Defining Moments March 2007

Corinthians, First Epistle to the (FERST ih-PIH-suhl töö thuh kuh-RIHN-thee-uhnz): What is now called 1 Corinthians is the first of two surviving letters written to the Church Paul founded on his second missionary journey and first visit to Corinth (Acts 18:1-18) ca. a.d. 50-51. He lived with Aquila and Priscilla for about eighteen months before eventually continuing on his missionary journey. He wrote 1 Corinthians from Ephesus (16:8), accompanied by Sosthenes (1.1) and three representatives of the Corinthian Church (Stephanus, Fortunatus, and Achaicus, 16:17-18). In this work, Paul deals with divisions in the Christian community at Corinth, as well as reports he has received about incest, the use of pagan courts, and fornication. He likewise addresses matters such as marriage, celibacy, and virginity. St. Paul confronts problems surfacing in the worship life of the Church at Corinth and finally sets forth authentic teaching on the resurrection of the dead. This epistle is universally accepted as coming from Paul, probably written around a.d. 54.

Corinthians, Second Epistle to the (SEHK-uhnd ih-PIH-suhl töö thuh kuh-RIHN-thee-uhnz): In the past two centuries scholars have noted the contrasts in tone and subject matter between 2 Cor 1-9 and 10-13; these and other considerations have led some to suggest that these two sections were once individual letters, later combined into their current canonical form. We shall consider the letter in its current form for the sake of conciseness. In 2 Cor 1-9, Paul encourages the Corinthians from his heart and in love to continue their repentance from various maladies that have recently infected the community; in doing so, he also defends his apostolic authority over and care for them (1:12—7:16). He exhorts them to be generous in their donations to the Church at Jerusalem (8-9). In Chs. 10-13, Paul rejects charges against his apostolic authority and pastoral integrity, counter-challenging his adversaries (10-11). His personal integrity is grounded in his suffering for the Gospel (11:21—12:13). Put in the form of a question, the central issue both Paul and the Corinthians were struggling with is: “What is an apostle?” Paul’s authentication of his ministry is in terms of service to the Gospel of God’s great reconciling love through Christ (5:11-19). The “credential” of an apostle is ultimately an act of God. The mystery of Christ’s death and resurrection must be present and witnessed to in that apostolic ministry (4:10-12). As with 1 Corinthians, scholars of all persuasions accept 2 Corinthians as from Paul. If we date 1 Corinthians around a.d. 54, then the earliest we can date 2 Corinthians would be sometime after this, perhaps during the summer or fall of a.d. 55.

Corpus Christi (KOR-pøøs KRIHS-tee): (Latin: Body of Christ) Feast honoring the Real Presence of Christ in the Eucharist, traditionally kept on the Thursday following Trinity Sunday, now frequently transferred to the following Sunday and, since the calendar reform of the Second Vatican Council, kept also as the feast of the Precious Blood and thus entitled Corpus et Sanguis Domini (the Body and Blood of the Lord).

Covenant (KUH-veh-nuhnt): A solemn promise, fortified by an oath, concerning future action. The oath might be expressed in words or in a symbolic action. In the rhetoric of the Near East, covenants were spoken of as oaths and stipulations. Diverse situations of secular life were regulated by covenants, e.g., international relations. In the O.T. the usual (but not the only) word for covenant is b’rith. The religious covenants spoken of in the O.T. may be divided into two classes: those in which God is bound, as for example, the covenant struck by Abraham (Gn 15); and covenants in which Israel is bound, e.g., Jos 24. In the N.T. the notion of covenant surfaces preeminently in the account of the Last Supper (Mk 14:24), where the meaning of Christ’s sacrifice is defined as the “new covenant.” Both the Sinai covenant and the covenant in Christ’s blood brought into being a people of God and called for complete surrender to God in response to His love. Cf. CCC 73, 346, 577, 610-613, 709, 1091, 1116, 1129, 1222, 1339, 1365, 2060-2063

Crosier (KRO-zher): Pastoral staff, modeled on a shepherd’s crook, conferred upon bishops and abbots at their installation as a sign of their pastoral care of souls.

Cross (KRAWS): The instrument composed of wood on which Christ suffered and died to redeem humanity. Far from a mere object, the cross represents the anguish and pain that followers of Jesus must endure if they are to be faithful to their vocation as Christians. Crosses are often used atop churches and buildings associated with a spiritual motive. CCC 555, 561, 617, 813, 1364-1366, 1505, 1741, 1939, 1992, 2305

Cross, Processional (pro-SEH-shuhn-uhl KRAWS): A cross bearing the image of the Crucified One, carried in processions and generally placed in the sanctuary in a prominent place during the celebration of the Sacred Liturgy, most especially during the Holy Sacrifice of the Mass, which re-presents the mystery of the Lord’s Paschal Mystery.

Cross, Relics of the True (REH-lihks uhv thuh TRÖÖ KRAWS): Fragments of the Holy Cross, generally the size of a sliver, authenticated by an accompanying document and bound into a container that has been sealed with red wax and stamped with the signet ring of the authenticating prelate.

Cross, Veneration of the (veh-neh-RAY-shuhn uhv thuh KRAWS): 1. Showing reverence to the authenticated relics of the Holy Cross. 2. Ceremony in the Good Friday liturgy during which the congregation reverences a cross individually by genuflecting before it or kissing it, or communally by paying silent homage to it.

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