SINEDRIO (συνέδριον «assembly»)
Body of counsellors who, together with the high priest, exercised extensive religious and civil powers, especially toward the end of the Jewish state in Jerusalem. The New Testament, Flavius Josephus, and ancient rabbinic writings speak of II. For the earlier period, reliable traces are found only in the books of the Maccabees (1 Mach. 11, 23; 12, 6; 14, 28; 2 Mach. 1, 10; 4, 44; 11, 27). This allows the conclusion that the s. was constituted in the time of the Seleucids (v.) or shortly before. At first an indeterminate terminology was used, with preference for the word γεφυσιά («senate»), and later literature made common the word s., while in rabbinic texts either the Greek word is transcribed (sansthedrin) or the term beth din («house of judgment» or «tribunal»), which has a somewhat different meaning, is used.
From the New Testament and Flavius Josephus it appears that the members of the s. were grouped into three classes: high priests, scribes, and elders (Mt. 27, 41; Mk. 11, 27; 14, 43-53; 15, 1; Lk. 20, 1; etc.), although sometimes, for brevity or for particular reasons, only two or even one of these are mentioned. In a generic way these persons were called «senators» (βουλευταί) or «chiefs» (ἀρχοντες). Although the earliest texts are not in agreement, it is believed that the members numbered 71, perhaps with reference to Ex. 24, 1; 9; Num. 11, 16. The term «high priests» (οἱ ἀρχιερεῖς) included the high priest
SINFOROSA
Plant of the double basilica of St. S. at the ninth mile of the Via Tiburtina (5th century).
---
In 1559 a public disputation took place at Jena where Flacius succeeded in prevailing; Melanchthon rejected the opinions of Flacius and of Amsdorf, qualifying them as Stoic and Manichaean delirium. His supporters at Jena, however, Stringer and Hugel, ended up in prison (1561). There was, nevertheless, a reaction: Stringel was rehabilitated and forty professors adhering to the doctrine of Flacius lost their positions (1562). In 1567 a new change occurred: the Flacians regained the upper hand, but a second opposition against them arose in 1573. Every change of political power brought a change of theological opinion. Finally, the Formula of Concord of 1577 restored the original opinion of Luther.
Melanchthon’s thought had found definitive expression in the edition of the Loci communes theologici of 1535 and 1545. In the chapter De humanis viribus seu de libero arbitrio (from the 1545 edition) the author sought to steer a middle course between two extremes, defending that doctrine which was called at the Council of Trent the doctrine of double justification, according to which human freedom can cooperate with divine grace but, even when cooperating with grace, cannot achieve justification, which is imputed gratuitously. According to Melanchthon, there is only an inchoate obedience; and without rejecting the imputation of the justice of Christ, one is held to be just, as if the whole law had been fulfilled (ibid., p. 93).