"The Paraclete represents direct, intimate divine involvement, supporting and teaching believers and challenging the world, as Jesus did."
"The Paraclete, Jesus' successor, is described in personal terms. (The noun and associated pronouns are masculine gender, which does not denote maleness. In fact, there is an old tradition in Christian theological and spiritual writing of referring to the Holy Spirit as feminine. The present study uses feminine pronouns for the Holy Spirit.) Jesus and his closeness are not to be replaced by a vague sort of something. The Spirit is described in these johannine passages in terms of the relational life of persons; she will continue to do many things that Jesus has done. The Paraclete represents direct, intimate divine involvement, supporting and teaching believers and challenging the world, as Jesus did."
The Term and the Role
"Jesus' term 'the Advocate' (or Paraclete; the Greek word is parakletos), enters the text at 14:16 with no preparation and no explanation. Even first-century readers might have been puzzled, for although they would have known the word, its common meanings might not have made clear what the Evangelist was saying by it. As he took over a word with a complex history and usage, he drew on some, but not all of its prior, largely secular meanings, and his way of using the term stretched it into new significance. He asked his readers to grasp his word on the terms set by his usage. Robert Kysar remark that the Paraclete is one of the Evangelist's 'innovative concepts.'
The Greek word combines para (alongside) and kalien (to call). It speaks of one who is called to the side of another. In Classical Greek it could mean an encourager, as when Xenophon speaks of exhorting men to the fairest deeds (Anabasis 31.24). The term also had a legal setting, speaking of one who enters a case as a friend of the accused or one who entreats or appeals in behalf of another. Philo spoke of the Jews in Alexandria, who were ill-treated, seeking a parakletos to carry their cause to the Emperor Gauis... Although one of the johannine Paraclete passages, 16:7-11, draws on the forensic background of the term parakletos, the other passages suggest broader, more personal senses, referring to one who consoles another, befriends another, guides or teaches another, or to one who publicizes the truth of things. Translators have tried many equivalents for the Evangelist's term: Advocate (the choice of the NRSV), Comforter, Convincer, Counselor, Encourages, Friend, Helper, Teacher. Some have simply transliterated: 'Paraclete.' John Reumann judges that 'No one English word catches all the nuances in the Paraclete passages.'"
Jesus and His Own: A Commentary on John 13-17
Daniel B. Stevick, Wm. B. Eerdmans (2011) pp. 284-85
"The Paraclete, Jesus' successor, is described in personal terms. (The noun and associated pronouns are masculine gender, which does not denote maleness. In fact, there is an old tradition in Christian theological and spiritual writing of referring to the Holy Spirit as feminine. The present study uses feminine pronouns for the Holy Spirit.) Jesus and his closeness are not to be replaced by a vague sort of something. The Spirit is described in these johannine passages in terms of the relational life of persons; she will continue to do many things that Jesus has done. The Paraclete represents direct, intimate divine involvement, supporting and teaching believers and challenging the world, as Jesus did.
In speaking of the Paraclete, the Evangelist often uses triadic terms. He sets the Spirit in relation to the Father and the Son; the Paraclete holds a place in the complex divine life. The writer puts the matter in different ways: The Spirit is given to the disciples by the Father on the request of Jesus (14:16), or she is sent from the Father in Jesus' name. (14:26). The Paraclete is sent by the Son from the Father, or she comes from the Father (15:26). Trinittarian questions and the categories for discussing them would, of course, only develop in later Christian thought, and when they did, the active, personal terms of the johannine Paraclete sayings provided the early theologians with rich (although not umambigious) material.
The Farewell does not describe the divine pneuma as an all-pervading Geist, but as specific revelatory act and presence. The Paraclete will be sent, as Jesus was sent (14:26). She will come, as Jesus came and as Jesus and the Father will come (14:23). To the world, disordered as it is, the Spirit is an alien presence which it cannot receive or know (14:17). The Evangelist describes an advent of the Spirit. The Spirit will witness to the world (15:26), showing it to be in the wrong (16:8-11)-as Jesus witnessed to the truth and against the world's mistaken self-understanding (18:37). The Paraclete who will witness against the world will teach the church. As believers make their uncertain way in the world, the Spirit will impart to them things they need to know but that they cannot come to know by self-initiated inquiry (14:26; 16:13-15).
