October 24 Feast of St. Raphael the Archangel

 St. Raphael, Archangel

(by Father Francis Xavier Weninger, 1876)

This holy Archangel, sent by the Almighty to Tobias, himself explained who he was, in the following words: "I am the angel Raphael, one of the seven who stand before the Lord." Several authors maintain that he is one of those heavenly spirits who constitute the first and highest choir, and are called Seraphim. He is generally called an Archangel like St. Michael and St. Gabriel. Our knowledge of him is taken from the book of Tobias, the substance of which is as follows : Tobias, one of the captive Jews at Ninive, a good and faithful servant of God, when old and blind, remembered that he had lent a sum of money to a relative named Gabelus, living in the city of Rages, in Media, and wished to send his son, the young Tobias, to collect it. But unwilling to send him alone, he bade him go and seek a travelling companion to bring him safely to the place of his destination and back again. Hardly had the youth gone into the streets of Ninive, where he lived, to seek one, when he saw a beautiful young man standing girded as if ready to set out on a journey. This youth, as will be seen, was St. Raphael. Tobias asked him who he was and if he knew the road to Rages. Raphael answered that he was the son of the great Ananias, and knew well the way to Rages, and had made his abode with Gabelus, an inhabitant of that city. Tobias rejoiced and told it to his parents, who called the youth before them, and asked him whether he would conduct their son to Rages and back again for fair wages. Raphael consented, promising to do as they desired.

The two youths then set out on their journey. After the first day's march, Tobias rested on the bank of the river Tigris, and when he went to wash his feet in this river, an immense fish came suddenly up to devour him. When he called to his companion for help, Raphael told him to seize the fish courageously and draw him to land. Tobias did so ; after which Raphael told him to open the fish, take out the entrails, and keep the heart, liver and gall, as useful medicines. They continued their journey, and took lodgings in the house of Raguel, who was of the same tribe as Tobias and who had an only daughter, named Sara, whom Raphael advised Tobias to take to wife. Tobias feared to do this, as he had heard that Sara had already been given in marriage to seven husbands, all of whom had been killed by the devil. Raphael, however, said: "Hear me, and I will tell thee who they are, over whom the devil can prevail. It is they who in such manner receive matrimony, as to shut out God from their heart and mind."

Tobias exactly followed the directions of his holy companion, and remained unharmed. From how many evils would persons about to be married be saved if they had first received and followed suitable instructions from their pastors who, in regard to them, take the place of Raphael, advising them what they should do in order to enter the state of holy matrimony properly prepared. They should purify their heart by a good general confession and be married, not like heathens in the darkness of night, but at mass receiving the blessing of the priest at the altar. After marriage they should live as becomes the marriage state, faithfully fulfilling the admonition of St. Paul, sanctifying each other and taking care that their children shall become without delay children of God through baptism. Indeed how much displeased must be the guardian Angels of new-born children at seeing them, through the neglect of their parents to have them baptized in time, left in the power of the devil, in original sin and in danger of eternal perdition. While Tobias remained at the house of Raguel, his heavenly companion went to Rages, demanded and received without any hesitation, the borrowed money from Gabelus, returned to Raguel and having made a short stay there, accompanied Tobias back to his home at Ninive.

Anna, Tobias' mother, had meanwhile, grieved very much at the long absence of her son. She daily went to a high mountain and looked into the distance, to see whether her son was coming; and when, on the day of his return, she saw him from afar, she ran to her husband and informed him of his son's coming. Being blind, Tobias gave his hand to a servant and went to meet his son, as also did Anna. Both fell on his neck, kissed him and wept for joy. Having all entered their house, they adored the Almighty and gave due thanks to Him for the happy issue of the journey. Tobias, the son, then took some of the gall of the fish, and anointed his father's eyes, as the Angel Raphael had told him to do before they had reached the house; and immediately the blind father recovered his sight. Indescribably great was the joy of the father, the mother, the whole household and neighbor hood. Having given humble thanks to God for this new grace, Tobias told his parents how many benefits he had received from his travelling companion. "He conducted me and brought me safe back again," said he; "he received the money from Gabelus, he caused me to obtain my wife, and he chased from her the evil spirits and gave joy to her parents. Myself he delivered from being devoured by the fish; thee also, father hath he made to see the light of heaven, and we are filled with all good things through him. What can we give him sufficient for all these?"

