# Matins Nocturn 2-3 readings for St. Raphael the Archangel (Oct 24). # Sourced directly from web/www/horas/Latin/Sancti/10-24.txt, # English/Sancti/10-24.txt. Nocturn 2: Lectio4-6, St. Bonaventure's own # sermon on the Holy Angels (no. 5, on St. Raphael), combined into one # reading. Nocturn 3: the Matins lesson's own Gospel citation ends "Et # réliqua"/"And so on" with no full pericope given there -- but same # "chase it down via the Mass propers" pattern as all-saints.yml's own # 2026-09-05 update: the full John 5:1-4 text is given in full at # missa/Latin/Sancti/10-24.txt:51-54, missa/English/Sancti/10-24.txt: # 42-45 (the Bethesda pool healing), so authored here as a real # isGospel: true entry rather than skipped, followed by the homily # (Lectio7-9, St. John Chrysostom). id: st-raphael-archangel readings: - nocturn: 2 isGospel: false source: "St. Bonaventure, Sermon 5 on the Holy Angels" text: la: >- Ráphaël interpretátur medicina Dei. Et debémus notare quod eductio a malo est per tria beneficia, a Raphaéle nobis colláta medicante nos. Educit ergo nos Ráphaël médicus ab infirmitáte animi, inducéndo nos ad amaritúdinem contritiónis; unde in Tobía dicit Ráphaël: Ubi introíeris domum tuam, lini super óculos ejus ex felle. Sic fecit, et vidit. Quare Ráphaël non pótuit ipse fácere? Quia Angelus non dat compunctiónem, sed osténdit viam. Per fel intellígitur amaritúdo contritiónis, quæ sanat óculos interioris mentis; Psalmus: Qui sanat contritos corde. Hoc est optimum collyrium. In Júdicum secundo dícitur quod Angelus ascéndit ad locum fléntium, et dixit pópulo: Eduxi vos de terra Ægypti, feci vobis tot et tanta bona; et flevit omnis pópulus, ita ut locus ille appellarétur locus fléntium. Caríssimi, Angeli tota die narrant nobis benefícia Dei, et reducunt ea nobis ad memóriam: Quis est qui te creávit, qui te redémit? Quid fecísti, quem offendísti? Hoc si consideráveris, nullum habes remédium nisi flere. Secundo Ráphaël edúcit de servitute diaboli, persuadéndo nobis memóriam passiónis Christi; in cujus figuram dictum est Tobíæ sexto: Cordis ejus particulam si super carbónes ponas, fumus ejus éxtricat omne genus dæmoniórum. Dícitur Tobíæ octavo quod pósuit Tobías particulam cordis super carbónes, et Ráphaël religávit dæmónium in desérto superioris Ægypti. Quid est hoc? Non poterat Ráphaël religare dæmónium nisi ponerétur cor super carbónes? Numquid cor piscis dabat Angelo tantam virtútem? Nequaquam! Nihil posset, nisi ibi mystérium esset. In hoc enim nobis datur intelligi quod nihil est quod ita nos líberet hódie a servitute diaboli sicut passio Christi, quæ processit ex radíce cordis sive caritátis. Cor enim fons est caloris cunctæ vitæ. Si ergo Cor Christi, hoc est passiónem quam sustinuit, procedéntem ex radíce caritátis et fonte caloris, ponas super carbónes, hoc est super inflammatam memóriam; statim dæmon religábitur, ut tibi nocére non possit. Tertio liberat nos a contrarietáte Dei, quam incurrimus per offensam Dei, et hoc inducéndo nos ad instantiam oratiónis; et hoc est quod dixit angelus Ráphaël Tobíæ duodecimo: Quando orabas cum lácrimis, ego óbtuli oratiónem tuam Dómino. Ipsi enim Angeli reconciliant nos Deo, quantum possunt. Accusatores nostri coram Deo sunt dæmones. Angeli autem excusant nos, quando ófferunt oratiónes nostras, ad quas devote faciendas nos inducunt; Apocalypsis octavo: Ascéndit fumus arómatum in conspéctu Dómini de manu Angeli. Arómata ista suáviter redoléntia sunt oratiónes Sanctórum. Vis placare Deum, quem offendísti? Ora devote. Offérunt Deo oratiónem tuam, ut te Deo reconcilient. Dícitur in Luca quod Christus, factus in agonía, prolixius orabat, et appáruit Angelus Dómini confortans eum. Et hoc totum factum est propter nos, quia non indiguit confortatióne sua, sed ut ostenderétur quod libenter assistunt devote orántibus, et libenter juvant eos et ipsos confortant, et oratiónes eórum Deo ófferunt. en: >- Raphael means God's healing, and we should observe that the way out of evil lies through three blessings bestowed on us through Raphael's healing. For Raphael the Healer leads us forth from weakness of soul and brings us into the bitterness of contrition; whence in the book of Tobit Raphael says: When thou enterest into thy house, anoint his eyes with gall. He did so, and he saw. Why could not Raphael do this himself? Because an Angel does not bestow compunction, but he shows the way to it. By gall, the bitterness of contrition is to be understood, for it heals the inner eyes of the mind. The Psalmist says: He healeth