Such expression locate the Spirit with the transcendence and free initiative of the divine. The johannine idiom does not present the Paraclete as an immanent, latent force which is progressively brought to articulateness and power by an inner drive of all things towards their fulfillment. The Spirit is not depicted in the Fourth Gospel as a diffused power that does everything in general. The divine Helper is not a symbol for the intrinsic relatedness of the creation to God. Rather, the Farewell Discourses describe the Paraclete as a speaker and an actor, a partisan, engaged for specific things and against others. The Spirit is the Spirit of God, the Spirit of Jesus, acting within the followers of Jesus and through them upon the refractory world.
While the Paraclete is related to the divine life, she is at the same time related to humanity-an intimate strengthener, corrector, reminder, instructor. The Spirit is God in you (14:17) and the author of 1 John says, The anointing that you received from him abides in you (1 John 2:27). The Spirit is a participation of the transcendent God in redeemed humanity and of redeemed humanity in God.
In the johannine description of the Spirit, these two things are held together. The one who is inward becomes inward from beyond. The one who is God-in-ourselves is not-ourselves. The Spirit is, in John V. Taylor's fine phrase, 'the beyond in the midst.'"
Jesus and His Own: A Commentary on John 13-17
Daniel B. Stevick, Wm. B. Eerdmans (2011) pp. 290-91
"The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)...
The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal."
Jesus and His Own: A Commentary on John 13-17
Daniel B. Stevick, Wm. B. Eerdmans (2011) pp. 292-7
Messiah-Paraclete Shri Mataji "I was also born in a Christian family and I was shocked the way they interpreted Christ's life and the way they talked about it with great authority. Books and books were written. They give big, big sermons. I thought there's no truth in it what they are talking. Even my father felt the same way, because all these books came much after the authors of these books. Secondly, those who tried to write it were not authorized to do that. They were not spiritual people. They all wanted to have power; they wanted to have power in religion.
The power in religion is inside and that should be awakened. I must say, thanks to the Sufis of this country and other countries that people still think that there is something beyond all these words and talks and books."
The Paraclete Shri Mataji
Easter Puja, Istanbul, Turkey—April 23, 2000
"Eschatology is a part of theology, physics, philosophy, and futurology concerned with what are believed to be the final events of history, the ultimate destiny of humanity — commonly referred to as the 'end of the world' or 'end time'. The Oxford English Dictionary defines eschatology as 'The department of theological science concerned with 'the four last things: death, judgement, heaven and hell'.' In the context of mysticism, the phrase refers metaphorically to the end of ordinary reality and reunion with the Divine. In many religions it is taught as an existing future event prophesied in sacred texts or folklore. More broadly, eschatology may encompass related concepts such as the Messiah or Messianic Age, the end time, and the end of days... Most modern eschatology and apocalypticism, both religious and secular, involves the violent disruption or destruction of the world, whereas Christian and Jewish eschatologies view the end times as the consummation or perfection of God's creation of the world. For example, according to ancient Hebrew belief, life takes a linear (and not cyclical) path; the world began with God and is constantly headed toward God's final goal for creation." Wikipedia (Retrieved January 13, 2012)
"Christ didn't say that, 'I am the Destination.' He said, 'I'll send you the Holy Ghost; I'll send you a Comforter; I'll send you a Redeemer; I'll send you a Councilor.' He talked about the future."
"But to communicate with the people—to communicate with the Spirit, to understand the Kundalini, the vibrations, and their different decodings and all that—the Holy Spirit had to come; with Her mouth, and with Her voice, and with Her intelligence that is intelligible to you, with the knowledge, and everything.
Otherwise it is not possible to communicate and that's why if somebody has to come you have to just recognize. Recognition is the best way of understanding the powers that are given to you.
You have been given powers, no doubt. But these powers, even if somebody gets Realization (baptism), like Buddha got his realization he thought there is no God. He did not believe in God because he just got Realization (baptism) through a formless, formless thing you can say. And he just did not know. He did not talk of Kundalini. Then he did not talk of God actually, and he started talking only of the ascent.