Before his father could answer, he begged him to give so faithful a companion, as recompense, one-half of all the things they had brought. Tobias acceded to this proposal of his son without hesitation, and calling the Angel, they both begged him to accept one-half of all the things they had brought, as a recompense for his services. But the Angel said to them: "Bless ye the God of heaven; give glory to Him in the sight of all that live; because he hath showed mercy to you. For it is good to hide the secret of a king; but honorable to confess and reveal the works of God. Prayer is good with fasting and alms, more than to lay up treasures of gold; for alms delivereth from death, and the same is that which purgeth away sin and maketh us to find mercy and life everlasting. But they that commit sin and iniquity, are enemies to their own soul. When thou didst pray with tears, and didst bury the dead, and didst leave thy dinner, and hide the dead by day in thy house, and bury them by night, I offered thy prayers to the Lord. And because thou wast acceptable to God, it was necessary that temptation should prove thee. And now the Lord hath sent me to heal thee, and to deliver Sara thy son's wife from the devil. For I am the Angel Raphael, one of the seven who stand before the Lord."

Having thus spoken, the holy Archangel was silent, but Tobias and his son were seized with fear, and fell trembling, with their faces to the ground. The Angel cheered them, with the words: "Peace be to you; fear not. For when I was with you, it was by the will of God: bless ye Him, and sing praises unto Him. It is time now that I return to him that sent me: but bless ye God, and publish all his wonderful works." Having said these words, he vanished from their sight. They, however, lay prostrate on the ground for three hours, partly from fear, partly in wonder at the great goodness of God who had sent so high a prince of heaven to protect, comfort and help them. At length, having overcome their fear, they repeated their thanks to God, and announced everywhere, the benefits He had bestowed on them. The beautiful hymn of praise which Tobias composed on that occasion is to be found in Holy Writ. From this event, as true as it is wonderful, several historians, not without reason, conclude that the intercession of St. Raphael ought to be invoked by those who are either troubled or tempted by the Evil One, who are blind, or otherwise infirm, or who go on a journey. The name, Raphael, means "the remedy, or the physician of God," and shows that this holy Angel assists particularly those who are sick, either in soul or body. The true Church teaches those who intend to undertake a journey to pray: "May the Angel Raphael be with us on our way!" from which we infer, that he is the especial patron of all travellers.

PRACTICAL CONSIDERATIONS.

I.No more useful lesson can I give you to-day than that which St. Raphael has given. Read therefore, carefully the first instructions that young Tobias received, and learn from them how and to what end men ought to enter matrimony, and what they ought to avoid. Most memorable are those words in which he explains why the seven husbands of the pious Sara had all been strangled by Satan. The devil had power over them on account of the unchaste thoughts with which they entered the state of matrimony. Much greater, however, is his power over those who, under the pretext of their future marriage, commit sin without any compunction, because they pretend that they are already united before God, which is false, and can only have emanated from the spirit of hell, the father of lies, to ruin thousands of souls. The devil has power over those who act on such criminal principles. And what can be expected for those over whom the devil has power? Can such people promise themselves that their marriage will be happy and have God's blessing, or can they expect eternal salvation, unless they do severe penance?

II. From the second instruction which St. Raphael gave to the old as well as to the young Tobias, learn, first, that we must give thanks to God and praise Him for all benefits received; and learn, secondly, how agreeable to the Almighty and how useful to men are prayer, fasting and alms. Whoever practises these, is more happy than he who gathers the greatest treasures of gold and silver; for gold and silver can save no one from eternal death, cleanse him from sin, or open heaven to him; while, according to the angel's words, alms and other good works cleanse and save man.

III. Consider what the holy Angel says of those who commit sin: "They are enemies to their own souls," which, after God, they should hold most dear. The sinner himself does more harm to his own soul, than-all men, all demons can do: and because he is an enemy to his own soul, he is also an enemy to his own body: for when the soul is lost, whither can the body go? Certainly, not to heaven, but to hell.

