Catechism / para. 24: Whoever teaches must become "all things to all people"

24 By design, this Catechism does not set out to provide the adaptation of doctrinal presentations and catechetical methods required by the differences of culture, age, spiritual maturity, and social and ecclesial condition among all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful:

Whoever teaches must become "all things to all men" (1 Cor 9:22), to win everyone to Christ. . . . Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers. . . . Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct.

Notre Dame de Chartres Sous-Terre

Notre Dame de Sous-Terre: the Blessed Virgin’s oldest shrine in Christendom?

Posted on August 20, 2012 by kathleen

“Arise, shine for thy light is come, and the glory of the Lord is risen upon thee” (Isaiah 40:1)

Chartres Cathedral. Stained glass window

Not only is Chartres Cathedral one of the greatest achievements in the history of architecture, it is almost perfectly preserved in its original design and details, in spite of centuries of damage from fire and religious wars requiring subsequent rebuilding. Its extensive cycle of portal sculpture remains fully intact and it is renowned the world over for the magnificence of its glowing stained glass windows that are nearly all originals. Friedrich Meyer, a nineteenth century Austrian historian and art critic, described the exquisite light which filters through them as “the quintessence of luminescence”. A recurring motif in the glass is the life of Our Lady, to whom the cathedral is dedicated: Notre Dame de Chartres.

The carved statue of Our Lady: Notre Dame de Sous-Terre

One of the shrines within the Cathedral, the shrine of Notre Dame de Sous-Terre, is built on what was probably the oldest dedicated shrine to Our Blessed Lady anywhere in the world. In fact the shrine is even ‘pre-Christian’, being as it is the site of an original pagan temple from before the birth of Christ! The Druids worshipped here and it is said that the sculpture on the altar of their shrine was dedicated to Matri Futurae Dei Nascituri – ‘to the Mother of God as yet unborn’. This old tradition is supported by the discovery of druidic artefacts and religious emblems during restoration after the ravages of the Second World War. In the year 50 B.C., so the old story goes, the Druids heard of Isaiah’s prophecy: “Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son…” (Is. 7:14). They instinctively knew that this would be the one true God who would prove their old gods to be mere idols, and so they ordered a statue of this unknown virgin and child to be sculpted and placed on the altar.

Julius Cesar’s account “On the War of the Gauls” (De Bello Gallico) mentions that once a year all the Druids of Gaul (modern day France) would gather here, in the territory of the Carnuts, the tribe of Chartres, to decide disputes and hold religious celebrations.

The first Christian church on the site was made of wood, in the earliest centuries of the Christian era (exact date unknown). It was replaced in 1020 by a stone edifice; though the original crypt and underground grotto were preserved. In the early Middle Ages the shrine was attended by most of the Carolingian kings, and every French king except Louis XV and Louis XVI prayed to the Virgin at Chartres. There are records of pilgrimages by several English monarchs: Matilda, Richard I and Edward III.

Notre Dame de Sous-Terre (Our Lady of Under the Earth) once held a very ancient statue of the Virgin Mary, famously described by the celebrated art historian Pintard in 1681:

“The Virgin sits on a chair, her Son sits on her knees and He gives the sign of blessing with His right hand. In His left hand He holds an orb. He is bare-headed and His hair is quite short. He wears a close-fitting robe girdled with a belt. His face, hands and feet are bare and they are of a shining grey-ebony colour.

The Virgin is dressed in an antique mantle in the shape of a chasuble. Her face is oval, of perfect construction, and of the same shining black colour. Her crown is very plain, only the top being decorated with flowers and small leaves. Her chair is one foot wide with four parts hallowed out at the back and carved. The statue is twenty-nine inches tall.”

Tragically, during the Reign of Terror which followed the French Revolution of 1789, the statue was desecrated and then burnt, although most of Chartres cathedral was left relatively unharmed, Chartres being a rare example of a town’s inhabitants putting a stop to any further looting or destruction by the revolutionaries. It was not until the mid-nineteenth century that a replacement statue was provided, designed and carved by the Paris sculpture, Fontenelle, who tried to faithfully copy the design of the original. This is the one we can see today.

