Latin Mass in Monasterevin - June 2013

Goffine's Devout Instruction on the Feast of Saint Brigid

Below is the instruction on the Feast of Saint Brigid as published in a nineteenth-century edition of the work of Father Leonard Goffine (1648-1719). The author was a German Norbertine priest who published his Handpostille oder Christkatholische Unterrichtungen auf alle Sonn und Feyer-tagen des ganzen Jahrs (brief commentaries in the form of question and answer on the Proper of the Mass, principally on the Epistle and Gospel of the day) in the 1680s. The work was translated into English and went through a number of editions, the content changing as it did so. In the 1880 edition there is a full account of Saint Brigid's life, followed by the texts of the Mass for her feast day and a question and answer commentary. The entry was illustrated by a picture of the saint which I have also reproduced, but I note that she is shown wearing the distinctive headdress of the Order of Saint Bridget of Sweden. Interestingly, the frontispiece to Canon O'Hanlon's 1877 Life of Saint Brigid also depicts our patroness in the Swedish Brigittine headdress, although the illustration was not reprinted when he reproduced the text of this biography in Volume II of his Lives of the Irish Saints. This leads me to wonder if these illustrations were inserted by the printer rather than the author, as I am sure that Canon O'Hanlon would have known that the metal crown is unique to the order of Saint Bridget of Sweden, whose founder lived nine hundred years after our Irish patroness.

INSTRUCTION ON THE FESTIVAL OF ST. BRIDGET, VIRGIN.

ABBESS, AND PATRONESS OF IRELAND.

[February 1]

ST. BRIDGET was born at Fochard, in Ulster, soon after Ireland had been blessed with the light of the faith. It was about the year 453 that she saw for the first time the light of this world. Her parents, Dubtach and Bronchessa, were both Christians. By her father she was lineally descended from "Con of the Hundred Battles," and her mother, Bronchessa, was descended from the noble house of the O'Connors.

Bridget spent her early years in Connaught, and was reared by a nurse who fortunately for her, was a Christian. She grew up beautiful in appearance, but still more so in her heavenly virtues, her meekness, humility and sweetness of manner. Her mother and her nurse carefully instructed her in the Christian religion; and deeply impressed upon her young mind  the goodness and mercy of Jesus, and the loving tenderness of His holy mother Mary. And when told not to offend Jesus or Mary, with childlike simplicity she would ask how she could please them, and when told, would reply that she would never do anything to offend them. Thus were the purest impressions made on her infant mind, and as she grew in years, she became rich in all the Christian virtues.

Bridget, even when a child, accustomed herself to prayer and pious works, and loved to retire in solitude to commune with God. She was exceedingly modest, and the least indelicacy of word or action hurt her tender soul very deeply. No wonder she was admired and loved by everybody.

Our saint was never more happy then when she found ways and means to assist the sick and the poor. Her charity knew no bounds. One time when visiting the sick neighbors, (she was then only nine years of age) it happened that she had nothing to relieve the wants of the needy; so she gave them the jewels from a precious sword which the king of Leinster had given her father, as a token of his good will and liking for his valiant service. The king heard of this and was angry, and shortly afterward came to a banquet in her father's house, and calling the little maid he asked her how she dared to deface the gift of a king in such a manner as she had done the gift to her father. She fearlessly replied that she had given the jewels to a better king than he was, "whom” she continued, "finding in such extremities, I would have given all that my father has, and all that you have, yea, yourself too and "all you have, were it in my power to give them, rather than Christ or His children, the poor, should starve." The king was so touched with her answer that he said to her father that his whole possessions would not be an equivalent for his daughter; and that he should let her have her own way in future, and not restrain the extraordinary graces God had conferred on her. He then gave Dubtach another sword more valuable than the former, as a mark of the esteem he entertained for him and his daughter.

When Bridget approached maturity, her father wished that she should wed a certain young man. Our saint was astonished at such a proposal, and firmly refused, and told her father that she was resolved to consecrate her virginity to God. All her relations opposed this resolution for a long time, but seeing that Bridget was determined they finally consented, and allowed her to choose her state of life. She made known her intention to several pious virgins, all of whom resolved to accompany her. Bishop Mel, nephew and disciple of St. Patrick, gave her the veil. It is said that she made her vows in the sixteenth year of her age.

