Saturday, 17 March 2018

Saint Patrick: 'He always gave till he had no more to bestow'

To celebrate the feast of Saint Patrick below is a brief account of his life and career by the Irish-American Church historian, John Gilmary Shea (1824-1892). He presents the Irish Apostle as an example of the perfect Christian, a man whose commitment and fidelity to God led him to convert Ireland and establish it as the insula sanctorum:
He not only converted the whole country by his preaching and wonderful miracles, but also cultivated this vineyard with so fruitful a benediction and increase from heaven, as to render Ireland a most flourishing garden in the church of God, and a country of saints.
Beannachtaí na Féile oraibh!



Bishop, Confessor and Apostle of Ireland.

If the virtue of children reflects an honor on their parents, much more justly is the name of St. Patrick rendered illustrious by the innumerable lights of sanctity with which the church of Ireland, planted by his labours in the most remote corner of the then known world, shone during many ages; and by the colonies of saints with which it peopled many foreign countries; for, under God, its inhabitants derived from their glorious apostle the streams of that eminent sanctity by which they were long conspicuous to the whole world. St. Patrick was born in the decline of the fourth century; and as he informs us in his "Confession," in a village called Bonaven Taberniae, being the same as the present Boulougne-Sur-Mer, in France. His father was of a good family, named Calphurnius, and his mother Conchessa, a near relative to St. Martin of Tours. At fifteen years of age he committed a fault, which appears not to have been a great crime, yet was to him a subject of tears during the remainder of his life. He says, that when he was sixteen, he lived still ignorant of God, meaning of the devout knowledge and fervent love of God, for he was always a Christian; he never ceased to bewail this neglect, and wept when he remembered that he had been one moment of his life insensible of the divine love. In his sixteenth year he was carried into captivity by certain barbarians, together with many of his father's vassals and slaves taken upon his estate. They took him into Ireland, where he was obliged to keep cattle on the mountains and in the forests, in hunger and nakedness, amidst snows, rain, and ice. Whilst he lived in this suffering condition, God had pity on his soul, and quickened him to a sense of his duty by the impulse of a strong of interior grace. The young man had recourse to him with his whole heart in fervent prayer and fasting; and from that time faith and the love of God acquired continually new strength in his tender soul. He prayed often in the day, and also many times in the night, breaking off his sleep to return to the divine praises. His afflictions were to him a source of heavenly benedictions, because he carried his cross with Christ, that is, with patience, resignation, and holy joy. St. Patrick, after six months spent in slavery under the same master, was admonished by God in a dream to return to his own country, and informed that a ship was then ready to sail thither. He repaired immediately to the sea-coast, though at a great distance, and found the vessel; but could not obtain his passage, probably for want of money. Thus new trials ever await the servants of God. The saint returned towards his hut, praying as he went; but the sailors, though pagans, called him back and took him on board. After three days' sail they made land, but wandered twenty-seven days through deserts, and were a long' while distressed for want of provisions, finding nothing to eat. Patrick had often entertained the company on the infinite power of God; they therefore asked him, why he did not pray for relief. Animated by a strong faith, he assured them that if they would address themselves with their whole hearts to the true God, he would hear and succour them. They did so, and on the same day met with a herd of swine. From that time provisions never failed them, till, on the twenty-seventh day, they came into a country that was cultivated and inhabited. During their distress, Patrick refused to touch meats which had been offered to idols. Some years afterwards, he was again led captive, but recovered his liberty after two months. When he was at home with his parents, God manifested to him by divers visions, that he destined him to the great work of the conversion of Ireland. He thought he saw all the children of that country from the wombs of their mothers stretching out their hands, and piteously crying to him for relief.

