In our journey of spiritual growth, we undergo extended phases of purification and transformation. This includes the purification of our senses, emotions, and spirit. During these phases, the “old man” within us diminishes, while the “new man” grows. Many spiritual masters interpret the verse “He must increase, but I must decrease” (John 3:30) as referring to this transformation of the old self into the new.
The “old man” symbolises our old, human, and base habits, especially in how we relate to God, understand Him, and love Him. Conversely, the “new man” represents the new habits and ways that align us more closely with divine will (think of the acts of Faith, Hope and Love). The Holy Spirit plays a crucial role in these phases of purification by guiding us through this transformation. One of the Holy Spirit’s primary tasks is to help us detach from anything that is not God. Detachment can be painful because of how strongly we cling to earthly or even spiritual goods which are not God. St. John of the Cross describes these phases of purification in his works Ascent of Mount Carmel and Dark Night. The more we resist detachment, the more painful and slow the process becomes. The other primary task of the Holy Spirit is to help us make the theological acts of Faith, Hope and Love which constitutes the core dynamism of the New Self.
Note: The painful aspects of this process can be greatly alleviated by maintaining a deep devotion to Our Lady. Entrusting ourselves to her can ease the Holy Spirit’s work within us. She is not only the mold of the Lord Jesus Christ but also serves as our own spiritual mold.
The Risen Lord lifting Adam and Eve from their tombs
Baptism is a foundational moment in which God purifies us. According to St. Paul, baptism participates in Jesus’ “Paschal movement” of dying and rising. It’s important to recognise that the Greek term for baptism used in the New Testament means “to immerse” (in water). This act of immersion serves as a powerful symbol, especially for adults, representing a profound spiritual reality: being immersed in Jesus, His grace, and the Trinity. In natural life, while immersed, one cannot breathe: this symbolises death. Emerging from the waters of baptism signifies new life and resurrection, as one is able to breathe again.
St. Paul further elaborates that baptism is not just an immersion in Jesus, but specifically in His death. This implies that something within us must die. Through baptism, we die to sin, refrain from sinful behaviours, undergo purification, and receive the grace of the Holy Spirit to remain in God’s light. This purification is why baptism is so significant. St. Paul also emphasises that the “old man” (or old self) within us must undergo this transformation and die.
“3 Or aren’t you aware that all of us who were baptised into Christ Jesus were baptised into His death? 4 We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life.
5 For if we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection. 6 We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin. 7 For anyone who has died has been freed from sin. 8 Now if we died with Christ, we believe that we will also live with Him. 9 For we know that since Christ was raised from the dead, He cannot die again; death no longer has dominion over Him. 10 The death He died, He died to sin once for all; but the life He lives, He lives to God. 11 So you too must count yourselves dead to sin, but alive to God in Christ Jesus. 12 Therefore do not let sin reign in your mortal body so that you obey its desires. 13 Do not present the parts of your body to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life; and present the parts of your body to Him as instruments of righteousness. 14 For sin shall not be your master, because you are not under law, but under grace.” (Rm 6:3-14)
While Baptism initiates a profound transformation within us, it is crucial to understand the context of St. Paul’s message. He addresses baptized individuals with the awareness that it is possible to revert to sin, which he strongly advises against. This highlights that Baptism does not eliminate our free will; we are still capable of falling back into sin and developing harmful habits, which will then require further purification.
St. John of the Cross emphasizes the critical stage of purification necessary before achieving union with Jesus. This purification process underscores the essential role of the Holy Spirit, who works within us to detach us from bad habits, purify and transform us, and expand our spiritual capacity. The Holy Spirit facilitates the death of the “old man”—the self corrupted by sin—while simultaneously nurturing the growth and flourishing of the “new man.”
In this process of transformation, old behaviours and ways of being must give way to new ones. This change occurs almost simultaneously: as we nurture the “new man” within us by engaging in acts of Faith, Hope, and Love, the “old man” naturally diminishes without the need for forceful elimination. This illustrates the power of spiritual growth, where cultivating the new self inherently weakens the old.
Each step in our journey of growth and purification involves the death of certain aspects of ourselves and the birth of something new. We might initially view this dying process as negative, but faith invites us to see it differently. What dies is meant to make way for new growth that brings us closer to God. Since we have lost His likeness through sin, we now offer ourselves fully to the Holy Spirit’s transformative work, accepting that anything belonging to our old self must be relinquished to allow the new self to develop.
We should embrace this process with joy rather than sadness, recognising that a spiritual battle is occurring within us between the old and new selves, each fighting for dominance. By drawing closer to God—through activating our faith, aligning our vision with His, hoping for His promises rather than earthly gains, and learning to love our neighbour as He teaches us—we participate in a “Paschal movement.” This movement involves advancing through both the pain and joy of transformation, sharing in Jesus’ Death and Resurrection. Thus, the redemptive act of Jesus 2,000 years ago becomes an integral part of our daily lives.
By rejoicing and taking courage, we expedite the Holy Spirit’s work of purification, allowing the New Man within us to flourish. Any action in alignment with God’s will, such as the daily insights we gain from Lectio Divina, fosters this Paschal movement—a cycle of death (renunciation, sacrifice, offering, suffering) and resurrection (growth, the action of the Holy Spirit, purification).
Can our spiritual life be devoid of this “Paschal Movement”? Impossible. Even after purification, the paschal movement continues but takes on a different nature. Filled with God’s charity, we unknowingly help others as our baptismal priesthood grows. Consider St. Thérèse of Lisieux: already suffering from tuberculosis, she was encouraged by her doctor to walk despite her pain. She said, “I walk for a missionary.” All God asked of her was to unite herself with God’s fire, and those connected to her received the effects of this fire. This is why St. Paul makes the mysterious statement: “Death works in me so life can work in you.” (See 2 Corinthians 4:12) (see this article: A Mysterious Warfare)
One final word must be said about the Lord’s Passion—His sufferings, death, and resurrection—and its significance in our lives. As discussed earlier regarding Baptism, it cannot be separated from the Lord’s Passion. The same applies to the Paschal movement in our spiritual life. We need to draw closer to the Lord’s Passion to receive its elevating and transformative power (see the short Course: Meditating the Passion).
In the Passion according to St. John (see the Passion in St. John), we already see a clear victory. The Lord’s death itself is a communication of Divine Life. When His side is pierced, Divine Life is bestowed upon us (See John 19). The Passion represents the ultimate manifestation of God’s love for us. We must not only recognise this aspect of the Cross and the Crucified Lord but also learn to dwell in the presence of the Cross (the area around the Cross). Why? Because it is here that God’s Love is fully given to us. It is where the absolute pain God endures is transformed into a powerful force for change, where all evil is taken by God and transformed into a greater good. Experiencing this is crucial. We are healed by His wounds, and these wounds are the channels through which the profound and intense love of God is communicated to us.
Meditating on the Passion weekly, following the pattern of Holy Week, and drawing closer to the Lord from Thursday evening—by opening any of the four Gospel accounts of the Passion and reflecting deeply on each step and word—allows the Lord to use these sacred texts to touch us with healing and transformative power.
This profound engagement is a key component in navigating the “Paschal Movement”—the cycle of death and life. It involves the death of aspects of ourselves under the Holy Spirit’s work and the Divine Life bestowed upon us. Amen. Glory be to God and to His unfathomable way of loving us.
– Please don’t hesitate to read this fascinating article on “Jesus Entering Deeper in Us”