vu/src/data/propers/nocturn-readings/st-raphael-archangel.yml

# 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 }