The authors of his life say, that after his second captivity, he travelled into Gaul and Italy, and had seen St. Martin, St. Germanus of Auxerre, and Pope Celestine, and that he received his mission, and the apostolical benediction from this pope, who died in 432. But it seems, from his confession, that he was ordained deacon, priest, and bishop, for his mission in his own country. It is certain that he spent many years in preparing himself for those sacred functions. Great opposition was made against his episcopal consecration and mission, both by his own relations and by the clergy. These made him great offers, in order to detain him among them, and endeavored to affright him by exaggerating the dangers to which he exposed himself amidst the enemies of the Romans and Britons, who did not know God. Some objected, with the same view, the fault which he had committed thirty years before, as an obstacle to his ordination. All these temptations threw the saint into great perplexities, and had like to have made him abandon the work of God. But the Lord, whose will he consulted by earnest prayer, supported him and comforted him by a vision — so that he persevered in his resolution. He forsook his family, sold, as he says, his birthright and dignity, to serve strangers, and consecrated his soul to God, to carry his name to the end of the earth. He was determined to suffer all things for the accomplishment of his holy design, to receive in the same spirit both prosperity and adversity, and to return thanks to God equally for the one as for the other, desiring only that his name might be glorified, and his divine will accomplished to his own honour. In this disposition he passed into Ireland, to preach the gospel, where the worship of idols still generally reigned. He travelled over the whole island, penetrating into the remotest corners, without fearing any dangers, and often visited each province. Such was the fruit of his preachings and sufferings, that he consecrated to God, by baptism, an infinite number of people, and laboured effectually that they might be perfected in his service by the practice of virtue. He ordained everywhere clergymen; induced women to live in holy widowhood and continence; consecrated virgins to Christ, and instituted monks. Great numbers embraced these states of perfection with extreme ardour. Many desired to confer earthly riches on him who had communicated to them the goods of heaven, but he made it a capital duty to decline all self-interest, and whatever might dishonour his ministry. He took nothing from the many thousands whom he baptized, and often gave back the little presents which some laid on the altar, choosing rather to mortify the fervent than to scandalize the weak or the infidels. On the contrary, he gave freely of his own, both to Pagans and Christians, distributed large alms to the poor in the provinces where he passed; made presents to the kings, judging that necessary for the progress of the gospel; and maintained and educated many children whom he trained up to serve at the altar. He always gave till he had no more to bestow, and rejoiced to see himself poor with Jesus Christ, knowing poverty and afflictions to be more profitable to him than riches and pleasures. The happy success of his labours cost him many persecutions.

St. Patrick wrote his Confession as a testimony of his mission, when he was old. It is solid, full of good sense and piety, expresses an extraordinary humility and a great desire of martyrdom, and is written with spirit. The author was perfectly versed in the holy scriptures. He confesses everywhere his own faults with a sincere humility, and extols the great mercies of God towards him in this world, who had exalted him, though the most undeserving of men; yet, to preserve him in humility, afforded him the advantage of meeting with extreme contempt from others, that is from the heathens. He confesses, for his humiliation, that, among other temptations, he felt a great desire to see again his own country, and to visit the saints of his acquaintance in Gaul; but durst not abandon his people; and says, that the Holy Ghost had declared to him that to do it would be criminal. He tells us that a little before he wrote this, he himself and all his companions had been plundered and laid in irons, for his having baptized the son of a certain king against the will of his father, but were released after fourteen days. He lived in the daily expectation of such accidents, and of martyrdom, but feared nothing, having his hope as a firm anchor fixed in heaven, and reposing himself with an entire confidence in the arms of the Almighty. He says, that he had lately baptized a very beautiful young lady of quality, who some days after came to tell him, that she had been admonished by an angel to consecrate her virginity to Jesus Christ, that she might render herself the more acceptable to God. He gave God thanks, and she made her vows with extraordinary fervour six days before he wrote this letter. St. Patrick held several councils to settle the discipline of the church which he had planted. The first, the acts of which are extant under his name in the editions of the councils, is certainly genuine. Its canons regulate several points of discipline, especially relating to penance. St. Bernard and the tradition of the country testify, that St. Patrick fixed his metropolitan see at Armagh. He established some other bishops, as appears by his Council and other monuments. He not only converted the whole country by his preaching and wonderful miracles, but also cultivated this vineyard with so fruitful a benediction and increase from heaven, as to render Ireland a most flourishing garden in the church of God, and a country of saints. And those nations which had for many ages esteemed all other barbarians, did not blush to receive from the utmost extremity of the uncivilized or barbarous world, their most renowned teachers and guides in the greatest of all sciences, that of the saints.

