#i never thought about it like this before
The Holy Spirit renews us in baptism through His godhead, which He shares with the Father and the Son. Finding us in a state of deformity, the Spirit restores our original beauty and fills us with His grace, leaving no room for anything unworthy of our love. The Spirit frees us from sin and death, and changes us from the earthly men we were, men of dust and ashes, into spiritual men, sharers in the Divine Glory, sons and heirs of God the Father– who bear a likeness to the Son and are His co-heirs and brothers, destined to reign with Him and to share His glory. In place of earth, the Spirit reopens heaven to us and gladly admits us into paradise, giving us even now greater honour than the angels, and by the holy waters of baptism extinguishing the unquenchable fires of hell.
We men are conceived twice: to the human body we owe our first conception, to the divine Spirit, our second. John says: “To all who received Him, who believed in His name, He gave power to become children of God. These were born not by human generation, not by the desire of the flesh, not by the will of man, but of God.” All who believed in Christ, he says, received power to become children of God– that is, of the Holy Spirit, and to gain kinship with God. To show that their parent was God the Holy Spirit, he adds these words of Christ: “I give you this solemn warning, that without being born of water and the Spirit, no one can enter the kingdom of God.” [But through that same Spirit, He has given us both the power and means to accomplish this.]
Visibly, through the ministry of priests, the [water of the baptismal] font gives symbolic birth to our visible bodies. Invisibly, through the ministry of angels, the Spirit of God, whom even the mind’s eye cannot see, baptizes into Himself both our souls and bodies, giving them a new birth. Speaking quite literally, and also in harmony with the words of water and the Spirit, John the Baptist says of Christ: “He will baptize you with the Holy Spirit and with fire.” Since we are only vessels of clay, we must first be cleansed in water and then hardened by spiritual fire – for God is a consuming fire. We need the Holy Spirit to perfect and renew us, for spiritual fire can cleanse us, and spiritual water can recast us as in a furnace, and make us into new men.
Saint Didymus of Alexandria
The vine had long been a beloved symbol of Israel… in the Last Supper discourse, on the way to Gethsemane, it acquires a new dimension, the pain of pruning. However, the suffering of Jesus is not the principal point here: [rather, it is that all] disciples of Jesus must be prepared to bear the pain of pruning. The image is a powerful one. To an uninstructed onlooker, the wretched, seemingly lifeless twigs left on the vines appear totally unable to burgeon in a few months into the rich harvest of grapes. The most powerful of all the aspects of the symbol is the sap pulsing through those apparently dead branches. There is all the difference in the world between those docked shoots [still thriving within], and the dead twigs scattered on the ground, [their wild growth availing nothing.Humble] adherence to the vine, to Christ himself, alone gives life to the Church.
Dom Henry Wansbrough; Commentary on John 15
To love Jesus means to keep His commandments. [Such keeping] is not a matter of mere obedience but of loving imitation. [Try as one might, it is impossible to honestly obey anyone unless one also loves them; neither pride nor indifference can even feign the virtues of humility and dedication required to observe another’s commands. On the other hand,] if I love a person, I want to keep that person’s commandments, both out of loyalty and out of respect for that person’s qualities: [for as one who loves will easily discern,] the commandments [given] will reveal and mirror that person’s qualities. So, the Law given by Moses reveals God’s nature by what He commands. Just so, the actions of Jesus reveal His and the Father’s nature: He heals, He loves, He judges, He forgives, He commands. To obey the commands [given by our loving God] is a response in love, [not legalism. To keep them, like a gift, is the natural and necessary consequence of our personal relationship to Him]: we need to do just that.
Dom Henry Wansbrough; Commentary on John 14:15
The context of the annual Festival of Dedication of the Temple gives a special meaning to Jesus’ claim [of His divinity in John 10:30]. On this festival of the return of the LORD to his Temple (after its desecration by the Syrian King Antiochus Epiphanes) Jesus is claiming that He Himself is the abode of God. [Indeed,] throughout the Gospel, Jesus has been making His own the institutions of Judaism. At Cana, He takes over the jars of water for Jewish rites of purification, making them the wine of His wedding-feast. Then He goes to Jerusalem and [functionally] replaces the perishable Temple with the Temple which is His Body. He makes the Sabbath His own by working on it as only God may do. He, rather than the manna provided by Moses, is the life-giving Bread from heaven. At Tabernacles, the festival of light and water, He declares that He is the Light of the world and the Source of Living Water. Finally, He will make the Passover His own at the Last Supper, and as the paschal lamb. It is this [record of so acting and speaking with Divinely transmutative religious authority] which gives the context and significance to the claim that ‘I and the Father are one.’ [Tragically, even though] the hostile question of the Jews [sparked] off Jesus’ sayings, [they are still unwilling to accept His unchanging response] and immediately after this passage they take up stones to throw at Him, [only misunderstanding] His claim to be one with the Father as blasphemy [rather than Truth].
Dom Henry Wansbrough; Commentary on John 10:22-30
