Continues the full-year sanctoral import: the Guardian Angels (Duplex majus, full proper content), St. Thérèse of Lisieux, St. Bruno, St. Bridget of Sweden, St. Francis Borgia, the Maternity of the BVM (Duplex II Classis, instituted 1931 for the 1500th anniversary of the Council of Ephesus, full proper content), St. Edward the Confessor, St. Teresa of Avila (distinct from St. Thérèse of Lisieux -- two different Carmelite saints sharing a name), St. Margaret Mary Alacoque, St. Peter of Alcantara, St. John Cantius, and St. Raphael the Archangel (own full proper content, matching st-gabriel-archangel.yml's established pattern for a Sancti file that redirects wholesale to another date's file but still carries its own real content). St. Raphael's new fixed day (Oct 24, Duplex majus) collided with the "clean, empty Saturday" fixture used by three tests for Marian Saturday/Lauds-psalmody-override behavior; moved all three to 2026-07-04, verified genuinely free of any sanctoral entry (not even a commemorated Simplex). Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
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# Matins Nocturn 2-3 readings for St. Raphael the Archangel (Oct 24).
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# Sourced directly from web/www/horas/Latin/Sancti/10-24.txt,
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# English/Sancti/10-24.txt. Nocturn 2: Lectio4-6, St. Bonaventure's own
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# sermon on the Holy Angels (no. 5, on St. Raphael), combined into one
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# reading. Nocturn 3: the Gospel citation ends "Et réliqua"/"And so on"
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# with no full pericope given -- per the bare-incipit convention, only
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# the homily (Lectio7-9, St. John Chrysostom) is authored, isGospel:
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# false, no citation field.
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id: st-raphael-archangel
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readings:
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- nocturn: 2
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isGospel: false
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source: "St. Bonaventure, Sermon 5 on the Holy Angels"
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text:
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la: >-
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Ráphaël interpretátur medicina Dei. Et debémus notare quod
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eductio a malo est per tria beneficia, a Raphaéle nobis
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colláta medicante nos. Educit ergo nos Ráphaël médicus ab
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infirmitáte animi, inducéndo nos ad amaritúdinem contritiónis;
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unde in Tobía dicit Ráphaël: Ubi introíeris domum tuam, lini
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super óculos ejus ex felle. Sic fecit, et vidit. Quare Ráphaël
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non pótuit ipse fácere? Quia Angelus non dat compunctiónem,
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sed osténdit viam. Per fel intellígitur amaritúdo
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contritiónis, quæ sanat óculos interioris mentis; Psalmus: Qui
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sanat contritos corde. Hoc est optimum collyrium. In Júdicum
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secundo dícitur quod Angelus ascéndit ad locum fléntium, et
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dixit pópulo: Eduxi vos de terra Ægypti, feci vobis tot et
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tanta bona; et flevit omnis pópulus, ita ut locus ille
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appellarétur locus fléntium. Caríssimi, Angeli tota die
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narrant nobis benefícia Dei, et reducunt ea nobis ad memóriam:
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Quis est qui te creávit, qui te redémit? Quid fecísti, quem
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offendísti? Hoc si consideráveris, nullum habes remédium nisi
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flere.
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Secundo Ráphaël edúcit de servitute diaboli, persuadéndo nobis
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memóriam passiónis Christi; in cujus figuram dictum est
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Tobíæ sexto: Cordis ejus particulam si super carbónes ponas,
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fumus ejus éxtricat omne genus dæmoniórum. Dícitur Tobíæ
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octavo quod pósuit Tobías particulam cordis super carbónes,
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et Ráphaël religávit dæmónium in desérto superioris Ægypti.
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Quid est hoc? Non poterat Ráphaël religare dæmónium nisi
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ponerétur cor super carbónes? Numquid cor piscis dabat Angelo
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tantam virtútem? Nequaquam! Nihil posset, nisi ibi mystérium
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esset. In hoc enim nobis datur intelligi quod nihil est quod
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ita nos líberet hódie a servitute diaboli sicut passio
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Christi, quæ processit ex radíce cordis sive caritátis. Cor
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enim fons est caloris cunctæ vitæ. Si ergo Cor Christi, hoc
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est passiónem quam sustinuit, procedéntem ex radíce caritátis
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et fonte caloris, ponas super carbónes, hoc est super
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inflammatam memóriam; statim dæmon religábitur, ut tibi
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nocére non possit.
