Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 38

38.&#160; Christ as Paraclete, as Propitiation, and as the Power of God.

But none of the names we have mentioned expresses His representation of us with the Father, as He pleads for human nature, and makes atonement for it; the Paraclete, and the propitiation, and the atonement.&#160; He has the name Paraclete in the Epistle of John: &#160; &#8220;If any man sin, we have a Paraclete with the Father, Jesus Christ the righteous.&#8221;&#160; And He is said in the same epistle to be the atonement for our sins.&#160; Similarly, in the Epistle to the Romans, He is called a propitiation: &#160; &#8220;Whom God set forth to be a propitiation through faith.&#8221;&#160; Of this proportion there was a type in the inmost part of the temple, the Holy of Holies, namely, the golden mercy-seat placed upon the two cherubim.&#160; But how could He ever be the Paraclete, and the atonement, and the propitiation without the power of God, which makes an end of our weakness, flows over the souls of believers, and is administered by Jesus, who indeed is prior to it and Himself the power of God, who enables a man to say: &#160; &#8220;I can do all things through Jesus Christ who strengtheneth me.&#8221;&#160; Whence we know that Simon Magus, who gave himself the title of &#8220;The power of God, which is called great,&#8221; was consigned to perdition and destruction, he and his money with him.&#160; We, on the contrary, who confess Christ as the true power of God, believe that we share with Him, inasmuch as He is that power, all things in which any energy resides.