Page:Catholic Encyclopedia, volume 11.djvu/519

 PARACLETE

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PARA

Paracelsus is due the use of mercury for syphilis as well as a number of other metallic remedies, probably a result of his studies in Schwaz, and partly his ac- quaintance with the (luicksilver works in Idria. He was the firsi to point out the value of mineral waters, especially the PfafTrr water, even attempting to pro- duce it by artiticial means. He recognized the tinc- ture of gallnut as a reagent for the iron properties of mineral water. He showed a particular preference for native herbs, from which he obtained "essences" and "tinctures", the use of which was to replace the curious composite medicines so popular at the time. Regarding him from an ethical standpoint, his noble ideals of the medical profession, his love for the poor, and his piety deserve to be exalted. The perusal of his writings disproves the accusation of drunkenness which had so often been made against him by his enemies.

For the most part Paracelsus dictated his works, in many cases bequeathing the manuscript to friends with the request to have it printed. His name, being well known, was often misap])ropriated, so that later it became necessary to draw a fixed line between authentic and unauthentic writings. The former are characterized by a simple, direct, intelligible style. Cf . Schubert-Sudhoff, "Paracelsusforschungen" (Frankfort on the Main, 1887-89); Sudhotf, "Hibli- ographia Paracelsica" (Berlin, 1894); Idem, "\'ersurh einerKritik der Echtheit der Paracelsischen Schrif ten ' ' (Berlin, 1894-99). The best of the collective editions, which, however, includes some unauthentic works, is that of Huser (Basle, 1589-91, 10 vols.; Frankfort, 1603, 3 vols.; Strasburg, 1616). A detailed list of the authentic and unauthentic writings is to be found in Albr. von Haller, "Bibliotheca medicinae practicfe", II (Basle, 1777), 2-12. Among his most important writings may be mentioned: "Opus Paramirum" I, II, re-edited by Dr. Franz Strunz (Jena, 1904), which contains the system of Paracelsus; "Drei Biicher von den Franzosen" (syphilis and venereal diseaises); "Grosse Wundarznei, tiber das Bad Pfaffers, Uber die Pest in Sterzing".

FERGnaON, Bibliographia Paracelsica (Glasgow, 1877); The Hermetic and Alchemical Writings of Aureolus Pkilipptis Theo- pkrastus Bombast; ed. Waite {London, 1894); Hartmaxn, The Life of Paracelsus and the Substance of his Teachings (London, 1886); MooK, Theophrastus Paracelsus (Wurzburg, 1876); Aberle, Grabdenkmal, Schddel und Abbildungen des Theophrastus Paracelsus (Salzburg, 1891); Sthunz, Theophrastus Paracelsus sein Leben und PersHnlichkeit (Leipzig, 1903).

Leopold Senfelder.

Paraclete, Comforter (L. Consolator; Gr. rapd- kXtjtos), an appellation of the Holy Ghost. The Greek word which, as a designation of the Holy Ghost at least, occurs only in St. John (xiv, 16, 26; xv, 26; xvi, 7), has been variously translated "advocate", "inter- cessor", "teacher", "helper", "comforter". This last rendering, though at variance with the passive form of the Greek, is justified by Hellenistic usage, a number of ancient versions, patristic and liturgical authority, and the evident needs of the Johannine context. According to St. John the mission of the Paraclete is to abide with the disciples after Jesus has withdrawn His visible presence from them; to in- wardly bring horne to them the teaching externally given by Christ and thus to stand as a witness to the doctrine and work of the Saviour. There is no reason for limiting to the Apostles themselves the comforting influence of the Paraclete as promised in the Gospel (Matt., x, 19; Mark, xiii, 11; Luke, xii, 11, xxi, 14) and described in Acts, ii. In the above declaration of Christ, Cardinal Manning rightly sees a new dispensa- tion, that of the Spirit of God, the Sanctifier. The Paraclete comforts the Church by guaranteeing her inerrancy and fostering her sanctity (see Church). He comforts each individual soul in many ways. Says St. Bernard (Parvi Sermones): "De Spiritu Sancto

