Which jubilees are celebrated

Wiki User. Just for grins, I thought you might enjoy seeing the full list of anniversaries, whether designated as a jubilee or not.

Here they are:. Silver 25 years golden 50 years diamond 60 years. Only three jubilees are celebrated for a monarch: Silver 25 years, Golden 50 years and Diamond 60 years. Queen Victoria celebrated 3 Jubilees. There has been no King or Queen of "England" since The following monarchs celebrated Jubilees.

Queen Victoria reigned the longest, with a year reign. Queen Elizabeth II is the second longest-reigning British monarch, reigning 60 years.

Both queens are the only monarchs who have celebrated Diamond Jubilees. There has , jubilees. Also, Israel is 60 years old now. The Queen of N. Z is also the queen of australia!

The anniversaries marked as "Jubilees" are: 25 years - Silver jubilee 50 years - Golden Jubilee 60 years - Diamond Jubilee 70 years - Platinum Jubilee. Queen Victoria's birthday has been celebrated in Canada long before Canada had been established. This day was celebrated by the people to show their loyalty to their queen. Officially, it is celebrated once a year in June. Is there a list of those who get honorary knighthood from Queen Elizabeth II. Queen Beatrix of The Netherlands.

On 23 of may. They celebrated. Buckingham palace. She has two for her royal jubilees. I n substantiation of the hypothesis that Ezekiel's Temple vision was received in association with the epoch of a jubilee year, the books of Haggai and of Zechariah can also be recited. T he authors of both Haggai and Zechariah were prophets and they both recorded a divinely received message concerning the construction of the new Temple just beginning.

T he respective authors--like the author of Ezekiel--were careful to record the calendar date when their respective messages were received. I t is here of related interest that many of the messages concerning the construction of a new Temple were received in the year BCE. T hus, it is clear that if a jubilee year did occur in the time of Ezekiel around BCE then the cited 8 chapters recorded by the prophets Haggai and Zechariah were likewise written around the time of a jubilee year in BCE.

I t then becomes significant that the latter occurrence of a hypothetical jubilee year in the time of Haggai-Zechariah BCE occurred about 50 years later than did the occurrence of a jubilee year in the time of Ezekiel BCE. T hese alignments located about 50 years apart and spaced in approximate alignment with other Sabbatical years--as explained below perhaps point to the basic structure of the once adhered to jubilee cycle of 50 years. C onsidering that the year BCE did closely correspond to the time of a jubilee year, a chronology for the jubilee time cycle can be tabled for a wide number of centuries.

B eginning with the jubilee year that occurred in about BCE in the time of the priest Ezekiel and ending with the year in BCE as the time of the last possible jubilee-year celebration a hypothetical chronological sequence is indicated--as follows:. T he indicated jubilee chronology as diagrammed above generally agrees with records left by the earliest among the Christian historians.

In example, a passage from ' The Chronicle of St. Jerome ' does show that a "jubilee according to the Hebrews" was acknowledged in the 2nd year of Probus when Anatolius was bishop of Laodicea.

This specific reference points to the possibility that a jubilee year was then specially memorialized among at least a segment of period Christians and Hebrews those contempory with the 3rd century CE. I n addition to the jubilee year that was commemorated in the reign of Probus, several other instances of jubilees are listed with corresponding numbers throughout pages of Jerome's chronicle.

Some of the 50th year jubilees that were listed for "the Hebrews" can be cross-referenced to the Common Era--as follows:. A jubilee "according to the Hebrews" was additionally noted by Jerome but without any corresponding number.

This other instance can be cross-referenced to the year CE. Of special interest is that this instance of a jubilee memorial appears to represent a 25th year of the stated jubilee cycle not a 50th year. O f related significance is that several other instances of the celebration of 25th years can be recognized from passages of Jerome's chronicle. For example, the 12th year of Severus and the st of the city of Antioch CE is shown to have been "a jubilee observed by most".

In addition, a jubilee according to "most people" is again listed for years that can be cross-referenced to CE and CE respectively. A composite jubilee chronology; as interpreted among 3rd century Hebrews and Christians; for 25th years, and for 50th years, can ultimately be tabled from the content of Jerome's chronicle--as follows:.

T he noted celebration of each 25th year of the year cycle by Jerome seems to also reflect the content of the preface text of an early-written paschal canon attributed to Anatolius of Alexandria.

