De sancto Michaele archangelo
The Archangel Michael: Defender and Prince
An introduction to the name and divine role of Saint Michael as the protector of the Church and the elect.
The name Michael is interpreted as 'Who is like God?' and whenever, as Gregory says, something of miraculous power is performed, Michael is said to be sent, so that by his very action and name it may be understood that no one can do what God has the power to do; and for this reason, many things that are of miraculous power are attributed to this same Michael. For he, as Daniel testifies, will rise up in the time of the Antichrist and will stand by the elect as their defender and protector. He fought against the dragon and his angels, and by casting them out of heaven, he won a great victory. He argued with the devil over the body of Moses, because the devil wanted to destroy his body so that the people of the Jews would worship it instead of God. He receives the souls of the saints and leads them into the paradise of joy. He was once the prince of the synagogue, but now he has been appointed by the Lord as the prince of the Church. He is said to have brought the plagues upon the Egyptians, divided the Red Sea, led the people through the desert, and brought them into the land of promise. He is considered the standard-bearer [REDACTED] Christ among the ranks of the holy angels. At the command of the Lord, he will strike down the Antichrist, who will be on the Mount of Olives, with supreme power. At the voice of this archangel Michael, the dead will rise again, and on the day of judgment, he will present the cross, the nails, the lance, and the crown of thorns.
The Apparitions of Saint Michael
A recounting of the various historical appearances of the Archangel, including Mount Gargano, Tumba, and Rome.
The sacred feast of the Archangel Michael is known as his apparition, dedication, victory, and memorial. The angel’s appearances are manifold, the first being his appearance on Mount Gargano. In Apulia, there is a mountain called Garganus near the city of Sipontum. In the year 390, a man named Garganus lived in that city—some accounts say he was named after the mountain, others that the mountain was named for him—and he owned a vast number of sheep and cattle. While they were grazing along the mountain slopes, one bull wandered away from the herd and climbed to the summit. When the bull did not return home with the others, the owner gathered a multitude of servants and searched through every hidden place, finally finding it on the summit of the mountain near the mouth of a cave; moved by the fact that it was wandering alone, he immediately shot a poisoned arrow at it, but the arrow was immediately turned back by the wind and struck the one who had shot it; troubled by this, the citizens went to the bishop and asked him about such a stupendous event. The bishop ordered a three-day fast and advised them to seek an answer from God. When this was done, Saint Michael appeared to the bishop, saying, 'Know that the man was struck by his own arrow by my will. I am Michael the Archangel, and I have decided to dwell in this place on earth to keep it safe. I wished to prove this by that sign, showing that I am the inspector and guardian of this place.' Immediately, the bishop and the citizens went to the site in procession, and not daring to enter, they stood in prayer before the entrance. The second apparition is said to have occurred around the year 610. For in the place called Tumba, near the sea, six miles from the city... Michael appeared to the bishop of that city, commanding him to build a church there and, just as on Mount Gargano, to celebrate the memory of Saint Michael the Archangel. When the bishop was unsure where to build, the angel instructed him to build where he would find a bull hidden by thieves. When he doubted how large the church should be, he was told to set the dimensions based on the circle the bull had trodden with its feet. There were two rocks there that no human strength could move. Then Michael appeared to a man and commanded him to go to that place and remove the rocks. As he approached, he moved the rocks so easily that they seemed to have no weight at all. Once the church was built, they brought a piece of the mantle Saint Michael had placed on the altar at Mount Gargano, along with a piece of the marble he had stood upon, to their own church. But when they suffered a shortage of water there, at the angel's prompting they made a hole in a very hard rock, and such a great supply of water immediately flowed out that they are still sustained by its benefit today; this apparition in the aforementioned place is on the seventeenth. It is celebrated solemnly on the first of November. A miracle worth remembering is said to have occurred in that same place. For that mountain is surrounded on all sides by the ocean, but twice a day it opens up, providing a path for the people on the feast of Saint Michael. As a large crowd was heading to the church, a pregnant woman near her time of delivery was traveling with them. And behold, the tide returned with great force, and the whole crowd, struck with fear, fled to the shore; the pregnant woman alone could not flee, but was caught by the sea waves. Yet the archangel Michael kept the woman unharmed, even to the point that she gave birth to a son in the middle of the sea, whom she took in her arms and nursed, and as the sea again provided a path for her, she came out happily with her child. The third apparition is the one recorded as having happened in Rome during the time of Pope Gregory. For while the same Pope Gregory had instituted the greater litanies because of the bubonic plague and was praying devoutly for the salvation of the people, he saw an angel of the Lord above the fortress that was once called the Memory of Hadrian, who was wiping a blood-stained sword and sheathing it. Consequently, Saint Gregory, understanding that his prayers had been heard by the Lord, built a church there in honor of the angels; hence, that fortress is still called the Castle of the Holy Angel to this day. This apparition is celebrated on the eighth day before the Ides of May, along with the one that appeared on Mount Gargano when it granted victory to the people of Siponto.
The Hierarchy of the Heavenly Host
An explanation of the nine angelic orders and their respective roles in the divine hierarchy.
