Where did the Jubilee Year come from in the Roman Church? His past and importance is brought closer to the Italian historian Prof. Roberto de Mattei. He points out that the Holy Year is simply a large chance to make love for God and hatred of sin.
Od fromuntil midnight on January 1, 1300, the crowds of the Romans besieged the Constantian Basilica of Saint Peter. Rumor spread that visiting Peter’s grave was forgiveness of penalties due for their sins. Pope Bonifacy VIII, Benedetto Caetani, who ruled the Church for 5 years and was large expert Right, he had the papal archives and library searched for confirmation of that belief. Among the most crucial acts of waiving penalties previous popes found issued by Urbana II at Clermont (1095). Pope to Inviting Christians to the first crusade, he announced that participation in it was tantamount to a complete remission of penalties.
Bonifacy then summoned the College of Cardinals to the solemn consistory and decided to issue the bull “Antiquorum habet fida relatio” (“From the elders we have any news”) in which he confirmed the ancient custom, officially announcing the first year of the Holy Christian era. 3 verses were added to the copies of the papers that were sent throughout the Catholic world: “The year of the century in Rome is always a Jubilee / Your faults are erased, a Those who repent receive forgiveness. He announced it and confirmed it. BonifacsIt’s okay. ”
Bonifacy wanted the Jubilee bull to be engraved on a marble plate, which was placed in the atrium of the ancient Constantine Basilica. Another "Nuper per alias" bull, issued on February 22, 1300, on the day of the Holy Peter's Cathedral, was given to pilgrims arriving in Rome a indulgence of plenissima, i.e. so broad that it was smoothing out all blame and punishment for their sins. He could have utilized it.until a pilgrim repenting for his sins and confessed, who went to Rome in the year of the century to worship Saint Peter and Paul, visiting their basilicas. With this act, the Pope confirmed his «plenitudo potestatis», the ultimate power to give the faithful the treasures of grace which the Roman Church possesses.
Detailed accounts of the first Jubilee by Cardinal Deacon of the Church of S. Giorgio in Velabro, Jacopo Stefaneschi, author of the work entitled “De centesimo seu Jubilee anno liber”, written in the early 14th century, but besides the large Florentine chronicler Giovanni Villani and many others. They all study in their writings that in the early 1300s real crowds poured out into the streets of Rome, first out of the city, and then out of distant lands of the East and the West. Dante described in the 18th song “Hell” (22-43) that on the Sant’Angelo bridge, You had to go through. to St. Peter's Basilica, the city's administration established a kind of alternating one-way street to let for a more orderly flow of travelers, while groups of guards made certain that traffic was carried out without incidents and disturbances. According to Villani, apart from the Romans surviving in the City, there were 2 100 1000 pilgrims in Rome all day in 1,300, called "Romei". Most of them made troublesome and frequently dangerous trips.
What guided the pilgrims who, erstwhile they arrived in the Eternal City, enthusiastically sang the anthem “O Roma nobilis”? The penitential judgement had already forgiven their sins, but they were aware that they had to atone in this or future life for the punishments they deserved, insulting God. The Scriptures remind us that nothing unclean can enter paradise (Rev. 21:27). The place where they were to atone for their punishments was the purgatory that Dante, in the second song of “Divine comedy”, describes as the summit of the mountain located in the confederate hemisphere, on the antipodes of Jerusalem, but which, according to the overwhelming opinion of theologians, is in the entrails of the earth, close hell. The Pope's Jubilee offered them an extraordinary chance to shorten the temporal punishments for sins. Since then, at regular intervals, first centuries and then twenty-five years, The Church will usage her power to forgive sins for the good of the faithful.
We know Dante hated Boniface VIII. He was watching him. for 1 of the main culprits of the moral and spiritual decadence of the Church. NineteenThe song “Hell”, reserveCommon for the guilty simony, the poet meets Pope Nicholas III, Giovanni Gaetano Orsini, who foretells Boniface VIII's imminent arrival to hell, accusing him of tearing the Church of Christ with his corruption."Hell’, XIX, 52-57. Church historians find Dante's judgement unjust, but point out that despite his extremist dislike of Boniface VIII, he does not question his authority in ruling the Church. Dante follows the footsteps of Saint Piotra The demoni who compares simony with heresy explains that despite moral inappropriate and hereticStatus, priests ‘symonic’ they hold the sacraments and jurisdiction (Liber qui dicitus free of charge), PL, 145, 100-159).
In ‘Purgatory’ (II, 94-99) some Casella, musician fromNans in Florence and Dante's friend, explains that His exit from purgatory is delayed. because of the number of souls gathered at the gates of Paradise Thanks. Boniface VIII's Jubilee. The power to grant indulgences is in substance 1 of the highest competences reserved for the Vicar of Christ, according to Christ's words to St Peter: "Whatever you bind on earth will be bound besides in heaven, and what you solve on earth will be dissolved besides in heaven" (Mt XVI, 19). These. strong words that specify the authority to regulation the Church, indicates power forgiveness of sins not only on guilt, through the sacrament of penance, but besides on temporal punishment, which is For them due. We must not uncertainty the merit of Jesus, the Blessed Virgin Mary and the saints, which consist of the treasury graceneither in the authority of the Church to separate them. Therefore, the Council of Trent in its celebrated decree “De indulgentiis” placed an anatem “those who call indulgences useless or deny the Church the power to give them.” He adds, however, that “it is essential to give them with large moderation so that besides easy to grant them does not weaken church discipline” (Sess. XXV, Chapter XXI).
It is not to be thought, however, that indulgences relieve the faithful from repentance. The Church, giving indulgences, has in head the forgiveness of sins, as long as it does the satisfaction of God's righteousness, but does not intend to relieve us of the pains and sufferings that are essential to overcome the bad habits and conduct of Christian life. The indulgence, even a complete indulgence, so does not prevent these earthly sufferings which Divine Providence provides for men as a form of improvement and purification. Therefore, the boy of David died, though the king, after the sins he had committed, fasted and prayed to preserve life child (II Reg. XII, 16-18): God did not want to accept any rewarding act as a substitute for the punishment which, as St Augustine says, was imposed to test and correct David.
The indulgences are not are We live without a cross, but they aid us This cross to wear. To full benefit from full indulgenceYou request not have the slightest attachment to sin and be with by the actual spirit of repentance. It is not easy, but a indulgence of the full Jubilee is besides powerful incentivesau to make love au God and hatred of sin, which are essential for obtaining it. That is why we walk through the Holy Door on our knees, kissing them and praying.
Roberto de Mattei
Source: corrispondenzaromana.it
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