This passage can likewise be recited to show that a year cycle might have been time tracked among a segment of period astronomers.

The memorialization of each 25th year of the jubilee cycle of 50 years among primal priests seems to furthermore be reflected in a tenet followed by modern Catholicism. T he hypothetical chronology for the 50th year that was celebrated in early Israel as documented seems more certain on the basis of the recorded instances of Sabbatical years or 7th years that were celebrated among Hebrews throughout the first part of the Second-Temple Era.

Essentially, the stated chronology seems to somewhat agree with the earliest historical instances of Sabbatical years. O ne of the earliest instances of the celebration of a Sabbatical year can seemingly be interpreted from a certain passage recorded in the accounts of the Jewish kings.

This respective passage indicates that crops were not sown during a certain year or years. T his indicated time when crops were not sown existed when Jerusalem was shut in by Assyrian armies. At this time, the prophet Isaiah delivered a prophecy that the siege would soon be ended:. B ased upon Assyrian records, it appears that the cited seige of Jerusalem did correspond with the third campaign of Sennacherib in BCE. T he wording of Isaiah's promise implies that crops were not to be sown in the year of the siege nor in a portion of the subsequent year.

The specific prediction that crops would not be sown could then possibily mean that a Sabbatical year was celebrated in that respective time range. O ne of the Sabbatical years perhaps a 7th year of the jubilee cycle can seemingly be identified from the writings of certain among the early rabbis. E ven through the rabbi sources aren't in complete agreement, it appears that the First Temple may have been destroyed in a Sabbatical year.

B ecause the First Temple was looted by the Babylonians in BCE and the complex was subsequently destroyed in the year BCE then the Sabbatical year cited by the rabbis did most probably corresponded with a time range that straddled the year BCE. A nother series of Sabbatical years--that presumably occurred in the original jubilee cycle--can be identified in the era when Ezra the priest and Nehemiah the governor officiated at Jerusalem.

E zra is indicated to have arrived at the capital city Jerusalem in BCE the 7th year of Artaxerxes 1. B ecause a jubilee year could have been celebrated in about the year BCE as shown above then the year when Ezra arrived at Jerusalem may have corresponded with a Sabbatical year of the once celebrated year cycle around the time of the 2nd Sabbatical of the cited jubilee cycle.

T he actions of Ezra the priest and Nehemiah the governor can be ultimately constructed from the writings of Josephus, the books of Ezra and Nehemiah, and from the Apocrypha. T he several accounts of the actions of Ezra the priest and Nehemiah the governor all indicate that a special festival was held at the time when Ezra a ranking priest read from the books of Moses. I t is here significant--according to a certain passage in the book of Deuteronomy--the law was to be read in public at a certain festival but only in each 7th year or Sabbatical year.

F rom the indicated requirement to publicly read the books of Moses in each 7th year, it can be recognized that the time of the priestly reading of the law books corresponded to one of the sets of 7 years presumably leading up to the celebration of a jubilee year. T he year when this unique festival was held would probably have closely corresponded to the year BCE or the 21st year of Artaxerxes I.

A n additional instance of a Sabbatical year can possibly be identified from those sources that contain accounts of the actions of Ezra the priest and Nehemiah the governor. In 'Antiquities of the Jews' by Josephus is the description of the celebration of an additional feast.

B ased upon a composite analysis of the diverse accounts of Ezra-Nehemiah, it seems that the cited festival held around BCE was not a single occurrence. Essentially, two festivals are mentioned in Antiquities, and the occurrence of only one festival is mentioned in Ezra-Nehemiah. The two festivals were obviously celebrated at different times.

J osephus mentioned that Ezra did read the book of Moses at a respective feast. Though the year date of this respective feast cannot be determined from the Josephus' record alone, the year date of this festival can be identified to be in about the year BCE as cited above.

T he Josephus account then becomes of special interest in that the observance of a subsequent festival in the 28th year of Artaxerxes can be identified.

The year of this latter feast would then have corresponded to the year BCE. I t is then of significance that this respective 8-day festival a second feast described by Josephus may likewise pertain to the cited jubilee chronology of 50 years. T hus, from amid the accounts of Ezra the priest and Nehemiah the governor the identification of 2 or 3 Sabbatical years can possibly be identified.