The fourth apparition consists of the hierarchies of the angels themselves. The first hierarchy is called epiphania, meaning 'superior apparition'; the middle one is called hyperphania, meaning 'middle apparition'; and the last is called hypophania, meaning 'inferior apparition'. And 'hierarchy' comes from 'gerar', meaning 'sacred', and 'archos', meaning 'prince', as if to say 'sacred principality'. Each hierarchy contains three orders: for the superior one contains the Seraphim, Cherubim, and Thrones; the middle one, according to the classification of Dionysius, contains the Dominations, Virtues, and Powers; the last one contains, according to the same classification, the Principalities, Angels, and Archangels. The arrangement and organization of these can be seen by analogy in earthly powers. Among the ministers serving under a single king, some work directly around the king, such as chamberlains, advisors, and assessors; the orders of the first hierarchy are like these. Others have duties regarding the government of the kingdom as a whole, not assigned to any specific province, such as military commanders and court judges. The orders of the second hierarchy are like these. Still others are placed in charge of governing a specific part of the kingdom, such as prefects, bailiffs, and other lesser officials. The orders of the third hierarchy are like these. The first three hierarchies, therefore, are understood by how they stand before God and turn toward Him. For these, three things are necessary: first, supreme love—this relates to the order of Seraphim, which translates to 'the burning ones'; second, perfect knowledge—this relates to the order of Cherubim, since it translates to 'the fullness of knowledge'; third, perpetual comprehension or enjoyment—this relates to the order of Thrones, which translates to 'seats,' because God sits in them and rests, while He makes them rest in Himself. The three orders of the middle hierarchy are understood in terms of their role in presiding over and governing the general population of humanity. This governance consists of three things: first, presiding or commanding, which belongs to the order of Dominations. It's the duty of this order to preside over those beneath them, to direct them in all divine ministries, and to command them in all things, as Zechariah suggests. V. This is where one angel said to another: 'Run and speak to that young man,' saying... Second, there is the act of working, which belongs to the order of Virtues; to them, nothing commanded is impossible, because they've been given the power to overcome all difficulties related to divine ministry, and for this reason, the performance of miracles is attributed to them. Third, there is the act of restraining, so that obstacles and infestations may be held back; this belongs to the order of Powers, which have the authority to coerce opposing powers, as is signified in the book of Tobit. VIII, where it is said that Raphael bound the demon in the desert of Upper Egypt; the three orders of the lowest hierarchy are understood by the fact that they have a determined and limited sphere of governance. Some are in charge of a single province; these belong to the order of Principalities, just like the prince of the Persians, who had authority over the Persians, as we read in Daniel. X. Some are assigned to govern a multitude—for instance, a single city—and these are called archangels; others are assigned to govern a single person, and these are called angels. This is why they're said to announce minor things, since their ministry is limited to one person, while archangels are said to announce major things, because the good of a multitude is more worthy than the good of one person. In assigning the orders of the first hierarchy, Gregory and Bernard agree with Dionysius, because it's understood in terms of their enjoyment of God, which consists of fervent love for the Seraphim, profound knowledge for the Cherubim, and perpetual retention for the Thrones; but they seem to disagree in the assignment of the middle and lowest hierarchies regarding two orders, namely, Principalities and Virtues. For Gregory and Bernard had a different consideration, in that the middle hierarchy is understood in terms of authority, and the lowest in terms of service. Authority among the angels is threefold: angels have authority over angelic spirits, and these are called Dominations; angels also have authority over good people, and these are called Principalities; they have authority over demons, and these are called Powers. Both the order and the degree of dignity in these are clear. Service is threefold: one kind consists of action, another of teaching, whether regarding greater or lesser matters. The first is that of the Virtues, the second of the Archangels, and the third of the Angels.
The Victories of the Archangel
A description of the battles fought by Michael against the enemies of God, from the fall of Lucifer to the future defeat of the Antichrist.
The fifth apparition is the one we read about in the Tripartite History. Near Constantinople, there is a place where the goddess Vesta was once worshipped, but a church has since been built there in honor of Saint Michael, and the site itself is called the Michaelium. When a man named Aquilinus was gripped by a severe fever accompanied by red rashes, the doctors gave him a drink to soothe his burning, but he threw it up, and from then on, he vomited everything he tried to eat or drink. When he was already near death, he had himself taken to this place, believing he would either die there or be freed from his illness. Michael appeared to him and told him to make a mixture of honey, wine, and pepper, and to dip everything he ate into it; in this way, he would regain his full health. When he had done this, he was completely cured, even though according to medical principles it would seem contrary to give hot drinks to someone with a choleric fever; this is in the Tripartite History, and it is called the second victory. There are many victories found that belong to the archangel Michael and the angels. The first is the victory the archangel Michael provided to the people of Siponto in the following way. For some time after the place was discovered, the Neapolitans—who were still pagans—began to wage war with an organized army against the people of Siponto and Benevento, who live fifty miles from Siponto; they, on the advice of their bishop, asked for a three-day truce so they could spend the time in a three-day fast and implore their patron, Michael, for his help. On the third night, Michael appeared to the bishop, said their prayers had been heard, promised them victory, and ordered them to meet the enemy at the fourth hour of the day. As they met, Mount Gargano shook with a massive earthquake, frequent lightning bolts flew, and a dark mist covered the entire summit of the mountain, so that six hundred of the enemy soldiers perished from the iron of their own weapons and from their arrows; the rest, having learned of the archangel's power, abandoned their idolatry and immediately bowed their necks to the Christian faith; the second victory is the one the archangel Michael won when he cast the dragon—that is, Lucifer—along with all his followers out of heaven. Regarding this, the passage in the Apocalypse is explained: 'A great battle occurred in heaven, Michael, etc.' When Lucifer craved equality with God, the archangel Michael, the standard-bearer [REDACTED] the heavenly army, arrived and cast Lucifer and his followers out of heaven, thrusting them into this dark air until the day of judgment. For they were not permitted to dwell in heaven or in the upper part of the air, because that place is bright and pleasant, nor were they permitted to be on earth with us, lest they harass us too much; instead, they are in the air between heaven and earth, so that while they look upward and see the glory they lost, they might have sorrow from it, and while they look downward and see humans ascending to the place from which they themselves fell, they might be frequently tormented by envy. Often, however, by divine arrangement, they descend to us for our own training; and so, as has been shown to certain holy men, they frequently hover around us like flies. They are countless, and they have filled the entire air like flies. Hence Haymo says: as the philosophers have stated and our own doctors believe, this air is as full of demons and evil spirits as a sunbeam is of tiny dust motes. Yet although there are so many of them, according to Origen, their army is diminished when we conquer them, so that whoever has been defeated by a holy person is thereafter unable to tempt that same person regarding the specific vice by which he was defeated. The third victory is the one the angels win daily over the demons, as they fight against them on our behalf and free us from their temptations. They free us from their temptations in three ways. First, by restraining the nature of the demon, as in Revelation 20 regarding the angel who bound the demon and cast him into the abyss, and in Tobit 8 regarding the devil bound in the upper desert. For this binding is nothing other than the restraint of his power. Second, by cooling our desires, which was signified in Genesis. Chapter 32, where it says that an angel touched the sinew of Jacob’s hip and it immediately withered; and third, by imprinting the memory of the Lord’s passion upon our minds. This was signified in the Apocalypse. Chapter 7, where it says: 'Do not harm the earth or the sea or the trees, until,' etc. Also in Ezekiel. Chapter 9. : 'Mark the Tau on the foreheads of the men who groan and lament.' For the letter Tau is made in the shape of a cross, and those who are marked with it do not fear the destroying angel; hence it is said in the same place: 'Do not kill anyone on whom you see the Tau.' The fourth victory is the one that the archangel Michael will have over the Antichrist when he kills him, for then Michael, the great prince, as it is said in Daniel. XI. He will rise up and stand firm as a helper and protector for the elect against the Antichrist. Then the Antichrist, as the Gloss on the Apocalypse says, chapter 13, regarding the passage: 'I saw one of his heads as if it were wounded,' and so on, will pretend to be dead, and after hiding for three days, he will appear again, claiming he has been raised to life; then, carried by demons through magical arts, he will ascend into the air, and everyone who sees him will worship him. Finally, he will ascend the Mount of Olives, as the Gloss says on that passage in 2 Thessalonians, II. —'whom the Lord Jesus will kill,' etc.—while he stands in his tent and on his throne in that place which the Lord ascended; then Michael, arriving, will kill him. According to Gregory, the battle and victory mentioned in the Apocalypse are understood in this way. “And there was a great battle in heaven, Michael, etc.” That passage refers to Michael’s threefold battle: first, the fight he waged against Lucifer when he drove him from heaven; second, the battle he continues to fight against the demons who harass us; and third, the battle mentioned here, which he will fight against the Antichrist at the end of the world.
