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NOVENA

nus's translation of Origen on Genesis. But these re- semblances must be resolved in the sense that the "Tractatus" are the originals, for finally Dom Wil- mart showed that Gregory of Elvira is their true au- thor, by a comparison especially with the five homilies of Gregory on the Canticle of Canticles (in Heine's "Bibliotheca Anecdotorum", Leipzig, 1848).

The Novati anist Sect. — The followers of Novatian named themselves Ka8apol, or Puritans, and affected to call the Catliolic Clmreh the Aposlalicum, Synedrium, or CapitoUniim. They were found in every province, and in some places were very numerous. Our chief information about them is from the "History" of Socrates, who is very favourable to them, and tells us much about their bishops, especially those of Constan- tinople. The chief works written against them are tlio.se of St. Cyprian, the anonymous "Ad Novatia- num" (attributed by Harnack to Sixtus II, 257-8), writings of St. Pacian of Barcelona and St. Ambrose (De pa'nitcntia), "Contra Novatianum", a work of the fourth century among the works of St. Augustine, the "Heresies" of Epiphanius and Philastrius, and the "Qusstiones" of Ambro.siaster. In the East they are mentioned especially by Athanasius, Basil, Greg- ory of Nazianzus, Chrysostom. Eulogius of Alexan- dria, not long before 600, wrote six books against them. Refutations by Reticius of Autun and Euse- bius of Emesa are lost.

Novatian had refused absolution to idolaters; his followers extended this doctrine to all "mortal sins" (idolatry, murder, and adultery, or fornication). Most of them forbade second marriage, and they made much use of TertuUian's works; indeed, in Phrygia they combined with the Montanists. A few of them did not rebaptize converts from other persuasions. Theodoret says that they did not use confirmation (which Novatian himself had never received). Eulo- gius complained that they would not venerate mar- tyrs, but he probably refers to Catholic martyrs. They always had a successor of Novatian at Rome, and" everywhere they were governed by bishops. Their bishops at Constantinople were most estimable persons, according to Socrates, who has much to relate about them. They conformed to the Church in al- most everything, including monasticism in the fotarth century. Their bishop at Constantinople was invited by Constantine to the Council of Nicsea. He ap- proved the decrees, though he would not consent to union. On account of the homoousion the Novatians were persecuted like the Catholics by Constantius. In Paphlagonia the Novatianist peasants attacked and slew the soldiers sent by the emperor to enforce conformity to the ofBcial semi-Arianism. Constan- tine the Great, who at first treated them as schismatics, not heretics, later ordered the closing of their churches and cemeteries. After the death of Constantius they were protected by Julian, but the Arian Valens per- secuted them once more. Honorius included them in a law against heretics in 412, and St. Innocent I closed some of their churches in Rome. St. Celestine ex- pelled them from Rome, as St. Cyril had from Alex- andria. Earlier St. Chrysostom had shut up their churches at Ephesus, but at Constantinople they were tolerated, and their bishops there are said by Socrates tahave been highly respected. The work of Eulogius shows that there were still Novatians in Alexandria about 600. In Phrygia (about .374) some of them be- came Quartodecimans, and were called Prolopnsch- ita; they included some converted Jews. Theodosius made a stringent law against this sect, which was imported to Constantinople about 391 by a certain Sabbatius, whose adherents were called Sabbatiani.

See the histories of Ceillier, Tillemont. etc. ; recent histories, as Bric.ht, GwvTKiN. BioG. Duchesne; the histories of dogma bv Dorne'r. Harnack, Loops, Seeberg, Bethune-Baker, and ScHWANE, TixERONT, etc; also Fausbet (below). Particular studies: Hefele in Kirchenkz. (1895), s. v. Nomtiamschea Schisma; Stokes in Dia. Christ. Biog.. a. w. Novat\an\am and

Novatianus; Harnack in Reatencycl. filr prot. Theol,, a. v. Nova- tian. The two works De Trinitate and De cibis first printed by Gangneius, Tertullian (Paris. 1545), and included in subsequent editions of Tertullian: first edited as Novatian's by Welch-man (Oxford, 1724); the edition of Jack.son (London, 1728) is re- printed in GallamjI, Bibl. V,l. Pnlr.. Ill (Venice, 1767), and P. L., IIL The !.. . ! I "J- r ■ ./., with introd. and notes, is by Fausset \(' i I l "' ', i - ^lenied to be Novatian's

by Hagemann, /' ' I iilmrg, 1864), and is con-

sidered a Latin trm i ik.im lli[.|."i m. Iiy Qharhy in Ilerma- (Aeno. XXIII (1897). bi-si ed. .il /'- . '• ,/.,.(,;.; h\- T . -;nr;r. if and Weyman in j4rcftzu /uriai. /.( ' < \l m l*'^ :