Bridget's first community was established at Bridget's-Town or Ballyboy, near Ussna Hill. Her community soon became celebrated for its piety and charity. The poor flocked around her, and even the sick came from afar to be cured by St. Bridget's prayers. Several bishops requested her to establish communities in their dioceses. She visited Munster and established several convents there. While there she cured by her prayers a man who had been blind for years. Then she passed into the county Waterford, and established in the neighborhood of the present village of Tramore a community of nuns. We next find her in the county of Limerick establishing convents.

Society in Ireland in pagan times was divided into freemen and slaves; the former regarded the latter as beings of an inferior order, and treated them as mere chattels, as is the case in all slave countries even in our own times. The Catholic Church endeavored from the beginning to abolish this barbarous custom, and finally succeeded. St. Bridget labored hard to obtain the freedom of poor culprits, or at least to mitigate the bitterness of their captivity.

Her numerous miracles and the respect and veneration entertained for her, gave power to her influence, which seldom failed in gaining the boon of mercy. St. Bridget was great in miracles, great in Christian charity. She shares with St. Patrick the glory and sanctity of being the first to bring the pious young virgins of Ireland into conventual communities. Her success in this holy work was wonderful, for soon religious establishments of the kind extended over all the land. Thus she aided powerfully the work of St. Patrick in christianizing the inhabitants of Ireland. No wonder that after her death many churches were dedicated to God under her name. A portion of her relics was kept with great veneration in a monastery of regular canons at Aburnethi, once the capital of the kingdom of the Picts. Her body was found with those of SS. Patrick and Columba, in a triple vault in Down-Patrick, in 1185. The head of St. Bridget is now kept in the church of the Jesuits at Lisbon.

The Introit of the Mass reads: Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. My heart hath uttered a good word: I speak my works to the King. (Ps. xliv.) Glory be &c.

PRAYER OF THE CHURCH. Graciously hear us, O God of our salvation: that, as we rejoice in the festivity of the blessed Bridget, Thy virgin, we may be instructed in the affection of a loving devotion. Through, etc.

LESSON, (ii Cor. x. ry-xi. i, 2.) BRETHREN, He that glorieth, let him glory in the Lord. For not he that commendeth himself is approved; but he whom God commendeth. Would to God you could bear with some little of my folly, but do bear with me. For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

EXPLANATION. The Apostle exhorts the Corinthians to avoid all self-praise and vainglory. To acknowledge our merits, however, is not wrong, provided we attribute such merits to the grace of God, giving all honor to Him, who works the good in us. Self-praise is no proof that we are faithful servants of God; we are no more than what we are in the eyes of God. St. Paul indeed endeavors to draw the attention of the Corinthians to his dignity and merits, but does it to honor God, and to save for Christ those whom he had by their conversion to Christianity brought to Christ as a spouse to her bridegroom; he speaks of his dignity, and is jealous to oppose the heretics who tried to lessen his influence by decrying his merits, and who endeavored to make the Christians abandon the true faith. When self-praise proceeds from a motive of honoring God and saving the souls of our neighbors it is allowable.

GOSPEL. (Matt. xxv. i 13.) AT THAT TIME, Jesus spoke to his disciples this parable: The kingdom of heaven shall be like to ten virgins, who, taking their lamps, went out to meet the bridegroom and the bride. And five of them were foolish, and five wise: but the five foolish, having taken their lamps, did not take oil with them, but the wise took oil in their vessels with the lamps. And the bridegroom tarrying, they all slumbered and slept. And at midnight there was a cry made: Behold, the bridegroom cometh, go ye forth to meet him. Then all those virgins arose and trimmed their lamps. And the foolish said to the wise: Give us of your oil, for our lamps are gone out. The wise answered, saying: Lest perhaps there be not enough for us and for you, go you rather to them that sell, and buy for yourselves. Now whilst they went to buy, the bridegroom came: and they that were ready went in with him to the marriage, and the door was shut. But at last came also the other virgins, saying: Lord, Lord, open to us. But he answering, said: Amen, I say to you, I know you not. Watch ye, therefore, because you know not the day nor the hour.