Many particulars are related of the labors of St. Patrick, which we pass over. In the first year of his mission he attempted to preach Christ in the general assembly of the kings and states of all Ireland, held yearly at Taraghe, or Themoria, in East-Meath, the residence of the chief king, styled the monarch of the whole island, and the principal seat of the Druids or priests, and their paganish rites. The son of Neill, the chief monarch, declared himself against the preacher: however, he converted several, and, on his road to that place, the father of St. Benen, or Benignus, his immediate successor in the see of Armagh. He afterwards converted and baptized the Kings of Dublin and Munster, and the seven sons of the King of Connaught, with the greatest part of their subjects, and before his death almost the whole island. He founded a monastery at Armagh; another called Domnach-Padraig, or Patrick's Church; also a third, named Sabhal Padraig, and filled the country with churches and schools of piety and learning; the reputation of which, for the three succeeding centuries, drew many foreigners into Ireland. Nennius, Abbot of Bangor, in 620, in his history of the Britons, published by the learned Thomas Gale, says that St. Patrick continued his missions over all the provinces of Ireland, during forty years; that he restored sight to many blind, health to the sick, and raised nine dead persons to life. He died and was buried at Down, in Ulster. His body was found there in a church of his name in 1185, and translated to another part of the same church. His festival is marked on the 17th of March, in the Martyrology of Bede, etc.

Friday, 9 February 2018

Saint Brigid: completing the work of Saint Patrick?

To mark the octave day of the feast of Saint Brigid, we bring to a close the reading of St Brigid: Patroness of Ireland, published in 1907 by Irish Augustinian, Father Joseph A. Knowles. One of the themes which struck me as I read this book was the author's frequently-repeated wish to link the mission and career of our national patroness with that of our national apostle. He returns to this theme in Chapter VIII in which he describes the death, burial and relics of Saint Brigid. As he attempts to paint a picture of her final hours on earth, Father Knowles gives free rein to both the romantic imagination and the triumphalist vision which has characterised his entire book:
As she cast her eyes over the fair plains and upon the green hills of her native land, in those last hours of her life, what a tidal wave of spiritual joy and hope must have inundated her soul. Her monasteries were spread over the whole extent of the land. Churches were raised in towns and hamlets to the honour and glory of the Most High. King and peasant knelt at the same altar, and were linked in a common brotherhood of faith and worship. The altars of the Druids were destroyed, and their false gods banished forever. The preaching of St. Patrick and his disciples had given the death blow to superstition and idolatry. The standard of the true faith was planted on every hill, and waved triumphantly over every valley of regenerated Ireland. And when our Saint recalled how much her labours contributed to this happy consummation, she must have rejoiced and blessed Him Who made her the instrument of such apostolic work for the land of her birth and love. St. Patrick and St. Brigid are ever associated in the minds of Catholic Ireland with the evangelisation of our country. It has been well said that St. Brigid was chosen by God to complete the work of Ireland's Apostle, whilst, at the same time, she in part reaped the fruits of his labours. The "one sowed, the other came when the harvest was ripe; the one watered with tears, the other gathered with joy; the one passed on to his reward, when the other culled the most blooming flowers to decorate his festive offering on the day of his departure." Yes, truly does St. Brigid merit to be placed on a throne beside our National Apostle.

Rev. J.A. Knowles, O.S.A., Saint Brigid, Patroness of Ireland, (Dublin, 1907), 178-180.