those that are broken in heart. This is the best eye salve. In the second chapter of the Book of Judges it is written that an angel came up to the place of the weepers, and said to the people: I made you to go up out of Egypt; I have done all of these good things for you: and all the people wept, so that the place was called the Place of the Weepers. Dearly beloved, all day long the Angels are telling us of God's blessings, and recalling them to our minds: Who hath created thee? Who hath redeemed thee? What hast thou done? Whom hast thou offended? When thou considerest this, thine only remedy is to weep. Secondly, Raphael brings us forth from our slavery to the devil, by recalling Christ's Passion to our mind. There is a figure of the Passion in the sixth chapter of Tobit, where it is said that if a piece of the heart is put on the embers, its smoke will drive out all kinds of devils. It is said in the eighth chapter of Tobit that Tobias put a piece of the heart on the embers, and Raphael bound the devil in the utmost parts of Egypt. What does this mean? Was Raphael unable to bind the devil unless the heart was put on the embers? Surely a fish's heart could not give such strength to an Angel? By no means! It would be impossible unless there was a mystery in this. We are to understand that nothing so frees us from the devil's slavery as the Passion of Christ, which issued from the root of his heart, or of his love. For the heart is the fountain, or hot centre, of all life. Therefore if thou puttest the heart of Christ, that is the Passion, that he underwent, issuing from the root of charity and the fountain of heat, on the embers, that is, on the flame of memory: then immediately the devil will be bound, and he will be unable to hurt thee. Thirdly Raphael delivers us from God's displeasure, which we incur by transgressing against God; he does this by leading us to instant prayer: and this is what Raphael said to Tobit in the twelfth chapter: When thou didst pray with tears, I did bring your prayers before the Lord. For the Angels reconcile us to God, as far as they are able. The devils are accusers before God, but the angels excuse us, when they offer our prayers, and when they urge us to pray devoutly. In the eighth chapter of the Revelation of St. John it is said: The smoke of the incense ascended up before God out of the Angel's hand. This sweet smelling incense is the prayer of the saints. Dost thou wish to appease God, whom thou hast offended? Then pray devoutly. They offer thy prayer, so that they may reconcile thee to God. It is said in the Gospel of St. Luke, that Christ being in an agony, prayed more earnestly, and there appeared an Angel of the Lord strengthening him. And all of this was done for our sake: for he had no need of strengthening, but it was to show that the Angels willingly assist those who pray devoutly, and help and strengthen them, and bring their prayers before God. status: { la: verified, en: verified } - nocturn: 3 isGospel: true citation: { la: "Joann 5:1-4", en: "John 5:1-4" } text: la: >- In illo témpore: Erat dies festus Judæórum, et ascéndit Jesus Jerosólymam. Est autem Jerosólymis Probática piscína, quæ cognominátur hebráice Bethsaida, quinque pórticus habens. In his jacébat multitúdo magna languéntium, cæcórum, claudórum, aridórum exspectántium aquæ motum. Angelus autem Dómini descendébat secúndum tempus in piscínam, et movebátur aqua. Et, qui prior descendísset in piscínam post motiónem aquæ, sanus fiebat, a quacúmque detinebátur infirmitáte. en: >- At that time, there was a feast of the Jews, and Jesus went up to Jerusalem. Now there is at Jerusalem, by the Sheepgate, a pool called in Hebrew Bethsaida, having five porticoes. In these were lying a great multitude of the sick, blind, lame, and those with shriveled limbs, waiting for the moving of the water. For an Angel of the Lord used to come down at certain times into the pool, and the water was troubled. And the first to go down into the pool after the troubling of the water was cured of whatever infirmity he had. status: { la: verified, en: verified } - nocturn: 3 isGospel: false source: "St. John Chrysostom, Homily 35 (or 36) on John" text: la: >- Quis hic curatiónis modus? quale mystérium subindicátur? Neque enim sine causa hæc scripta sunt; sed futura nobis quasi in figura et imagine describit, ne, si res stupenda accideret inexspéctata, auditórum multórum fidem aliquátenus labefactáret. Quænam ígitur hæc descriptio? Futurum baptisma dandum erat, plenum virtúte