The Archangels Michael, Gabriel, and Raphael: History, Apparitions, Devotions, and Catholic Teachings

The Archangels Michael, Gabriel, and Raphael: History, Apparitions, Devotions, and Catholic Teachings

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)

View this post on Instagram

A post shared by Our Lady of the Universe (@ourladyoftheuniverse)

 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.

-Our Lady of the Universe

- 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.

26th Sunday in Ordinary Time: Comfort in the Lord

Today's readings remind us not to forget the poor nor become selfish if we are rich.  We are not called for comfort in this world.


In the first reading, God tells us of the complacency in Zion. The people got wealthy. They lived comfortable lives with beds of ivory, eating lambs and enjoying the high life.  The people drank the best wines and anointed themselves with the best oils or perfumes.  He tells them that they will be the first to go into exile and that their revelry will be done away with. Zion forgot its humble beginnings. The people of Jerusalem in Israel forgot the times they were under chains living in the desert and in poverty (Exodus 14:30).  God provided for them (Exodus 16:4). They are now established in the holy land and feel they are entitled to the best the earth had to offer at the time (Exodus 16:35).  We must not become like them (Psalm 106). We must not become too comfortable in this world. Unfortunately, our Catholic Church has gotten too comfortable in the world. Recently, we have learned of bishops living in luxury spending large amounts of money on private jets, alcohol, hotels, huge mansions, jewelry and what not. The same has been discovered among priests, deacons and even religious who have taken vows of poverty. This is not what Christ wants. Christ wants simplicity. This is why our Holy Father has criticized those who use the priesthood as a career. He recently voiced his concerned over young rigid priests who love to wear saturnos and other regalia from the past. While these things are not bad in themselves, the intention behind using them can be bad.


Pope Francis and Pope Benedict XVI have reminded us of this many times. Benedict XVI reminded us that we forgot our evangelization zeal.  He also stated, “The world offers you comfort. But you were not made for comfort. You were made for greatness."  We are not going out into the world as we should in order to preach the Gospel.  Instead, we sit in our parishes and wait for people to show up on schedule. Then when they do not show up, we wonder what happened and begin to shut down parishes.  Pope Francis reminds us that we have locked ourselves up in the walls of rectories and the like.  We are not going out there getting the scent of the sheep, so to speak.  We are not going out there reaching out to the one sheep that got away (Matthew 18:12).  I say "we" because of the "pastoral sloth," as I call it, not only rests on the clergy but on all of us, religious or lay. We all have an obligation to evangelize depending on our state in life. Our Church has gotten too comfortable. We have gotten too comfortable with man-made governments. We have gotten too comfortable with the customs of societies where Mass times are altered to fit our work schedules rather than the other way around.  Which is more important!?  The new Zion, our Catholic Church must get out of the ivory bed and be as Jesus was who had no place to rest His head (Matthew 8:20). The beautiful Church buildings and artistic wealth the Church has is fine and dandy, but at the end, God has no need of it (Acts 7:48). He prefers having His children back (2 Chronicles 7:14). This should be our focus. If we do not evangelize, we will be left with these beautiful buildings empty and ready to be sold in order to become parking lots or apartments.


The Church must be poor, as our Holy Father Pope Francis has said numerous times. She must be a field hospital, not a Hilton hotel. Our clergy must be shepherds, not princes or lords.  We must concern ourselves with evangelization, bringing souls home to God, especially our own. Blessed indeed is he who keeps the faith forever, as the responsorial Psalm tells us.  He is the one who secures justice for the oppressed and feeds the hungry. We must help others, especially the stranger (Exodus 22:21-22, Hebrews 13:2). It pains me to see on Twitter and other social networks how some Protestant conservative Christians attacked the young boy in the ambulance who was rescued after an attack in Aleppo, Syria. People tweeted that the boy should have died.  Others say, that his life is no concern of ours; that we have our own children to worry about.  These people dare to call themselves Christians and bible-believers!  How dare they!?  This attitude goes against Christ (Jeremiah 22:3, Matthew 19:14)). We must care for one another whether citizen, illegal immigrant or refugee. Granted, we must do so safely and with prudence, but the help must always be there. God gives the blind sight (Luke 4:18).  Raises those who are made to bow down (James 4:10). He is always there for the stranger and just.  We must imitate God and be there for the pariahs of the world. We must lead by example, as the second reading tells us (Titus 2:7).


