Девятидневные молитвенные обращения в христианстве

Devotional prayer in Christianity lasting nine days or weeks

A novena (from Latin: novem, "nine") is an ancient tradition of devotional praying in Christianity, consisting of private or public prayers repeated for nine successive days or weeks. The nine days between the Feast of the Ascension and Pentecost, when the disciples gathered in the upper room and devoted themselves to prayer, is often considered to be the first novena. In some Christian communities, such as in Africa, Latin America and the Philippines, novena traditions are popular and include devotional rituals such as congregational prayers, the decoration of statues, hymn singing with music, as well as community fiesta events over beverages, refreshments or processions. Novenas are most often prayed by members of the Roman Catholic Church, but also by Lutherans, Anglicans, and Eastern Orthodox Christians; they have been used in ecumenical Christian settings as well. The prayers are often derived from devotional prayer books, or consist of the recitation of the rosary (a "rosary novena"), or of short prayers through the day. Novena prayers are customarily printed in small booklets, and the novena is often dedicated to a specific angel, saint, Marian title of the Blessed Virgin Mary, or one of the persons of the Holy Trinity.

Devotional and paraliturgical novenas have been common in Europe as well as with European settlers in North America. These have included public worship such as Mass and private praying with religious items such as a rosary and images particularly related to the Virgin Mary. According to James M. O'Toole, a professor specializing in American Catholic history, the period between World War I and mid 1950s were the "heyday of American Catholic devotionalism". This period witnessed novena devotionalism along with popularity of sodalities, confraternities, devotion to saints, meatless Fridays, holy cards, rosary, cross and eucharistic practices. O'Toole says that these provided a sense of communal identification, particularly in a time of mass migration. The novena had strong roots in ethnic neighborhoods, and devotional worship had sociopolitical links, offering a sense of communal security through religious symbols in a period of uncertainty and fear. As economic prosperity and a sense of national solidarity grew in and after the 1960s, the novena ritualism waned and the participation in church worship services fell. In Eastern and Central Europe, novena practices continue. During the communist era, the devout orthodox Christians in the former Yugoslavia organized the Great Novena under the statue of Virgin Mary, to resist the state enforced atheism, to maintain the freedom to practice religion, and to re assert the Christian legacy of the region, particularly in Croatia. In Catholic Ireland, states Professor Gladys Ganiel, devotional practices such as novenas have been popular. The cultural acceptance of devotional worship has been historically high, and those Irish who themselves do not perform novenas, nevertheless respect those who do. Some of their Catholic ritual practices were repressed by the British state during the 18th and 19th centuries, but repression and criticism only increased the resolve of the Irish to persist in their ways of practicing their faith. A survey published in the 1921 Bulletin of the University of Notre Dame states that novena prayers were popular, and particularly common among students during examinations, or illness, or after the death of a fellow student. The Novena Seance remain popular in many regions of the United States, such as among the Roman Catholics of Louisiana, where novenas are dedicated to St. Jude and the Virgin Mary. These novenas are prayers believed to create a contact between the saint and the devotee, and thereby invoke divine intervention in whatever problem or anxiety is important to the devotee.

The novena has been an important part of Christianity in the Caribbean and Latin America, both among the native Indian communities who converted to Christianity under the colonial Spanish or Portuguese rule, as well as the diverse communities that formed anew from millions of slaves and indentured laborers brought to the Americas from different parts of Africa and Asia. The devotional prayers are dedicated to statues of Jesus Christ, Madonna and various saints. They are also a part of velorio (wake) after the death of someone, which includes nine nights of novena (rezos de los nueve días). According to Patrick Taylor and Frederick Case, attendance at Christian religious services has been low, except after the death of a loved one or a significant socio political individual, and during times of difficulty such as epidemics or a drought. Many perform devotional worship with rosaries within their home before images of Christ and the Christian saints at a small dedicated altar within their living spaces. Colombians celebrate a novena in the nine days leading to Christmas, known as the novena of aguinaldos.

Novenas are still a common sight in India, especially in the state of Kerala. They are practised by Roman Catholics and oriental Catholics (e. g. Syro Malabar Christians and Syro Malankara Christians) and by the Orthodox Christians (Malankara Orthodox Christians and Jacobite Orthodox Christians). Novenas are common to Mother Mary (recited every Saturday), Saint George (common by the Orthodox and recited every Wednesday), Saint Jude (recited every Thursday), Saint Antony (recited every Tuesday) and others.

In Christian communities of the Philippines and Latin America, novena traditions include devotional rituals in front of an altar, with nine levels where the Holy Cross is placed at the top. The novena is also linked to funerary rituals. Among Filipino Catholics, the Rosary Novena is a common practice where the prayer is recited for nine days, often beginning the day of someone's death, and formal funeral services timed to any time until the ninth day. Novenas remain a popular devotional practice in the Philippines. It is observed, for example, in the Simbang Gabi immediately preceding Christmas. The tradition of parol lanterns is also associated with the Christmas novena procession and the accompanying Panunulúyan pageant. It is also celebrated in the novena preceding the Feast of the Santo Niño de Cebú (Holy Child) on the third Sunday of January. The first nine days are marked with prayers, petitions and singing. During the main procession in Cebu City, the Santo Niño image is taken through the streets, with many people carrying their own replicas, decorated according to their own tastes. In Metro Manila, popular novenas to Our Lady of Perpetual Help, Saint Jude Thaddeus, and the Black Nazarene are assigned to the last three days of the working week. Each novena is associated with a particular shrine, all of which have been approved by the Holy See. Some organizations have also begun offering the novena rituals online for devotees. The Novena to Our Mother of Perpetual Help is observed for nine consecutive Wednesdays in Baclaran. The Saint Jude novena on Thursdays invokes the apostle's status as the Patron Saint of Lost Causes, and is popular with students taking examinations. The Black Nazarene novena held on Fridays marks the journey of Christ with the cross to his crucifixion. The image, novena, and associated devotional practices have a large following. In 2011, over six million Catholic devotees flocked to the Black Nazarene procession in Manila alone.

In 19th century Melanesia, the Christian clergy linked the end of epidemics, such as the measles of 1860, and credited the survival of the communities after major disasters to the dedicated and great outburst of prayers to Christian icons, to "fervent novena". Similarly, the Black Madonna novenas in Luboc started after similar crediting by the Christian clergy that the island community survived after a severe epidemic of cholera because they made devotional prayers to the Virgin Mary (Madonna) during their time of suffering.

Barbara Calamari & Sandra DiPasqua, Novena, Penguin Studio, 1999. Right Reverend Monsignor Joseph F. Stedman, The New Revised 'Triple' Novena Manual, Confraternity of the Precious Blood, 1975.