2. Sovs^ptov (a tOting together) signifies a formal assembly or senate, and in the N. T. b spoken only of Jewish ^^cotmdUy" by which word it is invariably rendered in the common version. These were: (1.) The Sambbdkim (q. v.), or supreme council of the nation. (2.) In the plural, the smaller tnbunaia in the cities of Palestine subordinate to the Sanhedrim (Matt. X, 17 ; Mark xiii, 9). See Tbial. The dis- tinction between these two grades of courts seems clearly alluded to in Matt, v, 22. See Judgment. According to the Rabbins, these lower courts consisted of twenty-three judges, and the two in Jerusalem were held in die rooms over the Shushan and the Beautiful gates ; but Josephus expressly says that the number of judges was seven (^Ant, Iv, 8, 14^ 88 ; War, ii, 20, 5) ; and there are notices in the Talmud of arbitration courts of three judges (Jahn's Archaoi, § 246). Per- h^)S the former two of these were but diiSerent forms of the same court in different places. See Court, Judicial. They appear to have been originally in- stituted by Moses (Deut. xvi, 18; 2 Chron. xix, 5), and to have had jurisdiction even over capital offences ; although, under the civil supremacy of the Romans, their powers were doabtiess much restricted. See
PuinsHMBMTS. In the times of Christ and his apoe- ties the functions of this court were probably confined chiefly to the penalty of excommunication [see Anath- ema] (John xvi, 2), although there are not wanting intimations of their inflicting corporal chastisement (2 Cor. xi, 24). See Tbibunal.
8. In the Old Testament ** council" occurs in Psa. Ixviii, 27, as the rendering of t\W^, rigmak' (literally a Aeqp), a throng or company of persons. See Coun- sel.
4. In the Apocrypha, "council," in its ordinary sense, is the rendering of /3ovX^ (1 Esth. ii, 17 ; 1 Mace, xiv, 22), avfif5ov\oi (1 Esth. viii, 65), and (3ov\tvofjuu (2 Mace, ix, 68). See Counsellob.
COUNCIL, Apostolioal, at Jerutakm (Acts xv, 6 sq.). See Apostouoal Council. Many writers, Protestants as well as Romanists, have regarded the assembly of the apostles and elders of Jerusalem, of which we read in Acts xv, as the first ecclesiastical council, and the model on which others were formed, in accordance, as they suppose, with a divine com- mand or apostolic institution. But this view of the matter is unsupported by the testimony of antiquity, and is at variance with the opinions of the earliest writers who refer to the councils of the Church. Ter- tullian speaks of the ecclesiastical assemblies of the Asiatic and European Greeks as a human institution ; and in a letter written by FirmUian, bishop of Cssa- rea, to Cyprian, about the middle of the third century, the same custom is referred to merely as a convenient arrangement existing at that time among the churches of Asia Minor for common deliberation on matters of extraordinary importance. Besides this, it will be found, upon examination, that the councils of the Church were assemblages of altogether a diflbrent na- ture from that of the aposties and elders ; the only point in which the alleged model was really imitated being, perhaps, the form of preface to the decree, ^* It hath seemed good to the Holy Ghost and to us*' (see the Studien u, Kritiken, 1842, i, 102 sq.). See Decbeb (of Apostles).
Councils (Lat. conciSum), assemblies of pastors or bishops for the discussion and regulation of ecclesL astical affairs.
1. The beginning of the system of church councils is traced to the gathering together of the apostles and elders narrated in Acts xv. TMs is generally consid- ered to be the first council (see above) ; but it differed from all others in this circumstance, that it was un- der the special inspiration of the Holy Spirit. Roman Catholic writers speak of four Apostolical Councils, viz., Acts i, 18, for the election of an apostie ; Acts vi, to choose deacons ; Acts xv, the one above named ; Acts xxi, 18 sq. But none of these had a public and general character except that in Acts xv (Schaff, ffitt, of Chrittian Church, 11,^66). Although the Gospel was soon after propagsted in many parts of Europe, Asia, and Africa, there does not appear to have been any public meeting of Christians held for the purpose of discussing any contested point until the middle of the second century. From that time councils became fre- quent ; but as they consisted only 1>f those who be- longed to particular districts or countries, they are usually termed diocetan, protnncitil, patriarchal, or na- tional councils^ in contradistinction to acumenieal or general councils, i. e. supposed to comprise delegates or commissioners from all the churches in the Chris- tian world, and consequentiy supposed to represent the Church universal.
2. Oecumenical Councile, — The name cvvoSoc oUov' luviKif (conciliwH tnUvenale or gmerctle) occurs first in the 6th canon of Constantinople, A.D. 381 (Schaff, I. c). No such assembly was held, or could be held, before the establishment of the Christian religion over the ruhis of paganism in the Roman Empire. Their titie to represent the whole Christian world b not
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valid. After the 4th century the lower clergy and the laity were entirely excluded from the councils, and bishops only admitted. The number of bishops gath- ered at the greatest of the councils constituted but a small portion of the entire episcopate of the world. The (ecumenical councils which are generally admit- ted to bear that title most justly were rather Greek than general councils. In the strict and proper sense of the term, therefore, no oecumenical council has ever been held.