Who is the bridegroom?

Christ the Lord who has united Himself to His Church, and enters into an intimate union with every soul of the faithful who keeps His commandments.

Why is the kingdom of heaven compared to virgins?

Because virginity is similar to the integrity of holy faith. Only those who preserve the faith inviolate will enter the kingdom of heaven.

Why does Christ make mention of “ten" virgins?

The number ten was in ancient times made use of to express a whole. Here according to SS. Jerome and Ambrose all the faithful are to be understood. This is evident from the words of Christ who says of the virgins that they had lamps. The lamp signifies the light of faith. This holy faith is infused into the soul in baptism.

Who are the wise and who the foolish virgins?

The wise are all those of the faithful who not only believe in the doctrine of Christ, but also live according to the faith, performing good works; the foolish are those Christians who have indeed the true faith, but not the works according to the faith.

What is understood by the oil?

It means good works, especially works of charity.

Without good works our faith does not shine forth, is, therefore, not burning light, but dead as St. James says: "Faith without works is dead."

What mean the vessels that contain the oil?

Our conscience, which is the seat and receptacle of good works.

What does His coming at midnight signify?

It signifies the time when we least expect; for who would suppose the coming of the bridegroom at that unexpected hour when every one is asleep! Let us, therefore, be careful that we are not wanting in faith and good works, let us take warning also from the words of Christ to be ever ready, as we know not the day nor the hour when we shall be called upon to appear before our Judge.

Rev. Leonard Goffine, Explanation of the Epistles and Gospels for the Sundays, Holydays and Festivals throughout the Ecclesiastical Year, to which are added the Lives of Many Saints, (New York, 51st edition, 1880), 687-693.

Note: This post has been taken from my blog Trias Thaumaturga, a site dedicated to the three wonderworking patron saints of Ireland. 

Saint Blath of Kildare

On January 29 the Irish calendars commemorate Saint Blath, or Blathnait. The Martyrology of Donegal records:

29. A. QUARTO KAL. FEBRUARII. 29.

BLATH, Virgin.

and the table of the Martyrology gives the Latin version of her name:

Blath, virgin (Flora V)..... 29 Jan.

Blath is the Irish word for 'flower', and so the Martyrology of Gorman makes a pun by recording her as 'blooming Blath'. Her name is thus Latinized as Flora. 

The notes to the Martyrology of Oengus also simply record her name for this day, but in the notes for the feast of Saint Brigid on February 1st we find that Saint Blath was a member of the monastic household of Kildare, where she had the role of cook. The stories of Saint Brigid often have a domestic aspect to them and the miracle of Loch Lemnachta  is a classic example:

Eight bishops came to Brigit out of Hui Briuin Cualann, i.e. From Telach na n-epscop to Loch Lemnachta beside Kildare on the north. Brigit asked her cook, Blathnait, whether she had food for the bishops. Dixit ilia non. Brigit was ashamed: so the angel told her to milk the cows again. The cows were milked and they filled the tubs, and they would have filled all the vessels in Leinster, so that the milk went over the vessels and made a lake thereof, unde Loch Lemnachta 'New-milk Lough' dicitur.

In his survey of the monasteries of Ireland, Mervyn Archdall assigned the repose of Saint Blath to the same year that he believed her mistress also departed:

523. Died Saint Blatha, or Flora, cook to Saint Brigid.

but he does not expand on the reasons for doing so.

M.Archdall, Monasticon Hibernicum, Volume II (Dublin, 1876), 271.

