Page 227 - Demo

223(d) The most illustrious and learned of all the anteNicene 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 perfectlywell that the Hebrew word for “comforter” (“mnăhem”) in the Lamentations of Jeremiah (i. 2, 9, 16, 17, 21, etc.) is translated intoParakaloon,fromthe verbParakaloo,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 usin 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.”