We bring you the text of Pope Benedict XVI's catechesis during his weekly General
Audience with pilgrims from across the world in the Vatican's Paul VI Audience Hall
on Wednesday, 4th July 2007
Dear Brothers and Sisters,
Let us remember
today one of the great Fathers of the Church, St Basil, described by Byzantine liturgical
texts as "a luminary of the Church".
He was an important Bishop in the fourth
century to whom the entire Church of the East, and likewise the Church of the West,
looks with admiration because of the holiness of his life, the excellence of his teaching
and the harmonious synthesis of his speculative and practical gifts.
He was
born in about 330 A.D. into a family of saints, "a true domestic Church", immersed
in an atmosphere of deep faith. He studied with the best teachers in Athens and Constantinople.
Unsatisfied
with his worldly success and realizing that he had frivolously wasted much time on
vanities, he himself confessed: "One day, like a man roused from deep sleep, I turned
my eyes to the marvellous light of the truth of the Gospel..., and I wept many tears
over my miserable life" (cf. Letter 223: PG 32, 824a).
Attracted by Christ,
Basil began to look and listen to him alone (cf. Moralia, 80, 1: PG 31, 860bc). He
devoted himself with determination to the monastic life through prayer, meditation
on the Sacred Scriptures and the writings of the Fathers of the Church, and the practice
of charity (cf. Letters 2, 22), also following the example of his sister, St Macrina,
who was already living the ascetic life of a nun. He was then ordained a priest and
finally, in the year 370, Bishop of Caesarea in Cappadocia in present-day Turkey.
Through his preaching and writings, he carried out immensely busy pastoral,
theological and literary activities.
With a wise balance, he was able to combine
service to souls with dedication to prayer and meditation in solitude. Availing himself
of his personal experience, he encouraged the foundation of numerous "fraternities",
in other words, communities of Christians consecrated to God, which he visited frequently
(cf. Gregory of Nazianzus, Oratio 43, 29, in laudem Basilii: PG 36, 536b).
He
urged them with his words and his writings, many of which have come down to us (cf.
Regulae brevius tractatae, Proemio: PG 31, 1080ab), to live and to advance in perfection.
Various legislators of ancient monasticism drew on his works, including St
Benedict, who considered Basil his teacher (cf. Rule 73, 5).
Indeed, Basil
created a very special monasticism: it was not closed to the community of the local
Church but instead was open to it. His monks belonged to the particular Church; they
were her life-giving nucleus and, going before the other faithful in the following
of Christ and not only in faith, showed a strong attachment to him - love for him
- especially through charitable acts. These monks, who ran schools and hospitals,
were at the service of the poor and thus demonstrated the integrity of Christian life.
In speaking of monasticism, the Servant of God John Paul II wrote: "For this
reason many people think that the essential structure of the life of the Church, monasticism,
was established, for all time, mainly by St Basil; or that, at least, it was not defined
in its more specific nature without his decisive contribution" (Apostolic Letter Patres
Ecclesiae, n. 2, January 1980; L'Osservatore Romano English edition, 25 February,
p. 6).
As the Bishop and Pastor of his vast Diocese Basil was constantly concerned
with the difficult material conditions in which his faithful lived; he firmly denounced
the evils; he did all he could on behalf of the poorest and most marginalized people;
he also intervened with rulers to alleviate the sufferings of the population, especially
in times of disaster; he watched over the Church's freedom, opposing even the powerful
in order to defend the right to profess the true faith (cf. Gregory of Nazianzus,
Oratio 43, 48-51 in laudem Basilii: PG 36, 557c-561c).
Basil bore an effective
witness to God, who is love and charity, by building for the needy various institutions
(cf. Basil, Letter 94: PG 32, 488bc), virtually a "city" of mercy, called "Basiliade"
after him (cf. Sozomeno, Historia Eccl. 6, 34: PG 67, 1397a). This was the origin
of the modern hospital structures where the sick are admitted for treatment.
Aware
that "the liturgy is the summit toward which the activity of the Church is directed",
and "also the fount from which all her power flows" (Sacrosanctum Concilium, n. 10),
and in spite of his constant concern to do charitable acts which is the hallmark of
faith, Basil was also a wise "liturgical reformer" (cf. Gregory Nazianzus, Oratio
43, 34 in laudem Basilii: PG 36, 541c).
Indeed, he has bequeathed to us a
great Eucharistic Prayer [or anaphora] which takes its name from him and has given
a fundamental order to prayer and psalmody: at his prompting, the people learned to
know and love the Psalms and even went to pray them during the night (cf. Basil, In
Psalmum 1, 1-2: PG 29, 212a-213c). And we thus see how liturgy, worship, prayer with
the Church and charity go hand in hand and condition one another.
With zeal
and courage Basil opposed the heretics who denied that Jesus Christ was God as Father
(cf. Basil, Letter 9, 3: PG 32, 272a; Letter 52, 1-3: PG 32, 392b-396a; Adv. Eunomium
1, 20: PG 29, 556c). Likewise, against those who would not accept the divinity of
the Holy Spirit, he maintained that the Spirit is also God and "must be equated and
glorified with the Father and with the Son (cf. De Spiritu Sancto: SC 17ff., 348).
For this reason Basil was one of the great Fathers who formulated the doctrine on
the Trinity: the one God, precisely because he is love, is a God in three Persons
who form the most profound unity that exists: divine unity.
In his love for
Christ and for his Gospel, the great Cappadocian also strove to mend divisions within
the Church (cf. Letters, 70, 243), doing his utmost to bring all to convert to Christ
and to his word (cf. De Iudicio 4: PG 31, 660b-661a), a unifying force which all believers
were bound to obey (cf. ibid. 1-3: PG 31, 653a-656c).
To conclude, Basil spent
himself without reserve in faithful service to the Church and in the multiform exercise
of the episcopal ministry. In accordance with the programme that he himself drafted,
he became an "apostle and minister of Christ, steward of God's mysteries, herald of
the Kingdom, a model and rule of piety, an eye of the Body of the Church, a Pastor
of Christ's sheep, a loving doctor, father and nurse, a cooperator of God, a farmer
of God, a builder of God's temple" (cf. Moralia 80, 11-20: PG 31, 864b-868b).
This
is the programme which the holy Bishop consigns to preachers of the Word - in the
past as in the present -, a programme which he himself was generously committed to
putting into practice. In 379 A.D. Basil, who was not yet 50, returned to God "in
the hope of eternal life, through Jesus Christ Our Lord" (De Baptismo, 1, 2, 9).
He
was a man who truly lived with his gaze fixed on Christ. He was a man of love for
his neighbour. Full of the hope and joy of faith, Basil shows us how to be true Christians.