The Dedication and Memorial of the Angels
The account of the dedication of the Michaelium and the establishment of the feast as a general memorial for all angels.
Third, this feast is called a dedication because on this day, the Archangel Michael revealed that he had personally dedicated the aforementioned place on Mount Gargano. For the people of Siponto, having returned from the slaughter of their enemies and secured such a magnificent victory, still hesitated as to whether they should enter or dedicate the place. The bishop then led them to consult Pope Pelagius, who replied, “If a human were to dedicate that church, it should be done on this day, but if it pleases Saint Michael otherwise, his will must be sought on the matter.” The victory was granted, and it should be done; but if it pleases Saint Michael otherwise, his will must be sought on the matter. So, while the Pope and the bishop were pressing on with a three-day fast, Michael appeared to the bishop on this day and said, “There is no need for you to dedicate the church I have built; I myself, who founded it, have already dedicated it.” He then instructed them to go to the place with the people the following day, to frequent it with prayers, and to recognize him as their special patron, giving them a sign of this consecration: they were to ascend from the east through a small door and find there the footprints of a man imprinted on the marble. In the morning, the bishop and all the people arrived at the site, and upon entering the great crypt, they found three altars: two were positioned on the south side, and the third on the east, which was truly venerable and covered with a red cloth. Once Mass had been celebrated there and everyone had received Holy Communion, they all returned home with immense joy; the bishop, however, appointed priests and clerics to remain there and celebrate the divine office continually. In that same cave, clear and very sweet water flows, from which the people drink after Communion, and various illnesses are healed. Then the Pope, having heard these things, decreed that this day should be celebrated throughout the whole world in honor of Saint Michael and all the blessed spirits. Fourth, this solemnity is called the memorial of Saint Michael, though in this celebration we keep the memorial of all the angels and honor them all in a general way. It is fitting that we offer them praise and honor for many reasons. They are, in fact, our guardians, our ministers, our brothers and fellow citizens, the ones who carry our souls to heaven, the presenters of our prayers before God, the most noble soldiers of the eternal King, and the comforters of those in distress.
The Sevenfold Honor of the Angels
A devotional reflection on the seven reasons why the faithful should honor the angels as guardians, ministers, and brothers.
First, therefore, we ought to honor them because they are our guardians. Everyone is given two angels: one evil, to test them, and one good, to protect them. A good angel is assigned to protect a person in the womb, at birth, and immediately afterward, and that angel stays with them always, even into adulthood. Angelic protection is necessary for a person in this threefold state: for while they are still a little one in the womb, they can meanwhile be lost; while they are outside the womb before reaching adulthood, they can be hindered from baptism; and while they are in adulthood, they can be dragged into various sins. The devil seduces an adult's reason through cunning, lures their will through flattery, and crushes their virtue through violence. Therefore, it was necessary that a good angel be assigned to protect them—to instruct and direct them against deceit, to encourage and incite them toward the good against flattery, and to defend them against violent oppression. The effects of this angelic protection can be categorized in four ways. The first is that the soul may progress in the good of grace, and the angel accomplishes this in the soul in three ways: first, by removing every obstacle to the good, as signified in Exodus. XII, where the angel struck the firstborn of Egypt; second, by stirring up sluggishness, as signified in Zechariah. IV, where it is said: 'The angel of the Lord awakened me as a man who is awakened from sleep'; third, by leading and bringing them back on the path of penance, as signified in Tobit. V. in the angel who led him and brought him back. The second effect is that he doesn't fall into the evil of sin, and the angel does this in three ways: first, by preventing a future sin so that it doesn't happen—this is shown in Numbers 22 regarding Balaam, who was blocked by an angel while on his way to curse Israel; second, by rebuking a past sin so that one might turn away from it—this is shown in the Book of Judges. In chapter 2, where, when the angel had rebuked the children of Israel for their transgression, they raised their voices and wept; third, by inflicting a kind of violence so that he might snatch one from a present sin—this is signified in the violent leading of Lot and his wife out of Sodom, that is, out of the habit of sin. The third effect is that if he does fall, he might later rise again, and the angel does this in three ways: first, by moving him to contrition—this is shown in Tobit. In chapter 11, where, following the angel's instruction regarding the gall—which represents contrition—he anointed his father's eyes, that is, the eyes of the heart; second, by purifying the lips for confession, which is shown in Isaiah 6, where Isaiah's lips are purified by an angel; third, by rejoicing in making satisfaction, as in Luke. XV. It is said that there is greater joy in heaven over one sinner, and so on. The fourth effect is that we don't fall into as many evils as the devil incites us to, or as often as he tries to make us fall; he does this in three ways: by restraining the power of the demon, by weakening our concupiscence, and by imprinting the memory of the Lord's passion upon our minds, as mentioned above. I. They are ministering spirits. They are all sent for our sake, because the higher ones are sent to the middle ones, the middle ones to the lowest, and the lowest are sent to us; this mission is fitting for the divine goodness. In this, the divine goodness is made manifest, showing how much it loves our salvation, since it directs and sends the most noble spirits—who are joined to it by intimate love—to provide for our salvation. Secondly, they are sent out of angelic love; since it is the nature of ardent love to desire the salvation of others above all else—which is why Isaiah said, 'Here I am, Lord, send me'—and since the angels can help us because they see that we are in need in our exile and that evil angels are attacking us, the law of angelic love requires that they be sent to us. Thirdly, they are sent for human need; for the good angels are sent to inflame our affections toward love, and as a symbol of this, they are described as having been sent in a chariot of fire. Secondly, they are sent to illuminate the intellect toward knowledge; this is signified in the Apocalypse. X. in the angel who held the open book in his hand. Third, to strengthen every imperfection in us until the end; this is signified in II. Kings. 