"Paraclete" - just wondering...

A search for "Holy Spirit" WITHIN 3 words "a force" returned a couple of useful refutations of this belief

logosres:discplmkr;ref=Bible.Jn14.26 (The Disciplemaker: What Matters Most to Jesus by Gary Derickson & Earl Radmacher)

14:26.
“But the Helper, the Holy Spirit, whom the Father will send in My name, He will
teach you all things, and bring to your remembrance all things that I said to
you.

Jesus again
promises the Holy Spirit as a Helper to them in His absence. Here He says
several significant things about the person and ministry of the Spirit. He
begins His second description of the Spirit’s ministry by saying that the
Father would send Him to them in His name.

We see here an
example of the sameness of this Helper who has already been identified as
“another of the same kind” as Jesus. As Jesus did not come in His own name, but
was sent by the Father, so too the Holy Spirit did not come in His own name and
was also sent by the Father. And, as Jesus was the Father’s representative to
the disciples, now the Holy Spirit similarly serves as Jesus’ representative.

In His
description of the Holy Spirit in this verse and elsewhere in the upper room,
Jesus uses a term that argues strongly for the personality, the personhood, of
the Holy Spirit. Orthodox Christianity has affirmed that the Holy Spirit is not
a force, influence, or some other inanimate element, but a person, the third
member of the Godhead. He is as much a person as both God the Father and God
the Son. Here, while Greek has masculine, feminine, and neuter pronouns, Jesus
refers to the Spirit with a pronoun in the masculine gender. But, its antecedent
(the word the pronoun relates to) is not pneuma
(translated as “Spirit”) but paraklētos
(translated as “Helper”). But, lest someone attempt to use that as an argument
against the personality of the Spirit, paraklētos
(Helper) is an adjective being used as a noun.

In Greek,
adjectives do not have a single gender, but have forms for all three genders
and are given the gender appropriate to the word they modify or replace. Thus,
if the Holy Spirit was not a person and Jesus wanted to deny the personality of
the Spirit, He could have used the neuter form of “helper” rather than the
masculine. As a substantive (a word being used in place of a noun), one would
expect Jesus to use its neuter form since “spirit” (pneuma) is a neuter word. Also, only a neuter term would be
appropriate if it were to express the idea of an impersonal force.
Interestingly, Jesus did not change the gender of “spirit,” nor did He change
the gender of those pronouns that related back to spirit. He used good grammar.
Rather, He chose the form of “helper” as a masculine form in order to
communicate His personality unquestionably. So, again establishing His
personhood, Jesus goes on to describe His ministry.

The Holy Spirit
is not only coming to abide in them and help them like Jesus had, but He is
also coming to teach them. This raises the question concerning whether this
promise is for all believers or only for the disciples? The key to
understanding Jesus’ promise in this verse is to see “whom” He is addressing
when He says this. This is markedly different from what He says in His prayer
in chapter seventeen where He prays for His disciples and then for those who
would believe through them in later generations. Here, when Jesus says “you,”
He indicates that the promise is to the eleven. Also, the content of what is
promised necessarily involves the eleven. He says that the Spirit would not
only teach them, but would remind them of things He had said to them.

Necessarily,
then, only those who had already been taught by Him could be reminded of what
He had said. This is likely the background to the disciples’ selection of
Joseph and Matthias as candidates to replace Judas in Acts 1:15–26. They needed
someone who could speak with apostolic authority, which meant someone who had
heard all of Jesus’ teachings. In short, we can trust their testimony,
contained in the Gospels, precisely because of this promise from Jesus to them
that the Holy Spirit would remind them. Their reports of the teachings of
Jesus, including those given in this upper room, are reliable and accurate, and
not merely musings or paraphrases on what might have been said. John 2:19–22;
12:16; and 20:9 provide us with examples of the Spirit’s ministry of reminding
them. Having said all this, that the promise is only applicable to those in the
upper room with Jesus, there is still “a legitimate secondary application that
concerns Christians today. The Holy Spirit comes to live with us and be in us
(14:17), too; and he helps us to call to mind, as we need them, the words of
Scripture we have first learned.”

logosres:peopsprt;art=peopspr0.L1 ("The Person of the Holy Spirit" in People of the Spirit by Jack Hayford)

The Person of the Holy Spirit

Read the
following scriptures and record what you observe about the Holy Spirit.

What
does the Bible say about the Spirit as an intelligent Person?

John 15:26

John 16:13

Acts 13:2

Does
He demonstrate emotion and exercise will?

Rom. 15:30

1 Cor. 12:11

1 Thess. 5:19

Are
there attributes of deity assigned to Him?

Acts 5:3, 4

1 Cor. 2:10

Heb. 9:14

What
are some of His specific New Testament names?

John 14:17

Rom. 8:9

1 Cor. 3:16

Phil. 1:19

What
are some New Testament symbols ascribed to Him?

Matt. 3:16

John 3:8

John 7:37–39

We
see then that the Holy Spirit is not a force—He’s a Person. He is intelligent
and exercises emotion and will. He is equated with God Himself (Acts 5:3, 4)
and knows the Father’s very depths. No wonder the church continues to sing,
“Praise Father, Son, and Holy Ghost”!