resulted from their failure to perceive the identity of the
Paraclete with the Spirit Paraclete. Even as the whole Trinity, or
any Person in the Trinity, may rightly be called God or Helper, so
likewise may It be termed the Paraclete, that is to say the
Consoler. These are the words of the Apostle: "Blessed be God, even
the Father of our Lord Jesus Christ, the Father of mercies, and the
God of all comfort; who comforteth us in all our tribulation"
(2 Cor. i, 3). And likewise the word of truth says: "And he shall
give you another comforter" (Greek "another Paraclete," John, xiv, 16).

Nay, since every church is consecrated equally in the name of the
Father, the Son and the Holy Spirit, without any difference in
their possession thereof, why should not the house of God be
dedicated to the Father or to the Holy Spirit, even as it is to the
Son? Who would presume to erase from above the door the name of him
who is the master of the house? And since the Son offered Himself
as a sacrifice to the Father, and accordingly in the ceremonies of
the mass the prayers are offered particularly to the Father, and
the immolation of the Host is made to Him, why should the altar not
be held to be chiefly His to whom above all the supplication and
sacrifice are made? Is it not called more rightly the altar of Him
who receives than of Him who makes the sacrifice? Who would admit
that an altar is that of the Holy Cross, or of the Sepulchre, or of
St. Michael, or John, or Peter, or of any other saint, unless
either he himself was sacrificed there or else special sacrifices
and prayers are made there to him? Methinks the altars and temples
of certain ones among these saints are not held to be idolatrous
even though they are used for special sacrifices and prayers to
their patrons.