FORBIDDEN TIME. — Can. 1108 § 1 of the CIC establishes the principle of freedom to contract marriage at any time, abolishing local prohibitions still in force here and there that prevented marriages on days of penance. This does not prevent particular law from being retained or even established with a directive and exhortatory character, so that the faithful may also observe the spirit of the fifth precept of the Church: “Do not solemnly celebrate marriages in forbidden times.” The letter of the precept, in light of can. 1108, is satisfied if the faithful abstain, when contracting marriage in a forbidden time, from excessive pomp and solemnity that disturb the spirit of penance and distract from Christian recollection.
Forbidden time is, at present, that of Advent and Lent, and possibly the time of local interdict, general or particular, including the days on which the effects of the interdict are suspended (can. 2270-72).
In marriages contracted during this period, the Church, with a limitation of a predominantly liturgical character, denies the bride the solemn nuptial blessing (can. 1108 § 2). Yet, with a keen sense of adaptation, it understands external solemnity with a certain breadth and does not absolutely forbid the ringing of bells, the organ, altar decorations and church adornments, the nuptial procession, the banquet, and the like; it only exhorts the faithful to abstain from excessive display. It also admits that local Ordinaries, in particular cases, may establish temporary prohibitions with a punitive and preventive character, and, on the other hand, may dispense, granting the solemn nuptial blessing even outside of Mass during forbidden times (can. 1108 § 3).
A Council of Laodicea in the 4th century first established the prohibition of celebrating marriages in Lent. In 866 Pope Nicholas I reminded the Bulgarians of this prohibition. In the 11th century, the prohibition, observed rigorously, extended from Holy Week to Low Sunday, for the three weeks preceding the feast of St. John the Baptist (June 24), and from Advent to the Octave of Epiphany. This practice became universal law under Clement III (1787-91), whose provisions were received into the Decretals of Gregory IX. This discipline, which in antiquity had also included the prohibition of consummating marriages contracted in forbidden times, remained substantially in force until the publication of the CIC.
I. IN THE LATIN CHURCH
That part of the liturgical year which in the official books of the Latin Church bears the title *Proprium de tempore*.Today the *T.* begins with Advent, includes the Christmas and Epiphany feasts up to its octave, the Sundays after Epiphany, which vary in number according to the date of Easter, with the three Sundays of Septuagesima, Sexagesima, and Quinquagesima up to Ash Wednesday, which marks the beginning of Lent. With the fifth week, Passion Sunday, the austerity of this period intensifies, while Holy Week, in the fullest sense, leads to the Sacred Triduum: Holy Thursday, Good Friday, and Holy Saturday. The Paschal Vigil, the *pannychis* (vigil of the whole night) par excellence, contains the *transitus* (Passah = *Transitus*), the passage from death to life, from the tomb to the Resurrection, from penance and fasting to the joy of the Paschal solemnity, which continues for a whole week. This is followed by the Paschal season, that is, the fifty days between Easter and Pentecost, which includes, on the fortieth day, the feast of the Ascension. Pentecost Sunday closes the great Paschal cycle. This is followed by the series of Sundays after Pentecost, which, depending on the date of Easter, ranges between twenty-three and twenty-eight actual Sundays. The period that runs from the octave of Epiphany to Septuagesima (and, in a certain sense, up to Ash Wednesday), and from the first Sunday after Pentecost to the first Sunday of Advent, is simply called *tempus per annum*.
Subsequent developments in the feasts have led to the insertion into the *T.* of some major feasts of medieval or more recent origin: the feast of the Most Holy Trinity on the first Sunday after Pentecost, that of Corpus Christi on the following Thursday, and that of the Sacred Heart of Jesus on the Friday after the octave of Corpus Christi. Also part of the *T.*, as movable feasts, are: the Name of Jesus (the first Sunday of the civil year, falling between 2–5 January; if no Sunday occurs within these dates, the feast is fixed on 2 January); the Sorrows of Mary (Friday of Passion Week); the Solemnity (first under the title of Patronage) of St. Joseph (Wednesday of the second week after Easter, with its octave); and Christ the King (the last Sunday of October). However, the last three feasts mentioned, although linked to the course of the *T.*, are not found in the *Proprium de Tempore* of the liturgical books, but among the other fixed-date feasts, an incongruity that truly disturbs the ordinary festive cycle.