The second reading should be meditated upon by all of us, especially the clergy.  The men and women of God must pursue righteousness, not their egos.  They must have devotion, faith, love, patience, and gentleness.  They must be a well for the faith so that others can come drink and be quenched of their thirst (Matthew 5:16). Priests must not be rude, nasty, egotistical or maniacal (1 Timothy 3). They must be humble and kind, bearing things for the sake of Christ and His priesthood (Titus 1:5-9, Proverbs 27:23).  This goes for all of us as well.  I mention the clergy specifically because they are the official representatives of the Church. It takes just one nasty bad-attitude priest to scare one or more from God and the Church.  This is not what a priest is supposed to do. A shepherd protects the flock, not scare it. Only the wolf does that. We all must lay hold of eternal life which can only be found in Christ present in the Eucharist, the bread of life (John 6:35).  A holy bishop I worked for years ago as a master of ceremony told me that a great priest is made when he is devoted to the Blessed Sacrament and Our Lady. He is 100% correct. Priests who follow this model go on to become holy men. This is also applicable to religious and the laity. We must be devoted to Christ in the Holy Eucharist and Our Lady. Next month is October, the month of the Rosary. I recommend this prayer to every Catholic.  This week, we celebrated the feast day of St. Pio of Pietrelcena (read more on him here: http://www.sacerdotus.com/2014/09/padre-pio.html). This humble Franciscan Friar from the Capuchin branch of the Order of Friars minor was devoted to the Holy Eucharist and Our Lady. It is no wonder that he became a saint because of his focus on Jesus and Mary. Jesus and Mary is the reason the Catholic Church exists; the reason the Bible exists. God promised Adam and Eve that the woman will come who will bear the child who will crush the serpent's head (Genesis 3:15). It is clear that Jesus and Mary are the center of it all. In them, we restore the image of God that we are supposed to be (Genesis 1:27). We grow in grace and learn to love one another while at the same time avoiding becoming the rich man we will read about in the Gospel.


In the Gospel, Jesus tells us of the rich man and Lazarus. The Church Fathers debated as to whether this was a parable or based on historical figures. They argued that in parables, Jesus never used names. However, in this case, he gives the name of Lazarus which may indicate that this poor man did exist and Jesus used his life and circumstance to tell the parable. In any event, we must understand and focus on the purpose of the parable. There was a rich man who wore purple garments and had great dinners each day.  At the rich man's door was Lazarus, a leper covered with sores. This man was ignored by the rich man who left him outside desiring even the scraps that fell from the rich man's table as dogs licked his sores.  The sight must have been ghastly. Eventually, the poor man Lazarus passed away.  He was taken to the bosom of Abraham by the angels.  Some scholars believe this bosom is a reference to purgatory. We can assume this because if the only "places" that exist outside of earth is heaven and hell, then what is this bosom of Abraham?  Clearly, there is another "place" or state of being. Anyhow, the rich man eventually died as well and was taken to the netherworld or hell.  There he suffered and was in torment.  He looked up and saw Abraham and cried out, "Father Abraham, have pity on me."  Clearly, the rich man was in hell since he had to look up to Abraham who is called "Father."  Our Protestant brethren often have an issue with us calling our priests and pope "father."  Clearly, this was no issue for Jesus who used the title for Abraham. Abraham is our father in faith just like the pope and our priests are (1 Corinthians 4:15).


The rich man saw Lazarus with Abraham and asked him to send Lazarus to dip the tip of his finger with water in order to cool his tongue.  He has some nerve!  While on earth, he denied Lazarus even the crumbs from his dinner table, yet wanted Lazarus to bring him water on his finger tip!  This tells us how out of touch this rich man was.  However, Abraham was not having it and told him, "My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, where you are tormented." Then he tells the rich man that a chasm was created to prevent souls from crossing to either state (heaven, hell, purgatory). This verse shows proof that there are other states. It is not just heaven and hell like our separated brethren in the Protestant faith believe. This passage is also erroneously interpreted by the Orthodox Church when they claim that souls can be released from hell. Hell is permanent.  It is the consequence of our choices.  The rich man realized that after life there are consequences to what we do or not do on earth.  He asks Abraham to send Lazarus to his father's house so he can warn his five brothers about hell.