19, where the angel brought Elijah a hearth-cake and a jar of water, and he ate and walked in the strength of that food all the way to the mountain of God, Horeb. Third, they are to be honored because they are our brothers and fellow citizens. For all the elect are assumed into the orders of angels—some to the higher, some to the lower, some to the middle—according to the diversity of their merits, although the Blessed Virgin is above them all. Blessed Gregory seems to weaken this in his homily, for, as he says, there are some who desire little things but don't cease to announce this to their brothers; these run in the number of the angels. There are those who are able to grasp and announce the sum of heavenly secrets; these are with the archangels. There are those who perform wondrous signs and work powerfully; these are with the Virtues. There are those who put to flight malignant spirits by the power of prayer and the force of received authority; these are with the Powers. There are those who, having received virtues, transcend the merits of the elect and rule over the elect brothers; these obtain merit with the Principalities. There are those who so dominate all vices within themselves that they are called 'gods' among men by the very right of purity—whence it is said to Moses: 'Behold, I have made you God to Pharaoh'; these are with the Dominations. There are those in whom the Lord, presiding as if on His throne, examines the deeds of others, through whom, while the holy Church is ruled, other elect are often judged regarding their own infirm acts; these are with the Thrones. There are some who are more filled than others with the love of God and neighbor; these have received their lot in the number of the Cherubim, because the Cherubim is called the 'fullness of knowledge,' and according to Paul, the fullness of the law is love. And there are those who, inflamed by the love of heavenly contemplation, pant with desire for their Creator alone, desiring nothing now in this world, fed by the love of eternity alone, casting aside all earthly things, transcending all temporal things in their mind; they love and burn, and in their very ardor they find rest; by loving they burn, by speaking they ignite, and whomever they touch with their word, they immediately make them burn in the love of God, by which they have received their lot of vocation among the number of the Seraphim. Gregory says this: fourth, they are to be honored because they are the ones who carry our souls to heaven, and they do this in three ways: first, by preparing the way (Malachi). “See, I am sending my messenger ahead of you, who will prepare the way before you”; second, by carrying us along the prepared way into heaven (Exodus). “See, I am sending my messenger before you, who will guard you on the way and bring you into the land that I promised your fathers”; third, by placing us in heaven (Luke). “It happened that the beggar died and was carried by the angels to Abraham’s side” (Luke 16). Fifth, they are to be honored because they are the representatives of our prayers before God; for they first present our prayers to God (Tobit). “When you prayed with tears and buried the dead, I offered your prayer to the Lord” (Tobit 12). Second, in the same place, they intercede for us (Job). “If there is an angel for him, one of the thousands, to announce a person’s uprightness, he will have mercy on him, etc.” (Zechariah). The angel of the Lord answered, "Lord of hosts, how long will you withhold mercy from Jerusalem and the cities of Judah, with which you have been angry?" This is now the seventieth year. Third, they announce God's judgment to us, as in Daniel. In chapter nine, where it is said that Gabriel, flying to him, said: 'From the beginning of your prayers, the word has gone forth.' The Gloss says: that is, the judgment from God. And it follows: 'But I have come to tell you, because you are a man of desires.' Regarding these three, Bernard says in his commentary on the Song of Songs, "The angel runs back and forth, standing between the Beloved and the beloved, offering vows and bringing back gifts; he stirs up the latter and appeases the former." Sixth, they are to be honored because they are the most noble soldiers of the eternal King, according to what is said in Job. Chapter 25: "Is there any numbering of his soldiers?" Just as we see among the soldiers of any king that some always stay in the royal court, accompanying the king and singing for his honor and comfort, while others guard the cities and fortresses of the kingdom, and still others fight the king's enemies, so too, among these soldiers of Christ, some always accompany the King of kings in the royal court—that is, in the empyrean heaven—and always sing songs of joy and glory to his honor, saying, "Holy, holy, holy," and so on. Also: blessing and glory and wisdom, etc. Revelation. 7. Others, however, guard cities, suburbs, villages, and forts. These are the ones specifically assigned to our protection, guarding the state of virgins, the continent, the married, and the strongholds of religious life; Isaiah 62: 'I have set watchmen upon your walls, O Jerusalem,' etc. Others, however, fight against the enemies of God—that is, the demons; Revelation. 12: 'And there was a great battle in heaven,' which is to say, according to our interpretation, in the Church militant. Michael and his angels fought against the dragon. Seventh and finally, they are to be honored because they comfort those in distress, as Zechariah says. “The angel who was speaking to me said good and comforting words.” Also, Tobit. 5. “Take courage.” They do this in three ways: first, by comforting and strengthening, as in Daniel. 10, where, when Daniel had fallen, the angel touched him, saying: “Do not be afraid; peace be to you; be strong and courageous”; second, by keeping one from impatience, as in the Psalms. “He has given his angels charge over you,” and so on. "They will lift you up in their hands," and so on. third, by cooling and lessening the tribulation itself, which is signified in Daniel. III, where the angel of the Lord went down into the furnace with the three young men and made the middle of the furnace like a blowing wind of dew,
Read the original Latin
Michael interpretatur: qualis ut Deus, et quotiens, sicut ait Gregorius, mirae virtutis aliquid agitur, Michael mitti perhibetur, ut ex ipso actu et nomine detur intelligi, quod nullus potest facere, quod facere praevalet Deus, et idcirco eidem Michaeli multa, quae sunt mirae virtutis, attribuuntur, Tpse enim, ut Daniel testatur, in lempore Antichristi consurget et pro electis tamquam defensor et protector adstabit; ipse cum dracone et angelis ejus pugnavit et ipsos de coelo ejiciens victoriam fecit magnam; ipse cum dyabolo de Moysi corpore altercatus est eo, quod dyabolus ejus corpus perdere voluit, ut ipsum pro Deo Judaeorum populus adoraret; ipse sanctorum animas recipit et in paradisum exsultationis perducit; ipse olim princeps fuit synagogae, sed nunc constitutus est a domino in principem ecclesiae; ipse, ut dicitur, plagas Aegyptiis intulit, mare rubrum divisit, populum per desertum duxit et in terram promissionis introduxit; ipse inter sanctorum acies angelorum signifer Christi habetur; ipse ad domini imperium Antichristum existentem in monte oliveti praepotenler occidet; in voce ipsius archangeli Michaelis mortui resurgent; ipse crucem, clavos, lanceam et coronam spineam in die judicii praesentabit.
