St. Irenaeus Ministries

The epistle provides a sort of living picture of an apostolic Church. In this particular letter Paul's passionate words rival only those in Galatians. After a summary of the early apostolic period, one can see that Paul suffered much before meeting the Corinthians. A proper context for the Corinthian letter makes for a more comprehensive study. One will see that Paul's fiery ministry, the inclusion of Gentiles into the Church, and many other historical truths are significant factors into the problems that Paul addresses by his second epistle to the community. He first enters Corinth during the Second Missionary journey, at a time when he was wishing to know only Christ and Him crucified. This city would perhaps seem an unlikely location for Christian mission. The city was renowned for its commerce, government, and sex-industry. Likely five times the population of Athens at this time, in this bawdy city that Paul meets Priscilla and Aquilla as well as a number of other leading members of the synagogue. Full of

Paul's argument in the 11th chapter of Second Corinthians is similar to the one he uses in Galatians against the Judaizers. He writes ''if you accept a different gospel from the one you accepted, you submit to it readily enough.'' He then derides the so-called ''superlative apostles'' and boasts how he provided the gospel free-of-charge out of love for God. He juxtaposes his apostolic efforts with those who do not support themselves with their hands, but who claim to be apostles.With wit and sarcasm, Paul continues to establish the merits of his ministry versus the failures of these ''superlative apostles.'' His argument then takes on a frantic tone: ''Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. Are they servants of Christ? I am a better one--I am talking like a madman--with far greater labors, far more imprisonments, with countless beatings, and often near death.'' He describes the terrible sufferings and beatings he has endured for the mission. Througho

A marked shift in topic and tone appears within the last four chapters of Second Corinthians. Regardless of whether or not these chapters were added to the epistle after its original composition, its apostolic authority is unquestioned. These chapters are a reaction to the Corinthian situation: trouble making evangelists agitating the impressionable church. These missionaries establish themselves by targeting Paul's recent converts and casting doubt upon his credibility. Sarcastically calling them the "super apostles," these bold Christians preach a different gospel than his, one that has a rather Jewish bent. Although we undoubtedly know him as St. Paul, in his time, the apostle's authority was consistently doubted and ridden with turmoil. The difficulties within the Corinthian church are expounded by the makeup of the congregation: a progressive, almost antinomian faction and a legalistic, Judaizing faction. In the tenth chapter, he humbly asks, if not begs, the church to reflect on the genuineness and frui

Returning from his quick diversion to stress that God's people must be consecrated to the holy and sacred (cf. 6:14-7:1), Paul writes, ''I have great confidence in you; I have great pride in you; I am filled with comfort. With all our affliction, I am overjoyed'' (7:4). He continues by accounting his troubles in Macedonia and how he received comfort from Titus and the Macedonian church. He recounts how he regreted, at the time, having to write his ''tearful letter'' to the Corinthians, but upon seeing how it moved them to repentance, he no longer has regrets (cf. v. 8). Paul masterfully illustrates how a healthy amount of grief which can lead to repentance, in contrast to the evil of worldly grief (cf. v. 9-11).To get an insight into the mind of Paul, consider ''So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who suffered the wrong, but in order that your zeal for us might be revealed to you in the sight of God. Therefore we are comforted. And besides

An intensely personal epistle, Second Corinthians has a great deal to say about the Christian life, its requisite hope, and its standards. By itself, the law can only lead to condemnation, as God's holiness is inaccessible. Yet, the law is always preceded by God's promise of instruction and grace. After the incarnation, death, and resurrection of Jesus, Christians gained access to the Father and the Gospel; Paul's entire life was devoted to spreading this Gospel. How devoted are American Catholics to this mission?In chapter six, Paul concludes his argument that he has remained available, open, and honest with the Corinthians and that his ministry has the integrity of God (v. 11-13). Shifting entirely, he then focuses on the need for Christians to remain separate from secular men. Chapter seven, verse two resumes the thread of 6:11-13 seamlessly, leading scholars to speculate whether Paul's exhortation to leading lives of holiness and separation was inserted within the epistle at a later date. To expound on th