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Tertio liberat nos a contrarietáte Dei, quam incurrimus per
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offensam Dei, et hoc inducéndo nos ad instantiam oratiónis; et
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hoc est quod dixit angelus Ráphaël Tobíæ duodecimo: Quando
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orabas cum lácrimis, ego óbtuli oratiónem tuam Dómino. Ipsi
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enim Angeli reconciliant nos Deo, quantum possunt. Accusatores
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nostri coram Deo sunt dæmones. Angeli autem excusant nos,
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quando ófferunt oratiónes nostras, ad quas devote faciendas
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nos inducunt; Apocalypsis octavo: Ascéndit fumus arómatum in
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conspéctu Dómini de manu Angeli. Arómata ista suáviter
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redoléntia sunt oratiónes Sanctórum. Vis placare Deum, quem
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offendísti? Ora devote. Offérunt Deo oratiónem tuam, ut te Deo
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reconcilient. Dícitur in Luca quod Christus, factus in
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agonía, prolixius orabat, et appáruit Angelus Dómini
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confortans eum. Et hoc totum factum est propter nos, quia non
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indiguit confortatióne sua, sed ut ostenderétur quod libenter
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assistunt devote orántibus, et libenter juvant eos et ipsos
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confortant, et oratiónes eórum Deo ófferunt.
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en: >-
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Raphael means God's healing, and we should observe that the way
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out of evil lies through three blessings bestowed on us through
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Raphael's healing. For Raphael the Healer leads us forth from
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weakness of soul and brings us into the bitterness of
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contrition; whence in the book of Tobit Raphael says: When
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thou enterest into thy house, anoint his eyes with gall. He did
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so, and he saw. Why could not Raphael do this himself? Because
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an Angel does not bestow compunction, but he shows the way to
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it. By gall, the bitterness of contrition is to be understood,
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for it heals the inner eyes of the mind. The Psalmist says: He
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healeth those that are broken in heart. This is the best eye
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salve. In the second chapter of the Book of Judges it is
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written that an angel came up to the place of the weepers, and
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said to the people: I made you to go up out of Egypt; I have
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done all of these good things for you: and all the people
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wept, so that the place was called the Place of the Weepers.
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Dearly beloved, all day long the Angels are telling us of
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God's blessings, and recalling them to our minds: Who hath
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created thee? Who hath redeemed thee? What hast thou done?
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Whom hast thou offended? When thou considerest this, thine
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only remedy is to weep.
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Secondly, Raphael brings us forth from our slavery to the
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devil, by recalling Christ's Passion to our mind. There is a
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figure of the Passion in the sixth chapter of Tobit, where it
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is said that if a piece of the heart is put on the embers, its
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smoke will drive out all kinds of devils. It is said in the
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eighth chapter of Tobit that Tobias put a piece of the heart on
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the embers, and Raphael bound the devil in the utmost parts of
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Egypt. What does this mean? Was Raphael unable to bind the
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devil unless the heart was put on the embers? Surely a fish's
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heart could not give such strength to an Angel? By no means!
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It would be impossible unless there was a mystery in this. We
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are to understand that nothing so frees us from the devil's
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slavery as the Passion of Christ, which issued from the root
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of his heart, or of his love. For the heart is the fountain,
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or hot centre, of all life. Therefore if thou puttest the heart
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of Christ, that is the Passion, that he underwent, issuing
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from the root of charity and the fountain of heat, on the
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embers, that is, on the flame of memory: then immediately the
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devil will be bound, and he will be unable to hurt thee.
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Thirdly Raphael delivers us from God's displeasure, which we
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incur by transgressing against God; he does this by leading us
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to instant prayer: and this is what Raphael said to Tobit in
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the twelfth chapter: When thou didst pray with tears, I did
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bring your prayers before the Lord. For the Angels reconcile us
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to God, as far as they are able. The devils are accusers
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before God, but the angels excuse us, when they offer our
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prayers, and when they urge us to pray devoutly. In the eighth
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chapter of the Revelation of St. John it is said: The smoke of
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the incense ascended up before God out of the Angel's hand.
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This sweet smelling incense is the prayer of the saints. Dost
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thou wish to appease God, whom thou hast offended? Then pray
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devoutly. They offer thy prayer, so that they may reconcile
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thee to God. It is said in the Gospel of St. Luke, that Christ
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being in an agony, prayed more earnestly, and there appeared
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an Angel of the Lord strengthening him. And all of this was
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done for our sake: for he had no need of strengthening, but it
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was to show that the Angels willingly assist those who pray
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devoutly, and help and strengthen them, and bring their
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prayers before God.
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status: { la: verified, en: verified }
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- nocturn: 3
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isGospel: false
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source: "St. John Chrysostom, Homily 35 (or 36) on John"
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text:
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la: >-
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Quis hic curatiónis modus? quale mystérium subindicátur?
