This is a short compilation why God can never be termed Mother, it is sad that the Church has people who behave in such an unworthy manner :•
***From the Liturgiam authenticam 31 *‘In particular: to be avoided is the systematic resort to imprudent solutions such as a mechanical substitution of words, … Some particular norms are the following: a) In referring to almighty God or the individual persons of the Most Holy Trinity, the truth of tradition as well as the established gender usage of each respective language are to be maintained. ……
** From the Norms for the Translation of Biblical Texts for Use in the Liturgy “4/2. The grammatical gender of God, pagan deities, and angels according to the original texts must not be changed insofar as this is possible in the receptor language. 4/3. In fidelity to the inspired Word of God, the traditional biblical usage for naming the persons of the Trinity as Father, Son and Holy Spirit is to be retained.”
**From the Holy See’s Observations on the English-language Translation of the Roman Missal (2002) B] “After the Orate, fratres, the people’s response Suscipiat Dominus sacrificium de manibus tuis . . has been distorted, apparently for purposes of “inclusive language”: “May the Lord accept the sacrifice at your hands for the praise and glory of God’s name, for our good, and the good of all the Church.” The insertion of the possessive God’s gives the impression that the Lord who accepts the sacrifice is different from God whose name is glorified by it. The Church is no longer His Church, and is no longer called holy * a flaw in the previous translation that one might have hoped would be corrected.”
Fr Paul Mankowski SJ (Crisis, Vol. 9, 1991, p. 23) who writes: "The acknowledgement of God as Father is an essential part of Christian kerygma: it is unarguably the belief of the Catholic Church. The priest may responsibly take prudent measures not to give casual offence, but if he ‘adapts’ the wording to ‘Parent’ or ‘Mother/Father’, he has forsaken that very doctrine which he was entrusted to pass on in the liturgy; he promotes disunity."
William Oddie, formerly an Anglican pastor and now a Catholic, reminds us that in the whole of the Old Testament God is described as Father 11 times. Jesus, in startling contrast, uses the term at least 170 times, and, except for the cry of dereliction from the cross, always uses this form of address and no other. The unfailing use of this form of address by Jesus confirms our belief that to call God Father is an integral part of Christ’s revelation (What Will Happen to God? p. 104).
And once again the Holy Father as Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of the Faith (The Ratzinger Report, p. 78), states that it is certainly not accidental that the Apostles’ Creed begins with the confession: “I believe in God, the Father Almighty, Creator of Heaven and Earth.” This primordial faith in the Creator God (a God who is really God) forms a pivot as it were, about which all other Christian truths turn. The strongest reason for calling God Father, from the Christian point of view, is that God himself through the scriptures has told us how to speak of him.
In Fr Michael Müller’s work the “Apostles Creed” there is a wonderful explanation of why God is called Father and on why that title above all provides Him with dignity. “Why is the first person called Father?” “***Because, from all eternity, He begets a Son, who is equal to Him in all things, and who is called the Word, the Wisdom of God. *The first person of the Holy Trinity is called God the Father. What we consider and admire in a father is, as has already been said, his great yearning to communicate himself and all his goods, as far as possible, to his children. This yearning of communicating himself and all his goods in God the Father is infinite, it is essential to his nature; for God is infinite love. Love, however, culminates in the reproduction of itself, that is, of generating its own image. The first person in God being Father, eternally begets, as such another self, who is his Son, his most perfect image. He, together with his Son, sends forth a third self, proceeding from both, who is their reciprocal love, the Holy Ghost so that the one divine Essence is quite the same in each of the three divine persons. Hence it is something far greater in God to be Father than to be Lord: for, as Father, he generates his Son, who is equal to himself; whilst, as Lord, he has created the universe, which is infinitely less than himself.”