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Thursday, 8 February 2018

Father Knowles and Hagiography

Today as we continue to read the 1907 book Saint Brigid, Patroness of Ireland by Father J.A. Knowles, we turn to his view of hagiography. At this time writers of devotional works tended to take at face value the attributed authorship and dating of Lives of the saints. Father Knowles lists some of the reputed authors of Lives of Saint Brigid, seeking to take us right back to the days of Saint Patrick himself with the inclusion of Fiech. Interestingly, he does not mention the mid-seventh century Life of Cogitosus, now hailed as one of the most important.  For Father Knowles, the purpose of hagiography was entirely devotional:
Little wonder is it that we find so many saintly and learned writers employing their graphic pens to record, in elegant verse, or flowing period, the heroic deeds, the numerous miracles, and the many virtues of their beloved Abbess of Kildare. St. Ninnid, her chaplain, faithfully placed on record the miracles he had witnessed during the time he had spent in her blessed and edifying company. Fiech, a disciple of St. Patrick, wrote her life, while St. Brigid was still performing her noble mission amongst the children of old Ireland. St. Brendan, Bishop of Clonfert, wrote her life in verse. The poet-saints, Columba and Kilian of Inis-Keltra, sang her praises in sweetest poesy. These metrical lives of St. Brigid were chanted by the cloistered children of the sanctuary. The multitude devoted themselves to the task of committing each verse to memory, so that they might share in the universal chorus of praise and thanksgiving which daily ascended to heaven from millions of Irish hearts.
Modern scholarship, of course, views hagiography as rather more complex in character. In the case of Saint Brigid, for example, Cogitosus was writing at a time when Armagh hagiographers were claiming primacy for their foundation thanks to Saint Patrick. His work may, therefore, be seen as an attempt to counter these claims on behalf of Kildare and its founder, Saint Brigid. Another of the central principles of hagiography accepted by modern scholars is that any piece of hagiography will always tell us more about the time in which it was written rather than about the time of its subject. This is true of Father Knowles too as in his account of the survival of these written records of Saint Brigid he reflects the ethos of the national revival of his own day. It is one in which Ireland is viewed as a long-suffering Catholic nation, valiantly withstanding centuries of oppression and the ravages of the likes of Cromwell:
From the number of these ancient records preserved from the ravages of time and the destroying hand of the heretical bands, who would gladly have given them to the flames, it is not too much to say that an all-wise Providence exercised a special care and watch over them to save them from decay and destruction. It certainly appears providential that many of the earlier lives and copies of them, made by conscientious and faithful scribes, found their way to safe refuge in the archives of Catholic countries abroad. Had they been left at home, they would not have escaped the rigorous search made for such invaluable and priceless documents by Cromwell and his followers. There can be no doubt that they would have served to light the fires that consumed the bodies of our noble martyrs, put to death by the cruel and relentless enemies of their creed and race. The preservation of this store of inestimable value, which enshrines and catalogues the doings, the sayings, and the miracles of St. Brigid, is the one consolation left us amidst the ruin and desolation caused by the burning and destruction of our ecclesiastical archives. This treasure is — and let us fervently thank God for it— the one great inheritance that the children of the early Church have left us to perpetuate and strengthen us today in our loyalty and devotion to St. Brigid, the Patroness of our Land.
Father Knowles goes on to suggest, however, that we should not be too hasty to dismiss the many legends regarding Saint Brigid which have also survived:
It may be advisable, before coming to the events of our Saint's life, to say a word or two regarding those beautiful garlands of legendary and traditional lore woven round the stately and enduring monument of authentic facts, which the hands of reliable and saintly biographers have erected to her blessed memory... In a life of the Saint, such as this purports to be, many legends and traditions must be introduced to stimulate the devotion of the reader, and to relieve the monotony which would inevitably ensue from a mere studied recital of historical detail. Having read the extracts given at length, the reader will be the better enabled to judge between what he can reasonably believe as true, and what he may safely set down as mere pious tradition. Thus does the late Canon O'Hanlon write of the legends and traditions so thickly strewn through the authentic writings of learned and holy authors who have treated of the life and miracles of St. Brigid: — "The truly religious and disciplined spirit of an enlightened and a pious Christian will not too readily reject the various interesting legends contained in the acts of our National Saints, when he is free to receive them on the weight, or set them in abeyance on the want of sustaining evidence. Many sceptical or over-fastidious critics undervalue the force of popular traditions, and regard such attested miracles as incredible or legendary, but while those persons desire to remove the cockle from the field of Irish hagiology, they possibly incur some risk, at the same time, of rooting up good seed with the tares." 
 In another place his remarks on the same subject are worthy of attentive consideration: — "Religious feeling and Christian Faith do not require for their preservation and growth, the the production and publication of many legends to be found in special acts of our National Saints. Those narratives, however, were consonant with a prevalent taste and with the sentiments of our ancestors in past ages. Even yet, when received with due caution, and with a just, discriminating spirit, such legends may be found not altogether devoid of edification, granting their authenticity to be very questionable. A well- regulated mind will regard them chiefly as emanations of a former period, and as illustrations of popular opinion, national feeling, or religious impressions which widely prevailed during times when those narratives had been written."
Now 1907 was also the year of publication of an English translation of the Legends of the Saints by Father Hippolyte Delehaye. This was the first work to undertake a scholarly examination of hagiography and revolutionised the understanding of medieval saints' Lives. The miraculous signs and wonders with which hagiography abounds were finally able to be placed within a context which could be explained and understood. No longer would the reader be asked to believe that Saint Brigid literally hung her cloak on a sunbeam or that the historical/biographical material contained within her various Lives was necessarily any more authentic than the miracle stories. Hagiography is not history, it is a distinctive genre of literature with its own rules and internal logic. We cannot fault Father Knowles or Canon O'Hanlon for not sharing this understanding as Delehaye's ideas took some time to filter through and become the accepted academic view. 