From the Magnificat: “For behold from henceforth all generations shall call me blessed” (Luke 1:48b).

FROM: https://catholicismpure.wordpress.com/2012/08/20/notre-dame-de-sous-terre-the-blessed-virgins-oldest-shrine-in-christendom/

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THE HERMIT LIFE - 'The Carthusians' by Thomas Merton

Excerpt from: Thomas Merton: THE SILENT LIFE (1957) III - THE HERMIT LIFE 1. The Carthusians  Strictly speaking the Carthusians are not and have never been considered a branch of the Benedictine family. St Bruno, the founder of the Grande Chartreuse, spent some time in a priory dependent on the Benedictine Abbey of Molesme, when he was deciding his vocation. But the group which he led into the rugged wilderness of the Alps north of Grenoble were to be hermits in the strict sense of the word, hermits who would bring back to life something of the forgotten purity of the contemplative life as it was once led in the deserts of Egypt.  However, there are several traits in the Carthusian character which bring it, in fact, quite close to the spirit of St Benedict. First of all, the Carthusians, while insisting perhaps more than anyone else in the Western Church upon silence and solitude, have always lived as hermits-community. The spokesmen of the Order point out that the Carthusian life combines the advantages of eremitical solitude and of the common life. Lanspergius, for instance, says:  Among the Carthusians you have the two lives, eremitical and cenobitic, so well tempered by the Holy Spirit that whatever might, in either one, have been a danger to you, no longer exists, and we have preserved and increased those elements which foster perfection. Solitude, as it is found in a Charterhouse, is without danger for the monks are not allowed to live according to their whims; they are under the law of obedience and under the direction of their superiors. Although they are alone, they can nevertheless receive assistance and encouragement whenever these become necessary. And yet they are anchorites, so that if they faithfully observe their silence they are in their cells just as if they were in the depths of an uninhabited desert. . . . The solitude of the Carthusians is far more secure than that of the first anchorites, and just as complete.(Enchiridion, 49. 128) Like St Benedict in his Rule, the Carthusians divide their time between manual labor, the chanting of the Divine office, and spiritual reading or study. Finally, their spirit is altogether one with that of St Benedict in its simplicity, its humility and its combination of austerity and discretion.  To say this is simply to say that among the Carthusians we find the same authentic monastic tradition that we find in St Benedict and although there are significant differences of modality between the two orders, no book about Western monasticism would be complete without some mention of the Carthusians...  Continue Reading at: http://transfiguration.chartreux.org/Merton-on-Carthusians.htm (From: Thomas Merton, The Silent Life, Farrar, Strauss and Giroux, New York, p. 127-144. © 1957 by The Abbey of Our Lady of Gethsemani. Reprinted by kind permission.)

Adamnan: Life of St. Columba - CHAPTER XIV - Prophecy regarding a certain man named Baitan

Adamnan: Life of St. Columba

CHAPTER XIV.
Prophecy of the holy man regarding a certain Baitan, who with others sailed in search of a desert in the ocean.

AT another time, a certain man named Baitan, by race a descendant of Niath Taloirc, when setting out with others to seek a desert in the sea, asked the saint's blessing. The saint bidding him adieu uttered this prophecy regarding him: "This man who is going in search of a desert in the ocean shall not be buried in the desert, but in that place where a woman shall drive sheep over his grave." The same Baitan, after long wanderings on stormy seas, returned to his native country without finding the desert, and remained for many years the head of a small monastic house, which is called in the Scotic tongue Lathreginden (not identified). When after a while he died and was buried, in the Oakgrove of Galgach (Derry), it happened at the same time that on account of some hostile inroad the poor people with their wives and children fled for sanctuary to the church of that place. Whence it occurred that on a certain day a woman was caught, as she was driving her lambs over the grave of this same man who was newly buried. Then a holy priest who was present and saw this, said, "Now is fulfilled the prophecy which St. Columba uttered many years ago!' And this I myself was told regarding Baitan, by that same priest and soldier of Christ, Mailodran by name, of the tribe of Mocurin.

