Greek lawyer, helper. Description of Jesus Christ and the Holy Spirit in the writings of the apostle John as the advocate before the Father, 1 Jn 2, 1.
In the farewell Jesus tells the disciples that he will intercede with the Father so that he sends them a P., the Spirit of truth, Jn 14, 16-17, 26; Jn 15, 26.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(the one next to me).
See “Holy Spirit.”
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Way of translating the idea of ”comforter” (parakletos, the one who comforts), which Jesus himself attributed to the Holy Spirit, according to the Johannine texts. Five times this term appears in John: Jn. 14. 6 and 26; 15. 26; 16.7; and 1 Jn 2.1. In the other evangelists the Holy Spirit is referred to abundantly, but they do not use the term.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. Holy Spirit)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
The word only appears in the Gospel of Saint John and always refers to the Holy Spirit. The Paraclete, who is the “spirit of truth”, will come instead of Jesus Christ (Jn 14, 16; 16, 7) to be his defense attorney, who will testify about Him (Jn 15, 26), and to always be with men as his protector (Jn 14, 16), remind them of the teachings of Jesus and lead them to the full truth (Jn 14, 26). Saint John also calls Jesus Christ Paraclete, that is, defense attorney before the Father of all Christians (1 Jn 2, 1). ->Holy Spirit.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
(-> Holy Spirit, ruah, John). The Gospel of John can be understood as a catechesis of the Spirit, as Jesus himself says to Nicodemus, teacher of Israel: “Truly I tell you, if someone is not born of water and of the Spirit, he cannot enter the kingdom of God” (Jn 2.5). The Gospel is an experience of birth: it makes us see that we are children of God, with Jesus, in the Spirit. The previous religion has passed and with it have passed the sacred mountains and temples, the ancient cults. In Jesus comes the novelty of free adoration, open to all: “Believe me, woman: the time is coming when neither on this mountain nor in Jerusalem will you worship the Father… But the time is coming and this is when the true worshipers will worship the Father In true and spirit; These are the worshipers that God seeks: God is Spirit, and those who worship him must worship him in Spirit and Truth” (Jn 4:21-24). Men were divided by sacredness. Now they are to unite in the universal Spirit and Truth. The Hellenistic Jews (Philo and Wisdom) knew that, but they had not been able to specify it. Many later Christians have remained locked in a particular culture or city (nation). Contrary to this, Jesus wants everyone to be linked by the Spirit, which flows like a river from his bosom: “This he said referring to the Spirit that those who believe in him should receive; for the Spirit was not yet, because Jesus had not yet been glorified” (Jn 7:39). The risen Jesus is the source of the Spirit, which flows in all humans (like the waters of paradise: Gn 2,10-14; Rev 22,1-2). The texts of the Spirit-Paraclete are situated in this context, as a lawyer, defender of the faithful in the trial (cf. Mk 13,11 par), interpreter and authority of Jesus in the Church.
(1) I will pray to the Father and he will give you another Counselor, who will be with you forever (Jn 14,16). Jesus himself had been the Paraclete, defender of his disciples. But now that he is leaving and leaving them on a physical plane, he asks the Father for another Paraclete to be an interior presence and company (I will not leave you orphans: 14,18). Those of the world live on a plane of flesh, mutual struggle, lies; Christians receive the Spirit of God through Christ.
(2) The Paraclete… will teach you all things and will remind you of all that I told you, as the divine inner Master (Jn 14:26). The Church has sometimes run the risk of understanding the truth as something imposed from outside, resolved and taught from above. But Jesus promises his own an interior magisterium: Christians only admit the authority of the Spirit-Paraclete, who interprets and actualizes Christ.
(3) When the Paraclete comes… he will testify about me, and you will also testify, because you have been with me from the beginning (15,2627). According to John, Jesus has not promised an external magisterium for dogmas and teachings. He has not left a power structure either. His truth is expressed in the interior teaching of the Spirit, who acts through the testimony of the faithful. When institutions are at risk, that testimony remains and grows.