testatur Scriptura quia procedit, spirat, inhabitat, replet, glorificat. Procedendo praedestinat; spirando vocat quos pra;destinavit ; inhabitando justificat quos vocavit; replendo accumulat meritis quos justificavit; glorificando ditat pra^miis quos accumulavit meritis". Every salutary condition, power, and action, in fact the whole range of our salvation, comes within the Comforter's mission. Its extraordinary effects are styled gifts, fruits, beatitudes. Its ordinary working is sanctification with all it entails, habitual grace, infused virtues, adoption, and the right to the celestial inheritance. "The charity of God", says St. Paul (Rom., v, 5), "is poured forth in our hearts by the Holy Ghost who is given to us." In that passage the Paraclete is both the giver and the gift; the giver of grace {donum creaium) and the gift of the Father and the Son (donum increalum) . St. Paul teaches repeat- edly that the Holy Ghost dwells in us (Rom., viii, 9, 11; ICor., iii, 16).

That indwelling of the Paraclete in the justified soul is not to be understood as though it were the exclusive work of the third Person nor as though it constituted the formalis causa of our justification. The soul, in- wardly renovated by habitual grace, becomes the hab- itation of the three Persons of the Blessed Trinity (John, xiv, 23), yet that indwelling is rightly appro- liriiitcrl to the third Person who is the Spirit of Love. As to the mode and explanation of the Holy Ghost's inhabitation in the soul of the just. Catholic theolo- gians are not agreed. St. Thomas (I, Q. XLIII, a. 3) proposes the rather vague and unsatisfactory simile " sicu t cognitum in cognoscente et amatum in amante ' ' . To Oberdoffer it is an ever acting force, maintaining and unfolding habitual grace in us. Verani takes it to be merely objective presence, in the sense that the justified soul is the object of a special solicitude and choice love from the Paraclete. Forget, and in this he pretends to bring out the true thought of St. Thomas, suggests a sort of mystical and quasi-experimental union of the soul with the Paraclete, differing in degree but not in kind from the intuitive vision and beatific love of the elect. In so difficult a matter, we can only revert to the words of St. Paul (Rom., viii, 15): "You have received the spirit of adoption of sons whereby we cry : Abba (Father). ' ' The mission of the Paraclete detracts nothing from the mission of Christ. In heaven Christ remains our napaKXrjTos or advocate (I John, ii, 1). In this world, He is with us even to the consummation of the world (Matt., xxviii, 20), but He is with us through His Spirit of whom He says: " I will send Him to you. He shall glorify me; because He shall receive of mine, and shall shew it to vou" (John, xvi, 7. 14). Sec Holy Ghost.

Verani. TAeoi. N;.:,/ /'. '" .ninle, XV. iii (Munich, 1700); Gaume, rrai/edf ("A 1 1 ( I'aris, a.d.), 7; Obehdorffer,

De inhabitalione s,. (Tournai, 1890); Forget, De

I'habitation du St-Ei'i II <l in., 1S98); Bellevue, i'ffiutre du Saint-Esprit (Paris, I'.HIL') ; .Manning, The Internal Mission of the Holy Ghost (London, 1875) ; Devine, A Manual of Ascetical The- ology (London, 1902); Wilhelm and Scannell. A Manual of Catholic Theology (London and New York, 1906); see also Kitto, Cheyne, Hastings, Vigouroux; commentators on St. John, Cornelius k Lapide, Pillion, Calmes, etc.

J. F. SOLLIER.

Paradise. See Terrestrial Paradise.

Para du Phanjas, FRANgois, writer, b. at the Cas- tle of Phanj.'i Champsaur, Basses-Alpes, 1724; d. at Paris, 1797. After his admission into the Society of Jesus in 1740 he taught mathematics and physics and later philosophy at Besangon. Many of his pupils be- came distinguished in the sciences and in apologetics. He was esteemed both for his learning and for his con- ciliatory disposition. On the suppression of the Soci- ety, the Archbishop of Paris and the Princess Adelaide granted him a pension. In 1791 he took the oath to the new authorities, but retracted it as soon as the pope had spoken. Amongst his works are: "Thdorie des etres sensibles" (5 vols., Paris, 1772; 4 vols., Paris,