Rev. J.A. Knowles, O.S.A., Saint Brigid, Patroness of Ireland, (Dublin, 1907), 11-15; 20-21.

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Wednesday, 7 February 2018

What would happen if Ireland ever forgot Saint Brigid?

Continuing the reading of the 1907 book Saint Brigid, Patroness of Ireland by Father J. A. Knowles with a follow-up to yesterday's selection on the devotion of the people of Ireland to their patroness. Today the author lays out what he sees as the dire consequences for the country should it ever forget to honour her:
Should they, which God forbid, ever grow cold in their devotion to her, or become forgetful of her benefits to them, their crime would truly be an unpardonable one. A terrible change would come over the fair face of our country, every acre of which holds some sacred memorial of a life devoted to the spiritual regeneration of a people she loved next to Him, in Whose service her days were spent. The ivy-mantled walls of the temples erected by our forefathers in her honour would totter to the ground in indignant protest. The holy wells that bear her name would cease to give their blessed waters to an ungrateful nation. The fertile soil of the four provinces, consecrated by her missionary footsteps, would cease to yield their rich golden harvests. 
Fortunately, Father Knowles does not foresee any immediate danger of ruined churches collapsing, holy wells drying up or harvests failing, for which we can only be thankful: 
There is no indication of such untoward events happening in our generation. St Brigid still holds her high place in the hearts of Irish Catholics. Her consecrated virgins still assume her name when entering the cloister. Mothers are found to give her name to their children at the baptismal font and to place them under her protection. Churches are raised, year after year, in her honour. Fervent prayers ascend from Irish hearts, not only on her feast-day, but hourly, that God, through her intercession, may protect the Irish nation from the evils of the day, may bless and shield us from the enemies of our Faith, and send down on our Island the twin-gifts of righteous liberty and enduring peace.
Tomorrow I want to look at how Father Knowles views the written sources for the life of Saint Brigid.

Rev. J.A. Knowles, O.S.A., Saint Brigid, Patroness of Ireland, (Dublin, 1907), 18-20.

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Tuesday, 6 February 2018

Is Irish devotion to Saint Brigid written into our DNA?

Yesterday we looked at how Irish devotion to Saint Brigid is described in the pages of the 1907 book Saint Brigid, Patroness of Ireland by Father J. A. Knowles. Following this section, the author goes on to discuss the writings of the various Lives of Saint Brigid, of which more anon. But he cannot help returning to the theme of Irish love for the national patroness and suggests that reason for it lies in our DNA:
If we seek the key to the intense love and veneration for St. Brigid that rules and sways the Celtic heart to-day, as in the centuries gone by, we must look for it in one of the noblest traits of the Irish character. No matter what our faults may be, we, the children of the Gael, can never be charged by our bitterest enemies with ingratitude to our friends and benefactors. Wherever, in our chequered history, a hand has been held out to bestow a favour upon our race, we treasure up the memory of the good deed and pour benedictions on the head of the giver. St. Brigid, after our National Apostle, was the truest and best friend Ireland has ever had, or ever will have.
At this time it was commonplace to claim that one could identify racial traits from which a 'national character' could be deduced. The 'Celt' was dreamy and otherworldly, in sharp contrast to the hard-headed Anglo-Saxon who had his feet firmly on the ground. This sort of racial stereotyping may seem like harmless bunkum but one might argue that it did have an impact in what was an age of imperialism. The campaign for Irish self-determination, for example, begged the question of whether the naive, childlike 'Celt' was capable of ruling himself without the paternalistic guiding hand of the imperial family of which the solid Anglo-Saxon was the head.

