380) also wrote about this intimate relationship with the divine through the imagery of Christ's milk. In her work, she reflects, “...the soul who has in truth entered the house of self-knowledge ... receives me, through affection of love, seeking to draw herself the milk of my sweetness from the breast of the doctrine of Christ crucified.” For Catherine, the “milk of sweetness” signifies the profound spiritual nourishment that comes from understanding and uniting with Christ’s sacrifice. She elaborates in another passage, describing how the soul “reposes on the breast of my divine charity, keeping in the mouth of holy desire the flesh of Christ crucified, ... the soul reposes at the breast of Christ crucified, who is the Truth, and thus draws to herself the milk of virtue.” Catherine’s writings depict a nurturing Christ who offers His milk as a source of spiritual life and sustenance, drawing those who approach Him into an intimate union.
In Julian of Norwich (1342-1413+), the image of Christ as a mother reaches its zenith. She writes, “Jesus is our true Mother in nature by our first Creation, and he is our true Mother in grace by his taking our created Nature.” Julian sees Christ not only as the nurturing mother who cares for us with tenderness but also as the mother who feeds us with His own flesh. She writes, “The mother can give her child suck of her milk, but our precious Mother Jesus can feed us with himself, and does most courteously and most tenderly with the blessed sacrament, which is the precious food of true life.” The motherly imagery of Christ feeding His children with Himself underscores the deep bond between Christ and the believer, one of complete self-giving and love.
In Christian folklore, the maternal imagery extends into stories of saints, such as St. Agatha, whose breasts were tortured during her martyrdom. Yet, she responded, “Know that in my soul I have other breasts, whose milk sustains all of my senses, which I have long since dedicated to God!” This powerful statement highlights how the nourishment of the soul transcends physical suffering. Agatha’s declaration of spiritual breasts points to the idea of divine sustenance available to the soul, independent of earthly tribulations.
The Golden Legend by Jacobus de Voragine also includes a story about a woman martyr who, while suffering, continued to feed her children with “the sweetness of thy milk,” even as her flesh was torn. The miracle that followed—milk spurted forth from her wounds instead of blood—reinforces the symbolism of the spiritual nourishment that martyrs offer through their suffering.
Finally, the life of St. Bernard’s mother illustrates the maternal role of virtue and devotion. Bernard's mother, who bore seven children, is said to have imparted to her children “the nature of their mother's virtue” through her milk. This story links maternal love with moral and spiritual development, where the physical act of nursing becomes a metaphor for the transmission of virtue and devotion to God.
In all these accounts, the metaphor of divine milk and breasts serves as a rich image of nurturing, spiritual nourishment, and affection. Whether through the writings of mystics like Bernard, Guerric, and Catherine, or through visions like those of Clare and Julian, the figure of Christ as both Father and Mother offers profound insights into the divine care and affection that believers experience in their relationship with the sacred. These maternal images remind us that divine love is both a source of authority and of intimate, tender care, providing believers with the nourishment necessary for spiritual growth and salvation.
An all-important, sublime, and foundational doctrine of the Shakers is the Existence of an Eternal Father and an Eternal Mother in Deity — the Heavenly Parents of all angelical and human beings.
31. As Father, God is the infinite Fountain of intelligence, and the Source of all power — "the Almighty, great and terrible in majesty;" "the high and lofty One, that inhabiteth eternity, whose name is Holy, dwelling in the high and holy place;" and "a consuming fire."
32. But, as Mother, "God is love" and tenderness! If all the maternal affections of all the female or bearing spirits in animated nature were combined together, and then concentered in one individual human female, that person would be but as a type or image of our Eternal Heavenly Mother.
