Grace & Peace!
Of course God is genderless. But let’s keep in mind a couple things:
1–Pronouns like “he” or “she” are relational–that is, they help us to relate to something. In this case, they help us to relate to the Divine Other. The pronoun “It” simply will not do.
2–Classically, the pronoun “He” in English could be used as a general pronoun when the gender of the object under discussion was unknown–it is a personal alternative to the impersonal “it”. Again, “It” simply will not do.
3–The gender of God has more to do with a traditional (and by that I mean “ancient”, not the political sense in which “traditional” is so often used and understood today) understanding of masculine/feminine: active/passive; force/form (though sometimes the attributions of gender here are reversed); etc. By calling God “He”, we emphasize his presence and activity throughout history and throughout all of creation. We also recognize that God is the Bridegroom, Creation is the Bride. The soul, in relation to God, is therefore feminine in nature–that is, it is receptive to God.
Does that mean that God has no feminine characteristics? By no means! It is not for nothing that Dame Julian of Norwich referred to Christ as her Mother on occasion. This was not confusion on her part with regard to Jesus’ primary sexual attributes, but a recognition of God’s goodness played out in a variety of modes and expressed in a variety of ways.
Furthermore, the Russian sophiologists have attempted to explicate the church’s doctrine of the Ousia of God (as opposed to God’s Hypostases) and have proposed that the Ousia of God is a “feminine” personalizing and personal “thing” (though not a person!) which is possessed in different ways by the Persons (Hypostases) of the Trinity. That is, in God, the Hypostases are “masculine”, the Ousia is “feminine”. They name the Ousia Sophia, though this has gotten them into a lot of trouble given the pseudo-gnostic associations with that name. Their defence of the use of the name Sophia, however, is worth reading, as are the works of Fr. Bulgakov, who is perhaps the most eminent of the sophiologists. Again, though, this area of theological speculation is not without controversy.
Under the Mercy,