This respective sequence of years is within a year of being in agreement with the cited hypothesis that a 50th year a jubilee year was celebrated in the year BCE. S ome other possible instances of Sabbatical years can be identified from certain other ancient sources. I n the year BCE, a Persian monarch named Cyrus is indicated to have issued a significant decree to rebuild the Temple at Jerusalem refer to 2 Chronicles and Ezra I t is thus significant that the year when the decree to rebuild the Temple was issued may have closely corresponded with the event of a Sabbatical year.

A more certain instance of an early celebrated Sabbatical year can be recited from 'Antiquities of the Jews' --as follows:. Thus, it would appear from the quoted passage that a Sabbatical year was in close proximity with that respective time range. A nother instance of an early celebrated Sabbatical year is noted to have occurred in the th year of the Seleucid Era. The celebration of this respective Sabbatical year is mentioned in both the book of 'Antiquities of the Jews', and also in the books of the Maccabees.

T he noted Sabbatical year celebrated in the th year--Seleucid should either exactly align with subsequent 7-year chronology, or perhaps exceed it by the distance of 1 year earlier.

In this period of history, it seems to be significant that the high priest had been deposed BCE but the Maccabees had not yet ascended to the office of the high priest BCE. Therefore, the method by which this respective Sabbatical year was reckoned could have been by the old-style, jubilee-year determination. Note that in the year BCE, the new dynasty of ruling priests had not yet officially ascended into office.

The probable reason a Sabbatical year was celebrated in the th year of the Seleucid Era a year later than subsequent instances of Sabbatical years indicate may be due to Greek influence. It appears from the accounts of the Maccabees that for two or three years prior to the th year Seleucid the Greeks had prohibited participation in customs and traditions by the Jews.

I n the late Second-Temple Era, the jubilee year or the 50th year appears to have no longer been celebrated in the region of Judea--as previously cited. Instead, a version of the original king's year schedule came to be used to determine the occurrence of Sabbatical years. O f related interest is that one of the years in which Jesus ministered could have corresponded with the time of a jubilee year a 50th year.

In fact, there are passages in the New Testament from which it can be inferred that the beginning of Jesus' ministry did coincide with the time of a jubilee year. T he time frame of the ministry of Jesus may then have straddled a 50th year.

Essentially, if Jesus was crucified in spring of the year 31 CE then the crucifixion would have occurred in the vicinity of a jubilee year about 2 years after.

Here it seems pertinent to take into account that jubilees were not officially celebrated in the time of Jesus. Father Joseph T. Merkt, who celebrated his golden jubilee and delivered the homily, told his brother priests that chapters in the Gospel of St. John have helped him reflect and reach a deeper understanding of his 50 years in ministry. In chapters 14 and 16, Jesus tells his disciples he must leave them, and tries to offer comfort by saying he will send the Holy Spirit to be with them.

Upon learning that Jesus would be leaving them, the disciples faced many uncertainties, said Father Merkt. In a similar way, he said, he and his seminary classmates in were ordained during a time of uncertainties in the church. But shortly before his ordination, a new missal changed things.

We were called to be pioneers, midwives who would help birth a Vatican II Church. Gorman were among eight priests honored at a jubilee Mass for priests May Father Merkt said Jesus felt the pain that lay ahead of him and other priests, because of the many unknowns they were facing. At the same time, he said, he felt certain Jesus would give him strength to bear witness to the value of the coming changes.

Father Robert B. Gray was ordained May 25, In his 60 years of ministry, Father Gray served as pastor of St. Vincent de Paul Church and St. Gregory Church in Samuels, Ky. He served as associate pastor of St.

Martha, St. Elizabeth of Hungary and St. Therese churches and the old St. Vincent de Paul Church. He also served as a teacher at St. Thomas Seminary. He retired in Father Bernard L. Craycroft was ordained May 25, In his 60 years he served as pastor of Christ the King Church and St. Christopher Church in Radcliff, Ky.

Father Craycroft served as associate pastor of the old St. Matthias Church and St. Athanasius Church. Father Charles Joseph Batcheldor was ordained May 25, During his 60 years of ministry, he has served at various parishes. Father Batcheldor served as pastor of St. Therese Church, St. James Church in Elizabethtown, Ky.