NOVENA
143
NOVENA
he does not reject novenas in general and we see from
his works that in his time they were already wide-
spread (Opera, Paris, 1606, II, 328; III, 386, 389).
But notwithstanding Gerson's warning, novenas were
from that time on ever more and more in favour with
the faithful, to which the many, even miraculous,
effects of the novenas contributed not a httle. Bene-
dict XIV (De canonizat. sanct., Ub. IV, p. II, c. xiii,
n. 12) tells of a number of such miracles adduced in
the processes of canonization. Catholics know from
their own experience that the novena is no pagan,
superstitious custom, but one of the best means to
obtain signal heavenly graces through the interces-
sion of Our Lady and all the saints. The novena of
prayer is thus a kind of prayer which includes in it, so
to speak, as a pledge of being heard, confidence and
perseverance, two most important qualities of effica-
cious prayer. Even if the employment of the number
nine in Christianity were connected with a similar use
in paganism, the use would still in no way be blameable
or at all superstitious. Not, of course, that every
single variation or addition made in whatever private
novena must be justified or defended. The holiest
custom can be abused, but the use of the number nine
can not only be justified but even interpreted in the
best sense.
The number ten is the highest, the Humerus maxi- nius, simply the most perfect, which is fitting for God; the number nine, which is lacking of ten, is the number of imperfection, which is fitting for mortal kind. In some such way the Pythagoreans, Philo the Jew, the Fathers of the Church, and the monks of the Middle Ages, philosophized on the meaning of the number nine. For this reason it was adapted for use where man's imperfection turned in prayer to God (cf. Jerome, loc. cit. ; Athenagoras, "Legat. pro Chris- tian.", P. G., VI, 902; Pseudo-Ambrosius, P. L., XVII, 10 sq., 633; Rabanus Maurus, P. L., CIX, 948 sq., CXI, 491; Angelomus Monach., In lib. Reg. IV, P. L., CXV, 346; Philo the Jew, "Lucubrationes", Basle, 1554, p. 283).
In the novena of mourning and the Mass on the ninth day it was remembered in the Middle Ages that Christ gave up the ghost in prayer at the ninth hour, as in the penitential books (cf. Schmitz, " Die Buss- bucher und die Bussdisciplin", II, 1898, 539, 570, 673), or remarked that, by means of Holy Mass on the ninth day, the departed were to be raised to the ranks of the nine choirs of angels (cf. Beleth, loc. cit.; Durandus, loc. cit.). For the origin of the novena of prayer we can point to the fact that the ninth hour in the Synagogue, like None in the Christian Church, was a special hour of prayer from the beginning, so that it was reckoned among the "apostolic hours" (cf. Acts, iii, 1; x, 30; TertuUian, "De jejuniis", c. x, P. L., II, 966; cf. "De oratione", c. xxv, 1, 1133). The Church, too, in the Breviary, has for centuries in- voked the Almighty in nine Psalms and honoured Him in nine Lessons, while from ancient times the Kyrie has been heard nine times in every Mass (cf. Duran- dus, "Rationale, De nona"; Bona, "Opera", Venice, 1764; "De divina psalmodia", p. 401).
As has been said, the simplest explanation of the Christmas novena are the nine months of Christ in the womb. But for every novena of preparation, as also for every novena of prayer, not only the best explana- tion but also the best model and example was given by Christ Himself to the Church in the first Pente- cost novena. He Himself expressly exhorted the Apostles to make this preparation. And when the young Church had faithfully persevered for nine full days in it, the Holy Ghost came as the precious fruit of this first Christian novena for the feast of the es- tablishment and foundation of the Church. If one keeps this is mind and remembers besides that no- venas in the course of time have brought so many, even miraculous, answers to prayer, and that finally
Christ Himself in the revelation to Blessed Margaret
Mary Alacoque recommended the special celebration
of nine successive first Fridays of the month (cf.
Vermeersch, "Pratique et doctrine de la devotion au
Sacre Cceur de Jesus", Toumai, 1906, 555 sqq.), one
must wonder that the Church waited so long before
positively approving and recommending novenas
rather than that she finally took this step (cf. "Col-
lection de precis historiques ", Brussels, 1859, "Dea
neuvaines", 157 sqq.).
Not until the nineteenth century did the Church formally recommend novenas by the concession of Indulgences. This brings us to the last kind of novenas, those which are indulgenced. Apparently Alexander VII in the middle of the seventeenth cen- tury granted Indvdgences to a novena in honour of St. Francis Xavier made in Lisbon (cf . Prola, op. cit., p. 79). The first novena indulgenced in the city of Rome, and even there for only one church, was the novena in preparation for the feast of St. Joseph in the church of St. Ignatius. This was done by the Briefs of Clement XI, 10 Feb., and 4 March, 1713 (cf. Prola, loc. cit.; Benedict XIV, "De canoniz.", loc. cit.). The Franciscans, who used before this to have a novena for the feast of the Immaculate Con- ception (cf. Deer. Auth. S. R. C, 2472) received spe- cial Indulgences for it on 10 Apr., 1764 (Resc. Auth. S. C. Indulg., 215). Not until later, especially from the beginning of the nineteenth century, were various novenas enriched with Indulgences in common for the whole Church. They number in all thirty-two, in- tended for the most part as novenas of preparation for definite feasts.
They are in detail as follows : one in honour of the Mo.st Holy Trinity, which may be made either prior to the feast of the Holy Trinity (first Sunday after Pentecost) or at any other time of the year; two to the Holy Ghost, one to be made prior to the feast of Pentecost for the reconciliation of non-Catholics (this is also made publicly in all parochial churches), one at any time of the year; two novenas to the Infant Jesus, one to be made before the feast of Christmas and the other at any time during the year; three to the Sacred Heart, one prior to the feast of the Sacred Heart (the Friday after the octave of Corpus Christi), one at any time during the year, and the third that of the nine first Fridays, which is based on the promise made to Blessed Margaret Mary by the Sacred Heart assuring the grace of final perse- verance and the reception of the Sacraments before death to all who should receive Holy Communion on the first Friday of every month for nine consecutive months ; it is customary to offer this novena in repara- tion for the sins of all mankind; eleven novenas in honour of the Blessed Virgin, viz., in honour of the Immaculate Conception, the Nativity of Mary, her Presentation at the Temple, the Annunciation, the Visitation, the Maternity of Mary, her Purification, her Seven Dolours, the Assumption, the Holy Heart of Mary, and the Holy Rosary; one novena each in honour of the Archangels Michael, Gabriel, and Raph- ael, and one in honour of the Guardian Angel, two to St. Joseph, one consisting of the recitation of prayers in honour of the seven sorrows and seven joys of the foster-father of Christ, prior to the feast of St. Joseph (19 March) and one at any time during the year; one novena each in honour of St. Francis of Assisi, at any time during the year, St. Vincent de Paul, St. Paul of the Cross, St. Stanislas Kotska, prior to his feast (13 November), St. Francis Xavier, and one for the Holy Souls.
The novena in honour of St. Francis Xavier, known as the "Novena of Grace", originated as follows: in 1633 Father Mastrilli, S.J., was at the point of death as the result of an accident, when St. Francis Xavier, to whom he had great devotion, appeared to him and urged him to devote himself to the missions of the