Michaelis archangeli sacra sollemnitas dicitur apparitio, dedicatio, victoria et memoria, Apparitio ipsius angeli multiplex est, Prima, qua in monte Gargano apparuit. In Apulia namque est quidam mons nomine Garganus juxta civitatem, quae dicitur Sypontus, Anno autem domini CCCXC in praedicta urbe Syponto erat quidam vir nomine Garganus, qui secundum quosdam libros a monte illo nomen acceperat, vel a quo mons ille nomen acceperat, qui ovium et boum infinita multitudine pollebat, Cum antem circa praedicti montis latera pascerentnr, contigit, quendam taurum alios relinquere et verticem montis conscendere. Cum domum aliis redeuntibus non rediisset, collecta dominus multitudine famulorum per devia quaeque requirens ipsum tandem in vertice montis juxta ostium cujusdam speluncae invenit, Permotus itaque, cur solivagus incederet, mox in ipsum sagittam toxicatam direxit, sed statim velnt a vento retortà ipsum, qui jecerat, repercussit, Turbati super hoc cives episcopum adeunt et super re tam stupenda ipsum requirunt. Qui triduanam jejunium iis indixit et a Deo quaerendum esse admonuit, Quo peracto sanctus Michael episcopo apparuit dicens : sciatis, hominem illum voluntate mea suo telo esse percussum; ego enim sum Michael archangelus, qui locum hunc in terris incolere tutamque servare statuens hoc volui probare indicio, ipsius me loci inspectorem esse atque custodem, Statimque episcopus alque cives cum processione locum -adeunt et ingredi non praesumentes orationi prae foribus insistunt. Secunda apparitio est, quae circa annum domini DGCX accidisse describitur. Nam in loco, qui Tumba dicitar, juxta mare, qui VI millibus ab urbe !) Apricensi distat, Michael episcopo praedictae civitatis apparuit dicens et jubens, ut praedicto loco ecclesiam construeret et, sicut fit in monte Gargano, ita et ibi in memoriam sancti Michaelis archangeli celebraret, Cum autem episcopus de loco, in quo ecclesiam construeret, dubitaret, ab ipso edocetur, ut ibi construi eam faceret, ubi taurum a latronibus absconditum inveniret, iterumque de loci amplitudine dubitans jubetur modum in amplitudine statuere, quantum videret laurum in circuitu pedibus intrivisse, Duae autem rupes ibidem erant, quas nullatenus virtus humana movere poterat. Tunc Michael enidam viro apparuit praecipiens, ut ad praedictum locum accedat et ipsas rupes remoyeat.
Quo accedente tam facile rupes movit, nt nihil habere ponderis viderentur. Aedificata igitar ibidem ecclesia de monte Gargano partem pallii, quod sanctus Michael super altare posuit, et partem marmoris, super quo sletit, ad suam ecclesíam detulerunt. Cum vero ibidem aquae penuriam paterentur, monitu angeli quoddam foramen in quodam saxo durissimo fecerunt et tanta aquarum copia protinus emanavit, nt usque nunc ejus beneficio copiosius sustententur, Haec antem apparitio in praedicto loco XVII. cal, Novembris sollemniter celebratur. In eodem autem loco quoddam memoria dignum contigisse refertur miraculum. llle enim mons undique Oceano cingitur, sed bis in die sancti Michaelis iter praebens populo aperitur. Cum ergo copiosa turba ad ecclesiam pergeret, contigit et quandam mulierem gravidam vicinamque partui secum ire. Et ecce magno impetu unda rediit el omnis turba timore perculsa ad littus fugit, sola autem mulier praegnans fugere non valuit, sed a marinis fluctibus capta fuit, At Michael archangelus mulierem servavit illaesam, ita etiam, quod in medio pelagi filium parturivit, quem in ulnis suscipiens lactavit, et mari iterum sibi iter praebente cum puero laeta exivit.
Tertia apparitio est, quae Romae tempore Gregorii papae legitur accidisse, Nam dum idem Gregorius papa propter pestem inguinariam litanias majores instituisset et devote pro salute populi exoraret, vidit supra castrum, quod olim Memoria Adriani dicebatur, angelum domini, qui gladium cruentatum tergebat et in vaginam mittebat. Unde sanctus Gregorius intelligens preces a domino exauditas ecclesiam in honorem angelorum ibidem construxit: unde et castrum illud usque nunc castrum sancti angeli vocatur. Haec autem apparitio cum illa, quae in monte Gargano apparuit, cum Sypontanis victoriam dedit, VIII idus Maji celebratur. Quarta apparitio est, quae consistit in !) gerarchiis ipsorum angelorum. Nam prima gerarchia dicitur epiphania, id est superior apparitio: media dicitur hyperphania, id est media apparitio; ultima dicitar hypophania, id est inferior apparitio. Et dicitur gerarchia a gerar, quod est sacrum, el archos, princeps, quasi sacer principatus. Quaelibet autem gerarchia continet tres ordines: nam superior continet seraphin, cherubin et thronos; media autem continet secundum assignationem Dionysii dominationes, virtutes et potestates ; ultima continet secundum assignationem ejusdem principatus, angelos etarchangelos.
Et horum ordinatio et dispositio potest videri per-simile in terrenis potestatibus. Nam ministrorum, qui sunt sub uno rege, quidam operantur immediate circa personam regis, sicut cubicularii, consiliarii et assessores, Similes his sunt ordines primae gerarchiae. Quidam vero habent officia ad regimen regni in communi non deputati huic vel illi provinciae, ut principes militiae et judices curiae. Similes sunt his ordines secundae gerarchiae. Quidam vero praeponuntur ad regimen alicujus partis regni, ut praepositi et balivi et hnjusmodi minores officiales. Et his similes sunt ordines tertiae gerarchiae. Tres igitur primae gerarchiae accipiuntur, in quantum Deo assistunt et ad ipsum convertuntur. Ad haec tamen tria necessaria sunt, scilicet summa dilectio, et hoc quantum ad ordinem seraphin, quod interpretatur ardentes; perfecta cognitio, et hoc quantum ad cherubin, quoniam interpretatur plenitudo scientiae; perpetua comprehensio sive fruitio, et hoc quantum ad thronos, quod interpretantur sedes, quia in iis sedet Deus et quiescit, dum eos in se quiescere facit.
Tres autem ordines mediae gerarchiae accipiuntur, in quantum habent praeesse el regere universitatem hominum in communi. Hoc antem regimen consistit in tribus: primo in praesidendo sive imperando, et hoc pertinet ad ordinem. dominationum, ad quem spectat inferioribus praeesse et eos in omnibus ministeriis divinis dirigere ac iis omnia imperare, quod innüit Zachar. V. , ubi unus angelus alteri dixit: curre et loquere ad puerum istum dicens ete. Secundo in operando, et hoc pertinet ad ordinem virtutum, quibus nihil est impossibile exsequi, quod imperatur, quia iis datum est posse super omnia difficilia ad divinum ministerium pertinentia, et ideo iis attribuit miracula facere. Tertio in arcendo, ut scilicet impedientia et infestantia arceantur, et hoc pertinet ad ordinem potestatum, quae habent coercere contrarias potestates; quod signatum est Tobiae cap. VIII, ubi dicitur, quod Raphael religavit daemonium in deserto superioris Aegypti, Tres vero ordines ultimae gerarchiae accipiuntur, secandum quod habent regimen determinatum et limitatum.