The all-holy glory of our Triune God is weighty and substantial, never ''fluffy.'' To illustrate this, one can look to Moses' veiled, radiant face after having seen God's glory. Paul takes up this image of veils and radiant glory in chapter three. He also contrasts the ''dispensation of death'' with the ''dispensation of the Spirit'' (v. 7-8). What is passing away contains an ephemeral glory, but what abides is situated in a glory that is eternal (cf. v. 11). In this, Paul does not wish to abolish the old covenant, but fulfill it with the Gospel of Christ. He writes, ''Since we have such a hope, we are very bold, not like Moses, who put a veil over his face so that the Israelites might not see the end of the fading splendor'' (v. 12) and ''Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom'' (v. 17). Powerfully, ''And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord

Paul discusses two main ideas in chapter three. First, he discusses the difference between the Old Covenant and the New Covenant. Second, he explains the principle of living in the spirit.The dynamic church of Corinth contains bona fide Christians with numerous spiritual gifts, however troublesome they may be for Paul. Analyzing his interaction with the community illuminates at least twelve items worthy of reflection:A minister must be: sincere, faithful and holy as God is holy; a firm leader without being a tyrant; willing to serve sacrificially; ever see his parishioners as the children of God; one who cares and loves sincerely like a good parent loves his child; one who exhibits transparent sincerity in all respects; one who is able to be true to his word; one who speaks the truth in love; one who is willing to appropriately confront the difficulties with people; one who never gives up on the responsibilities of his divine orders; one who does not allow his integrity to be derided by gossip or dissenters;

Paul transitions from the first to the second chapter of Second Corinthians by finalizing his account of the pastoral role he has as an apostle. Masterfully illustrated by his actions, the Godly pastor is one who ever acts with the mind, heart and soul of Christ Himself. Even while conducting administrative endeavors like payroll and paperwork, a pastor of God keeps the divine purpose of his life in mind. True pastors neither lord their power over a flock nor negligently allow their flock to go astray. One does well to be mindful of the many tears and toils Paul endured for his beloved congregations, but also bear in mind his words "If anyone has caused pain, he has caused it not to me, but in some measure--not to put it too severely--to you all" (v. 5).The way Paul addresses pastoral issues seems wholly superior to the modern approach seen in many Catholic parishes: the former is the highest outpouring of earnest love and patient instruction, while the latter tends to be predominantly bureaucratic and lackin

Though the constitution of the Church cannot change, the Corinthian church is extraordinarily different than the average American parish. An community of converts founded by Paul himself, the factionalism among those Christians in this multicultural trade hub presented the apostle, Timothy, and Titus with a series of daunting pastoral challenges. The first chapter of Second Corinthians contains many doctrinal nuggets amidst Paul's response to chaotic situations. One should note contextually that Paul wrote a total of four letters to the Corinthian Church. Additionally, one must bear in mind that Paul traveled north to the Troas in order to determine the outcome of Titus' mission to Corinth. Paul's religious language is not rhetoric, it is the truth expressed through tough love. He explains his reason for the delay in coming to the Corinthian church by way of Macedonia. Seeking to establish his credibility through precise, direct language that is neither flowery nor verbose (at least not for one with a rabbini

Paul establishes both his apostolic leadership and the Church's universality in the first verse of his Second Epistle to the Corinthians. What he writes to Corinth will be read not only in that city, but also in the various churches throughout Achaia. The second item within the epistle is a prayer of thanksgiving and an exposition of physical suffering, the comforts Christ provides, and the comfort and compassion present among Christians. Genuine Christian life is one of plentiful crosses and frequent tribulations, for these sufferings are a requisite for entrance into the Kingdom (cf. Mark 8:35, Acts 14:22, 1 Pt 5:9). Suffering conforms one to the life of Christ more than any other spiritual exercise and deepens the bonds of true fellowship within the Church. Using testimony from his apostolic travels, he reveals the comfort of Christ in the midst of extreme trial by stating, ''For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia; for we were so utterly, unbearably crushe