Certain periods of the liturgical year have special prerogatives or even obligations. Thus, during Advent (a time so important in the liturgical year, yet lacking its own proper Preface), every ferial day, if it cannot be celebrated as such, at least has its own commemoration, hymns, and a proper invitatory, as well as a special versicle in the short responsory at Prime. This versicle, however, is suppressed during the feast and octave of the Immaculate Conception. The entire season of Advent thus has its own distinctive character, one that is very cordial and filled with gracious affections and sentiments. This character is heightened in the final days immediately preceding Christmas: it is the time of the famous "O" antiphons or Greater Antiphons, and of special antiphons for Lauds and the minor Hours, forming a kind of octave of preparation, interrupted only (in the universal calendar) by the feast of St. Thomas the Apostle, which is entirely out of place when considered in relation to the current season. The Christmas season and that of Epiphany also have their own properties: Preface and Communicantes in the Mass, hymns, the conclusion of hymns, versicles, etc., all attuned to the joy of the great solemnities.
The period from Septuagesima Sunday to the First Sunday of Lent, though distinct from the Ordinary Time of the year, retains its characteristics, such as hymns, lessons, or short chapters; yet it bears the mark of ferial prayers and the violet color. Indeed, even the first days of Lent itself—the four days added later (under Pope St. Gregory the Great?) from Ash Wednesday to the following Saturday—still retain all the features of ferial days per annum, even though they already enjoy all the privileges of Lent: obligatory commemoration if not celebrated, great ferial prayers, and the proper Preface. Lent and Passiontide have their own office, which is often interrupted by the feasts of saints that have accumulated even during this time. In antiquity, it was an almost inviolable law that no feast should be admitted during Lent, a practice still observed in the Ambrosian liturgy (which only recently introduced the feasts of St. Joseph, March 19, and the Annunciation, March 25). Thus, Lent has been greatly reduced in its original severity, also due to the reduction of fasting.
The Paschal season is distinguished by the special characteristic of the Alleluia, repeated countless times. It has its own Preface (for the more ancient feasts of martyrs, even special joyful antiphons), invitatory, and at Prime, a versicle and doxology in the hymns. Moreover, the feasts and octaves of the greater solemnities inserted into the liturgical year after Pentecost share the usual properties of great octaves.
The arrangement of the Sundays per annum, that is, those that remain outside the two cycles, Christmas and Easter, is relatively simple: they are numbered progressively, from Epiphany and Pentecost (Protestants count them from Trinity). Those Sundays that do not fit after Epiphany and before Septuagesima are ordinarily transferred after Pentecost, and precisely after the 23rd. The formulary for the 24th Sunday always occupies the last place. More complicated, however, is the related system of biblical readings in the Breviary, which until August follows the regular progressive order of the Sundays, but from that month has its own order, independent of the numbering of the Sundays, and instead linked to the individual months. Each month (from August to November) is assigned five Sundays, while at times the biblical readings undergo considerable cuts.
As regards the history of the T. see the expositions given under the individual headings: ASCENSION; ADVENT; SUNDAY; EPIPHANY; LITANY; CHRISTMAS; EASTER; PENTECOST; LENT; QUATUOR TEMPORA; SEXAGESIMA; SEPTUAGESIMA; HOLY WEEK; SEPTUAGESIMA. It suffices here to say that the primitive core of the entire T. consisted of the very ancient, indeed apostolic, celebration of the death and Resurrection of Christ, as well as the mission of the Holy Spirit, to which were later added the Ascension, and, at Rome, Christmas, which in the East was celebrated at Epiphany.
The period between Easter and Pentecost was soon systematized (after the 4th century); at the same time Lent developed from a period of several days (indeed, hours) to comprise forty full days. The development of the T. had, in its main lines, been completed by the time of St Gregory the Great. The T. and the Sanctorale (q.v.) together form the liturgical year, the celebration of which is of the utmost importance for the internal life of the Church and the faithful.