Quidam enim eorum praesunt uni provinciae, Hi sunt de ordine principatus, sicut erat princeps Persarum, qui praeerat Persis; de quo habetur Daniel. X. : quidam vero deputati sunt ad regimen multitudinis, ut, puta, unius civitatis, et hi dicuntur archangeli; quidam vero ad regimen personae singularis, et hi dicuntur angeli. Unde et dicuntur minima nuntiare ex eo, quod eorum ministerium ad unum hominem limitatur, archangeli vero dicuntur majora nuntiare, quia bonum unius multitudinis dignius est, quam bonum unius hominis. In assignatione autem ordinum primae gerarchiae Gregorius et Bernardus cum Dionysio concordant, quia accipitur penes eorum fruitionem, quae consistit in ferventi dilectione quo ad seraphin, profunda cognitione quo ad cherubin, perpetua retentione quo ad thronos, Sed in assignatione mediae et ultimae in duobus ordinibus, scilicet principatu et virtute, dissentire videntur. Gregorius enim et Bernardus aliam considerationem habuerunt, prout scilicet media gerarchia accipitur penes praelationem, ultima penes ministrationem. Praelatio autem in angelis triplex est: praesunt enim angeli angelicis spiritibus et hi dominationes dicuntur, praesunt etiam angeli bonis hominibus et hi dicuntur principatus; praesunt daemonibus, et hi dicuntur potestates. Et ordo et gradus dignitatis in his patet.
Ministerium autem triplex est; quoddam, quod consistit in operando, quoddam in docendo aut majora aut minora. Primum est virtutum, secundum archangelorum, tertium angelorum. Quinta apparitio est, de qua legitur in hystoria tripartita. Nam juxta Constantinopolim est locus quidam, ubi olim Dea Vesta colebatur, sed nunc ecclesia in honore sancti Michaelis fabricata est, qui etiam locus Michaelium nuncupatur. Cum igitur quendam nomine Aquilinum vehementissima febris rubeis coloribus mota comprehendisset, aestuanti poculum medici dederant, quod evomuit, adeo ut postmodum, quidquid comederet vel biberet, evomeret. Dum autem jam morti vicinus esset, ad locum hunc se duci fecit, credens se illuc aut mori aut languore privari. Cui Michael apparens dixit, ut confectionem sibi ex melle et vino et pipere faceret et omnia, quae comederet, ibi intingeret, et sic plenam sanitatem reciperet. Quod cum fecisset, plane liberatus est, cum tamen secundum medicinae rationem contrarium esse videatur, calida pocula colericis exhibere, Haec in hystoria tripartita, Secundo dicitur victoria.
Multiplex autem victoria ipsius archangeli Michaelis et angelorum invenitur. Prima est, quam archangelus Michael praedictis Sypontanis hoc modo praestitit. Post aliquod enim tempus ab invento loco Neapolitae adhuc gentiles contra Sypontanos et Beneventanos, qui quinquaginta milliaribus a Syponto distant, ordinato exercitu bellare coeperunt, Qui de cpiscopi consilio triduo inducias petierunt, ut jejunio triduano vacarent et patronum suum Michaelem in sni auxilium implorarent. Tertia autem nocte Michael episcopo apparet, preces dicit exauditas, victoriam promittit affuturam et quarta diei hora jubet hostibus occurrendum. Quibus occurrentibus mons Gargauus immenso tremore concutitur, fulgura quoque crebra volant et caligo tenebrosa totum montis cacumen obduxit, ita ut DC viri de adversariis tam ex ferro hostium, quam ex sagittis gucis interirent Reliqui vero virtute archangeli comperta ydololatriae reliquerunt errorem et continuo colla christianae fidel submiserunt, Secunda victoria est, quam Michael archangelus ohtinuit, quando draconem, id est Luciferum, cum omnibus suis sequacibus de coelo expulit. De quo exponitur illud, quod habetur in Apocalypsi: factum est proelium magnum in coelo, Michael etc. Cnm enim Lucifer Dei aequalitatem appetisset, archangelus Michael coelestis exercitus signifer adveniens ipsum Luciferum cum suis sequacibus de coelo expulit et in hunc aérem caliginosum usque in diem judicii retrusit. Non enim permissum est iis in coelo habitare sive in superiore parte aéris, quia locns clarus et amoenus est, nec in terra nobiscum, ne nimis nos infestarent, sed in aére inter coelum et terram sunt, ut, dum superius respiciunt et vident gloriam, quam amiserunt, inde dolorem habeant, et dum inferius respiciunt et vident homines illuc adscendere, unde ipsi ceciderunt, inde invidia frequenter torqueantur.
Frequenter tamen ex divina dispensatione ad nostrum exercitium ad nos descendunt, unde, sicut aliquibus viris sacris monstratum est, frequenter circa nos volitant sicut muscae. Innumerabiles enim sunt et velut muscae totum aérem repleverunt. Unde dicit Haymo: ut philosophi dixerunt et doctores nostri opinantur, aér iste ita plenus est daemonibus et malignis spiritibus, sicut radius solis minutissimis pulvisculis. Licet autem tot sint, tamen juxta sententiam Origenis eorum exercitus minuitur, cum eos vincimus, ita ut, qui ab aliquo sancto viro victus fuerit, deinceps ille de vitio, de quo victus est, ipsum non valeat tentare. Tertia victoria est, quam angeli quotidie de daemonibus obtinent, dum pro nobis contra eos pugnantes ab eorum tentatione nos liberant. Tribus autem modis ab ipsorum tentatione nos liberant. Primo proprietatem daemonis refrenando, Apocal, XX de angelo, qui daemonem ligavit et in abyssum misit, et Tobiae VIII de dyabolo in deserto superiori religato. Hujus enim religatio nihil aliud est, quam potestatis ejus refrenatio.
Secundo concupiscentiam refrigerando, quod significatum est Genes. XXXII, ubi dicitur, quod angelus tetigit nervum Jacob et statim emarcnit, Tertio memoriam dominicae passionis nostris mentibus imprimendo. Hoc significatum est Apocal. VIL, ubi dicitur: nolite nocere terrae et mari nec arboribus, quousque etc. Item Ezech. IX. : signa Thau in frontibus virorum gementium. Thau enim littera ad modum crucis est acta, ct qui hoc signati sunt, non timent angelum percussorem, Unde ibidem dicitur: super quem videritis Thau, ne occidatis, Quarta victoria est, quam archangelus Michael de Antichristo habiturus est, quando ipsum occidet, Tunc enim Michael princeps magnus, ut dicilur Daniel.
XI. , consurget et pro electis tanquam adjutor et protector contra Antichristum fortiter stabit. Deinde Antichristus, ut dicit Glossa Apocal. XIII super illud; vidi unum de capitibus ejus occisum etc. , mortuum se finget et per triduum latens postea apparebit dicens se suscitatum arteque magica ferentibus eum daemonibus in aéra adscendet et universis mirantibus adorabunt eum. Tandem in montem oliveti adscendens, ut dicit Glossa super illud Il Thessal. H. : quem dominus Jesus interficiet etc,, dum stabit in papilione et in solio suo in illo loco, contra quem dominus adscendit, Michael adveniens ipsum interficiet.