Abraham tells him that they have Moses and the prophets to listen to via the Torah.  However, the rich man insists that an apparition or the resurrection of a dead Lazarus would be more effective. Abraham replies that if they did not listen to Moses and the prophets, that they will not listen to anyone who will rise from the dead. These are powerful words.  They remind me of atheists who will argue against you for the sake of arguing.  They will not accept anything you tell them or show them in regards to God and religion.  Some even will not believe unless they see an old man with a white beard sitting on a throne above the earth!  St. Thomas Aquinas tells us, “To one who has faith, no explanation is necessary. To one without faith, no explanation is possible.”  We must avoid getting into arguments with a contrarian fool (Proverbs 26:4-14, Proverbs 29:9).  This rich man represents those with no faith and those who are lukewarm.  We must not be like him.  Our faith must be sincere.  We have the Church, Sacred Scripture, Tradition and the Magisterium or Sacred Deposit.  There is nothing more that we need. We must not pick and choose what we want to accept. As the late Cardinal John Joseph O'Connor of New York said,"The Church is not a salad bar, from which to pick and choose what pleases you." We must accept the whole meal and accept suffering just as Lazarus did.  He trusted in God's words.


The rich man was not condemned to hell for being rich.  What condemned him was his selfishness.  He had enough to help Lazarus but did not.  God gives wealth so that it may be used for good (Deuteronomy 8:18, Ecclesiastes 6:2).  St. Pope John Paul II tells us, "Was the rich man condemned because he had riches because he abounded in earthly possessions because he "dressed in purple and linen and feasted splendidly every day?" No, I would say that it was not for this reason. The rich man was condemned because he did not pay attention to the other man. Because he failed to take notice of Lazarus, the person who sat at his door and who longed to eat the scraps from his table. Nowhere does Christ condemn the mere possession of earthly goods as such.  Instead, he pronounces very harsh words against those who use their possessions in a selfish way, without paying attention to the needs of others. The Sermon on the Mount begins with the words: "Blessed are the poor in spirit". And at the end of the account of the Last Judgment as found in St. Matthew's Gospel, Jesus speaks the words that we all know so well: "I was hungry and you gave me no food, I was thirsty and you gave me no drink. I was away from home and you gave me no welcome, naked and you gave me no clothing. I was ill and in prison and you did not come and comfort me" (Mt 25:42–43). The parable of the rich man and Lazarus must always be present in our memory; it must form our conscience. Christ demands openness to our brothers and sisters in need—openness from the rich, the affluent, the economically advanced; openness to the poor, the underdeveloped and the disadvantaged. Christ demands an openness that is more than benign attention, more than token actions or half-hearted efforts that leave the poor as destitute as before or even more so.(Apostolic Journey to the United States of America, Holy Mass at Yankee Stadium, New York City, October 2, 1979)"  We must not be selfish. If we have wealth, we should try our best to help others, especially those in dire need. This is why I am always asking readers to help me expand this ministerial work by donating at my PayPal or gofundme.com/sacerdotus so that I can reach more people and those who donate can add to their "books" the good works necessary for salvation in conjunction with faith and grace.


