Preface of a Saint (2)
[Common of a Monastic or Professed Religious]
[Of the Holy Spirit]
[Of the Incarnation]
PRAYERS (traditional language):
O God, whose servant Brigid, kindled with the flame of thy love, became a shining light in thy church: Grant that we also may be aflame with the spirit of love and discipline, and walk before thee as children of light; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, one God, now and for ever. Amen.
PRAYERS (contemporary language):
O God, whose servant Brigid, kindled with the flame of your love, became a shining light in your church: Grant that we also may be aflame with the spirit of love and discipline, and walk before you as children of light; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Lessons and Collects revised in Lesser Feasts & Fasts 2018
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ST BRIDGET OF KILDARE
ABBESS (1 FEB 523)
Bridget (Brigid, Bride, Bridey, or in Welsh, Ffraid) of Kildare was born
around 450 into a Druid family, being the daughter of Dubhthach, court
poet to King Loeghaire. At an early age, she decided to become a Christian,
and she eventually took vows as a nun. Together with a group of other
women, she established a nunnery at Kildare (meaning, Church of the Oak).
She was later joined by a community of monks led by Conlaed. Kildare had
formerly been a pagan shrine where a sacred fire was kept perpetually
burning, and Bridget and her nuns, instead of stamping out the fire, kept
it going but gave it a Christian interpretation. (This was in keeping
with the general process whereby Druidism in Ireland gave way to Christianity
with very little opposition, the Druids for the most part saying that
their own beliefs were a partial and tentative insight into the nature
of God, and that they recognized in Christianity what they had been looking
for.) Bridget as an abbess participated in several Irish councils, and
her influence on the policies of the Church in Ireland was considerable.
Many stories of her younger days deal with her generosity toward the needy. This aspect
of her character has been the subject of a poem:
"The Giveaway" (from The Love Leters of Phyllis McGinley, New York,
Viking Press, 1954)
A problem child.
Although a lass
Demure and mild,
And one who strove
To please her dad,
Saint Bridget drove
The family mad.
For here's the fault in Bridget lay:
She would give everything away.
To any soul
Whose luck was out
She'd give her bowl
She'd give her shawl,
Divide her purse
With one or all.
And what was worse,
When she ran out of things to give
She'd borrow from a relative.
Her father's gold,
Her grandsire's dinner,
She'd hand to cold
and hungry sinner;
Give wine, give meat,
No matter whose;
Take from her feet
The very shoes,
And when her shoes had gone to others,
Fetch forth her sister's and her mother's.
She could not quit.
She had to share;
Gave bit by bit
The barnyard geese,
The parlor rug,
niece's christening mug,
Even her bed to those in want,
And then the mattress of her aunt.
An easy touch
For poor and lowly,
She gave so much
And grew so holy
That when she died
Of years and fame,
Put on her name,
And still the Isles of Erin fidget
With generous girls named Bride or Bridget.
Well, one must love her.
In thinking of her
There's no denial
She must have been
A sort of trial
Unto her kin.
The moral, too, seems rather quaint.
Who had the patience of a saint,
From evidence presented here?
Saint Bridget? Or her near and dear?
It is reported of Francis of Assisi that as a young man he had a dream in which God
said to him, "Francis, repair my church." He took this to refer to a church
building near Assisi which was in need of repair, and he sold a bale of silk from his
father's warehouse to obtain building materials. His father was furious. Francis had not
asked for permission: he simply took it for granted that his father would wish to
contribute to such a worthy cause. It is said of Bridget that as a young girl she made
similar assumptions about her family.
There is a problem here. On the one hand, it can be argued that if our
family members do not choose to make sacrifices for God we have no right
to make that choice for them. Some time ago, if I remember aright, one
listmember wrote in considerable bitterness about a childhood that had
been blighted by the decision of the father that it would be nice if the
whole family lived in Christian Poverty. (Said listmember found no spiritual
blessings in the experience, and saw no sign that anyone else did, emphatically
including said father.)
Cross, at St. Bridgit's Church in Kildare
On the other hand, I far more frequently hear Christians argue that their sacred duty
to keep everything nice for their spouses and children prevents them, not only from going
as missionaries to distant shores, but also from volunteering even quite moderate amounts
of their time and money for worthy causes down the block. (Not that all unattached
Christians are blameless in this regard.) You will note that Saint Paul, writing to the
Corinthians, told them that marriage, while instituted of God and a sign of the union
between Christ and His Church, was not without its dangers to the spiritual life of the
Christian. But the danger he saw had nothing to do with sex. He was concerned instead that
the married are tempted to overvalue security, to feel that they cannot afford, for their
families' sakes, to take chances. And since he expected Christians to be facing
persecution soon, he saw this as a matter of urgency.
So, as I said, there is a problem here. I have no final answer to give, but commend it
to your consideration.
by James Kiefer