I have also previously referred to another idea, common to writers of this time, that Saint Patrick's mission to convert the pagan Irish was a single-handed heroic endeavour of epic proportions. We have already seen Father Knowles liken it to a 'triumphal procession'.  He now applies some of the same thinking to Saint Brigid whom he credits with having 'infused a vigour and energy into the Irish Church, which it maintains down to the present day':
During her long life she, like her Divine Master, "went about doing good." She marked out the path of perfection which many an Irish virgin has since trodden, with happiest spiritual results. She infused a vigour and energy into the Irish Church, which it maintains down to the present day. Her works of charity relieved distress in many an Irish home. Her prayers strengthened and nurtured the infant Church, left by St. Patrick, into a vigorous manhood. Her example stimulated the guardians of the sanctuary to renewed effort to evangelise those not reached by the Apostle, St. Patrick, and to spread the Faith in lands beyond the seas. Her intercession has guided and preserved the Irish Church through many a storm of persecution and bloodshed, chronicled in the annals of our country. Her protecting hand is still extended over our Isle, that no spiritual harm may befall the Church which her blessed hands so laboriously toiled to extend and establish on a firm and lasting foundation. How, then, considering such a record of favours bestowed, could the children of this favoured land ever forget their benefactress and patroness — St Brigid?
Although I have read a good deal of Victorian devotional literature on Irish saints over the past few years I find this approach by Father Knowles one of the most memorable. Tomorrow we will continue with what he sees as the dire consequences for Ireland should we ever try to cast off our devotion to our benefactress and patron.

Rev. J.A. Knowles, O.S.A., Saint Brigid, Patroness of Ireland, (Dublin, 1907), 16-18.

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Monday, 5 February 2018

Father Knowles on Irish Devotion to Saint Brigid

We continue with the reading of the 1907 book, Saint Brigid, Patroness of Ireland, with a look at how the author, Irish Augustinian Joseph Knowles, viewed devotion to Saint Brigid in her own country. As I noted in the previous post, he is determined to make sure that Saint Patrick receives his share of the credit for Saint Brigid's greatness. Also, as we saw yesterday, Father Knowles believes that pagan Ireland was uniquely responsive to the Christian message and thus he sees the wonder that was Saint Brigid as a heavenly 'reward for the warm-hearted and generous welcome extended to the Apostle' sent to us. That said, he also claims that 'St. Brigid received from her people a worship which history accords to no other saint', which sounds like yet another demonstration of the supposed uniqueness of Early Christian Ireland:
Devotion to St Brigid is not a matter of to-day or yesterday. It began during her earthly life, growing in intensity as the shadows closed in around her mortal career. The fame of her sanctity and her miraculous power rang during her days from end to end of her Island-home. After the National Apostle, she was proclaimed by all the greatest and best beloved of the Saints whose names enrich the Calendar of the Irish Church. St. Brigid received from her people a worship which history accords to no other saint. The nation fell prostrate at her feet, offering to her the sweet incense of a tender and deep-seated love and devotion. The people beheld in her the noblest and best type of womanhood, raised to the most elevated plane attainable by the children of men this side of the grave. They recognised in her the realization of that blessing, which the Almighty had specially bestowed on their race, as a reward for the warm-hearted and generous welcome extended to the Apostle He had sent to teach them His heavenly doctrines. A people who had so readily opened their hearts to the teachings of their Apostle could not but rise to the highest pitch of enthusiastic devotion to her, who was the brightest and most exalted product of St. Patrick's ministry. She typified the perfect woman, nurtured and fed on the word of God. She was the light that shone over their Island to direct the footsteps of the daughters of Erin in the paths of virtue and sanctity.
 And how did the devotion of the Irish people to this 'perfect woman' manifest itself?
In speaking of her they discarded the prefix Saint, and called her, in homely, yet reverent fashion, "Mo Brighe" — or "My Bride." The children received her blessed name at the baptismal font. The sturdy sons of the Irish race added her name to those usually adopted by their sex. With one chorus of acclamation, she was proclaimed the Patroness of their land, the Protectress of their daughters' virtue, and the strength of their warrior sons in defence of Faith and Fatherland. 