The modern liturgical movement has made considerable efforts to reaffirm it as the foundation of liturgical piety among clergy and people alike. The Mass and the Divine Office are closely linked to the liturgical year and form with it an indivisible whole. The Eucharistic Sacrifice — apart from its intrinsic value — was originally celebrated on the occasion of liturgical feasts: Sunday, major feasts, then saints' feasts, and finally every day, especially since private Masses became a regular and ordinary institution. Liturgical prayer soon likewise adapted itself to particular liturgical feasts, forming that wonderful collection of psalms, readings, and chants which in antiquity and the Middle Ages was presented in splendid codices and which today the art of printing still seeks to reproduce with a certain splendor.
The liturgical year, however, is not exhausted, as some believe, in a sterile and monotonous re-evocation of historical facts or persons, but is, rather, like the Church itself and all its manifestations, a living and active reality, a bearer of divine grace that operates and transforms, one of the highest manifestations of the Church's vitality. Indeed, the great cycles, the Christmas and Easter cycles, the two pillars of the ecclesiastical year, with their periods of preparation and their central and secondary solemnities, while on the one hand they cause Christians to relive the fundamental events of the work of human Redemption, on the other hand render these same events operative through the sacred celebrations, together with the entire divine mystery.
che vi è contenuto di Cristo, Uomo-Dio e Redentore, che ha istituito la Chiesa come la continuatrice della sua opera salvatrice, nella rinnovazione ininterrotta, liturgico-sacramentale, di quegli stessi misteri. Da ciò si deduce la necessità, anzi l'obbligo, che incombe al clero, di curare con ogni mezzo e con costante impegno che la celebrazione dell'anno liturgico si svolga con un devoto apparato esterno e una profonda preparazione interna.
II. IN THE EASTERN CHURCH
The first nucleus of the liturgical year was formed, in the East as in the West, by the feast of Easter with its octave and Holy Week; soon the Lenten season was added before it, and later a preparatory period for this, while the time after Easter was extended until Pentecost and sometimes beyond that feast. All this period of the liturgical year is linked to the feast of Easter, which can fall within a span of 35 days.The second element arises from the feasts of Christmas and Epiphany, each also preceded by a period of preparation and followed by an octave. This part of the liturgical year is tied to fixed dates of the civil calendar: December 25 and January 6.
To close the cycle of the liturgical year, it is necessary to fill the time from Pentecost to the Nativity preparation, and from the octave of Epiphany to the Lenten preparation. For this purpose, various systems are practiced in the East. The first is to base the entire liturgical year (T.), except for the central and movable Paschal period, on the civil year. Thus, the Coptic rite provides liturgical texts for the four Sundays of each of the first six months of the year and for a fifth Sunday that falls within that time (Tot-Amshir, i.e., week, 7 Nov., 8 Nov., 9 Nov., 10 Nov., 11 Nov., 12 Nov., 13 Nov., 14 Nov., 15 Nov., 16 Nov., 17 Nov., 18 Nov., 19 Nov., 20 Nov., 21 Nov., 22 Nov., 23 Nov., 24 Nov., 25 