This essay Holy Year of Jubilee has a total of 3967 words and 22 pages.
Holy Year of Jubilee
Holy Year of Jubilee
The ultimate derivation of the word jubilee is disputed, but it is most probable that the Hebrew word jobel, to which it is traced, meant "a ram\'s horn", and that from this instrument, used in proclaiming the celebration, a certain idea of rejoicing was derived. Further, passing through the Greek iobelaios, or iobelos, the word became confused with the Latin jubilo, which means "to shout", and has given us the forms jubilatio and jubilaeum, now adopted in most European languages.
For the Israelites, the year of Jubilee was in any case preeminently a time of joy, the year of remission or universal pardon. "Thou shalt sanctify the fiftieth year," we read in Leviticus 25:10, "and shalt proclaim remission to all the inhabitants of thy land: for it is the year of jubilee." Every seventh year, like every seventh day, was always accounted holy and set aside for rest, but the year which followed seven complete cycles was to be kept as a sabbatical year of special solemnity. The Talmudists and others afterwards disputed whether the Jubilee Year was the forty-ninth or the fiftieth year, the difficulty being that in the latter case two sabbatical years must have been observed in succession. Further, there are historical data which seem to show that in the age of the Machabees the Jubilee of the fiftieth year could not have been kept, for 164-163 B.C. and 38-37 B.C. were both certainly sabbatical years, which they could not have been if two sabbatical years had been intercalated in the interval. However, the text of Leviticus (25:8-55) leaves no room for ambiguity that the fiftieth year was intended, and the institution evidently bore a close analogy with the feast of Pentecost, which was the closing day after seven weeks of harvest. In any case it is certain that the Jubilee period, as it was generally understood and adopted afterwards in the Christian Church, meant fifty and not forty-nine years; but at the same time the number fifty was not originally arrived at because it represented half a century, but because it was the number that followed seven cycles of seven.
It was, then, part of the legislation of the Old Law, whether practically adhered to or not, that each fiftieth year was to be celebrated as a jubilee year, and that at this season every household should recover its absent members, the land return to its former owners, the Hebrew slaves be set free, and debts be remitted.
The same conception, spiritualized, forms the fundamental idea of the Christian Jubilee, though it is difficult to judge how far any sort of continuity can have existed between the two. It is commonly stated that Pope Boniface VIII instituted the first Christian Jubilee in the year 1300, and it is certain that this is the first celebration of which we have any precise record, but it is also certain that the idea of solemnizing a fiftieth anniversary was familiar to medieval writers, no doubt through their knowledge of the Bible, long before that date. The jubilee of a monk\'s religious profession was often kept, and probably some vague memory survived of those Roman ludi saeculares which are commemorated in the "Carmen Saeculare" of Horace, even though this last was commonly associated with a period of a hundred years rather than any lesser interval. But, what is most noteworthy, the number fifty was specially associated in the early thirteenth century with the idea of remission. The translation of St. Thomas of Canterbury took place in the year 1220, fifty years after his martyrdom. The sermon on that occasion was preached by Stephen Cardinal Lantron, who told his hearers that this accident was meant by Providence to recall "the mystical virtue of the number fifty, which, as every reader of the sacred page is aware, is the number of remission" (P.L., CXC, 421). We might be tempted to regard this discourse as a fabrication of later date, were it not for the fact that a Latin hymn directed against the Albigenses, and certainly belonging to the early thirteenth century, speaks in exactly similar terms. The first stanza runs thus:
Levi patet expositum. Anni favor jubilaei
Poenarum laxat debitum,
Post peccatorum vomitum
Et cessandi propositum.
Currant passim omnes
Topics Related to Holy Year of Jubilee
Hebrew calendar, Christianity, Confession, Jubilee, Religion, Catholic liturgy, Jewish culture, Indulgence, Sacrament of Penance, Pope Boniface VIII, Absolution, Book of Leviticus
Essays Related to Holy Year of Jubilee
JudaismJudaism The religions of Judaism, Hinduism, and Buddhism all have there own beliefs. These beliefs play a big role in a person’s everyday life, and influence aspects of their culture such as holidays, diet, social structure, art, and music. In Judaism, they believe that the Sabbath day should be kept holy, and that you should follow the Ten Commandments, the laws of G-d. Their diets consist of kosher food, and have there own New Year, Rosh Hashanah. Hindus believe in Brahman and Karma, which are
Marranos: A Lost PeopleMarranos: A Lost People Some people might call them New Jews, some New Christians, and others call them Marranos. The majority of the world population has no idea who the Marranos are. To begin to explain these secret people, one must first receive a lesson in World History. We will begin in the 1492. In school, we are brainwashed to connect the year 1492 with the year that Columbus discovered the New World. Yet, if we look at the year 1492, there are other occurrences which are noteworthy. For
Judaism's Modernization In AmericaJudaism\'s Modernization In America The Jewish way of life has been affected in a tremendous way by the people of the United States of America. By the time of the signing of the Declaration of Independence, there were only 2500 Jews in America. For forty years beginning in 1840, 250,000 Jews (primarily from Germany, Hungary, and Bohemia) entered this country. Anti-Semitism and economic woes in Eastern Europe went from bad to worse after the pogroms of 1881-1882. Almost three million Eastern Euro
ABBREVIATION IN ENGLISH ABBREVIATION IN ENGLISH An abbreviation is a shorter way to write a word or phrase. People use abbreviations for words that they write a lot. The English language often uses the apostrophe mark \' to show that a word is written in a shorter way, but some abbreviations do not use this mark. Some abbreviations use the period mark, especially the ones that come from the Latin language. Some examples of common English abbreviations are don\'t for do not , shouldn\'t for should not , etc. for et cet
The Dead Sea Scrolls: An essential component of Ju The Dead Sea Scrolls: An essential component of Judaism and Christianity 3/17/04 Period 5 World Hist. H. The year was 1947, with World War II just over and the hectic nations recovering from a magnanimous drain in supply, a wondrous event occurred. Something extraordinary, happening once in a world’s history, befell in the form of a child. Fifteen year old Muhammad adh-Dhib, a Bedouin shepherd, was chasing one of his goats that ran off. Running in the Jordan Desert and of the coastlines of the
A Comparison of Islam and ChristianityA Comparison of Islam and Christianity Middle East Grade: A (90%) System: IB There are hundreds of religions in this world. Of them two are the most prominent. Islam and Christianity. It is averaged that there are 750 million people practicing Islam, and another 1 billion practicing Christianity. The start of Islam is actually derived form Christianity, history books indicates that one night in the year 610, the first of many revelations came to Muhammad from God by way of the angel Gabriel (In