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Neque enim sine causa hæc scripta sunt; sed futura nobis quasi
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in figura et imagine describit, ne, si res stupenda accideret
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inexspéctata, auditórum multórum fidem aliquátenus
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labefactáret. Quænam ígitur hæc descriptio? Futurum baptisma
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dandum erat, plenum virtúte et grátia maxima, baptisma, quod
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peccáta ómnia ablúeret, quod ex mórtuis vivos redderet. Hæc
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ergo ut in imagine depingúntur in piscina et in aliis multis.
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Et primo quidem aquam dedit, quæ córporum máculas ablúeret,
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sordesque non veras, sed tales existimátas, ex funere nempe,
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ex lepra, et similes; multaque vidére est eádem de causa in
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veteri lege per aquam mundata.
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Sed ad propositum jam redeamus. Primo ítaque, ut diximus,
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córporum maculas, deínde varias infirmitátes per aquam solvi
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curat. Ut enim nos Deus ad baptismi grátiam propius reduceret,
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non jam maculas solum, sed et morbos sanat. Imagines enim quæ
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propius ad veritátem accedunt, et in baptismate, et in
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passióne, et in aliis magis conspicuæ sunt quam vetustiores.
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Quemádmodum enim qui prope regem sunt satéllites,
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remotióribus sunt honoratiores; ita et in figuris factum est.
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Et Angelus descéndens turbábat aquam, et sanándi vim indebat
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ipsi, ut discerent Judæi, Angelórum Dóminum multo magis posse
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ánimæ morbos omnes curare. Sed, quemádmodum hic aquárum
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natúra non simpliciter curábat (alioquin enim semper id
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fáceret), sed Angeli operatióne id fiebat; sic in nobis non
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aqua simpliciter operátur, sed, postquam Spíritus grátiam
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accéperit, tunc ómnia solvit peccáta.
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Circa hanc piscinam jacebat multitúdo magna infirmórum,
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cæcórum, claudórum, aridórum, aquæ motum exspectántium. Sed
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tunc infirmitas impediménto erat quóminus is qui vellet,
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sanarétur; nunc autem unusquísque potestátem accedéndi
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habet. Non enim Angelus est qui aquam movet, sed Angelórum
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Dóminus ómnia éfficit. Nec dicere póssumus: Dum ego accedo,
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alius ante me descéndit. Sed, si totus orbis venerit, grátia
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non consúmitur, neque vis vel operátio déficit, sed semper
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éadem manet. Ac, quemádmodum solares radii quotídie
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illúminant, nec absumúntur, neque, quod multis
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subministréntur, lucis quídpiam amittunt; sic, immo multo
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minus, Spíritus operátio minúitur a multitúdine accipiéntium.
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en: >-
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What manner of mystery is this? What does it reveal? for it is
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not written without a purpose: but the future is foretold in
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figure and similitude lest the unexpected occurrence of a
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wondrous event should in any way disturb the faith of the
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hearers. What, then, is here described? In the future a
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baptism was to be given, full of power and of the greatest
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grace, a baptism that would wash away all sin, that would
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restore life to dead men. These facts then are depicted
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figuratively, in the pool and in all the other circumstances.
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And first in this figure the water is set forth, which washes
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away stains of the body, and those things that are not
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actually dirty, though they were thought to be so, such as
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coming in contact with a corpse, or a leper, and such like: it
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is to be seen that many things under the old law are cleansed
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by water, in accordance with this idea.
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But let us now return to the subject. First defilements of the
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body are washed out, and then God heals various infirmities by
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means of water. For because God would bring us nearer to the
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grace of baptism, he not only cleanses defilements but heals
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diseases. For those figures which come nearest to the
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reality, in baptism, the Passion, and others are seen more
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clearly than the older ones. For it is the same with those
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who form a king's bodyguard: they are more splendidly
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apparelled than those at the other end of his equipage. And
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the angel came down and troubled the water, and imbued it
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with healing power; so that the Jews might learn that the Lord
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of Angels had far more power to heal all the diseases of the
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soul. But just as here it was not simply the natural property
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of the water that healed, but it happened through the work of
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the Angel: so it is not simply water that works on us, but
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after the water has received the grace of the Spirit, then it
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looses us from all sin.
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Around this pool lay a great multitude of impotent folk, of
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blind, halt, withered, waiting for the moving of the water. But
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then those who wished for healing were prevented by infirmity
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from receiving it, while now everyone is able to come forward.
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For the Angel does not trouble the water, but the Lord of
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Angels brings all things to come to pass. We may no longer
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say, While I am coming, another steppeth down before me. But
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even should the whole world come, the grace would not be used
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up, neither would its power nor effectual working come to an
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end. For as the sun's rays shine forth each day without
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burning out, and as they spread abroad without losing any of
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their light: far less is the operation of the Spirit
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diminished by the multitudes who receive it.
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status: { la: verified, en: verified }
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