Nov., 26 Nov., 27 Nov., 28 Nov., 29 Nov., 30 Nov., 1 Dec., 2 Dec., 3 Dec., 4 Dec., 5 Dec., 6 Dec., 7 Dec., 8 Dec., 9 Dec., 10 Dec., 11 Dec., 12 Dec., 13 Dec., 14 Dec., 15 Dec., 16 Dec., 17 Dec., 18 Dec., 19 Dec., 20 Dec., 21 Dec., 22 Dec., 23 Dec., 24 Dec., 25 Dec., 26 Dec., 27 Dec., 28 Dec., 29 Dec., 30 Dec., 31 Dec., 1 Jan., 2 Jan., 3 Jan., 4 Jan., 5 Jan., 6 Jan., 7 Jan., 8 Jan., 9 Jan., 10 Jan., 11 Jan., 12 Jan., 13 Jan., 14 Jan., 15 Jan., 16 Jan., 17 Jan., 18 Jan., 19 Jan., 20 Jan., 21 Jan., 22 Jan., 23 Jan., 24 Jan., 25 Jan., 26 Jan., 27 Jan., 28 Jan., 29 Jan., 30 Jan., 31 Jan., 1 Feb., 2 Feb., 3 Feb., 4 Feb., 5 Feb., 6 Feb., 7 Feb., 8 Feb., 9 Feb., 10 Feb., 11 Feb., 12 Feb., 13 Feb., 14 Feb., 15 Feb., 16 Feb., 17 Feb., 18 Feb., 19 Feb., 20 Feb., 21 Feb., 22 Feb., 23 Feb., 24 Feb., 25 Feb., 26 Feb., 27 Feb., 28 Feb.).., 265 nov., 266 nov., 267 nov., 268 nov., 269 nov., 270 nov., 271 nov., 272 nov., 273 nov., 274 nov., 275 nov., 276 nov., 277 nov., 278 nov., 279 nov., 280 nov., 281 nov., 282 nov., 283 nov., 284 nov., 285 nov., 286 nov., 287 nov., 288 nov., 289 nov., 290 nov., 291 nov., 292 nov., 293 nov., 294 nov., 295 nov., 296 nov., 297 nov., 298 nov., 299 nov., 300 nov., 301 nov., 302 nov., 303 nov., 304 nov., 305 nov., 306 nov., 307 nov., 308 nov., 309 nov., 310 nov., 311 nov., 312 nov., 313 nov., 314 nov., 315 nov., 316 nov., 317 nov., 318 nov., 319 nov., 320 nov., 321 nov., 322 nov., 323 nov., 324 nov., 325 nov., 326 nov., 327 nov., 328 nov., 329 nov., 330 nov., 331 nov., 332 nov., 333 nov., 334 nov., 335 nov., 336 nov., 337 nov., 338 nov., 339 nov., 340 nov., 341 nov., 342 nov., 343 nov., 344 nov., 345 nov., 346 nov., 347 nov., 348 nov., 349 nov., 350 nov., 351 nov., 352 nov., 353 nov., 354 nov., 355 nov., 356 nov., 357 nov., 358 nov., 359 nov., 360 nov., 361 nov., 362 nov., 363 nov., 364 nov., 365 nov., 366 nov., 367 nov., 368 nov., 369 nov., 370 nov., 371 nov., 372 nov., 373 nov., 374 nov., 375 nov., 376 nov., 377 nov., 378 nov., 379 nov., 380 nov., 381 nov., 382 nov., 383 nov., 384 nov., 385 nov., 386 nov., 387 nov., 388 nov., 389 nov., 390 nov., 391 nov., 392 nov., 393 nov., 394 nov., 395 nov., 396 nov., 397 nov., 398 nov., 399 nov., 400 nov., 401 nov., 402 nov., 403 nov., 404 nov., 405 nov., 406 nov., 407 nov., 408 nov., 409 nov., 410 nov., 411 nov., 412 nov., 413 nov., 414 nov., 415 nov., 416 nov., 417 nov., 418 nov., 419 nov., 420 nov., 421 nov., 422 nov., 423 nov., 244 nov., 425 nov., 426 nov., 427 nov., 428 nov., 429 nov., 430 nov., 431 nov., 432 nov., 433 nov., 434 nov., 435 nov., 436 nov., 437 nov., 438 nov., 439 nov., 440 nov., 441 nov., 442 nov., 443 nov., 444 nov., 445 nov., 446 nov., 447 nov., 448 nov., 449 nov., 450 nov., 451 nov., 452 nov., 453 nov., 454 nov., 455 nov., 456 nov., 457 nov., 458 nov., 459 nov., 460 nov., 461 nov., 462 novNOVATIANO
Novatian, founder of the schism that bears his name, was born in Phrygia around the year 200. Converted to Christianity in Rome, he was ordained a priest and soon distinguished himself for his theological culture and his rigorous moral stance. During the persecution of Decius (250-251), he refused to offer sacrifices to the pagan gods and, fearing for his life, took refuge in hiding. Meanwhile, Pope Fabian was martyred, and the Roman Church remained without a leader for over a year. During this period, Novatian, despite his absence, was proposed as a candidate for the papacy, but Cornelius was elected instead (March 251).