De quo praelio et victoria intelligitur seeundum Gregorium illud, quod dicitur Apocal. XII: factum est proelinm magnum in coelo, Michael etc. Illud enim verbum de triplici proelio Michaelis intelligitur; scilicet de proelio, quod habuit cum Lucifero, cum ipsum de coelo repulit, et de proelio, quod cum daemonibus habet nos infestantibus, et de isto, de quo hic agitur, quod scilicet cum Antichristo in fine mundi habiturus est. Tertio hic sollemnitas dicitur dedicatio ex eo, quod hac die praedictum locum in monte Gargano a se dedicatum fuisse Michael archangelus revelavit. Reversi enim Sypontani a caede adversariorum et tam magnifica potiti victoria adhuc dubitare coeperunt, utrum praedictum locum ingredi vel dedicare deberent. Tunc episcopus duxit super his papam Pelagium consulendum, qui respondit dicens: si homo illam ecclesiam dedicare deberet, hoc maxime die, quo. victoria data est, fieri oporteret, si vero aliter sancto Michaeli placuerit, ab ipso est super hoc ejus requirenda voluntas. Instantibus igitur papa et episcopo cum civibus triduano jejunio Michael in hac die apparuit episcopo dicens: non est opus vobis, quam ego aedificavi, dedicare ecclesiam, ipse enim, qui condidi, dedicavi, praecepitque, ut die sequenti locum cum populo ingrediens ipsum cum precibus frequentarent et se specialem suum patronum sentirent, deditque ei praedictae consecrationis signum, ut scilicet ab oriente per posterulam adscenderent et ibidem vestigia hominis impressa marmori invenirent.
Mane igitur episcopus et universus populus ad locum veniunt et introgredientes cryptam magnam et tria altaria invenerunt, quorum duo in australi parte posita erant, tertium vero in orientali, venerandum quidem et rubeo pallio cireumtectum. Celebratis igilur ibidem missarum sollemniis, cum sacram communionem singuli accepissent, omnes ad propria cum immenso gaudio redierunt, episcopus autem ibidem sacerdotes et clericos delegavit, qui jugiter divinum officium celebrarent. In eadem spelunca aqua lucida et nimium dulcis emanat, qua post communionem populus potatar et diversae aegritudines sanantur. Tunc summus pontifex his auditis hunc diem in honorem sancti Michaelis et omnium beatorum spirituum per totum orbem universaliter statuit celebrandum. Quarto haec sollemnitas dicitur memoria sancti Michaelis: in qua tamen sollemnitate omnium angelorum memoriam agimus et omnes generaliter honoramus. Decet namque nos iisdem laudem et honorem impendere multiplici ratione. Ipsi enim sunt custodes nostri, ministratores nostri, fratres et concives nostri, animarum nostrarum portitores in coelum, orationum nostrarum apud Deum repraesentatores, regis aeterni nobilissimi milites et tribulatorum consolatores. Primo igitur debemus eos honorare, quia sunt custodes nostri.
Cuilibet enim homini dantur duo angeli, unus malus ad exercitium, alter bonus ad custodiendum. Custodia enim boni angeli deputatur homini et in nativitate et in utero et statim post nativitatem ex utero et semper est cum ipso jam adulto. In hoc enim triplici statu necessaria est homini custodia angelica: nam dum parvulus est adhuc in utero, potest interim et damnari; dum est extra uterum ante adultam aetatem, potest a baptismate impediri; dum est in adulta aetate, potest ad diversa peccata pertrahi. Dyabolus enim in homine adulto rationem seducit per astutias, voluntatem allicit per blanditias, virtutem opprimit per violentiam. Ideo necesse fuit, ut bonus angelus eidem ad custodiam deputetur, ut hominem erudiat et dirigat contra fallaciam ," exhorletur et incitet ad bonum contra blanditias et defendat ab oppressione contra violentiam, Effectus autem angelicae custodiae in homine quadrupliciter assignari potest. Primus'est, ut proficiat anima in bonum gratiae, et hoc facit angelus in anima tribus modis: primo omne impedimentum ad bonum removendo; hoc signatum est Exod. XII, ubi angelus percussit primogenita Aegypti; secundo pigritjam excitando, quod signatum est Zachar. IV, ubi dicitur: angelus domini exeitavit me quasi hominem, qui excitatur a somno; tertio in via poenitentiae ducendo et reducendo, quod significatum est Tob.
V. in angelo, qui eum duxit et reduxit. Secundus est, ut non cadat in malum culpae, el hoc facit angelus tribus modis: primo impediendo peccatum futurum ne fiat, hoc signatum est Numer, XXII in Balaam, qui ad maledicendum Israel pergens ab angelo impeditus est; secundo inerepando praeteritum, ut ab eo quis recedat, hoc signatum est Jad. II, ubi, cum angelus filios Israel de praevaricatione increpasset, ipsi elevaverunt vocem et fleverunt; tertio violentiam quasi inferendo, ut a praesenti peccato eripiat, hoc signatum est in violenta eductione Loth et uxoris ejus de Sodomis, id est peccati consuetudine. Tertius effectus est, si cadat, quod postmodum resurgat, et hoc faeit angelus tribus modis: primo movendo ad contritionem, hoc signatum est Tob. XI, ubi ad documentum angeli de felle, per quod intelligitur contritio, linivit patri oculos, scilicet cordis; secundo purgando labia ad confessionem, quod signatum est Ysaiae VI, ubi per angelum labia Ysaiae purgantur; tertio gaudendo ad satisfaciendum, Luc. XV. dicitur, quod majus gaudium est in coelo super uno peccatore etc.
Quartus effectus est, ne totiens vel in tot mala cadat, quotiens vel ad quot dyabolus incitat, et hoc facit tribus modis, scilicet potestatem daemonis refrenando, concupiscentiam debilitando, et memoriam dominicae passionis nostris mentibus imprimendo; de quibus supra dictum est, Secundo debemus eos honorare, quia sunt ministratores nostri, omnes enim, sicnt dicitur Hebr. I. , sunt administratorii spiritus. Omnes enim propter nos mittíntur, quia superiores ad medios, medii ad infimos, infimi mittuntur ad nos: haec enim missio competit bonitati divinae. In hoc enim manifestatur divina bonitas, quantum nostram salutem diligat, dum nobilissimos spiritus, qui ei intima caritate junguntur, dirigit et transmittit ad procurandum salutem nostram. Secundo caritati angelicae; cum enim caritatis ardentis sit, maxime desiderare aliorum salutem, ob quam etiam dixit Ysaias: ecce ego, domine, mitte me, et angeli possunt nos juvare pro eo, quod vident nos suo exsilio indigere et malos angelos nos impugnare, ideo quod ad nos mittuntur, lex exigit angelicae caritatis. "Tertio humanae indigentiae; mittuntur enim boni angeli ad inflammandum affectum ad amorem, unde in figuram hujus leguntur missi fuisse in curru igneo. Secundo ad illuminandum intellectum ad cognitionem, hoc signatum est Apocal.
