“The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.”- M.E. Boring
"188.8.131.52. Holy Spirit and the Paraclete
Having seen that pneuma here could only be the Holy Spirit, we proceed to investigate the relationship between the Spirit and the truth. We begin our investigation from the statements of Jesus, which tell the readers that the Paraclete is the Spirit of Truth (14:17; 15:26; 16;13) and that the Paraclete is the Holy Spirit (14:26).
Although the Paraclete theme is complex, a closer look at the declaration of Jesus regarding the sending of the Spirit/Paraclete reveals the relationship between the Holy Spirit and the Paraclete... Making a study on the Paraclete in the Fourth Gospel, in his doctoral dissertation, E. Franck notes that the Paraclete is connected with the Spirit. He holds the idea of the Paraclete as a divine, but abstract power. 'The Spirit is the power, which renews, giving life and strength (ch. 3:5f; 6:63; 20:22). True worship is done in the Spirit (4:23)'. Regarding the Paraclete, Jesus says: 'I will pray to the Father and he will give you another Paraclete, that may be with you for ever, the Spirit of truth...' (14:16-17). It is clear here that the word 'Paraclete' is applied to the Holy Spirit/the Spirit of truth. However, John 14:26 does actually identify the Paraclete as the Holy Spirit...
There is a close resemblance between the Paraclete and Jesus in many aspects especially their function. These similarities in function are so striking that they cannot be taken as coincidences. For John these similarities should serve some purpose and logically, his purpose is to show the Paraclete to be the continuing presence of Jesus exercising a ministry that is parallel to that of Jesus himself even after he has gone from the world.”
Benny Thettayil, In Spirit and Truth
Peeters (October 2007), page 139-147
Note: Speaking of the Johannine portrayal of Jesus and the Paraclete, M.E. Boring,” The Influence of the Christian Prophesy on the Johannine Portrayal of the Paraclete and Jesus,' NTS 25 (1978-79) 114, 120, states regarding the equation of Paraclete and the Holy Spirit: “The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.” Boring would make another equation by saying that Jesus was the first Paraclete and the second Paraclete is the Spirit.
The Paraclete Shri Mataji “He resurrected himself so that you all could be resurrected, so you have to, today, thank Him for giving you the lead of resurrection and in this lifetime only, you are going to be resurrected and you are going to see, with your own eyes, your resurrection as the disciples saw the resurrection of Christ. This is being all promised and this must happen to all of you.”
The Meaning of Easter, London, UK
Easter Sunday—April 6, 1980
“Jesus lived on this earth in one time in one area; the Paraclete dwells within every believer for all times (14:15-17). Thus the Paraclete is a more intimate and enduring presence. It should now be clear why in discussing Johannine ecclesiology, we may see the Paraclete concept as another facet of John's emphasis on the relationship of the individual to Jesus. Just as Jesus represents on earth the Father who sent him, the Paraclete represents on earth Jesus ... Jesus said; 'Whoever has seen me has seen the Father' (14:9); it would be equally possible for the Johannine Jesus to say, 'Whoever has received the Paraclete has received me' (14:17)" (Brown 1984, 107)
“The supreme purpose of the Spirit's work is the glorification of Jesus (16:14). By the Paraclete, the fullness of the divine life that is brought in Jesus is made known and accessible to redeemed humanity.” (Stevic, 2011, 289)
“Declare to all the nations now that I am the Holy Ghost and I have come for this special time, that is, the Resurrection Time.”
Sydney, Australia—March 21, 1983
“The role of the Spirit becomes more explicit in the second promise of the Paraclete (25-26), as now [the Paraclete] is described specifically as the 'Holy Spirit.' The rudimentary Trinitarian implications of 14:25-26 are inescapable. The Father will send the Spirit in the name of Jesus. Therefore this spiritual revelation promised by Jesus is in fact the effort of God himself (in every dimension) working for our benefit. Jesus now emphasizes the conserving and teaching roles of the Spirit. The concept of 'remembering' occurs multiple times in the gospel (2:17, 22; 12:16; 14:26; 15:20; 16:4, 21) and is linked to the 'misunderstanding' of the disciples in the gospel. During the earthly ministry of Jesus, understanding was difficult. But now Jesus promises, the Spirit-Paraclete will recall the things he has done and said and fix them in the minds of his followers. We can see this at work in John's own gospel. After Jesus cleansed the temple (2:13-23) John adds the editorial comment,” After he was raised from the dead, his disciples recalled what he had said. Then they believed the Scripture and the words Jesus had spoken" (2:22). It was the resurrection—and its gift of the Spirit—that now provided the meaning of Jesus' deed. This inspiration thus does not bring forward new revelations about Jesus, but simple gives correct applications and meanings for what he did in history. Just as Jesus' primary work was revealing the Father (1:18), so now the work of the Spirit-Paraclete is revealing the Jesus 'of history' to his followers.” (Evans 2005, 129)
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