In Tobit, Raphael answers two simultaneous deathbed prayers, blind Tobit and seven-times-widowed Sarah, by disguising himself as a relative named Azarias and hiking to Media with young Tobias and a dog. Along the Tigris he weaponizes a fish: heart and liver smoked to repel the demon Asmodeus, gall to peel the white scales from Tobit's eyes. Only at the end does he disclose: I am Raphael, one of the seven angels who stand ready and enter before the glory of the Lord.
Tobit is scripture for Catholics and Orthodox, apocrypha for Protestants, so the angel of healing, patron of travelers, the blind, and happy marriages, is canon-dependent: an entire archangel's existence rides on which Bible you were handed. Jerome doubted the book; the Reformers shelved it; Raphael's cult continued anyway, pilgrim badge and all.
The claim: Tobit preserves a genuine exorcism technology transfer, Mesopotamian fumigation practice, fish-organ smoke as apotropaic ritual, smuggled into scripture as angelic instruction, making Raphael the patron saint of borrowed folk medicine. Verdict: the ritual parallels Mesopotamian anti-demon practice closely enough that scholars note it, and the binding of Asmodeus in upper Egypt is named geography, not metaphor. Whether that makes the angel a teacher of techniques or a cover story for them is the live wire.
What does it mean when the friendliest angel only survives in half the canon?