I especially ask of you the favor (here mention your special intention), and the great grace of purity to prepare me to be the temple of the Holy Spirit. Because you are the “medicine of God” I humbly pray you to heal the many infirmities of my soul and the ills that afflict my body. I beg you, assist me in all my needs and in all the sufferings of this life, as once you helped the young Tobias on his travels. You are a guide of those who journey by land or sea or air, consoler of the afflicted, and refuge of sinners. Raphael, great prince of the heavenly court, you are illustrious for your gifts of wisdom and grace. Thus the conjecture of the commentators referred to above is confirmed by the official Liturgy of the Church.Prayer to Archangel Raphael O Glorious Archangel St. The Epistle of the Mass is taken from the twelfth chapter of Tobias, and the Gospel from John 5:1-4, referring to the pool called Probatica, where the multitude of the infirm lay awaiting the moving of the water, for "an angel of the Lord descended at certain times into the pond and the water was moved.And he that went down first into the pond after the motion of the water was made whole of whatsoever infirmity he lay under". ![]() for the second Nocturn a sermon on Tobias (sermon I on the fifteenth Sunday), and for the third, a homily on the opening verse of John 5. The lessons of the first Nocturn and the Antiphons of the entire Office are taken from the Book of Tobias, and the lessons of the second and third Nocturns from the works of St. The hymns of the Office recall the healing power of the archangel and his victory over the demon. This conjecture is based both on the significance of the name and on the healing role attributed to Raphael in the Book of Tobias. Many commentators, however, identify Raphael with the "angel of the Lord" mentioned in John 5. The Jewish category of the archangels is recognized in the New Testament ( 1 Thessalonians 4:15 Jude 9), but only Gabriel and Michael are mentioned by name. Regarding the functions attributed to Raphael we have little more than his declaration to Tobias (Tobit 12) that when the latter was occupied in his works of mercy and charity, he (Raphael) offered his prayer to the Lord, that he was sent by the Lord to heal him of his blindness and to deliver Sara, his son's wife, from the devil. xxi) are Uriel, Raguel, Sariel, and Jerahmeel, while from other apocryphal sources we get the variant names Izidkiel, Hanael, and Kepharel instead of the last three in the other list. The others, according to the Book of Enoch (cf. ![]() Of these seven "archangels" which appear in the angelology of post-Exilic Judaism, only three, Gabriel, Michael and Raphael, are mentioned in the canonical Scriptures. After the return and the healing of the blindness of the elder Tobias, Azarias makes himself known as "the angel Raphael, one of the seven, who stand before the Lord" ( Tobit 12:15. The story of the adventurous journey during which the protective influence of the angel is shown in many ways including the binding "in the desert of upper Egypt" of the demon who had previously slain seven husbands of Sara, daughter of Raguel, is picturesquely related in Tobit 5-11, to which the reader is referred. Here he first appears disguised in human form as the travelling companion of the younger Tobias, calling himself "Azarias the son of the great Ananias". ![]() The name of this archangel ( Raphael = " God has healed") does not appear in the Hebrew Scriptures, and in the Septuagint only in the Book of Tobias. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more all for only $19.99. Please help support the mission of New Advent and get the full contents of this website as an instant download.
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