From: https://sourcebooks.fordham.edu/basis/columba-e.asp

Irish monks in Iceland before the time of the Viking settlements?

Question:
Is there any tangible proof that there were Irish monks in Iceland before the time of the Viking settlements? Asked By Gunnar Gunnarsson

Answer:

Is there any tangible proof that there were Irish monks in Iceland before the time of the Viking settlements?

According to written sources, there were Irish monks called Papar living in Iceland when the Viking settlers first arrived in the 9th century, but that they then went away. Although, obviously, ancient manuscripts are tangible objects, the questioner is presumably referring to hard evidence of other kinds.

The problem with written sources is that they can lie or get things wrong, especially when they are written a long time after the events they purport to describe. In contrast, 'hard evidence' - by which I mean archaeological remains - only lie if they are downright faked, though this is by no means unknown. On the other hand, the information they supply us with is generally far more limited than what we can get from written sources and interpreting it is fraught with complications. Archaeological remains can, however, provide hard and irrefutable evidence on particular points where the written sources are limited or untrustworthy. This could, indeed, be the case with the matter of the Papar in Iceland.

Our oldest source for the existence of Papar in Iceland comes from the historical work Íslendingabók ('Book of the Icelanders'), written by Ari fróði Þorgilsson some time in the years 1122-1133. When Ari was writing, something like 250 years had passed from the time when Scandinavian colonists started to settle Iceland (according to the traditional, though not necessarily entirely unproblematical, chronology), and his testimony is thus open to doubt and question. Icelandic written sources cannot, therefore, be taken as proof positive of the existence of Papar in Iceland.

In a geographical work written in Latin by an Irish monk called Dicuil early in the 9th century, there is an account of the wanderings of holy men in lands to the north and of their time spent in these places. Dicuil's account has often been interpreted as providing evidence for the existence of Papar in Iceland, though there is no absolute proof that Iceland is among the places mentioned in his book. On the other hand, there were certainly Celtic hermits on Orkney and Shetland, as is proved by archaeological finds in these places.

A number of placenames in Iceland appear to refer to Papar, and as a result it has often been claimed, for example, that there was a settlement of Irish monks on the island of Papey off the S.E. coast. There are, however, no written sources linking Papey with Papar, and it may well be that the placename was imported from the British Isles, where 'Papar'-placenames were fairly common in areas settled by the Vikings. Placenames thus prove nothing about the existence of Papar in Iceland.

Several attempts have been made to find remains that might be traceable to the Papar's time in Iceland. The archaeologist, for example, investigated the sites of ancient dwellings on Papey but found nothing that pointed to Papar having once lived there. Various remains have been found that might be interpreted as going back to Papar, for instance some crosses inscribed on the walls of manmade caves in the south of the country, and the ruins of a number of simple constructions from the settlement period, but in all cases there are other, more probable explanations.

Archaeological research can never disprove the existence of Papar in Iceland, and it is perfectly conceivable that remains might turn up one days with sufficiently strong Celtic Christian characteristics to prove beyond doubt that Papar once lived there. However, as yet no such remains have been found. Despite this, people have generally not seen any reason to doubt that there were once Papar in Iceland and been happy to trust Ari's testimony in the matter.

Recently, however, in his book Um haf innan (Reykjavík, 1997), Helgi Guðmundsson has put forward the view that Ari's account in Íslendingabók is based on the account of the Papar by the Irish monk Dicuil mentioned above, which Ari interpreted as referring to Iceland, though without any firm evidence for this. If Helgi Guðmundsson is correct, the two accounts by Dicuil and Ari are not independent of each other; Ari's statement would then become worthless, and we would no longer have any sources linking the Papar with Iceland.

So the conclusion is this: there is no tangible evidence to prove that there were ever Papar in Iceland; indeed, there is good reason to doubt that they were. On the other hand, there is no reason to rule out the possibility either.

Translated by Nicholas Jones.

See also: What was known about Iceland in the world outside before the time of the Viking settlements?

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