Novatian, dissatisfied with the election and the subsequent policy of reconciliation toward the *lapsi* (those who had apostatized during the persecution), broke communion with Cornelius and had himself consecrated bishop by three Italian bishops. Thus began the Novatianist schism, which spread rapidly in the East and West, particularly in Africa and Asia Minor. Novatian's rigorism, which denied the possibility of readmission to the Church for those who had lapsed, was condemned by several synods, including those of Rome (251) and Carthage (252).
Novatian's theological works, particularly his *De Trinitate* and *De cibis Iudaicis*, reveal a profound knowledge of Scripture and a clear anti-Gnostic and anti-Modalist stance. His Christology, however, was later criticized for its subordinationist tendencies. During the persecution of Valerian (257-258), Novatian was arrested and died as a martyr, though the exact circumstances of his death remain uncertain.
The Novatianist schism persisted for several centuries, particularly in the East, where Novatianist communities survived until the 7th century. The schism was definitively resolved only with the gradual reintegration of its followers into the Catholic Church.
BIBL.:
H. Leclercq, in *DACL*, XII, coll. 1588-1604; G. Bardy, *La crise montaniste et la crise novatianiste*, in *Revue d'histoire ecclésiastique*, 28 (1932), pp. 5-34; P. de Labriolle, *La crise montaniste*, Paris 1913; E. Vacandard, *Saint Cyprien et les lapses*, in *Revue du clergé français*, 56 (1909), pp. 481-504; J. Tixeront, *Histoire des dogmes*, I, Paris 1905, pp. 345-350.
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NOVELLA
In canon law, the term *novella* (from the Latin *novella constitutio*) refers to the new laws issued by the emperors after the publication of the great codifications, particularly the *Codex Theodosianus* (438) and the *Corpus Iuris Civilis* of Justinian (529-534). In the ecclesiastical sphere, the term is used to designate the legislative additions made by later popes to the *Decretum Gratiani* (12th century), the fundamental collection of canon law.
The *Novellae* of Justinian, published between 535 and 565, constitute an important source for the study of late Roman law and its influence on canon law. Many of these laws deal with ecclesiastical matters, such as the organization of the clergy, the administration of church property, and the regulation of marriage. The *Novellae* were later incorporated into the *Corpus Iuris Canonici*, particularly in the *Liber Extra* (1234) and the *Liber Sextus* (1298).
In the modern era, the term *novella* has been used to indicate the legislative acts issued by the popes to supplement or modify existing canon law. For example, the *Novellae* of Benedict XIV (1740-1758) addressed various aspects of ecclesiastical discipline, including the regulation of religious orders and the administration of the sacraments.
BIBL.:
E. Friedberg, *Corpus Iuris Canonici*, Leipzig 1879-1881; P. Hinschius, *System des katholischen Kirchenrechts*, Berlin 1869-1897; A. Van Hove, *Prolegomena ad codicem iuris canonici*, Mechliniae 1945; F. Brandileone, *Storia del diritto romano*, III, Bologna 1906, pp. 123-145.
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NOVEMBRE
November, the eleventh month of the year in the Gregorian calendar, has been associated with various religious celebrations in the Catholic tradition. Among the most significant are the feast of All Saints (November 1) and the Commemoration of All the Faithful Departed (November 2), which together form the *triduum* of the dead, a period of prayer and remembrance for the deceased.
In the liturgical calendar, November is also marked by the feasts of several important saints, including St. Martin of Tours (November 11), St. Cecilia (November 22), and St. Andrew the Apostle (November 30). The month is traditionally dedicated to the Holy Souls in Purgatory, and the faithful are encouraged to pray for their deliverance.
In the Middle Ages, November was also a time for the celebration of the harvest and the preparation for the winter season. Many popular traditions, such as the lighting of bonfires and the blessing of graves, have their roots in this period.
BIBL.:
A. Baumstark, *Liturgia romana e liturgia dell'esarcato*, Roma 1904; P. Guéranger, *L'anno liturgico*, I, Roma 1933; H. Leclercq, in *DACL*, XII, coll. 1605-1612.
