The Holy Spirit as Paraclete
This Misunderstood Word Is More Important Than You Realise
11 December, 2017 // in The Coffeehouse Cleric // by Alex Rowe.
A few weeks ago, I gave a sermon on “the Paraclete,” the term used in the Gospel of John to describe God’s Spirit, God’s personal presence with those who trust and follow Him. This was part of Emmanuel Church’s wider preaching and teaching series on the Holy Spirit.
“…last words are lasting words. Be it those final utterances from the lips of the dying, or the parting goodbyes of lovers or friends, such last words often abide in our memories and stay with us throughout our lives.”
What does “Paraclete” (παράκλητος) mean? Literally, it has the sense of “one who comes alongside.” In Latin it becomes advocatus, and many English translations give either Advocate or Helper. The meaning of “Paraclete” is given more shape by the context in John’s Gospel in which it predominates, namely the Farewell Discourse of chapters 13–17. This famous section of John’s Gospel represents the final words of teaching that Jesus passes on to his disciples, the night before he is arrested and taken away to be killed, and it is this context of his imminent departure that Jesus promises the Paraclete. The Paraclete, then, can be understood as something like Jesus’ replacement or successor.
As we know from our own experience, last words are lasting words. Be it those final utterances from the lips of the dying, or the parting goodbyes of lovers or friends, such last words often abide in our memories and stay with us throughout our lives. For good or ill, these are moments of great poignancy. So it would have been with Jesus’ words to his disciples. In the surprise, shock, and sadness of the news that Jesus would no longer be with them, that the three years of adventure with him would so soon be coming to an end, Jesus promises the Paraclete. He promises that they would not be left alone.
Though to describe the Holy Spirit as “Paraclete” may sound rather abstract, difficult to comprehend, it is perhaps the most personal of all depictions. When Jesus promises the Paraclete, he promises not one but another: “I will ask the Father, and he will give you another Advocate” (14:16). The Greek word for another in this instance is allos (ἄλλος), not heteros (ἕτερος), and thus denotes another of the same kind as opposed to another of a different kind (see 1 Jn 2.1). Not only does this simple word choice contribute to what would eventually become a theological formation of Trinity, with emphasis upon equality within the Godhead; it also, on a very practical note, speaks beautifully to the way in which Jesus, as has been said, does not leave his disciples alone. The way in which he does not abandon them or leave them orphaned. He promises one like himself, who loves and cares for them like he does.
“Perhaps we should stop praying in our churches that God’s presence might come, for he is already and always among us, already on the move, already working behind the scenes, already prompting minds and stirring hearts.”
Is it problematic that the depiction of the Holy Spirit as “Paraclete” is found only in John’s Gospel? I do not think so. The New Testament writings, given that they were authored by many different individuals but united within a single canon, speak of the Spirit in varied but complementary ways. It reflects different emphases. It shows different points of view. To illustrate my point, allow me to employ an analogy.
Imagine trying to take a photograph of Durham Cathedral. Any single photograph would be, even if only ever so slightly, different from another. Some two photographs could look entirely different, taken from entirely different vantage points, to such an extent that it might be difficult to recognise them both as an image of the same building. Nevertheless, it would be silly for us to argue that only one of the photographs is the photograph of the Cathedral, the only true and proper representation, and thus to deny the validity of the other. Both photographs equally represent the Cathedral, though not identically. They are taken from different perspectives. So it is, I think, with the Bible’s language about the Holy Spirit. The depiction of the Spirit in Luke-Acts may differ from that of John which may differ again from that of Paul, but it is the same Spirit. What we have, quite simply, are different perspectives.
Taking this into account, what can we learn from this depiction of the Holy Spirit, of God’s personal presence with those who trust and follow Him, as “Paraclete”? For the sake of space, I conclude with just one thought: our imagination of God’s presence with us must grow and expand. His Paraclete, the Advocate, the Helper, is always with us. Perhaps we should stop praying in our churches that God’s presence might come, for he is already and always among us, already on the move, already working behind the scenes, already prompting minds and stirring hearts. Perhaps a better prayer, then, would be to ask for greater awareness and attentiveness on our part. That we would more easily know God’s presence with us for what it is: the Paraclete. We are not left alone or abandoned by God. Not in moments of raptuous joy or festive spirit. Nor in moments of deep sadness or loneliness. We have the Paraclete.
“Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you”
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