IV. Learn that the good works done by men are offered by the holy Angels to the Almighty, and are not lost, though they are not immediately followed by a reward. Lastly, understand well why the pious Tobias was visited with blindness. "Because thou wast acceptable to God, it was necessary that temptation should prove thee," said St. Raphael. Hence, it is no sign that we are forsaken by God, or that we are not in favor with Him, when we have to suffer, although we lead a pious life. " The misfortunes which assail the pious, are a proof of virtue, and not a sign of divine anger," says St. Gregory.

Prayer to Saint Raphael the Archangel

 Glorious Archangel, St. Raphael, great prince of the heavenly court, illustrious by thy gifts of wisdom and grace, guide of travelers by land and sea, consoler of the unfortunate and refuge of sinners, I entreat thee to help me in all my needs and in all the trials of this life, as thou didst once assist the young Tobias in his journeying. And since thou art the "physician of God," I humbly pray thee to heal my soul of its many infirmities and my body of the ills that afflict it, if this favor is for my greater good. I ask, especially, for angelic purity, that I may be made fit to be the living temple of the Holy Ghost. Amen.

(Indulgence of 100 days.----Leo XIII., June 21, 1890)

October 11: The Maternity of the Blessed Virgin Mary

 This feast destroys the heresy of religious Indifferentism openly promoted today by modernist heretics.

from the Liturgical Year, 1910

The Church celebrates, today, the august prerogative of this divine Maternity, which was conferred on a mere creature, and which made her the co-operatrix with Jesus in the great work of man's salvation.

But it is today, that we, the children of the Roman Church, must pour forth all the love of our hearts for the Virgin-Mother, and rejoice with her in the exceeding happiness she feels at having given birth to her and our Lord. During Advent, we contemplated her as pregnant with the world's salvation; we proclaimed the glory of that Ark of the New Covenant, whose chaste womb was the earthly paradise, chosen by the King of Ages for His dwelling-place. Now, she has brought Him forth, the Infant-God; she adores Him, Him who is her Son. She has the right to call Him, her Child; and He, God as He is, calls her in strictest truth, his Mother. Let us not be surprised, therefore, at the enthusiasm and profound respect, wherewith the Church extols the Blessed Virgin, and her prerogatives.

Let us not be surprised, therefore, at the enthusiasm and profound respect, wherewith the Church extols the Blessed Virgin, and her prerogatives. Let us, on the contrary, be convinced, that all the praise the Church can give her, and all the devotion she can ever bear towards her, are far below what is due to her as Mother of the Incarnate God. No mortal will ever be able to describe, or even comprehend, how great a glory accrues to her from this sublime dignity. For, as the glory of Mary comes from her being the Mother of God, one would have first to comprehend God Himself, in order to measure the greatness of her dignity.

It is to God, that Mary gave our human nature; it is God, whom she had as her Child; it is God, who gloried in rendering Himself, inasmuch as He is Man, subject to her: hence, the true value of such a dignity, possessed by a mere creature, can only be appreciated, in proportion to our knowledge of the sovereign perfections of the great God, who thus deigns to make Himself dependent upon that favored creature. Let us, therefore, bow down in deepest adoration before the Majesty of our God; let us, therefore, acknowledge that we cannot respect, as it deserves, the extraordinary dignity of Her, whom He chose for His Mother.

The same sublime Mystery overpowers the mind from another point of view--what were the feelings of such a Mother towards such a Son? The Child she holds in her arms, and presses to her heart, is the Fruit of her virginal womb, and she loves Him as her own; she loves Him because she is His Mother, and a Mother loves her Child as herself, nay, more than herself:--but, when she thinks upon the infinite majesty of Him, who has thus given Himself to her to be the object of her love and her fond caresses-- she trembles in her humility, and her soul has to turn, in order to bear up against the overwhelming truth, to the other thought of the nine months she held this Babe in her womb, and of the filial smile He gave her when her eyes first met His. These two deep-rooted feelings--of a creature that adores, and of a Mother that loves--are in Mary's heart. The being Mother of God implies all this:--and may we not well say, that no pure creature could be exalted more than she? and that in order to comprehend her dignity, we should first have to comprehend God Himself? and that only God's infinite wisdom could plan such a work, and only his infinite power accomplish it?