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NOVGOROD
Novgorod, one of the most important cities of medieval Russia, was founded in the 9th century and became a major center of trade, culture, and religion. Its strategic location on the Volkhov River, near Lake Ilmen, made it a key hub for commerce between the Baltic Sea and the Byzantine Empire.
The Christianization of Novgorod began in the late 10th century, following the baptism of Prince Vladimir of Kiev in 988. The city's first bishop, Ioakim Korsunianin, was appointed by Vladimir, and the construction of the Cathedral of St. Sophia, modeled after the Hagia Sophia in Constantinople, began in 1045. Novgorod became an independent archbishopric in 1165, further strengthening its religious and political autonomy.
Novgorod's unique political system, known as the *veche* (popular assembly), allowed its citizens to participate in the governance of the city. This system, combined with its economic prosperity, enabled Novgorod to resist the expansion of the Grand Duchy of Moscow for several centuries. However, in 1478, the city was conquered by Ivan III, and its independence came to an end.
The religious and cultural heritage of Novgorod is preserved in its numerous churches, monasteries, and icons, many of which date back to the 12th-15th centuries. The city's chronicles, such as the *Novgorod First Chronicle*, provide valuable insights into its history and the development of Russian Orthodoxy.
BIBL.:
G. Vernadsky, *The Mongols and Russia*, New Haven 1953; M. Tikhomirov, *The Towns of Ancient Rus*, Moscow 1959; J. Martin, *Medieval Russia, 980-1584*, Cambridge 1995; A. Poppe, *The Rise of Christian Russia*, London 1982.
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NOVIZIO
In the context of religious life, a *novizio* (novice) is an individual who has entered a religious order or congregation but has not yet taken permanent vows. The novitiate is a period of probation and formation, during which the novice is introduced to the spiritual, communal, and apostolic life of the institute. This period typically lasts one to two years, though its duration may vary depending on the rules of the specific order or congregation.
The novitiate is governed by the norms of canon law, particularly canons 641-653 of the *Codex Iuris Canonici* (1983). During this time, the novice is guided by a *maestro dei novizi* (novice master), who is responsible for their spiritual and human formation. The novice is expected to deepen their understanding of the charism of the institute, cultivate a life of prayer, and participate in the community's activities.
At the end of the novitiate, the novice may request to take temporary vows, which are typically renewed annually for a period of three to six years. After this period, the novice may be admitted to perpetual profession, thereby becoming a full member of the religious institute.
BIBL.:
*Codex Iuris Canonici*, Vatican City 1983; A. Van Hove, *De religiosis institutis et personis*, Mechliniae 1940; G. Concetti, *Il noviziato*, Roma 1950; P. Palazzini, *Dizionario di teologia morale*, Roma 1968, s.V. *Noviziato*.., 865 nov., 866 nov., 867 nov., 868 nov., 869 nov., 870 nov., 871 nov., 872 nov., 873 nov., 874 nov., 875 nov., 876 nov., 877 nov., 878 nov., 879 nov., 880 nov., 881 nov., 882 nov., 883 nov., 884 nov., 885 nov., 886 nov., 887 nov., 888 nov., 889 nov., 890 nov., 891 nov., 892 nov., 893 nov., 894 nov., 895 nov., 896 nov., 897 nov., 898 nov., 899 nov., 900 nov., 901 nov., 902 nov., 903 nov., 904 nov., 905 nov., 906 nov., 907 nov., 908 nov., 909 nov., 910 nov., 911 nov., 912 nov., 913 nov., 914 nov., 915 nov., 916 nov., 917 nov., 918 nov., 919 nov., 920 nov., 921 nov., 922 nov., 923 nov., 924 nov., 925 nov., 926 nov., 927 nov., 928 nov., 929 nov., 930 nov., 931 nov., 932 nov., 933 nov., 934 nov., 935 nov., 936 nov., 937 nov., 938 nov., 939 nov., 940 nov., 941 nov., 942 nov., 943 nov., 944 nov., 945 nov., 946 nov., 947 nov., 948 nov., 949 nov., 950 nov., 951 nov., 952 nov., 953 nov., 954 nov., 955 nov., 956 nov., 957 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