Cornelius a Lapide

As we have borne the image of the earthy we shall also bear the image of the heavenly. The Latin reading is, “let us bear.” If we adopt the future, “ we shall bear,” the reference will be to the resurrection, when we shall be fashioned like to Christ in His glorious body, as in this world we were made like Adam in having a life that needed food, sleep, &c., and that was subject to death. The Latin reading, “let us bear,” is in consonance with the practice of the Apostle, who frequently passes on to enforce a precept in this way. The meaning then is : As we sometime lived in unbelief and in sin, as earthly men, intent on the earth and living an animal life, like the brutes that perish, even as Adam did, who was of the earth and sinful, so, now that we have been bom again into Christ, and called by Him to a fellowship of immortal life and glory, let us endeavour with ail 396 FIRST EPISTLE TO THE our might to attain it, and consequently let us bear the image of the heavenly Christ, that we may enter on this heavenly life here, viz., (i.) let us be, as He, impassible, i.e., undisturbed by prosperity or adversity, so that we can say with Socrates, “ I have climbed up into heaven in mind : this lower sun and soil I now despise (2.) let us be bright like Christ, that our good works may shine before all men ; (3.) let us be agile like Christ, apt to works of charity, of obedience, and of other virtues ; (4.) let us be subtle, as was Christ, i.e., let us cleave the skies by prayer and meditation, that having ascended from the earth to heaven and to God in heart and mind, we may be joined to the saints and united to God. S. Cyril ( de Fide ad T/ieodos.) interprets it a little differently. He says : “As we bear the image of the earthy , let us also bear the image of the heavenly . The image of the earthy is our propensity to sin and the death which follows it The image of the heavenly , i.e., of Christ is His constancy in holiness , and a return and renovation from death and corruption to life and immortality” S. Bernard beautifully explains these words of the Apostle ( Serm . 30 inter Parvos). He says : “ There are two men , the old and the new. Adam is the old man , Christ is the new . The one is earthy , the other heavenly. The image of the one is our former state , of the other our newness of life . Each of these is threefold. Our former corruption was in heart , in mouthy and in body , in which we sinned in three ways , in thought , word and deed . In the heart there are earned and worldly desires , the love of the flesh and the love of the world ; in the mouth is a double evil, boasting and detraction ; in the body degrading vices and disgraceful crimes. All these are the image of the old man , and all these are to be renewed in us. . . . Dwelling in the heart is wisdom, in the mouth is truth, in the body righteousness.”