A Mother of God!--It is the mystery, whose fulfillment the world, without knowing it, was awaiting for four thousand years. It is the work, which, in God's eyes, was incomparably greater than that of the creation of a million new worlds, for such a creation would cost Him nothing; He has but to speak, and all whatsoever He wills is made. But, that a creature should become Mother of God, He has had, not only to suspend the laws of nature by making a Virgin Mother, but also to put Himself in a state of dependence upon the happy creature He chose for His Mother. He had to give her rights over Himself, and contract the obligation of certain duties towards her. He had to make Her his Mother, and Himself her Son.

It follows from all this, that the blessings of the Incarnation, for which we are indebted to the love wherewith the Divine Word loved us, may and ought to be referred, though in an inferior degree, to Mary herself. If she be the Mother of God, it is because she consented to it, for God vouchsafed, not only to ask her consent, but, moreover, to make the coming of His Son into this world depend upon her giving it. As this His Son, the Eternal Word, spoke His Fiat over chaos, and the answer to His word was creation; so did Mary use the same word Fiat:--let it be done unto me, she said. God heard her word, and, immediately, the Son of God descended into her virginal womb. After God, then, it is to Mary, His ever Blessed Mother, that we are indebted for our Emmanuel.

The divine plan for the world's salvation included there being a Mother of God: and as heresy sought to deny the mystery of the Incarnation, it equally sought to deny the glorious prerogative of Mary. Nestorius asserted, that Jesus was only man; Mary, consequently was not Mother of God, but merely Mother of a Man, called Jesus. This impious doctrine roused the indignation of the Catholic world. The East and West united in proclaiming, that Jesus was God and Man, in unity of Person; and that Mary, being his Mother, was, in strict truth, "Mother of God." This victory over Nestorianism was won at the Council of Ephesus. It was hailed by the Christians of those times with an enthusiasm of Faith, which not only proved the tender love they had for the Mother of Jesus, but was sure to result in the setting up of some solemn trophy, that would perpetuate the memory of the victory. It was then that began, in both the Greek and Latin Churches, the pious custom of uniting, during Christmas, the veneration due to the Mother with the supreme worship given to the Son. The day assigned for the united commemoration varied in the several countries, but the sentiment of religion, which suggested the Feast, was one and the same throughout the entire Church.

The holy Pope Xystus 3rd ordered an immense Mosaic to be worked into the Chancel-Arch of the Church of St. Mary Major, in Rome, as a monument to the holy Mother of God. The Mosaic still exists, bearing testimony as to what was the faith held in the Fifth Century. It represents the various Scriptural types of our Lady, and the inscription of the holy Pontiff is still legible in its bold letters: Xystus Episcopus Plebi Dei, (Xystus Bishop to the People of God:) for the Saint had dedicated to the Faithful this his offering to Mary, the Mother of God.

Novena in Honor of the Maternity

of the Blessed Virgin Mary with Three Ave Maria's

(Indulgences of 100 Days, Aug. 11, 1824)

The Prayer

Virgin most holy, Mother of the Word Incarnate, Who dost dispense graces, Refuge of us poor sinners; we fly to thy maternal love with lively faith, and we ask thee to obtain for us grace ever to do the will of God and thine own. Into thy most holy hands we commit the keeping of our hearts; beseeching thee for health of soul and body, in the certain hope that thou, our most loving Mother, wilt hear our prayer. Wherefore with lively faith we say Ave Maria three times.

Let us pray

Defend, O Lord, we beseech Thee, us Thy servants from all infirmity, through the intercession of the Blessed Mary ever-Virgin; and mercifully protect us, who prostrate ourselves before Thee with our whole heart, from the snares of the enemy. Through Christ our Lord. Amen.

