The Full Text of The Pope's Angelus- He Talks about St Gregory of Nyssa and like Smokey the Bear hates people who start Forest Fires(see end)

Another Pic of the Pope Today in his smokin Hat he was wearing today




As I mentioned here the Pope had his weekly Wednesday Angelus today. The Holy Father is back at the The Vatican and is contiuning to show us why The Church Fathers are not just a bunch of dead ole white guys and we need to know about them.

Thanks to the people that can speak and read Italian at the Ratzinger Forum here is the full translated text.

Here is a translation of the Holy Father's catechesis and various messages today at the General Audience held at St. Peter's Square:

Dear brothers and sisters! In the last catecheses, I spoke of two great Doctors of the Church in the fourth century, Basil and Gregory Nazianzene, Bishop of Cappadocia in present-day Turkey. Today, we will add a third one – Basil’s brother, St. Gregory of Nyssa, who was a man of meditative character, with a great capacity for reflection and a lively intelligence open to the culture of his time.

He proved to be one of the profound and original thinker in the history of Christianity. He was born around 335. His Christian formation was particularly attended to by his brother Basil, whom he defined as his ‘father and teacher’(Ep. 13,4: SC 363,198) – and their sister Macrina. He finished his studies, particularly attracted to philosophy and rhetoric. At first, he dedicated himself to teaching and got married. Then, like his brother and sister, he eventually dedicated himself to the ascetic life. Later, he was elected Bishop of Nyssa, and proved to be a zealous pastor who earned the esteem of the community.

Accused of financial malversations by his heretic enemies, he had to leave his Episcopal seat for a brief time but returned triumphantly (cfr Ep. 6: SC 363,164-170) and continued to commit himself to the battle to defend the true faith. Above all, after Basil’s death, virtually taking up his spiritual legacy, he cooperated in the triumph of orthodoxy. He participated in various synods; he sought to conciliate differences among local churches; he took active part in ecclesiastical reorganization, and as a ‘pillar of orthodoxy’, he was a leading player in the Council of Constantinople of 381 which defined the divinity of the Holy Spirit. He received various official assignments from Emperor Theodosius, delivered important homilies and funeral eulogies, and dedicated himself to composing various theological works. In 394 he participated in another Synod held in Constantinople.

We do not know when he died. Gregory expressed with clarity the conclusion of all his studies, the supreme goal of his work as theologian: which was, not to waste one’s life in a variety of things but to find the light which allows us to discern what is truly useful (cfr In Ecclesiasten hom. 1: SC 416,106-146). He found this supreme good in Christianity, thanks to which ‘imitation of divine nature’ is possible (De professione christiana: PG 46, 244C). With his acute intelligence and his vast philosophical and theological knowledge, he defended the Christian faith against heretics who denied the divinity of the Son and the Holy Spirit (as Eunomius and the Macedonians did) or compromised on the perfect humanity of Christ (like Appolinarius).

He commented on Sacred Scriptures, dwelling on the creation of man. For him, creation was a central theme. He saw in the human creature the reflection of the Creator and found in this the way to God. But he also wrote an important book on Moses, whom he presents as a man on a journey towards God: the ascent of Mount Sinai became for him an image of our ascent in human life towards true life, the encounter with God. He also interpreted the Lord’s Prayer and the Beatitudes. In his “great catechetical discourse” (Oratio catechetica magna), he exposed the fundamental lines of theology – not as an academic theology closed in on itself – but to offer catechists a system of reference to keep in mind when giving their lessons, almost a framework for the pedagogical interpretation of the faith. Gregory, moreover, was famous for his spiritual doctrine.

All his theology was not an academic reflection but the expression of a spiritual life, a life of lived faith. As the great ‘father of mysticism’, he traced in various tracts – such as De professione christiana and De perfectione christiana – the path which Christians should undertake in order to reach true life, perfection. He exalted consecrated virginity (De virginitate) and proposed as a model the life of his own sister Macrina, who remained a guide and example for him (cfr Vita Macrinae). Besides his various discourses and homilies, he wrote numerous letters. Commenting on the creation of man, Gregory showed how God, “the best of artists, has forged our nature in a way that adapts it to the exercise of regality.

Through the established superiority of the soul, and by a corresponding conformation of the body, God disposes things so that man may be truly qualified for regal power” (De hominis opificio 4: PG 44,136B). But we see how man – in a tangle of sins, often of abuses of creation, does not exercise true regality. Indeed, to realize true responsibility towards God’s creatures, one must be penetrated by God and live in his light. Man is a reflection of that original beauty which is God: “Everything that God created is excellent,” wrote the holy Bishop. He adds: “The story of the Creation proves this (cfr Gn 1,31). And among those excellent things was man, adorned with a beauty by far superior to all other beautiful things.