et grátia maxima, baptisma, quod peccáta ómnia ablúeret, quod ex mórtuis vivos redderet. Hæc ergo ut in imagine depingúntur in piscina et in aliis multis. Et primo quidem aquam dedit, quæ córporum máculas ablúeret, sordesque non veras, sed tales existimátas, ex funere nempe, ex lepra, et similes; multaque vidére est eádem de causa in veteri lege per aquam mundata. Sed ad propositum jam redeamus. Primo ítaque, ut diximus, córporum maculas, deínde varias infirmitátes per aquam solvi curat. Ut enim nos Deus ad baptismi grátiam propius reduceret, non jam maculas solum, sed et morbos sanat. Imagines enim quæ propius ad veritátem accedunt, et in baptismate, et in passióne, et in aliis magis conspicuæ sunt quam vetustiores. Quemádmodum enim qui prope regem sunt satéllites, remotióribus sunt honoratiores; ita et in figuris factum est. Et Angelus descéndens turbábat aquam, et sanándi vim indebat ipsi, ut discerent Judæi, Angelórum Dóminum multo magis posse ánimæ morbos omnes curare. Sed, quemádmodum hic aquárum natúra non simpliciter curábat (alioquin enim semper id fáceret), sed Angeli operatióne id fiebat; sic in nobis non aqua simpliciter operátur, sed, postquam Spíritus grátiam accéperit, tunc ómnia solvit peccáta. Circa hanc piscinam jacebat multitúdo magna infirmórum, cæcórum, claudórum, aridórum, aquæ motum exspectántium. Sed tunc infirmitas impediménto erat quóminus is qui vellet, sanarétur; nunc autem unusquísque potestátem accedéndi habet. Non enim Angelus est qui aquam movet, sed Angelórum Dóminus ómnia éfficit. Nec dicere póssumus: Dum ego accedo, alius ante me descéndit. Sed, si totus orbis venerit, grátia non consúmitur, neque vis vel operátio déficit, sed semper éadem manet. Ac, quemádmodum solares radii quotídie illúminant, nec absumúntur, neque, quod multis subministréntur, lucis quídpiam amittunt; sic, immo multo minus, Spíritus operátio minúitur a multitúdine accipiéntium. en: >- What manner of mystery is this? What does it reveal? for it is not written without a purpose: but the future is foretold in figure and similitude lest the unexpected occurrence of a wondrous event should in any way disturb the faith of the hearers. What, then, is here described? In the future a baptism was to be given, full of power and of the greatest grace, a baptism that would wash away all sin, that would restore life to dead men. These facts then are depicted figuratively, in the pool and in all the other circumstances. And first in this figure the water is set forth, which washes away stains of the body, and those things that are not actually dirty, though they were thought to be so, such as coming in contact with a corpse, or a leper, and such like: it is to be seen that many things under the old law are cleansed by water, in accordance with this idea. But let us now return to the subject. First defilements of the body are washed out, and then God heals various infirmities by means of water. For because God would bring us nearer to the grace of baptism, he not only cleanses defilements but heals diseases. For those figures which come nearest to the reality, in baptism, the Passion, and others are seen more clearly than the older ones. For it is the same with those who form a king's bodyguard: they are more splendidly apparelled than those at the other end of his equipage. And the angel came down and troubled the water, and imbued it with healing power; so that the Jews might learn that the Lord of Angels had far more power to heal all the diseases of the soul. But just as here it was not simply the natural property of the water that healed, but it happened through the work of the Angel: so it is not simply water that works on us, but after the water has received the grace of the Spirit, then it looses us from all sin. Around this pool lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. But then those who wished for healing were prevented by infirmity from receiving it, while now everyone is able to come forward. For the Angel does not trouble the water, but the Lord of Angels brings all things to come to pass. We may no longer say, While I am coming, another steppeth down before me. But even should the whole world come, the grace would not be used up, neither would its power nor effectual working come to an end. For as the sun's rays shine forth each day without burning out, and as they spread abroad without losing any of their light: far less is the operation of the Spirit diminished by the multitudes who receive it. status: { la: verified, en: verified }