COQUEREL, ATHANASE LAURENT CHARLES :
French Protest:uit; b. in Paris Aug. 27, 1795; d. there Jan. 10, 1868. Lie came of an old Jansenist family, and was brought up by his aunt HeJen
Coquerel Cornelius
THE NEW SCHAFF-IIERZOCi
Maria Williams (q.v.); studied theology under the Protestant faculty of Montauban 1811-16; in 1S18 became pastor of the French Reformed Church at Amsterdam; was called to Paris in 1S:3() as assistant to Pastor .Marron, and succeeded to the latter's place upon his death in 1S32. He was eloquent and popular and wielded a wide influence both as preacher and as citizen. He was elecleil a member of the National Assembly in 1848, and of the Legislative Assembly in IS ll), but after the cof;/) d'etat of Dec. 2, 1851, he confined himself to his pastoral duties. He was liberal in theology, rejected the doctrines of eternal punishment, and of the Atonement and the Trinity in tlicir orthodox form, and strongly opposed the Calvinistic theory of predestination. He founded and edited three periodicals to express his views, Le Protestant (1S31-33), Le Libre Examcn (with M. Artaud, 1834-36), and Le Lien (1841-44); in the last-named he labored to unite the branches of French Protestantism. Besides many sermons (S vols., 1819- 1852), his works include: Biographie sacrce (4 vols., Amsterdam, 1825-26); Histoire sainte et analyse de la Bible (Paris, 1838); Rcponse au livre du docteur Strauss, "La vie de Jesus" (1841; Eng. transL, 1844); L'orihodoxie moderne (1842); Le Christianisme experimental (1847); Christologie (2 vols., 1S5S); Observations pratiques sur la predication (1860); Projet de discipline pour les eglises rcformees de France (1861).
Bibliography: Lichtenberger, ESR, iii. 413-415; Nouveau Larousse illustre, iii. 265, Paris, n.d.
COQUEREL, CHARLES AUGUSTIN: French Protestant; b. at Paris Apr. 17, 1797; d. there Feb. 1, 1851. Like his brother, Athanase Laurent Charles Coquerel (q.v.), he was brought up by his aunt Helen ]\Iaria "Williams (q.v.) and studied theology at Montauban. His tastes, however, were more literary and scientific and, after returning to Paris, he occupied himself as a layman in critical and exegetical studies on the history of the canon and of the Gospels, at the same time studying medicine, chemistry, mathematics, and astronomy. His chief literary work was the first Histoire des Eglises du Desert (Paris, 1841).
CORBINLi.N, cer"bi"nyafi': An early Prankish missionary, one of the predecessors of Boniface, who aimed at completing the conversion of Germany, and the establishment of church autliority and discipline among both clergy and laity; said to have died at Freising Sept. 8, probably 730. The only authority for his life is the biograpliy of Aribo, bishop of Freising, written about 768. According to this, Corbinian, whose name was originally Waldekiso, was born at Cliartrettes near Blelun, and early adopted the life of a recluse. His renown for piety attracted the attention of Pepin of Heristal (d. 714), and brought so many disciples about him that he attempted to flee from tlicir veneration, and went to lionie, where Gregory 11. (715-731) consecrated him asbisliop and scut him back. In spite of a second rcfjucst to l)e allowed tf) retire into the oliscurity of a monastery, lie was obliged once more to retrace his steps. This 1 iiuc, passing through Bavaria, he was prevailed upon
by the duke to remain in Freising, where he was tlie head of a college of priests and did much to lin^ak down heathen superstitions and enforce Christian discipline. Tliere are numerous historical difficulties in Aribo's account; but there seems to be a more or less sound historical basis for Corbinian's Frankisli birth and episcopal character conferred very likely at the request of Pepin, who favored the sending of Prankish clergy to Bavaria to spread the Prankish influence there, and his activity in Freising and southern Tyrol under Dukes Grimwald and Hugbert. (A. Hauck.)
Bibliography: The Vita by Aribo, ed. S. Riezler, is in Abhandlungen der bayerischen Akademie, historische Klasse, xviii. 219-274, Munich, 1888; and a recension of it with comment by the monk Hrotroc is in ASB, Sept., iii. 261- 296. Consult: Rettberg, KD, ii. 214; Hauck, KD, i. 345.
CORDELIERS, cor'de-lirz or cer"de"lye': A name given in France to the Franciscan monks, from the girdle of knotted cord which they wear (see Francis, Saint, of Assisi). It was also the name of a famous political club of the Revolution, which met in an old Franciscan convent.
CORDOVA: A city of Andalusia (on the Guadalquivir, 275 m. s.s.w. of Eladrid), the capital of the province of Baetica in Pi,oman times, the most important Moorish town in Spain from the eighth to the eleventh centuries, and one of the great centers of learning, art, and industry of the Middle Ages. In ecclesiastical history it is noteworthy as the episcopal seat in the fourth century of one of the foremost opponents of Arianism, the bishop Hosius (q.v.), as the gathering-place of several provincial synods, and for its university.
Synods of Cordova : The first met in 839 to supjjress the " Casians," followers of a certain Casianus (Cassianus), who were tlien making trouble at Epagro, in the diocese of Egabra, by laxity concerning marriage, opposition to the veneration of relics, excessive rigor in fasting, and the demand tliat the bread of the Lord's Supper should be received not in the mouth but in the hand of the communicant. More important are synods held under Emir Abdalrahman II. (d. 852) and his successor, Mohammed. The first of these was called in 852 by Abdalrahman to try to check the fanaticism of certain Christians who sought martyrdom by reviling the prophet of the Mohammedans and in other ways giving them unnecessary offense (see Alvar of Cordova; Eulogius of Cordova). The bishops who attended, including Hostegisis of Malaga and Rcccafred of Se\'ille (or according to others of Merida), condemned the seeking of martyrdom and sanctioned a law of the State forbidding it. The acts of the synod were suppressed by the orthodox, and their content is known only from tlie writings of Eulogius. It is noteworthy that the majority justified their attitude toward the Mohammedans by the fact that the latter worshijied the true God and acknowledged the prini-iples of morality and revelation. There were two later synods, in 862 and 863, both dominated iiy Hostegisis. At the first an abbot, S:iiuson, a leader of the fanatics just mentioned, was condemned as a herelic for ;iccusing Hostegisis of teai'liing aii( hropomorjihic views of Ciod, and at the second