I think that in his final sentence Father Knowles has encapsulated the entire spirit of the Irish national revival of the nineteenth and early twentieth centuries.

Rev. J.A. Knowles, O.S.A., Saint Brigid, Patroness of Ireland, (Dublin, 1907), 7-8.

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Sunday, 4 February 2018

Saint Brigid: 'the pride and glory of the Irish Church'

The opening chapter of Father Knowles' book Saint Brigid, Patroness of Ireland, sets the scene for the career of its subject. He opens, naturally enough, with the coming of Saint Patrick and it is clear that Father Knowles views the fifth-century Ireland to which Patrick came as a place of special holiness, unique among the pagan nations:
Never, in the history of the propagation of the Catholic Faith, was there found a soil more ready for the reception of the blessed seed of the Gospel of Jesus Christ, than that of our own dear Isle. In the wide expanse of the dominions of the Catholic Church, Ireland stands alone as a Nation whose conversion, from the darkness of paganism to the full light of the true faith, was accomplished without the shedding of one drop of a Martyr's blood. St. Patrick went from end to end of our Island preaching the Gospel of peace and good will, without encountering any of the obstacles and trials experienced by the Apostles of other nations. His apostolate partook more of the nature of a triumphal procession than of a fierce combat with the powers of darkness and superstition.
This view of Saint Patrick as an all-conquering hero who singlehandedly evangelized the entire island of Ireland was a common one at the time. And despite the fact that he is writing in English, Father Knowles approvingly notes the national apostle's use of the national language:
Wherever our Apostle went, crowds flocked round him to hear the doctrines and practices of the New Law preached to them in their own sweet Gaelic tongue.
The superiority of Saint Patrick's new teachings are particularly manifested to upper-class Irish women: 
Ladies of royal and noble birth sat at the feet of the Apostle, to learn the true dignity of womanhood, attained only by the knowledge and practice of Christian virtue.  
And, attracted by this message, women begin to enter the religious life, as the quotation from Saint Patrick's own Confession records:
...And there is one blessed Irish maiden, of the Scottish race, of noble birth, most fair, of adult age, whom I baptised; and soon thereafter she came to us on some business, and informed us that God's will had been revealed to her, admonishing her to become a Virgin of Christ and draw near to God. Thanks be to God, on the sixth day after that, she worthily and most eagerly embraced that state of life. And indeed all the Virgins of God act in like manner, not at the bidding of their parents — nay, they endure reproaches and persecutions from their parents — and, nevertheless, their number goes on increasing, so that I know not the number of the natives who thus have become of our kindred, besides the widows and those who observe continency.
There is one Irish nun though who stands out from all the innumerable and anonymous others:
At the head of this noble band of consecrated virgins, St. Brigid, Patroness of Ireland, takes her rightful place. She, of all the spiritual children of St. Patrick, was the brightest jewel in his apostolic crown. She is, and always will be, the pride and glory of the Irish Church, the most honoured and venerated on the bead-roll of her Saints, the joy and the crown of the womanhood of holy Ireland.
It is interesting to see Father Knowles take some pains to establish Saint Patrick as the inspiration of Saint Brigid's later career. I will continue with his view of Saint Brigid in tomorrow's post.

Rev. J.A. Knowles, O.S.A., Saint Brigid, Patroness of Ireland, (Dublin, 1907).
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