see Weyman, A^oraitan w. jSe/feAvi (. ' / : /

LII (1893). On Be specfacuhs an. 1 /' ; -" W-., ,,,:■<

in Archiv fiir tat. Lexikogr. u. Or., Vlil, i y\-^:f.i, lui t,\piiaiiic authorship); Wetman in Hist. Jahrbuch, XIII-XIV (1S'J2); Haussleiter in Theol. Literaturblatt (16 Sept., 1892; 12 Oct., 1894); Demmleb in Theol. Quartalschr.. LXXXVI (1894), re- printed as Ueber den Verfasser der . . . Traktate De bono pud. u. De Spect. (Tubingen, 1894) ; and see also Landgraf and Wey- man's ed. of De cibis (above). On De laude maTtyrii, see Har- N.VCK, Eine bisher nicht erkannte Schrift Novatians vom Jahre 349- 60 in Texle und Unters.. XIII, 4b (Leipzig, 1895). On Adv. Judtsos, see Landgraf, Ueber den pseudocypr. Traktat adv. Jud. in Archiv fiir lat. Lexikogr. u. Gr., XI, i (1S9S); Harnack, Zur Schrift Pseudocyprians Adv. Jud. in Texte und Vnt.. XX, new series, V, iii (1900); Batiffol and Wilmart, Trnn.^f;- nr,,,,-.;, de libris SS. Scripturarum (Paris, 1900): for Nov.i ; i' r-

ship, Weyman in Archiv fiir lat. Lexik., XI (]'. mi i,, ,i ,; Idem in Hist. Jahrb., XXI (1900). 212; Zahn ii. \. . Zeitschr.. XI (1900). 248: Haussleiter in Thiol. L..v,.i,'u. ....j« (1900), nn. 14-16: Idem in Neue kirchl. Zeitschr., XHI (1902); Jordan, Die Theologie der neuentdeckten Predigten Novatians (Leip- zig, 1902) ; against Novatian auth.. Funk in Theol. Quart,, LXXXII (1900); MoRiNin Rnued'hist. eccl., I (1900), 267; Idem, in Revue Benedictine, XIX (1902), 225; BuTLEK in Journal of Theol. Studies, III (1901). 113, 254; Idem in Zeitschr. fiir N. T. Wiss., IV (1903), 79; de Bruyne in Revue Bened. (1907). For Gregorj' of Elvira, see Morin in Rev. d'hist. et de litt. relig., V (1901)," 145; KuNSTLE in Lit. Rundschau (1900), 169; especially WiLMART'a elaborate proof in Bulletin de Litt. ecclesiastique de Toulouse, viii-ix (Oct. -Nov., 1906), which is summarized by Le- JAY in Rev. Benfd., XXV (1908), 435; Butler in Jo>irn. Theol. Stud., X (1909), 450.

John Chapman.

Novatus, Saint, who is mentioned on 20 June with his brother, the martyr Timotheus, was the son of St. Pudens and Claudia Rufina, and the brother of Sts. Pudentiana and Praxedcs. His paternal grandfather was Quintus Cornelius Pudens, the Roman senator, who with his wife, Priscilla, was among St. Peter's earliest converts in Rome and in whose house the Apostle dwelt while in that city. A portion of the superstructure of the modern church of St. Puden- tiana (Via Urbana) is thought to be part of the sena- torial palace or of the baths built by Novatus.

Novena (from novem, nine), a nine days' private or public devotion in the Catholic Church to obtain spe- cial graces. The octave has more of the festal char- acter: to the novena belongs that of hopeful mourn- ing, of yearning, of prayer. "The number nine in Holy Writ is indicative of suffering and grief" (St. Jerome, in Ezech., vii, 24;— P. L., XXV, 238, cf. XXV, 1473). The novena is permitted and even recommended by ecclesiastical authority, but still has no proper and "fully set place in the liturgy of the Church. It has, however, more and more been prized and utilized by the faithful. Four kinds of novenas can be distinguished: novenas of mourning, of prep- aration, of prayer, and the indulgenced novenas, though this distinction is not exclusive.

The Jews had no nine days' religious celebration or nine days' mourning or feast on the ninth day after the death or burial of relatives and friends. They held the number seven more sacred than any other. On the contrary, we find among the ancient Romans an official nine days' religious celebration whose origin is related in Livy (I, xxxi). After a shower of stones on the Alban Mount, an official sacrifice, whether be- cause of a warning from above or of the augurs' ad- vice, was held on nine days to appease the gods and avert evil. From then on the same novena of sacri- fices was made whenever the like wonder was an- nounced (cf. Livy, XXI, Ixii; XXV, vii; XXVI, xxiii etc.).

Besides this custom, there also existed among the