As not a great deal has been recorded about the life of Kildare's saintly cook, I thought it might be interesting to have a look at Saint Blath's domain - the monastic kitchen:

Domestic arrangements are mentioned incidentally in the texts. A monastery usually had a kitchen separate from the refectory, and this was where the food was prepared. Meat had to be dried and salted. We know very little about how the Irish obtained their salt, although it was an essential commodity, and a lump of salt was an attractive present. It could have been obtained from sea-water by a process of evaporation, but there is some evidence that seaweed was collected and burned and the salty ashes used in curing meat. The monastic kitchen seems to have had no oven, and pottery is rare from excavated Irish sites except in the north-east. Dough for the bread was kneaded in wooden troughs and then baked on a griddle or baking flag, and bullauns which are often found on sites may have been used for grinding and preparing food. A cauldron, suitable for stews, was a luxury article, whilst meat might be roasted on spits or boiled in water heated by hot stones: clay pits or wooden vats could be used for this purpose.

K. Hughes and A. Hamlin, The Modern Traveller to the Early Irish Church (London, 1977), 44.

This post has been taken from a series on the lives of the Irish saints at my blog Omnium Sanctorum Hiberniae.

Latin Mass in Kilcock

 

Requiem Mass for Deceased Members - Kilcock 2012

Mass in Newbridge in September

Vigil of St. John the Baptist in Kildare

St. Conleth's Association celebrated the vigil of the nativity of St. John the Baptist by making its annual pilgrimage to Monasterevin. St. John is almost unique in having a feast to mark his earthly birth. Only Jesus and Mary have such feasts celebrated in the Church's calendar.

It was lovely to see so many people for our second visit to Monasterevin. Thanks to the Parish Priest for such a warm welcome. The Church is very lovely. If you'd like to find out more about the history of the Church you can find some information on the report of last year's Mass. 

The Association gained several new members after Mass. As the celebrant was a Capuchin Priest, he blessed Scapulars of Saint Joseph after Mass and distributed them to those present. Many people did not seem aware of the history of the scapular, which can be found here. It was great to hear the positive feedback on the choir. It would be lovely to have some more singers if anybody else was thinking of getting involved.

A Latin Mass in Monasterevin

On 23rd June, 2012, at 9.30 a.m., a Traditional Latin Mass will be celebrated in the Church of Ss. Peter and Paul, Monasterevin, Co. Kildare. A report of last year's Mass, including a description of the Church, can be found here.

Strawberry Hill in Kildare and Leighlin - Staplestown

You may have considered, having looked at the first few posts of this series, that Strawberry Hill Gothick in Kildare and Leighlin is confined to the Sanctuary wall. If so, well spotted. The delicate and elaborate tracery required for the Gothick was ill-adapted to the means of the Irish country parish. Another example of this confinement of the Gothick is the Parish Church of St. Benignus, Staplestown, Co. Kildare. In Staplestown, the confinement of the Gothick goes even further. In the examples in this series so far, the fabric of the Church has been in a more virile Gothic but here, as you can see from the stained glass, and the clear glass, windows, the basic form of the Church (and basic is the word) is a rounded roman classical style. I've been accused of ignoring crude eclecticism in this series. I intend to continue to overlook it, except to say that I don't think the effect is altogether unpleasing, once you can overlook modern reordering.

Strangely, Bishop Comerford makes no mention of this Church in Vol. 2 of his Collections relating to the Dioceses of Kildare and Leighlin, although it would have been in the Parish of Clane at the time. However, the Church is reputedly c. 1790, which would make it one of the oldest Churches still in use in the Diocese of Kildare and Leighlin. Certainly, it is depicted on an 1838 Ordinance Survey map.

The Kildare County Council Village Design Statement describes it thus: "Detached five-bay Catholic Church, built c.1840. Remaining historic fabric includes cut-stone bellcote, cast-iron rainwater goods stone window sills, timber sash windows with fanlight heads. The full-height interior open roof and Hindu Gothic style plasterwork reredos to altar with marble altar fittings and cast-iron gateway and railings are also notable.

"Saint Benignus's Catholic Church is a fine, church that is composed on a simple plan with simple elevations. The church retains much of its original aspect and many original features and materials remain in situ."

Mind you the fate of Kildare's physical heritage is just as safe in the hands of the folks who invented "Hindu Gothic" as it is in the hands of the folks who brought us the no less accurate "re-ordering in line with the directives of Vatican II"!!!

Strawberry Hill in Kildare and Leighlin - Johnstownbridge

It's our Catholic heritage and we want it preserved!