The Holy Guardian Angels

 

from the Liturgical Year, 1903

Although the solemnity of the 27th September celebrates the praises of all the nine glorious choirs, yet the piety of the faithful, in the latter ages, desired to have a special day consecrated to the Guardian Angels. Several churches having taken the initiative, and kept the Feast under various rites and on different days, Paul V, (1608) authorized its celebration ad libitum. Clement X. (1670) established it by precept as a Feast of double rite on the 2nd October, the first free day after Michaelmas, on which it thus remains in some way dependent.

It is of faith, on the testimony of the Scriptures and of unanimous tradition, that God commits to his Angels the guardianship of men, who are called to contemplate him together with these blessed spirits in their common fatherland. Catholic theology teaches that this protection is extended to every member of the human race, without any distinction of just and sinners, infidels and baptized. To ward off dangers; to uphold man in his struggle against the demons; to awaken in him holy thoughts; to prevent him from sinning, and even, at times, to chastise him; to pray for him, and present his prayers to God: such is the office of the Guardian Angel. So special is his mission, that one Angel does not undertake the guardianship of several persons simultaneously; so diligent is his care, that he follows his ward from the first day to the last of his mortal existence, receiving the soul as it quits this life, and hearing it from the feet of the sovereign Judge to the place it has merited in heaven, or to its temporary sojourn in the place of expiation and purification.

It is from the lowest of the nine choirs, the nearest to ourselves, that the Guardian Angels are for the most part selected. God reserves to the Seraphim, Cherubim and Thrones the honour of forming his own immediate court. The Dominations, from the steps of his throne, preside over the government of the universe; the Virtues watch over the course of nature's laws, the preservation of species, and the movements of the heavens; the Powers hold the spirits of wickedness in subjection. The human race in its entirety, as also its great social bodies, the nations and the churches, are confided to the Principalities ; while the Archangels, who preside over smaller communities, seem also to have the office of transmitting to the Angels the commands of God, together with the love and light which come down even to us from the first and highest hierarchy. O the depths of the wisdom of God! Thus, then, the admirable distribution of offices among the choirs of heavenly spirits terminates in the function committed to the lowest rank, the guardianship of man, for whom the universe subsists. Such is the teaching of the School; and the Apostle, in like manner, says: Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation (Heb. i. 14)?

But God, magnificent as he is towards the whole human race, honours in a special manner the princes of his people, those who are most favoured by his grace, or who rule the earth in his name; the Saints testify, that a supereminent perfection, or a higher mission in Church or State, ensures to the individual the assistance of a superior spirit, without the Angel, that was first deputed, being necessarily removed from his charge.

Moreover, with regard to the work of salvation, the Guardian Angel has no fear of being left alone at his post; at his request, and at God's command, the troops of his blessed companions who fill heaven and earth, are ever ready to lend him their aid. These noble spirits, acting under the eye of God, whose love they desire to second by all possible means, have secret alliances between them, which sometimes induce between their clients even on earth, unions the mystery whereof will be revealed in the light of eternity.

"How profound a mystery," says Origen, "is the apportioning of souls to the Angels destined for their guardians! It is a divine secret, part of the universal economy centered in the Man-God. Nor is it without ineffable order that the ministries of earth, the many departments of nature, are allotted to the heavenly Virtues; fountains and rivers, winds and forests, plants, living creatures of land and sea, whose various functions harmonize together, by the Angels directing them all to a common end.

Again, on these words of Jeremias: How long shall the land mourn (Jerem. xii. 4)? Origen, supported by the authority of his translator St. Jerome, continues: "It is through each one of us that the earth rejoices or mourns; and not only the earth, but water, fire, air, all the elements; by which name we must here understand not insensible matter, but the Angels who are set over all things on earth. There is an Angel of the land, who, with his companions, mourns over our crimes. There is an Angel of the waters to whom are applied the words of the Psalm: The waters saw thee, and they were afraid, and the depths were troubled; great was the noise of the waters; the clouds sent out a sound, for thy arrows pass (Ps. lxxvi. 17, 18)."