So somebody has to be there to give you the complete picture. You get Realization, you get vibrations, but then what? What about the complete? And for that, the Holy Ghost has to take a form. All right?
May God bless you."
The Paraclete Shri Mataji
Talk after Shri Lalita Havan
Sydney, Australia—April 7, 1981
"The Paraclete's expressive teaching, declaring, witness-bearing, and judging actions exhibits the Paraclete's role as the Spirit of Truth... The intention of the Spirit of truth is the restoration of an alienated, deceived humanity...
In relation to the church, the Spirit is counselor, teacher, and guide; but in relation to the world, which is carried away in untruth, the Spirit goes on the offensive: She will prove the world wrong (16:8). Christians who hear the Spirit described as 'Advocate' tend to think of the divine Paraclete as one who stands with them, taking their part before God. They have an image of a court in which God is judge, and weak, erring persons are in need of a partisan, forceful representative if their case is to carry. But such an understanding of the Spirit's advocacy should not be read into this Paraclete passage. The Evangelist might think that such a construction of his terms represented, to say the best for it, a half-converted understanding. When he uses the legal aspect of his Paraclete terminology most fully (in 16:7-11), he depicts the Paraclete as a prosecutor, a power that is effective on the world, contending against it and in behalf of God. A verdict for God is sought from humanity. The urgent need, with respect to God and the world, as the Evangelists describes it, is not that humanity be represented before God, but that God's truth and judgment be set before a world that is largely closed against them. The Paraclete gives the case for God her potent advocacy." (Stevick 2011, 295-96)
"We are now in the Blossom Time, as I call it, because many flowers are born and they are to become the fruits. This is the Resurrection Time, which is described in all the scriptures. But it's not like this, the way they had described us. Something wrong with them that all the dead bodies who are in the graves will come out of the graves. I mean, how much is left out of them, God knows. Must be some bones or maybe some skulls there. So they'll come out of the graves and they will get their Resurrection!!!? This is a very wrong idea."
Philadelphia, USA—October 15, 1993
"Eschatology ... is not exactly your everyday word. If you had read every word of this newspaper every day for the last five years, you would have encountered it fewer than 20 times. Half those times were somehow referring to fundamentalist religious beliefs about the final battles between good and evil, the coming of Jesus (or other messianic figures), the Last Judgment and the eternal assignment of the saved and the damned to heaven or to hell... In the 1960s, his 'Theology of Hope,' subtitled 'On the Ground and the Implications of a Christian Eschatology,' became one of the most widely translated and read theological works, stirring enthusiastic responses among Roman Catholics as well as Protestants, and among religious radicals in the developing world as well as dissident Marxists in Eastern Europe. At the core of this theology were the principles that human consciousness is not shaped only by the past and present but also by anticipation of the future, that biblical revelation is centered on God's promises, and that hope for the future does not rest on extrapolations of past or present trends but on something truly beyond them, namely those divine promises... The goal of a final judgment, in this interpretation, is not reward and punishment but victory over all that is godless, which he calls ' great Day of Reconciliation.' Professor Moltmann argues for the universal preservation and salvation not only of humans, as individuals and as members of groups, but also of all living creatures. It has been ' fatal mistake of Christian tradition in doctrine and spirituality,' he argues, to emphasize the 'end of the old age' rather than 'the new world of God,' the beginning of the 'life of the world to come.'" (Steinfils, New York Times 2007)
Spirit-Paraclete"Of course there are some absurd things which grew with misinterpretation and interference from unholy people, which are common in these religions. For example, Jews, Christian and Muslims believe that when they die their bodies will come out of their graves and they will all be resurrected at the Time of Resurrection, at the Time of Last Judgment, at the Time of Qiyamah. It is illogical to think what will remain inside those graves after five hundred years. Nobody wants to think and understand that it is not the body but the soul that will come out of these bodies, be born again as human beings and be saved through Qiyamah and Resurrection."