X. in angelo, qui habebat librum apertum in manu sua. Tertio ad corroborandum in nobis omne imperfectum usque in finem, hoc signatum est II. Reg. XIX, ubi angelus portavit Heliae panem subcinericium et vas aquae et comedit et ambulavit in fortitudine cibi illius usque ad montem Dei Oreb. Tertio honorandi sunt, quia ipsi sunt fratres et concives nostri. Omnes enim electi assumuntur ad ordines angelorum, quidam ad superiores, quidam ad inferiores, quidam ad medios, pro diversitate suorum meritorum, licet beata virgo super omnes sit. Quod beatus Gregorius in homilia infirmare videtur, nam, ut ait, sunt nonnulli, qui parva cupiunt, sed tamen hoc annuntiare fratribus non desistunt, isti in angelorum numero currunt; et sunt, qui secretorum coelestium summam capere praevalent et nuntiare, hi cum archangelis; et sunt, qui mira faciunt signa et valenter operantur, et hi cum virtutibus; et sunt, qui malignos spiritus virtute orationis et vi acceptae potestatis fugant, et hi cum potestatibus; et sunt, qui acceptis virtutibus eleetorum merita transscendunt et electis fratribus principantur, et hi cum principatibus meritum sortiuntur; et sunt, qui sic in semet ipsis ommibus vitiis dominantur, ut ipso jure munditiae Dii inter homines vocentur, unde ad Moysen dicitur: ecce constitui te Deum Pharaonis, et hi cum dominationibus ; et sunt, in quibus velut in throno suo dominus praesidens aliorum faeta examinat, per quos dum sancta ecclesia regitur, plerumque de suis quibusdam infirmis ) actibus alii electi judicantur, et hi cum thronis; et sunt quidam, qui Dei et proximi caritate amplius caeteris pleni sunt, et hi meritorum suorum sorte inter cherubin numerum acceperunt, quia cherubin plenitudo scientiae dicitur et juxta Paulum plenitudo legis: est caritas; et sunt, qui supernae contemplationis amore accensi in solo conditoris sui desiderio anhelant, nihil jam in hoc mundo cupiunt, solo aeternitatis amore pascuntur, terrena quaeque abjiciunt, cuncta temporalia mente transscendunt, amant et ardent atque ipso suo ardore requiescunt, amando ardent, loquendo accendunt et, quoscunque verbo tangunt, ardore protinus in Dei amore faciunt, quo istinisi inter seraphin numerum sortem suae vocationis acceperunt.
Haec Gregorius, Quarto honorandi sunt, quia ipsi sunt animarum nostrarum in coelum portitores, et hoc faciunt triplici modo: primo viam praeparando, Maleach. HI: ecce ego mitto angelum meum, qui praeparabit viam ante faciem tuam; secundo per viam praeparatam in coelum bajulando, Exod. XXIII: ecce ego mitto angelum meum, qui te custodiet in via, et inducat te in terram, quam promisi patribus tuis; tertio in coelo collocando, Luc. XVI: factum est, ut moreretur mendicus et portaretur ab angelo in sinum Abrahae. Quinto honorandi sunt, quiaipsi sunt orationum nostrarum apud Deam repraesentatores, Ipsi namque primo orationes nostras Deo repraesentant, Tob. XII: quando orabas cum lacrymis et sepeliebas mortuos, ego obtuli orationem tnam domino. Secundo ibidem pro nobis alligant, Job. XXXIII: si fuerit pro eo angelus loquensunus de millibus, ut annuntiet hominis aequitatem, miserebitur ejus etc, Item Zachar, L.
: et respondit angelus domini et dixit: domine exercituum, usque quo non misereberis Jerusalem et urbium Juda, quibus iratus es? iste jam septuagesimus annus est. Tertio Deisententiam nobis renuntiant, Dan. IX, ubi dicitur, quod Gabriel ad eum volans dixit: ab exordio precum tuarumegressus est sermo, Glossa: id est, sententia a Deo, et sequitur: ego autem veni, ut indicarem tibi, quia vir desideriorum es. De his tribus dicit Bernardus super canticum: discurrit angelus medius inter dilectum et dilectam vota offerens, referens dona, excitat istam, placat illum. Sexto honorandi sunt, quia ipsi sunt regis aeterni nobilissimi milites, secundum quod dicitur Job. XXV: numquid est numerus militum ejus? Sicut autem videmus in militibus alicujus regis, quod quidam eorum semper in aula regia commorantur et regem associant et ad ejus honorem et solatium cantant, Quidam autem civitates et castella regni custodiunt, quidam vero regis inimicos expugnant, ita et horum militum Christi quidam in aula regia, scilicet in coelo empyreo semper regem regum associant :et ad ejus honorem cantica laetitiae et gloriae semper cantant dicentes: sanctus, sanctus, sanctus etc.
Item: benedictio et claritas et sapientia etc. Apocal. VII. Alii autem custodiunt civitates, suburbana et villas et castra. Illi scilicet, qui nobis sunt ad custodiam deputati, custodientes statum virginum, continentium, conjugatorum et castra religionum, Ysaias Xll: super muros tuos, Jerusalem, constitui custodes etc. Alii vero Dei inimicos, id est daemones, expugnant, Apocal. XII: factum est proelium magnum in coelo, id est secundum nnam expositionem, in ecclesia militanti. Michael et angeli ejus proeliabantur cum dracone.
Septimo et ultimo honorandi sunt, quia ipsi sunt tribulatorum consolatores, Zachar. L: angelus, qui loquebatur in me verba bona et consolatoria. Item Tob. V. : forti animo estote ete. Et hoc faciunt tribus modis: primo confortando el roborando, Dan. X, ubi, cum Daniel corruisset, tetigit eum angelus dicens: noli timcre, pax tibl, et confortare et esto robustus; secundo ab impatientia conservando, Psalm. : angelis suis mandavit de te etc.
In manibus portabunt te etc. ; tertio ipsam tribulationem refrigerando et minuendo, et hoc signatur Dan. III, ubi angelus domini cum tribus pueris in fornacem descendit et fecit medium fornacis quasi ventum roris flantem,
The Golden Legend (Legenda Aurea) companion
Continue through all 240 chapters, one saint a day
Chosen Portion serves the Golden Legend as a daily portion on iOS, free, alongside the full Sub Rosa archive
The Legenda Aurea was organized for day-by-day use across the liturgical year, and Chosen Portion restores that original one-feast-per-day reading rhythm
- A complete saint's life or feast reading most days in 5-10 minutes
- 240 chapters - enough daily readings to cover a full liturgical year and beyond
- Daily reminders so the plan survives busy weeks