How grand is nature, viewed in this light! It is thus the ancients, more truthful as well as more poetical than our generation, always considered the universe. Their error lay in adoring these mysterious powers, to the detriment of the only God, under whom they stoop that bear up the world (Job, ix. 13). "Air and earth and ocean, everything is full of Angels," says St. Ambrose. Eliseus, besieged by a whole army, felt no fear; for he beheld invisible cohorts assisting him. May the prophet open thine eyes also, may the enemy, be he legion, not terrify thee; thou thinkest thyself hemmed in, and thou art free: there are more with us than with them (iv. Reg. vi. 16)."

But let us return to our own specially-deputed Angel, and meditate on this other testimony: " The noble guardian of each one of us sleeps not, nor can he be deceived. Close thy door, and make the darkness of night; but remember, thou art never alone; he has no need of daylight in order to see thy actions." And who is it that speaks thus? Not a Father of the Church, but a pagan, the slave philosopher Epictetus (Ap. Arrian. Diss. 1. 14).

In conclusion, let us listen to the Abbot of Clairvaux,

who here gives free rein to his eloquence:

"In every place show respect to thy Angel. Let gratitude for his benefits incite thee to honour his greatness. Love this thy future coheir, the guardian appointed for thee by the Father during thy childhood. For though we are sons of God, we are as yet but children, and long and dangerous is our journey. But God hath given his Angels charge over thee, to keep thee in all thy ways. In their hands they shall bear thee up, lest thou dash thy foot against a stone. Thou shalt walk upon the asp and the basilisk; and thou shalt trample under foot the lion and the dragon (Ps. xc. 11-13). Yes; where the road is smooth enough for a child, they will content themselves with guiding thee, and sustaining thy footsteps, as one does for children. But, if trials threaten to surpass thy strength, they will bear thee up in their hands. Oh! those hands of Angels! Thanks to them, what fearful straits we have passed through, as it were without thinking, and with no other impression left upon us, than that of a nightmare suddenly dispelled (Bern. in Psalm. sc. Sermo xii)!"

And in his commentary on the Canticle of canticles, St. Bernard thus describes the triumph of the Angel: "One of the companions of the Spouse, sent from heaven to the chosen soul as mediator; on witnessing the mystery accomplished, how he exults, and says: I give thee thanks, O God of majesty, for having granted the desire of her heart! Now it was he that, as a persevering friend, had not ceased, on the way, to murmur into the soul's ear: "Delight in the Lord, and he will give thee the requests of thy heart; and again: Expect the Lord, and keep his way; and then: If he make any delay, wait for him, for he will surely come and will not tarry. Meanwhile he represented to our Lord the soul's desire, saying: As the hart panteth after the fountains of water, so this soul panteth after thee, O God; have pity on her, hear her cries, and visit her in her desolation. And now the faithful paranymph, the confidant of ineffable secrets, is not jealous. He goes from the Spouse to the bride, offering desires, bringing back gifts; he incites the one, he appeases the other. Sometimes, even in this world, he brings them into each other's presence, either by raising up the Bride in ecstasy, or by bringing down the Bridegroom; for he is one of the house hold, and well known in the palace; and he fears no rebuff, for every day he beholds the face of the Father (Bernard. in Cantic. Sermo xxxi)."

Prayer:

O most faithful companion, appointed by God to be my guardian, my protector and defender, and who never leavest my side; how shall I thank thee for thy faithfulness and love, and for the benefits which thou hast conferred upon me? Thou watchest over me while I sleep; thou comfortest me when I am sad; thou liftest me up when I am down; thou avertest the dangers that threaten me; thou warnest me of those that are to come; thou withdrawest me from sin, and excitest me to good; thou exhortest me to penance when I fall, and reconcilest me to God. Long ago should I have been thrust down into hell, unless by thy prayers thou hadst turned away from me the anger of God. Leave me not, nor forsake me ever, I beseech thee; but still comfort me in adversity, restrain me in prosperity, defend me in danger, assist me in temptations, lest at any time I fall beneath them. Offer up in the sight of the Divine Majesty my prayers and petitions, and all my works of piety, and help me to persevere in grace, until I come to everlasting life. Amen.