Indeed, what could be more beautiful that something made in the image of pure and incorruptible beauty?… A reflection and image of eer5nal life, he was truly beautiful – indeed, most beautiful – with the radiant sign of life on his face” (Homilia in Canticum 12: PG 44,1020C). Man was honored by God and placed above all other creatures: “It was not heaven that was made in the image of God, not the moon, not the sun, not the beauty of the stars, none of the other things that appear in creation. Only you, the human spirit, were made an image of that nature which is above every intellect, an image of incorruptible beauty, an imprint of divinity, receptacle of blessed life, image of true light, looking at which you become what God is, because through the reflected ray coming from your purity, you imitate He who shines in you. Nothing which exists is great enough to measure up to your greatness” (Homilia in Canticum 2: PG 44,805D).

If we meditate on this eulogy of man, we will see how man has been degraded by sin. Let us then seek to return to that original greatness, but only when God is present can man arrive at his true greatness. Thus, man recognizes in himself the reflection of divine light. Purifying his heart, he can return to be - as he was in the beginning - a limpid image of God, exemplary Beauty (cfr Oratio catechetica 6: SC 453,174). Man, purifying himself, can see God, like the pure of heart (cfr Mt 5,8): “If, through a diligent and attentive life, you can wash away the horrible things that have been deposited in your heart, the divine beauty will shine in you…Contemplating yourself, you will see him who is your heart’s desire, and you will be blessed” (De beatitudinibus, 6: PG 44,1272AB).

Therefore, we should wash away the filth that has been deposited in our hearts so that we can find in ourselves the light of God. Thus, man’s goal is the contemplation of God. Only in this will he find his fulfillment. To anticipate this objective to some degree in this life, he must progress incessantly towards a spiritual life, a life in dialog with God. In other words – and this is the most important lesson that St. Gregory of Nissa leaves us – the full realization of man is in holiness, in a life lived in encounter with God, who in this way becomes luminous even for others, and for the world.

Later, he synthesized the catechesis in English:

Dear Brothers and Sisters, Continuing our catechesis on the teachers of the ancient Church, we now turn to Saint Gregory of Nyssa, the younger brother and spiritual heir of Saint Basil. Gregory’s outstanding education and intellectual gifts led him first to teaching. He then embraced the ascetic life, and eventually was ordained Bishop of Nyssa. Like the other Cappadocian Fathers, Gregory contributed greatly to the defense of the faith in the period following the Council of Nicaea, and played a leading role at the Council of Constantinople, which defined the divinity of the Holy Spirit. For Gregory, the purpose of all learning and culture is the discernment of the supreme human good, the truth that enables us to find authentic and lasting fulfilment. This supreme good is found in Christianity.

In his many catechetical, spiritual and exegetical writings, Gregory emphasizes our creation in the image of God, our royal vocation as stewards of the created order, and our responsibility to cultivate our inner beauty, which is a participation in the uncreated beauty of the Creator. By purifying our hearts and progressing in holiness, we are drawn to the vision of God and thus to the satisfaction of the deepest longings of every human heart. I offer a warm welcome to all the English-speaking visitors and pilgrims present at today’s audience, including participants in the Summer University program sponsored by the European Union of Jewish Students, as well as pilgrims from Sweden and from Indonesia. Upon all of you, I invoke God’s abundant blessings of peace and joy.

He had a special greeting once again for Polish pilgrims:
I greet the Poles, particularly the pilgrims from the Diocese of Radom who have come here on the occasion of the 15th anniversary of its creation. I am happy that I was able to visit your city five years ago to consecrate your bishop Zygmunt. I also gladly bless the crowns which will adorn the image of Our Lady of Sorrows in Kalkow. I entrust you and all present to day to her protection. Praise be to Jesus Christ!

To the Italian pilgrims, he said:

Now I address a warm welcome to all Italian-speaking pilgrims. In particular, I greet the faithful from the various parishes accompanied by their respective parish priests and I hope that this visit strengthens everyone in their faith in Jesus and in giving generous Christian testimony. Next I greet the Delegation from the Republic of San Marino who have gathered here for the 25th anniversary of the visit to their country by my beloved predecessor John Paul II.

Dear friends, may the memory of such a significant event inspire in you a renewed adherence to God, the fountain of light, hope and peace. Finally, my thoughts to to the young people, to the sick and afflicted and to the newlyweds. May the heroic example of St. John the Baptist, whose martyrdom we celebrate today, call on you, dear young people, to plan your future with full fidelity to the Gospel. And to those who are afflicted, may it help you to face suffering with courage, finding peace and comfort in the Cross.

Dear newlyweds, may it lead you to a profound love of God and for each other so that you may experience every day the comforting joy that comes from mutual giving of oneself. The Pope ended his messages today with this appeal: These days, some geographical regions have been devastated by grave calamities. I refer to the flooding in some Asian nations as well as the disastrous fires in Greece, Italy and other European nations.

In the face of such tragic emergencies which have claimed numerous victims and enormous material damages, we cannot but be concerned about the irresponsible actions of those who place the safety of people at risk and destroy our environment, which is an invaluable common asset for all humanity.

I join those who have rightly condemned such criminal actions and I invite everyone to pray for the victims of these tragedies.