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(d) The most illustrious and learned of all the ante-
Nicene fathers and the Christian apologists was Origen
(185-254 A.C). The author of the Hexepla ascribes
personality to the Holy Spirit, but makes it a creature of
the Son. The creation of the Holy Spirit by the Son cannot
be even in the beginning when the Word -or the Son- was
created by God.

The doctrine concerning this Holy Spirit was not
sufficiently developed in 325 A.C. and therefore was not
defined by the Council of Nicea. It was only in 386 A.C.
at the second Œcumenical Council of Constantinople
that it was declared the Third Person of the Trinity,
consubstantial and coeval with the Father and the Son.

3. The “Paraclete” does not signify either “consoler”
or “advocate”; in truth, it is not a classical word at all.
The Greek orthography of the word is Paraklytos, which
in ecclesiastical literature is made to mean “one called
to aid, advocate, intercessor” (Dict. Grec.-Francais, by
Alexandre). One need not profess a Greek scholar to
know that the Greek word for “comforter or consoler” is
not “Paraclytos” but “Paracalon”. I have no Greek version
of the Septuagint with me, but I remember perfectly well
that the Hebrew word for “comforter” (“mnahem”) in
the Lamentations of Jeremiah (i. 2, 9, 16, 17, 21, etc.) is
translated into Parakaloon, from the verb Parakaloo, which
means to call to, invite, exhort, console, pray, invoke. It
should be noticed that there is a long alpha vowel after
the consonant kappa in the “Paracalon” which does not
exist in the “Paraclytos.” In the phrase (He who consoles
us in all our afflictions”) “paracalon” and not “paraclytos”
is used. (“I exhort, or invite, thee to work”). Many other
examples can be cited here.

There is another Greek word for comforter and
consoler, i.e. “Parygorytys” from “I console.”