This book is what God will read, the book of our lives.  We want the pages in the book of our lives to be added to the book of life (Daniel 12:1, Luke 10:20, Revelation 20:15, Philippians 4:3).  St. Augustine tells us, "Jesus kept quiet about the rich man's name and mentioned the name of the poor man. The rich man's name was thrown around, but God kept quiet about it. The other's name was lost in silence, and God spoke it. Please do not be surprised. God just read out what was written in his book. You see, God who lives in heaven kept quiet about the rich man's name because he did not find it written in heaven. He spoke the poor man's name because he found it written there, indeed he gave instructions for it to be written there. ("Sermon 33A.4", quoted in Arthur A. Just, ed., Luke, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005), 261.)"  Having wealth is not a bad in itself.  It is how we make use of it that determines whether it is bad or not. Donating to help the poor, our parishes or helping me expand this evangelization work pleases God.  This is because in giving, we show detachment from material goods. They do not control us. We do not worship it as master like last Sunday's readings warn us against. Pope Emeritus Benedict XVI tells us, "In the parable of the rich man and Lazarus, Jesus admonishes us through the image of a soul destroyed by arrogance and opulence, who has created an impassable chasm between himself and the poor man; the chasm of being trapped within material pleasures; the chasm of forgetting the other, of incapacity to love, which then becomes a burning and unquenchable thirst. (Spe Salvi, 44)"  We must help others, especially the poor and less fortunate in the eyes of the world. Our riches are not secured in heaven (Matthew 19-21). We cannot take anything to heaven, not even our bodies.  This is why we must make good use of our material goods by helping others.  Those who give will receive (Luke 6:38).  Today is also the feast day of the archangels, Michael, Rafael and Gabriel, or Michaelmas. Let us pray to St. Michael that he may cast out satan who is in the Church causing trouble. Let us ask him to stand up for the poor and others who have no voice. Let us pray to St. Raphael that we may bring healing to others and to St. Gabriel that we may announce the Gospel to those we come into contact with. St. Gabriel was the first to say the "Hail Mary." Marian devotion is important and was taught to us by an archangel. May Jesus Christ be praised!






Readings: http://www.usccb.org/bible/readings/092516.cfm


In light of today's readings, please consider donating or becoming a regular benefactor. Donate at my PayPal, www.gofundme.com/sacerdotus or use patreon.com/sacerdotus and get rewards.  No amount is too small or too big.

St. Michael the Archangel

Today is the feast day of St. Michael the Archangel and archangels Rafael and Gabriel.   St. Michael is the angelic being who took a stand against Lucifer. He defended God by exclaiming, "Who is like God."  The name "Michael" means exactly that.

Let us pray to St. Michael to help us defeat Lucifer whose pride forced him to equate himself to God.  Human beings are falling for this pride as well.  We have learned about the natural world and can manipulate it.  These achievements have gone to the head of some human beings into thinking we are God - the be all end all of the universe.  This pride is the source of ideas regarding when a person is a "person," the revision of marriage between a man and woman, the pollution and harm done to the Earth, the creation of harmful weapons, technologies that do harm to the planet and its living organism, and so on.  

St. Michael - Long Prayer:

“O Glorious Prince of the heavenly host, St. Michael the Archangel, defend us in the battle and in the terrible warfare that we are waging against the principalities and powers, against the rulers of this world of darkness, against the evil spirits. Come to the aid of man, whom Almighty God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of Satan.

“Fight this day the battle of the Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in Heaven. That cruel, ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold, this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the name of God and of His Christ, to seize upon, slay and cast into eternal perdition souls destined for the crown of eternal glory. This wicked dragon pours out, as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity.

“These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the immaculate Lamb, and have laid impious hands on her most sacred possessions. In the Holy Place itself, where the See of Holy Peter and the Chair of Truth has been set up as the light of the world, they have raised the throne of their abominable impiety, with the iniquitous design that when the Pastor has been struck, the sheep may be.

“Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious power of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly find mercy in the sight of the Lord; and vanquishing the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
V. Behold the Cross of the Lord; be scattered ye hostile powers.
R. The Lion of the tribe of Judah has conquered the root of David.
V. Let Thy mercies be upon us, O Lord.
R. As we have hoped in Thee.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.

Let us pray.O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as supplicants, we implore Thy clemency, that by the intercession of Mary, ever Virgin Immaculate and our Mother, and of the glorious St. Michael the Archangel, Thou wouldst deign to help us against Satan and all the other unclean spirits who wander about the world for the injury of the human race and the ruin of souls. Amen.”

Roman Raccolta, July 23, 1898, supplement approved July 31, 1902,
London: Burnes, Oates & Washbourne Ltd., 1935, 12th edition.