In order to properly understand Paul's Second Epistle to the Corinthian Church, one must bear in mind a number of items. Chronologically, it is likely that the Second epistle was written just months after the First. An exceedingly intriguing epistle, it showcases Paul's life and personality in a way unparalleled among his other works.One can only imagine the rapped attention with which the Corinthian Church listened to Paul's second letter. He divides his message into three parts after a brief introduction: he covers a myriad of points in the first, the topic of collections for the widows and orphans of Jerusalem in the second, and the presence of false Apostles in the third.Some scholars question whether or not Paul composed this epistle as a united document, or if it is a composite of two separate epistles. Their suppositions are in response to the marked differences in tone that exists between the first nine and the last four chapters, although these arguments may not be as strong as some contemporary Bibl

Paul's First Epistle to the Corinthians contains a number of key themes that a reader might overlook. The fact that so few lay Catholics in America deliberately choose celibacy is a sign of a worldly church. Marriage was, is, and will always be a wonderful vocation, but many early lay Christians chose celibacy as an alternative to marriage, rather than simply a preparation for it. Too frequently the consecrated life is seen as a calling reserved for clergy and religious.Paul exhorts the Corinthians not to associate with immoral men who claim to be Christian. He knows that Christians ought to judge the bad that is among their community (Cf. 5:13). American contemporary Catholicism is so far removed from Paul's pastoral spirit that those who seek significant reforms must be excruciatingly prudent in their judgments and actions. The duty of a Christian is to be his brother's keeper, but never a busybody.Charismatic gifts are prevalent within Acts and First Corinthians. These gifts are always at God's disposal an

Paul's great pastoral epistle is especially instructive for the Church in modern America. Written to a Church often beset by infighting, immorality, and individualism, the timeless messages of forbearance, freedom from sin, and fellowship are a much-needed salve. These final inquiries into First Corinthians revisit the issues of how bad the Corinthian Church really was, whether our time is any worse than other times in history, and the Church's current practice on women's veils.Music: Moritz Moszkowski's 4 Moments Musicaux Op. 84 - Moderato e grazioso, from the album Moments Musicaux, performed by Elizabeth Wolff. www.magnatune.com

In chapter one, Paul introduces himself as an encouraging father. Chapter two shows a more corrective side, outlining the immaturity of the Corinthian community. He highlights their faults even more centrally throughout chapter three. By the end of the letter, he establishes himself as an honorable father who will ever speak honestly to his children, correcting faults when necessary.In chapter 16, he says, ''I urge you to be subject to such men and to every fellow worker and laborer'' (v. 16). He cites Stephanus, Fortunatus and Achaicus as examples of holiness and leadership within the Church. He closes the letter with, ''I, Paul, write this greeting with my own hand. If anyone has no love for the Lord, let him be accursed. Our Lord, come! The grace of the Lord Jesus be with you. My love will be with you all in Christ Jesus. Amen'' (v. 21-24). When Paul says ''If anyone has no love for the Lord, let him be accursed,'' he instructs the Church not to tolerate immorality and godlessness.Ever present throughout t

This chapter describes a wide-spread collection of funds for the Church in Jerusalem. Giving sacrificially for Christ - who gave Himself for the human race - was ever on the mind of these early Christians who always gave well beyond the 10% tithing requirement. Tithe money never paid for ecclesial luxuries, but for pressing needs like furthering effective missionary activity and sustaining widows and orphans. The offering described in this chapter is a sort of precursor to what we now know as Peter's Pence; Paul and many young men from the various churches throughout Christendom would later carry their offerings to Jerusalem to lay them at the feet of the apostles. Paul also presents the Gentile Christians to the Lord in the Temple, an act which fulfills a prophesy from Isaiah 60 but incites a riot and leaves him imprisoned. Paul cannot leave his post in Ephesus until Pentecost, but hopes to return to the Corinthians after passing through Macedonia (cf. v. 5-9). He urges the church to ''Be watchful, stand fir