(4) It is convenient for me to go, because if I do not go, the Paraclete will not come to you; but if I go, I will send him to you (16,7). A material presence of Jesus would get in the way, because he would be left out of the life of his faithful. Many seem to yearn for him like this, acting through miracles, apparitions, external assurances. Well then, it is necessary for Jesus to leave, for him to fulfill his task, so that his faithful take on the truth in the Spirit, which is the presence and interior experience of Jesus. Above all other ecclesial instances, Jesus appeals to the Confidence of the Spirit, Paraclete (Advocate and Comforter) of the faithful. He is the Comforter, for we look for him where our patriarchal traditions of external security are growing old. He is a Lawyer, because we need defense in this troubled world, in a crisis of violence and death. It is the Paschal Gift of Jesus, who appears and speaks, giving them power to forgive (= bond in love) to all humans: “Having said this, he breathed on them and said to them: receive the Holy Spirit” (Jn 20,22) . This is the key moment of the new creation, reverse and fulfillment of Gn 2,7: the Spirit of God is identified with the Breath that Jesus gives to men, at the peak moment of Easter, when he breathes and offers his Spirit to his disciples, so that they may live in a gesture of grace and forgiveness to the whole world.
Cf. H. HEITMANN and H. MÜHLEN (eds.), Experience and theology of the Holy Spirit, Trinitarian Sec., Salamanca 1978; F. PORSCH, The Holy Spirit, defender of the believers, in the Gospel of John, Sec. Trinitario, Salamanca 1978; E. SCHWEIZER, The Holy Spirit, Follow me, Salamanca 1992.
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
It is one of the pneumatological titles that we find only in St. John and nowhere else in the New Testament. Paraclete (Parakletos) designates the personal character of the revelation of the Holy Spirit; we also find the more intense expression “another Paraclete”, (allos Parakletos) that further specifies the personal identity of the Holy Spirit with respect to the old and New Testament biblical tradition. The context is that of John chapters 14-16, which contain precisely the “sayings about the Paraclete”. Although the revelation of the Holy Spirit as Paraclete is placed before Easter, in chapters 14-16 the reference is to the time of the Church; in fact, when Jesus is not physically present, the Holy Spirit will remind him and introduce us to the whole Truth; he will be the Comforter in times of trial. Obviously, the “sayings about the Paraclete”, which accentuately present the personal character of the Holy Spirit, are of interest both to the time of the Church and to the very person of Jesus and to the Trinity itself; They therefore contain a first-class dogmatic doctrine. The pneumatological title Paraclete is not isolated, but is always accompanied by two other pneumatological titles: Holy Spirit (Jn 14:25-26) and Spirit of truth (Jn 14, 16-17. l5,2~: 16,13. 1 Jn 4,6). These names are sometimes found in the same text and one becomes the exegesis of the other. Thus, for example, Holy Spirit (to Pneuma to aghio), with the neuter article doubled to indicate the personal character of the Spirit), specifies who is the Paraclete (or Parakletos, masculine). Pneuma (neuter) is united with Paraclete (masculine) by the pronoun ekeinos (masculine), to indicate once again that it is a question of a well-identified and personal reality (as in Jn 14:25-26). The expression Spirit of truth is also linked to the Paraclete, and since the genitive “of truth” is an objective or qualifying genitive, that is, a genitive that designates what is peculiar to the Spirit, namely, to communicate the Truth that is Jesus, it results that the Holy Spirit is always linked to Christ in the sense that it helps to internalize and assimilate the Truth of Jesus.
We will briefly expose the lexical meaning of “Paraclete”, to later establish its function and observe its consequences from the dogmatic point of view.
In the Greek context Paraclete means lawyer or more simply defender, to the one who helps the accused to defend himself in a process. On the contrary, in the Hebrew context Paraclete indicates the one who intercedes for men before the tribunal of God; In the Gospel of John, the Paraclete is not, however, a lawyer before the court of God, but a lawyer and defender among the disciples. In the literature of John (1 Jn 2.1) we once find the term Paraclete (lawyer) in a court of God, but in this case it is not an attribute of the Holy Spirit, but of Jesus (“if someone has sinned, we have a lawyer -parakletos- before the Father, Jesus Christ the Just”). Thus, as a whole, Paraclete, both in the Greek and in the Hebrew context, always means advocate, advocate, intercessor.
If we then consider the function of the Paraclete, we must immediately say that it is linked to the editorial context of the Gospel of John, which in this specific case is conceived as a great process between the accusers of Jesus and Jesus himself, where in fact the world it is “judged by him and unmasked in his lie and his sin. In this great process that “will last until the end of time, the Paraclete is the one who defends the cause of Jesus before the world and helps the disciples to defend that same cause. The fundamental paragraphs are those of Jn 16,5-15, where the Paraclete and the blasphemy against the Holy Spirit are spoken of. The Paraclete is the one who convinces the world in regard to sin, justice, judgment, that is, the one who will bring everything to light so that the world’s malice is understood.
The sayings about the Paraclete, which in John’s texts are linked to other pneumatological titles, reveal the relationships between the Holy Spirit and the Father and the Son. With due proportions, it can be affirmed that the dogmatic data is already largely…