Origin and Legitimacy of Novenas in Christianity
Novenas are a devotional practice in Christianity, particularly within the Catholic tradition, consisting of prayers recited for nine consecutive days. The term "novena" derives from the Latin word novem, meaning nine, and the practice is typically undertaken to implore graces, prepare for a feast day, or for a specific intention [11]. While the formal structure of novenas developed over time, their origin is often linked to biblical events, specifically the period between Christ's Ascension and Pentecost.
After Jesus ascended into heaven, the apostles, Mary, and other disciples gathered in Jerusalem, dedicating themselves to prayer for nine days until the Holy Spirit descended upon them at Pentecost (Acts 1:12-14, 2:1-4). This period of prayer and expectation is seen as a scriptural precedent for the nine-day structure of novenas. Early Christian communities also observed periods of prayer leading up to major feasts, echoing this initial nine-day vigil [11].
The legitimacy of novenas within Catholic theology is understood through the lens of prayer and devotion. Thomas Aquinas, a foundational theologian in the Scholastic tradition, emphasized the importance of prayer as a means of seeking grace. He taught that while God's grace is ultimately obtained through Christ, sacraments are instituted by Christ as channels for this grace [4, 7]. Novenas, while not sacraments themselves, are considered pious exercises that prepare the faithful to receive grace through intensified prayer and devotion. Aquinas also discussed the necessity of adhering to Christ to receive grace and the removal of sin [2]. Novenas, by fostering a deeper adherence to Christ through prayer, align with this theological framework.
However, the practice of novenas, particularly those directed towards saints or the Virgin Mary, has been a point of divergence between Catholic and Reformed traditions. Reformed theologians like Charles Hodge have critiqued practices that they perceive as elevating figures like the Virgin Mary to a status akin to Christ. Hodge argued that in some devotional practices, Mary becomes "the object of all religious affections; the ground of confidence; and the source whence all the blessings of salvation are expected and sought," which he viewed as a "deification of the mother of our Lord" [3]. He further noted that doctrines such as the immaculate conception of Mary were not present in the early Church and developed later [3, 6]. John Calvin, another key figure in the Reformed tradition, emphasized the sole authority and sufficiency of Scripture for Christian doctrine and practice [8]. From this perspective, devotional practices not explicitly commanded or clearly derived from Scripture, such as novenas, might be viewed with skepticism.
The patristic writers, while not explicitly discussing "novenas" in the modern sense, provide insight into early Christian prayer practices. Tertullian, for instance, discusses the existence of heresies within Christianity and the importance of adhering to orthodox doctrine [1, 5]. Origen also engaged with criticisms of Christian practices, defending their origins and beliefs [9]. The early Church's emphasis was on the core tenets of faith, the sacraments, and communal prayer, as seen in the Nicene Creed, which Professor Shedd describes as "the received creed-statement among all Trinitarian Churches" [10]. While the specific form of a novena was not articulated, the underlying principle of sustained prayer and petition was certainly present in the early Christian ethos.
Sources
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XII. (part 1): In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that "when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party;" and further, that "being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to a”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Fitness of the Incarnation, Art. 4: Article: Whether God became incarnate in order to take away actual sin, rather than to take away original sin? I answer that, It is certain that Christ came into this world not only to take away that sin which is handed on originally to posterity, but also in order to take away all sins subsequently added to it; not that all are taken away (and this is from men's fault, inasmuch as they do not adhere to Christ, according to Jn. 3:19: "The light is come into the world, and men loved darkness rather t”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 43: Christ. The Virgin Mary is to her worshippers what Christ is to us. She is the object of all religious affections; the ground of confidence; and the source whence all the blessings of salvation are expected and sought. There was, however, always an undercurrent of opposition to this deification of the mother of our Lord. This became more apparent in the controversy on the question of her immaculate conception. This idea was never broached in the early Church. The first form in which the doctrine appeared was, that from the fact that God s”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Those Things That Are Contained in the New Law, Art. 2: Article: Whether the New Law made sufficient ordinations about external acts? I answer that, as stated above (Article [1]), the New Law had to make such prescriptions or prohibitions alone as are essential for the reception or right use of grace. And since we cannot of ourselves obtain grace, but through Christ alone, hence Christ of Himself instituted the sacraments whereby we obtain grace: viz. Baptism, Eucharist, Orders of the ministers of the New Law, by th”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. II.: Celsus next proceeds to say, that the system of doctrine, viz., Judaism, upon which Christianity depends, was barbarous in its origin. And with an appearance of fairness, he does not reproach Christianity[6] because of its origin among barbarians, but gives the latter credit for their ability in discovering (such) doctrines. To this, however, he adds the statement, that the Greeks are more skilful than any others in judging, establishing, and reducing to practice the discoveries of barbarous nations. Now this is our answe”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: may be claimed in favour of those doctrines. But, thirdly, admitting that the Church of Rome is the whole Church, and admitting that Church to be unanimous in holding certain doctrines, that is no proof that that Church has always held them. The rule requires that a doctrine must be held not only ab omnibus , but semper . It is, however, a historical fact that all the peculiar doctrines of Romanism were not received in the early Church as matters of faith. Such doctrines as the supremacy of the Bishop of Rome; the perpetuity of the apostl”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Sacraments' Principal Effect, Which is Grace, Art. 5: Article: Whether the sacraments of the New Law derive their power from Christ's Passion? I answer that, As stated above (Article [1]) a sacrament in causing grace works after the manner of an instrument. Now an instrument is twofold. the one, separate, as a stick, for instance; the other, united, as a hand. Moreover, the separate instrument is moved by means of the united instrument, as a stick by the hand. Now the principal efficient cause of grace is God Himself, in comparison wi”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 24: 74 CHAPTER 8. THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO FAR AS NATURAL REASON ADMITS. This chapter consists of four parts. The first contains certain general proofs which may be easily gathered out of the writings both of the Old and New Testament—viz. the arrangement of the sacred volume, its dignity, truth, simplicity, efficacy, and majesty, sec. 1, 2. The second part contains special proofs taken from the Old Testament—viz. the antiquity of the books of Moses, their authority, his miracles and prophecies, sec. 3-7; ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. LXVII.: After the above, this Jew of Celsus, as if he were a Greek who loved learning, and were well instructed in Greek literature, continues: "The old mythological fables, which attributed a divine origin to Perseus, and Amphion, and AEacus, and Minos, were not believed by us. Nevertheless, 427 that they might not appear unworthy of credit, they represented the deeds of these personages as great and wonderful, and truly beyond the power of man; but what hast thou done that is noble or wonderful either in deed or in word? Tho”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — ELUCIDATIONS. (part 2): great length and with profound learning. It is my purpose elsewhere to quote his splendid tribute to the substantial orthodoxy of Origen. Professor Shedd, in his work on Christian Doctrine,[3] pronounces the Nicene Creed "the received creed-statement among all Trinitarian Churches." I assume that this note will be of interest to all theological minds. For an unsatisfactory and meagre account of primitive creeds, see Bunsen, Hippol., iii. pp. 125-132. 383 III. (Proceedeth from the Father, p. 344.) The double p”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Distinction of Orders, of Their Acts, and the Imprinting of the Character, Art. 1: Article: Whether we ought to distinguish several Orders? I answer that, Multiplicity of Orders was introduced into the Church for three reasons. First to show forth the wisdom of God, which is reflected in the orderly distinction of things both natural and spiritual. This is signified in the statement of 3 Kgs. 10:4,[5] that "when the queen of Saba saw . . . the order of" Solomon's "servants . . . she had no longer any spirit in her," for she was breat”