Introduction
In the rich tapestry of Catholic theology and tradition, the archangels Michael, Gabriel, and Raphael occupy a prominent place as celestial beings who serve as God's messengers, protectors, and healers. These spiritual entities, rooted in Sacred Scripture and venerated through centuries of Christian devotion, embody divine attributes and play significant roles in salvation history.
The feast day of September 29, known as Michaelmas in earlier times, and the distinct commemoration of St. Michael’s apparition at Monte Gargano on May 8, highlight their enduring significance in Catholic liturgy and piety. This paper explores the historical development, apparitions, devotions, and liturgical celebrations associated with these archangels, alongside Catholic teachings on the nature of angels, their intelligence, free will, and powers. It also addresses the mention of other archangels, such as Uriel, and the Church’s stance on their recognition, with a particular focus on clarifying a referenced apparition of St. Michael at the Our Lady of the Universe Shrine in the Bronx in 1945.
Catholic Teachings on Angels: Intelligence, Free Will, and Powers
The Catholic Church’s teachings on angels are grounded in Sacred Scripture, Tradition, and the Magisterium, as articulated in the Catechism of the Catholic Church (CCC). Angels are defined as “spiritual, non-corporeal beings” created by God, distinct from humans and the material world (CCC 328). They are pure spirits, possessing intelligence and free will, which enable them to serve as intermediaries between God and humanity. Their intelligence is not bound by the limitations of human cognition; it is intuitive and direct, allowing them to comprehend divine truths without the need for discursive reasoning. St. Thomas Aquinas, a pivotal figure in angelic theology, explains that angels possess a higher degree of knowledge than humans, derived from their direct participation in divine light.
Angels also possess free will, a gift that enables them to choose obedience to God or rebellion, as evidenced by the fall of Lucifer and other angels (CCC 391–395). This free will underscores their moral responsibility and capacity for love and service. The powers of angels are vast, encompassing the ability to act upon the material world, influence human events, and execute God’s will. These powers include protection, guidance, healing, and the transmission of divine messages, as seen in the roles of Michael, Gabriel, and Raphael. The Church teaches that angels operate under God’s authority, their actions always aligned with His divine plan (CCC 350).
The angelic hierarchy, as articulated by Pseudo-Dionysius the Areopagite in the fifth century and later refined by Aquinas, organizes angels into nine choirs, grouped into three triads: Seraphim, Cherubim, and Thrones (first triad, devoted to worship); Dominions, Virtues, and Powers (second triad, governing the universe); and Principalities, Archangels, and Angels (third triad, mediating between God and humanity). The archangels, belonging to the second-lowest choir, are particularly significant for their direct engagement with human affairs.
The Archangels in Sacred Scripture
St. Michael the Archangel
St. Michael, whose name means “Who is like God?” (from Hebrew Mikha’el), is depicted as the leader of the heavenly host and a warrior against evil. His scriptural appearances underscore his role as a protector and defender. In the Book of Daniel, he is called “one of the chief princes” and the “great prince” who guards Israel (Daniel 10:13, 12:1). The Epistle of Jude references Michael disputing with Satan over the body of Moses, illustrating his authority to rebuke evil (Jude 1:9). Most vividly, the Book of Revelation describes Michael leading the angelic army against Satan, casting the dragon and his followers out of heaven (Revelation 12:7–9). Catholic tradition assigns Michael four primary roles: leader of God’s army, escort of souls at death, champion of the Church, and guide to heavenly judgment.
St. Gabriel the Archangel
Gabriel, meaning “God is my strength” (from Hebrew Gavri’el), is the messenger par excellence. In the Old Testament, he appears to the prophet Daniel to interpret visions (Daniel 8:16, 9:21). In the New Testament, Gabriel delivers pivotal announcements: to Zechariah, foretelling the birth of John the Baptist (Luke 1:11–19), and to the Virgin Mary, proclaiming the Incarnation (Luke 1:26–38). His role in the Annunciation underscores his significance as the herald of the Messiah. Gabriel is often depicted in Christian iconography with a lily, symbolizing Mary’s purity, or holding a lantern and mirror, representing his fidelity in transmitting God’s will.
St. Raphael the Archangel
Raphael, whose name means “God heals” (from Hebrew Rafa’el), appears in the Book of Tobit, where he guides Tobias on a journey, delivers Sarah from a demon, and heals Tobit’s blindness (Tobit 5–12). Revealing himself as “one of the seven angels who stand before the Lord” (Tobit 12:15), Raphael exemplifies God’s providence and care. Tradition also identifies him with the angel who stirred the healing waters at the pool of Bethesda (John 5:1–4). Raphael is the patron of travelers, the sick, and medical professionals, often depicted with a staff, fish, or flask, symbolizing his guidance and healing.