Out study continues with the great Resurrection chapter, 1 Corinthians 15, verse 23. Christ is the Messiah whose reign must continue until he has triumphed, when eternity begins (cf. v. 23-27). The Father is the font of divinity without having any chronological or hierarchical priority over Jesus Christ. A close reading of this chapter will reveal that there was no "generic God-substance" that created Christ, but rather the one God, a personal moral being who is all-powerful and who eternally begets the Son. Note that verse 29 does not speak to the common Mormon practice of Baptizing the Dead, and is the only reference of any such a baptismal practice in the Bible. Paul knows that one is ruined by the bad company he keeps (v. 33), and he mentions it within this chapter for the good of the Church. He chastises them by saying "Come to your right mind and sin no more" (v. 34). He answers a number of the Corinthians' questions on the resurrection of the dead in verses 35-44. He writes, "Just as we have born

Sometimes termed "the great Resurrection chapter," 1 Corinthians 15 accounts just that and more. Certain members of the Corinthian Church, perhaps because of a Greek heritage that often disparages the flesh, take issue with Jesus' resurrection. From the initial verse, Paul affirms that the resurrection is an essential part of the gospel.He expresses that Christ died for our sins and rose to give us eternal life, appearing to many (v 2-6). Note that Cephas [Peter] is mentioned specifically as well as being included in those "twelve" apostles who witnessed Him (v 5). Paul uses the terms "the twelve" and "the apostles" as two separate categories (v 7). These precise groupings of witnesses serve help establish facts, adding credibility to Paul's argument. It was only the resurrected Christ who dramatically changed Paul from the Church's greatest persecutor into one of its chief workers. Paul reminds them that a Christian's resurrection will be one of both the spirit and the body, urging them to never overlook the

Chapter 13 of the First Letter of Paul to the Corinthians begins with Paul's address to those who speak in tongues. Unless love is the controlling virtue in one's life, a spectacular faith, a powerful prophetic message or even the gift of tongues are of no value (cf. v. 1-3). He infers that love and the peace of Christ are to ever remain the arbiters among disputing peoples. Characterizing love, he notes how it is "patient and kind," neither jealous or boastful; nor arrogant or rude; and never insisting on its own way (cf. v. 4-6). Further, love "does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things [without ever being wishy-washy], hopes all things, endures all things. [Divine] Love never ends" (v. 7-8). Paul knows that divine love does not come naturally to humans; rather, it is always a gift of purely supernatural grace.He writes, "When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became a man, I gave up my childish

Paul addresses spiritual gifts in the twelfth chapter of First Corinthians. He knows the Church does not realize their low level of spiritual maturity; but their arrogant, impatient and factious ways indict them. So misguided is this Church that they act against the teachings of both Paul and the Council of Jerusalem. This chapter showcases him again pleading with the people like they are close family members. He knows that the Corinthians have a good foundation of catechesis, but that many are either practicing dead-letter religion or are misappropriating their gifts. He addresses this by reiterating that all who are of Christ receive spiritual gifts and they must be exercised for the common good. A variety of gifts among individuals in a community provide the essential elements of Christian life. He lists numerous gifts, but "all [...] are inspired by one and the same Spirit, who appropriations to each one individually as he wills. For just as the body is one and has many members, and all the members of t

The character of Paul's language changes distinctly in Chapter 9 of 1 Corinthians as he attempts to reassert his role as an apostle. Some among the brethren of Corinth felt apostles would not need to work to support themselves, and viewed his working to support his ministry as a demerit on his authority. He responds by saying "I [am an apostle] to you; for you are the seal of my apostleship in the Lord" (v 2). He continues by asserting the rights of an apostle through a series of rhetorical questions.Using sound rabbinical arguments, he asserts that God allows the workers to partake of the fruit of their labor (Cf. v. 8-12). These statements are not Paul's attempt to amass material gains, but assert his authority as an apostle. As he continues, his temper begins to reveal itself in the verbiage (Cf. v 14). He hits on the cornerstone of his argument when he states "Woe to me if I do not preach the gospel!" and "What then is my reward? Just this: that in my preaching I may make the gospel free of charge, not ma