Springtime Jubilee for You and Me

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Emmanuel says:.

November 8, at am. December 11, at am. Sharon Gordon. Beth says:. January 23, at pm. Becky says:. January 24, at am. January 25, at am. May 5, at pm.

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May 6, at am. Cathy Neal I says:. June 15, at am. June 17, at am. Leave a Reply Cancel reply Enter your comment here Fill in your details below or click an icon to log in:. Email required Address never made public. Name required. Subscribe via Email Enter your email address to follow this blog and receive notifications of new posts by email. Catholic Springtime. Let these scriptures and any other related passages represent Figure 1. Reviewing Leviticus The description of a Jubilee in Chapter 25 utilizes more than one kind of time counting system.

Verses talks directly about Solar time. They describe a behavior pattern in a seven year cycle that talks about farming. They tell when to work the land, and when not to work the land. Farming deals with seasons. The Solar year contains four seasons. The Solar year shows the relationship between the Sun and the Earth.

These four verses talk about that kind of time counting.


Verses talk about Lunar time. They talk about a kind of time that measures years, months, and days of a month in order to find the 50 th year. These statements are directly connected with Lunar time. A Lunar year contains 12 Lunar months. If you pin-point a day in Lunar time, you do so by using Lunar years, Lunar months, and days. The focus in these verses refers to the Lunar calendar.

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The Lunar calendar involves the relationship between the Earth and the Moon. These verses talk about that kind of time counting. At the end of verses Lunar time after the 50 th year has been located, it reconnects the 50 th Lunar year with Solar time again by explaining that it is a Rest year for the land. This chapter forms a relationship between all three, Sun, Moon, and Earth.

This includes Sun, Moon, and Stars. Together they measure time for us. Roman calendar. Leviticus 25 places the 50 th year right in the middle of the 49 th year. You can only do that if two different kinds of counting systems are being used. Now let me focus in on this question. How can one proclaim the 50 th year in the middle of the 49 th year?

What is being said here? For instance, your speedometer registers in both miles per hour, and in kilometers as well. The same thing is happening in the Bible time counting story. Only this time we have to use Bible time counting units. The one of course is in Solar Time. Solar time displays the four Seasons. The other is in Lunar Time. That measures in months. The following work, starting with Figure1. Units of Measure. This is where the story in Chapter 25 takes us. This is a composite number that deals with 3 kinds of time.

Solar time, Lunar time, and Day time. This is identifiable by the Barley crop found in the Springtime. That crop is Sun controlled. The Sun also marks the beginning and ending of the each day that runs from sundown to sundown. In order to count in years , we have to include all four seasons. Since yearly we are always looking for the "Green ears" that requires the use of Solar time. The above number mentions years. The Lunar Year is the one that contains months, 12 months. All Bible month and day counts are given in Lunar time. The Lunar Year is about 11 days shorter than the Solar Year.

Leviticus 25 mentions months. The most defining fact shown above in the lower part of Figure 1. This is why we must sound Trumpet on and proclaim 50 years. I would have liked to begin that journey at Ur of the Chaldeans, in order to follow, tangibly as it were, in the footsteps of Abraham "our father in faith" cf.

Rom The actual pilgrimage came almost immediately afterwards, following the stages of salvation history. I set out again a month later, when I reached Mount Nebo, and then went on to the very places where the Redeemer lived and which he made holy.

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It is difficult to express the emotion I felt in being able to venerate the places of his birth and life, Bethlehem and Nazareth, to celebrate the Eucharist in the Upper Room, in the very place of its institution, to meditate again on the mystery of the Cross at Golgotha, where he gave his life for us. In those places, still so troubled and again recently afflicted by violence, I received an extraordinary welcome not only from the members of the Church but also from the Israeli and Palestinian communities.

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Intense emotion surrounded my prayer at the Western Wall and my visit to the Mausoleum of Yad Vashem, with its chilling reminder of the victims of the Nazi death camps. My pilgrimage was a moment of brotherhood and peace, and I like to remember it as one of the most beautiful gifts of the whole Jubilee event.

Thinking back to the mood of those days, I cannot but express my deeply felt desire for a prompt and just solution to the still unresolved problems of the Holy Places, cherished by Jews, Christians and Muslims together. The Jubilee was also a great event of charity — and it could not be otherwise. Already in the years of preparation, I had called for greater and more incisive attention to the problems of poverty which still beset the world.

The problem of the international debt of poor countries took on particular significance in this context. A gesture of generosity towards these countries was in the very spirit of the Jubilee, which in its original Biblical setting was precisely a time when the community committed itself to re-establishing justice and solidarity in interpersonal relations, including the return of whatever belonged to others. I am happy to note that recently the Parliaments of many creditor States have voted a substantial remission of the bilateral debt of the poorest and most indebted countries. I hope that the respective Governments will soon implement these parliamentary decisions.

The question of multilateral debt contracted by poorer countries with international financial organizations has shown itself to be a rather more problematic issue. It is to be hoped that the member States of these organizations, especially those that have greater decisional powers, will succeed in reaching the necessary consensus in order to arrive at a rapid solution to this question on which the progress of many countries depends, with grave consequences for the economy and the living conditions of so many people.

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These are only some of the elements of the Jubilee celebration. It has left us with many memories. But if we ask what is the core of the great legacy it leaves us, I would not hesitate to describe it as the contemplation of the face of Christ: Christ considered in his historical features and in his mystery, Christ known through his manifold presence in the Church and in the world, and confessed as the meaning of history and the light of life's journey.

Now we must look ahead, we must "put out into the deep", trusting in Christ's words: Duc in altum! What we have done this year cannot justify a sense of complacency, and still less should it lead us to relax our commitment. On the contrary, the experiences we have had should inspire in us new energy , and impel us to invest in concrete initiatives the enthusiasm which we have felt. Jesus himself warns us: "No one who puts his hand to the plough and looks back is fit for the kingdom of God" Lk In the cause of the Kingdom there is no time for looking back, even less for settling into laziness.

Much awaits us, and for this reason we must set about drawing up an effective post-Jubilee pastoral plan. It is important however that what we propose, with the help of God, should be profoundly rooted in contemplation and prayer. Ours is a time of continual movement which often leads to restlessness, with the risk of "doing for the sake of doing".

We must resist this temptation by trying "to be" before trying "to do". In this regard we should recall how Jesus reproved Martha: "You are anxious and troubled about many things; one thing is needful" Lk In this spirit, before setting out a number of practical guidelines for your consideration, I wish to share with you some points of meditation on the mystery of Christ, the absolute foundation of all our pastoral activity.

This request, addressed to the Apostle Philip by some Greeks who had made a pilgrimage to Jerusalem for the Passover, echoes spiritually in our ears too during this Jubilee Year.