Other Archangels: Uriel and the Church’s Stance
While Michael, Gabriel, and Raphael are the only archangels named in canonical Scripture, apocryphal texts such as the Book of Enoch mention others, including Uriel, Raguel, Sariel, and Remiel. Uriel, meaning “God is my light,” appears in Jewish traditions and some Christian apocrypha as an angel of wisdom or repentance. However, the Catholic Church restricts veneration to the three archangels named in Scripture, as decreed by Pope Zachary in 745 and reaffirmed at the Synod of Aix-la-Chapelle in 789. These rulings rejected names from non-canonical sources to prevent abuses in angelic devotion. Thus, while Uriel and others are acknowledged in certain traditions, the Church does not liturgically honor them, emphasizing the scriptural foundation for Michael, Gabriel, and Raphael.
Historical Development of Archangel Veneration
The veneration of archangels emerged in the early centuries of Christianity, drawing from Jewish traditions. Michael’s cult was particularly prominent in the East, where he was revered as “Archistrategos” (prince of the heavenly militia). By the fifth century, his devotion spread to the West, spurred by apparitions and the establishment of shrines. Gabriel and Raphael, though less prominent initially, gained recognition through their scriptural roles. The Church in the West formalized their veneration through liturgical feasts, with Michael’s feast on September 29 becoming a cornerstone of angelic devotion.
Apparitions of St. Michael
Monte Gargano Apparition (490–493 AD)
One of the most significant apparitions of St. Michael occurred at Monte Gargano in Puglia, Italy, beginning in 490 AD. According to tradition, a wealthy landowner searched for a lost bull and found it kneeling in a cave. When he shot an arrow at the animal, it miraculously returned and wounded him. The local bishop, Lawrence Maiorano of Siponto, was informed and, after three days of prayer, Michael appeared in a dream, declaring the cave sacred and requesting its dedication to Christian worship. This apparition, known as the “bull episode,” marked the establishment of the Sanctuary of Monte Sant’Angelo, a unique site not consecrated by human hands. Subsequent apparitions at the same location included Michael’s promise of victory to the Lombards against the Byzantines (circa 663) and his protection during a plague in 1656, when Bishop Alfonso Puccinelli’s prayers led to the distribution of cave stones as sacramentals against disease. The feast of the Apparition of St. Michael, celebrated on May 8, commemorates these events, initially tied to the 663 victory but later focused on the original apparition.
Mont Saint-Michel (708 AD)
Another notable apparition occurred in 708 AD at Mont-Tombe (now Mont Saint-Michel) in Normandy, France. St. Michael appeared to Bishop Aubert of Avranches, instructing him to build an oratory on the rocky islet. According to legend, Aubert hesitated until Michael touched his skull, leaving a mark preserved in Avranches Cathedral. The resulting abbey became a major pilgrimage site, aligned with a “Sacred Line” of Michaelite shrines stretching from Ireland to Israel. These apparitions reinforced Michael’s role as a protector and patron of sacred spaces.
Other Apparitions
St. Michael is also associated with apparitions in other contexts, such as his reported appearances to Joan of Arc in the 15th century, guiding her mission to defend France, and to the children of Fatima in 1916, teaching them a prayer of adoration and repentance. In Garabandal, Spain (1961–1965), four young girls claimed Michael announced the Virgin Mary’s appearances, though the Church has neither approved nor condemned these events.
The Our Lady of the Universe Shrine in the Bronx (1945 AD)
In 1945, a reported apparition or spiritual event involving St. Michael was linked to the Our Lady of the Universe Shrine in the Bronx, a 20th-century site primarily dedicated to the Virgin Mary. This event unfolded when nine-year-old Joseph Vitolo, a local boy of Italian immigrant descent, claimed to have witnessed a vision of the Virgin Mary on October 29, 1945, in a vacant lot near his home on Villa Avenue. Amidst the post-World War II spiritual fervor, Vitolo reported that St. Michael appeared alongside the Virgin Mary, offering a message of peace and strength. This experience, while not officially recognized by the Church, drew significant attention, with Vitolo’s account inspiring a gathering of thousands, including up to 30,000 people by the 16th night of the apparitions. Local tradition suggests that St. Michael’s presence was felt as a protector during these events, aligning with his role as a guardian in Catholic devotion. The shrine, established on the site of Vitolo’s vision, became a focal point for prayer, with the young visionary leading nightly rosary prayers until November 14, 1945. Although the Church has not authenticated the apparition, Vitolo’s experience contributed to the shrine’s reputation as a place of pilgrimage, reflecting the enduring appeal of St. Michael as a figure of divine intercession in times of uncertainty. (see: www.ourladyoftheuniverse.com)
The Feast of September 29: Michaelmas and the Archangels
The feast of September 29, historically known as Michaelmas, originated in the fifth century with the dedication of a basilica to St. Michael on the Via Salaria in Rome, known as “in Septimo.” This basilica, a pilgrimage destination until the ninth century, established September 29 as a day to honor Michael and all angels. By the Middle Ages, Michaelmas was a major feast, often a holy day of obligation, coinciding with the Germanic “quarter” celebration marking the end of harvest and legal assemblies. Customs included fairs, parades, and the consumption of “St. Michael’s wine” in regions like Denmark.