The Message of Christ, London, UK December—10, 1979
"The world needs to be convinced of the truth about itself — something it cannot come to on its own terms. Yet without that truth, the world is forever self-deceived. The showing of the world to itself is the mission of the Paraclete, when she comes. The Spirit comes (as in 15:26); she engages actively with the world. As Jesus had been sent and came, so the Spirit." (Stevick 2011, 252)
"Though you can understand that Mother's Love makes it very easy for you to get to your Realization (baptism) and that the whole story of Last Judgment—which looks such a horrifying experience—has been made very beautiful and very tender and delicate, and does not disturb you... All this, if it is told without Realisation, has no meaning. But people were given great ideas about it and also were promised that 'one day your resurrection will come.' It is the greatest happening for you. It is the greatest event of your life and one must consider it is very fortunate that you have been able to achieve it."
Kundalini And Kalki Shakti
Bombay, India—September 28, 1979
"The writer's general thesis is clear: The world has gotten things wrong — things that it must get right if it is to understand itself and carry out its appointed work. But the self-enclosed world has no vantage from which to see itself; its efforts to gather the truth about itself from itself are futile. No observer, taking a point of view within the world, can be freed of that darkening which pervades both the object of inquiry and the inquirer. That is the condition of the world — to find itself a continual object for its own investigation, to have the self-reflective capacity for examining itself, but always to miss the truth about itself. Lacking self-understanding, the actions of the world easily become inhumane and unjust. When the world comes to a new understanding of itself, it will be through the revealing work of God's Spirit." (Stevick 2011, 252)
"What Christ did there are many people; I read the other day one book saying that He never resurrected himself. I must say they scientifically, they proved scientifically. Can you imagine? How can you prove scientifically I don't understand...
But this is the trouble that they try to prove everything scientifically. You cannot prove Christ's resurrection scientifically. That's why you cannot deny it either...
But it is such a long story started thousands of years back, and today it is just reaching its climax. The fruit is just going to be formed. It's just the Blossom Time has come for this story, and if the seekers co-operate I am sure it will work out. Have all the hopes. May God bless you."
All Is Beautifully Made, Hampstead, U.K.—April 22, 1982
"According to John, when Jesus says (14, 16): And I will pray the Father, and he will give you another Paraclete', what He is saying is that 'another' intercessor will be sent to man, as He Himself was at God's side on man's behalf during his earthly life. According to the rules of logic therefore, one is brought to see in John's Paraclete a human being like Jesus, possessing the faculties of hearing and speech formally applied in John's Greek text, Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John i.e. to be a prophet who hears God's words and repeats his message to man. This is the logical interpretation of John's texts arrived at if one attributes to the words their proper meaning." (Bucaille, Pannell 2001, 115)
"The five Paraclete sayings in chapters 14 through 16 deal with the Spirit of Truth; in an unparalleled treatise, John describes the Paraclete as the 'new Advocate' who takes the place of the ascended Christ. The primarily work of that Spirit, as we saw extensively, is to teach us the whole truth about Jesus. But in the fifth saying, Jesus tells his disciples, 'the Spirit of truth ... will guide you to all truth.' (John 16:13) This seems to include more than a deeper intellectual understanding of the truth; that is, it also involves teaching in a way of life in conformity with Jesus' teaching." (Kinn 2004, 102)
Mar 21, 1923—Feb 23, 2011 "Even in the Judaism or when they believe in the coming of the Saviour for their salvation, even they have talked about.So it is all described in Koran. There's a complete Surya describing about 'The Sent One', means the Avatar, means 'The Incarnation'. And also said that you won't believe, you won't accept and all those things.So now, once you are realized souls, then only you start seeing that all this talk is futile. You have to become a realized person. If you get your realization, then only you can get over the superficial illusions and you can go deep into it. All these illusions are there in all the countries, in all the religions and that's why there is a problem and we have seen people suffering from the pangs of fundamentalism.
And now the main problem is fundamentalism and that comes out of ignorance — ignorance and also selfishness because people want to say that "This is my religion, this is my prophet, this is my guru, this is my master" and all those things, but actually they don't belong to any party, to anyone. They belong to the whole world. One can understand if you establish something for your protection from other parties, but to start yourself in a way to establish a falsehood surprisingly — very surprising, I don't understand human beings. For such falsehood, they are very happy to join and so many will join. Without even thinking, knowing, they'll all club together for a nonsense like that. For a nonsense, human beings always club together, but for a sensible thing they don't want to understand."
January 7, 1990—India
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