K. LEIMBACHt-
Cornelius a Lapide Corpus Soctrinse
THE NEW SCHAFF-HERZOG
Bibliography: The chief sources are the correspondence between Cyprian and Cornelius, in MPL, iii. 709-874, transl. in ANF, v. 319-347, cf. Mirbt, Quellen, pp. 21-28. Also consult: Liber pontificalis, ed. Duchesne, i. 150, Paris, 1886, ed. Mommsen, in MGH, Gest. pont. Rom., i. 28-31; J. Langen, Geschichte der riimischen Kirche, vol. i., Bonn, 1881; Bower, Popes, i. 25-29; Milman, Latin Christianity, i. 83-85.
CORNELIUS A LAPIDE (Cornelis van den Steen) : A Roman Catholic Biblical commentator; b. at Borchoet, a village in the diocese of Liege, Dec. 12, 1567; d. at Rome Mar. 12, 1637 He studied philosophy at the Jesuit colleges in Maestricht and Cologne, and theology at Douai and Louvain, entering the Society of Jesus in 1597. He lectured on the Bible and on Hebrew at Louvain from 1596 to 1616, when he was appointed professor in the Roman College of the order, where he remained until his death. He was one of the most fertile exegetes of the Jesuit order, and his commentaries have retained their influence. He was an ardent advocate of Roman Catholic propaganda at a time when his society zealously devoted itself to exegesis in order to refute those heretics who appealed to the Bible. He derived much from his enemies, the influence of the Clavis scripturcB sacrce of Matthias Flacius being especially marked, but his chief source for historical and chronological data was Baronius. He possessed a remarkably clear sense for all that was interesting and attractive, and made profuse allusions to legends and antiquities ^\-ith many apt citations. Although solving every difficulty ^\'ith an affirmation of the verity of Roman Catholic dogma, he was skilled in the discovery of formulas in support of his arguments. His concept of the " literal meaning " is shown by his sixth canon in which he adopts the medieval rule of quadruple exegesis. Thus, in the account of the temptation of Joseph, Joseph allegorically represents Christ and Potiphar's wife the synagogue ; symbolically Joseph represents the king and Potiphar's wife rebellion; typologically Joseph represents constancy and Potiphar's wife lust. In support of the " true meaning " he cited an abundance of legendary material, so that in his characterization of Paul, for example, he entered into a discussion of the worship of the saints. Similar digressions fill a large portion of his commentary, and much space is occupied by his classical citations, as when he prefixes to his commentary on Ecclesiastes a compendium of ancient philosophy.
His textual criticism is worthless, since he cites the Oriental versions only at second hand and regards the Vulgate as infallible. His commentaries, of which the most valued were those on the Pentateuch, the Gospels, and the Pauline epistles, appeared in Antwerp in the following order: the Pauline epistles, 1614; the Pentateuch, 1616; Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, 1621; the minor prophets, 1625; Acts, the Cathohc Epistles, Revelation, 1627; Ecck'siasticus, 163*; Proverbs, 1635; Ecclesiastes, Canticles, Wisdom 1638; the four Gos- ))els, 1639; Joshua, Judges, Ruth, Samuel, Kings, Chronicles, 1642; Ezra, Nehemiah, Toliit, Judith, Esther, and Maccabees, 1645. All have been fre- <|uentlv reprinted (16 vols., Antwerp, 1681; 24 vols., Paris, lS,-.9-r)3; 10 vols., 1874, etc.).
(G. Heinuici.)
Bibliography: A translation by T. W. Mossman of the Commentaries on the O. T. is issued, 6 vols., London, 1892-93, and one of those on the N. T. is promised. Consult: Sommervogel, Bibliothigue de la compagnie de Jesus, Bibliographie iv., Brussels, 1893; R. Simon, Histoire critique des principaux commentateurs, pp. 655—665, Rotterdam, 1693; G. H. Goez, in Vie du venerable J. Berchmans pp. 507-512, Paris, 1853.
CORNILL, CARL HEINRICH: German Lutheran; b. at Heidelberg Apr. 26, 1854. He studied at Leipsic (Ph.D., 1875), Bonn, and Marburg (lie. theol., 1878), becoming lecturer at Marburg in 1877 and privat-docent in 1878, and also being first lecturer in the Seminarium Phihppinimi at Marburg 1877-86. In 1886 he was made associate professor, but in the same year he accepted a call to Konigsberg, where he was made full professor in 1888. Since 1898 he has been professor of Old Testament exegesis at Breslau. In theology he describes himself as " scientific in matters of science and faithful in matters of faith." He has written: Jeremia und seine Zeit (Heidelberg, 1880); Das Buck des Propheten Ezechiel (Leipsic, 1886); £1/1leitung in das Alte Testament (Freiburg, 1891; Eng. transl., 2 vols.. New York, 1907); Der israelitische Prophetismus (Strasburg, 1894; Eng. tran.sl., Chicago, 1898); Geschichte des Volkes Israel (Chicago, 1898; Eng. transl., Chicago, 1898); and Das Buch Jeremia (Leipsic, 1905). He also edited the Hebrew text of Jeremiah for the Polychrome Bible (New York, 1895).
CORPORAL: A square linen cloth, about as wide as the altar, used in the Roman Catholic Church to place under the sacrament either before consecration in the mass or at any time of exposition. It was originally large enough to spread over the oblations, including not only the sacramental bread and wine but any other offerings brought by the faithful. In course of time, for the sake of convenience, it was divided, the smaller part now used to cover the chalice and stiffened with cardboard being called the pall. The older custom was long maintained in the Gallican Church and the Carthusian order. The Greek Church also uses a corporal, and two palls, one for the paten and one for the chalice. The corporal is supposed to symbolize the linen cloth in which the body of Jesus was wrapped before being placed in the sepulcher (Mark XV. 46). When not in use it is folded and placed with the pall in a receptacle called the burse.
CORPORATION ACT: An act passed in 1661 by the Cavalier Parliament of Charles II., the first of the series of repressive measures sometimes known as the Clarendon Code, by which the membership of the municipal bodies, who ruled the towns and usually controlled the elections of their parliamentary representatives, was confined to members of the Church of England. They were expressly required to renounce the covenant, to take the oath of nonresistance, and to receive the Lord's Supper according to the Anglican form, thus degrading a sacred rite into a political test. This provision, though suspended by temporary statutes after 1089, was not finally abolished until 1769, when a promise not to injure or weaken the Church of England was substituted.