THE NEW SCHAFF-HERZOG
the maintenance of the institution, the large revenues which flowed from it into not only the papal coffers but the pockets of the townspeople would have been a reason to await eagerly the time of its recurrence. In 1342 the Romans sent a deputation to. Clement VI. at Avignon to ask him to shorten the interval to fifty years. The request was supported by St. Bridget of Sweden and by Petrarch, and in response to it the pope proclaimed a similar indulgence for 1350. In spite of the Black Death and the obstacles offered by the Hundred Years' War, a greater multitude visited Rome than on the first occasion. The pilgrimage was rendered more desirable by the suspension for the year of all the ordinary indulgences, and easier by the permission given to all conditions of men to make it without obtaining the leave of their immediate superiors; while those who were lawfully hindered from taking the journey might gain the indulgence by proxy. An innovation to be later of great importance was the granting of the indulgence to certain royalties without pilgrimage; the same privilege was conceded to the Augustinians assembled in chapter at Basel, and to the archbishop of Brindisi for thirty persons, these latter paying a sum equivalent to the cost of the visit to Rome. Urban VI. in the bull Salvator nosier (Apr. 8, 1389) altered the period to thirty- three years, in honor of the earthly life of Christ. The third jubilee was thus held in 1390, and the fourth in 1423 under Martin V., this time with diminished numbers and not without protests such as had been heard at the councils of Pisa and Constance against the impoverishment of the nations by the avarice of the Curia. Nicholas V., returning to the older period, proclaimed the fifth jubilee for 1450.
Through the bull Ineffabilis (Apr. 19, 1470), having regard to the shortness of human life, Paul II. established the interval at twenty- five years. The sixth jubilee under Sixtus IV. in 1475 was comparatively poorly attended. The seventh, under Alexander VI. (1500), was more important, and in connection with it the ritual since in the main observed for the opening and closing of the " golden door " in the vestibule of St. Peter's was settled. The eighth, under Clement VII. (1525), was only notable for the sharp criticisms of Luther on the " bull of indiction." The ninth, proclaimed by Paul III. in 1549, shortly before his death, could not be inaugurated until the coronation of his successor Julius III., Feb. 22, 1550. The tenth, under Gregory XIII. (1575), was rendered notable by the lavish hospitality offered to the pilgrims by the Roman sodalities, and by the fact that the influence of the Reformation is seen in there being no mention of money payments. The succeeding jubilees, at regular intervals of twenty-five years from 1600 to 1775, present no special features. The troublous situation did not allow one to be held in 1800, and the nineteenth, proclaimed by Leo XII. in 1825, found few participants from outside of Italy. After a break of seventy-five years, the twentieth was held with all the traditional ceremonies under Leo XIII. in 1900. For the Year of Jubilee among the Hebrews, see Sabbatical Year and Yeah of Jubilee. (T. Kolde.)
Bibliography: H. C. Lea, History of Auricular Confestion and Indulgences, vol. iii., Philadelphia, 1896; F. Beringer Die Ablasse, ihr Wesen und Gebrauch, Paderborn 1895- Creighton, Papacy, i. 30, 103, 113, 166-167, ii. 115,' iv. 79] v. 8-9, vi. 68-75; V. Prinzivalli, Gli anni santi, Rome 1899; A. de Waal, Das heilige Jahr in Rom, Frankfort' 1899; J. C. Hedley, The Holy Year, London, 1900; H Thurston, The Holy Year of Jubilee, ib. 1900.
JUBILEES, BOOK OF: See Pseudepighapha, Old Testament, IV., 33.
JUD, LEO: The most prominent associate of Zwingli and after him of Bullinger; b. at Gemar (30 m. s.w. of Strasburg), Alsace, 1482; d. at Zurich June 19, 1542. He received excellent humanistic instruction at Schlettstadt, and in 1499 entered the University of Basel where he first studied medicine. Influenced by the lectures of Thomas Wyttenbach on the Epistle to the Romans, he devoted himself to theology, together with Zwingli, whose intimate friend he became. In the second decade of the sixteenth century he was preacher at St. Pilt in Alsace. In 1518 he succeeded Zwingli in Einsiedeln where he worked for the Reformation in the spirit of Zwingli. In 1523 he became pastor of St. Peter's in Zurich. On the occasion of Zwingli's first disputation with the papists, Jud openly expressed his determination to preach the pure Gospel, and in the autumn of 1523 he married a nun. He assisted Zwingli much as Melanchthon did Luther, supporting him in his struggle against the Anabaptists, in the controversy on the Lord's Supper, and in his literary labors by editing his expositions of Scripture and translating his published works into German or Latin. On the death of Zwingli after the battle of Cappel he stood temporarily at the head of the Zurich Church, but the opposition party turned against him as one of the chief instigators of the war. Heinrich Bullinger, the successor of Zwingli, was assisted by him in the same unselfish and successful manner as was Zwingli.
Leo demanded the mutual independence of Church and State. The Church, he maintained, should not be hindered in the execution of its peculiar tasks, especially of discipline, to which, like Calvin, he attached great value. At the same time all compulsion in matters of faith should be abolished. In the efforts for union of the Lutherans and Reformed he defended Zwingli and Oecolampadius against Luther and warned the Strasburg theologians of the " new pope." He took a prominent part in the discussions on the formulation of the first Helvetic Confession, in Aarau and Basel, and his German translation of the Latin original was declared the authentic text. He laid the foundation of the Zurich liturgy by his compilation of a formula of baptism (1523) and other parts of the church service. He possessed extraordinary gifts as a translator and was the leading spirit in the translation of the Zurich Bible, which, beginning in 1538, he compared word by word with the original text, being assisted by Michael Adam, a converted Jew (see Bible Versions, B, VII., § 5). Besides this German translation of the Bible Leo rendered great services by his famous and careful Latin translation of the Old Testament which may be considered the principal work of his life. He published also a larger (1534) and a smaller cate-