In 1969, the liturgical reforms of the Second Vatican Council combined the individual feasts of Michael (September 29), Gabriel (March 24), and Raphael (October 24) into a single Feast of the Holy Archangels on September 29. This feast emphasizes their collective roles as God’s messengers, protectors, and healers. The liturgy includes readings such as Daniel 7:9–10, 13–14 (depicting the heavenly court) or Revelation 12:7–12 (Michael’s battle with Satan), with Psalm 138 praising angelic worship. The Entrance Antiphon (Psalm 103:20) and Preface glorify God through the angels’ service.
The Feast of the Apparition of St. Michael (May 8)
The feast of May 8 commemorates St. Michael’s apparition at Monte Gargano in 490 AD. Initially tied to the Lombard victory of 663, attributed to Michael’s intercession, it later focused on the original apparition. Celebrated widely in the Western Church until 1960, it remains a local feast in some regions, such as the diocese of Truro in England, where Michael is a patron of Cornwall. The feast underscores Michael’s role as a protector and the sanctity of the Monte Sant’Angelo shrine, a UNESCO World Heritage site.
Devotions to the Archangels
The Chaplet of St. Michael
The Chaplet of St. Michael, a prominent devotion, originated in 1751 through a private revelation to Antonia d’Astonac, a Portuguese Carmelite nun. St. Michael reportedly instructed her to honor him with nine salutations, one for each angelic choir, promising an escort of angels for those who recite it before Holy Communion and ongoing assistance for daily practitioners. Approved by Pope Pius IX in 1851, the chaplet involves an introductory prayer (“O God, come to my assistance”), followed by one Our Father and three Hail Marys after each salutation, concluding with prayers to Michael, Gabriel, Raphael, and one’s guardian angel. This devotion emphasizes Michael’s leadership and intercessory power.
Other Devotions
Devotions to St. Michael include the well-known prayer composed by Pope Leo XIII in 1884, following a vision of spiritual warfare: “Saint Michael the Archangel, defend us in battle…” This prayer, once recited after Low Masses, remains popular for protection against evil. Medals and statues of Michael, often depicting him defeating Satan, are common sacramentals. For Gabriel, devotions focus on his role in the Annunciation, with prayers seeking his intercession for clarity in discerning God’s will. Raphael’s devotees pray the “Chaplet of St. Raphael” for healing and safe travel, often invoking his patronage over the sick. The rosary, particularly the Joyful Mysteries, fosters devotion to Gabriel, while prayers for healing align with Raphael’s mission.
Cultural and Patronal Devotions
St. Michael is the patron of soldiers, police, and the Vatican Gendarmerie, reflecting his protective role. Gabriel is the patron of messengers, postal workers, and broadcasters, while Raphael protects travelers, the sick, and medical professionals. Shrines like Mont Saint-Michel and Monte Sant’Angelo continue to draw pilgrims, with Michael’s intercession sought for spiritual and physical protection.
Conclusion
The archangels Michael, Gabriel, and Raphael stand as powerful witnesses to God’s presence, providence, and protection in Catholic theology and devotion. Rooted in Scripture and enriched by Tradition, their roles as warrior, messenger, and healer resonate through history, apparitions, and liturgical celebrations. The feasts of September 29 and May 8 encapsulate centuries of veneration, from the ancient basilica in Rome to the sacred cave of Monte Gargano. Catholic teachings affirm angels as intelligent, free-willed beings with divine powers, serving as God’s intermediaries. While devotions like the Chaplet of St. Michael deepen the faithful’s connection to these celestial beings, the Church’s rejection of non-canonical archangels like Uriel underscores its commitment to scriptural fidelity. The erroneous reference to a 1045 apparition in the Bronx highlights the need for historical accuracy in studying angelic traditions. Through prayer, liturgy, and pilgrimage, the archangels continue to inspire and guide the faithful, reminding them of the invisible reality of God’s heavenly host.
Sources
- Catechism of the Catholic Church. Vatican City: Libreria Editrice Vaticana, 1994.
- Aquinas, Thomas. Summa Theologica. Translated by Fathers of the English Dominican Province. New York: Benziger Bros., 1947.
- Pseudo-Dionysius the Areopagite. The Celestial Hierarchy. Translated by John Parker. London: James Parker and Co., 1894.
- The Holy Bible, Revised Standard Version, Catholic Edition. San Francisco: Ignatius Press, 1966.
- Roman Missal. Vatican City: Libreria Editrice Vaticana, 2011.
- Johnson, Richard Freeman. Saint Michael the Archangel in Medieval English Legend. Woodbridge: Boydell Press, 2005.
- Weiser, Francis X. Handbook of Christian Feasts and Customs. New York: Harcourt, Brace, 1958.
- Directory on Popular Piety and the Liturgy. Congregation for Divine Worship and the Discipline of the Sacraments. Vatican City, 2001.
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