Bridget of Sweden, Saint

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Bridget of Sweden, Saint,

c.1300–1373, Swedish nun, one of the great saints of Scandinavia. She was a noblewoman at court and the mother of eight children. After her husband's death she founded (1346) the Order of the Most Holy Savior (the Brigettines). In 1349 she went to Rome, where she founded hospices for pilgrims, the poor, and the sick. She labored for the reform of religious life in Italy and for the return of the pope from Avignon to Rome. Her account of her numerous visions was widely read during the Middle Ages. St. Bridget is patron of Sweden. She is also called Birgitta. Feast: July 23 (formerly Oct. 8).


See biography by J. Jorgensen (2 vol., tr. 1954).

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Bridget of Sweden, canonized three decades before Meister Francke began the altarpiece to which this Nativity belongs, found it difficult to believe that Jesus' mother suffered at his birth.
Cooper-Rompato observes that when Bridget of Sweden and others are recounted as having a "miraculously accelerated" learning of Latin, this suggests divine inspiration and authority for their writings (101).
Pontificates fly by in a jumble of Benedicts and Innocents, but some details stick in the memory: Saint Bridget of Sweden was canonized three times--in 1391, 1415 and 1417--once by each of the three prelates who simultaneously claimed the papal title during the Great Western Schism; Padre Pio was once visited by Satan disguised as Pope Saint Pius X.
The saints profiled are Mary mother of Jesus, John the Baptist, Peter, Mary Magdalene, Stephen, Paul, Laurence, Martin of Tours, Genevieve, Columba of Iona, Bathild, Francis of Assisi, Elizabeth of Portugal, and Bridget of Sweden.
He develops his ideas over five chapters: the first on Catherine's family and on her choice of life as a nun; the second on Catherine Benincasa and her disciples, and their entrance into ecclesiastical and political life after 1374 when Bridget of Sweden, Catherine's role model, died; the third looks at Catherine's non-political letters; the fourth examines the political movements afoot in Italy at the time of the War of the Eight Saints; and the fifth shows the political overtones of Catherine's emerging saintliness and how her rhetoric of saintliness gave her credibility and visibility for her entrance into the political scene.
Bridget of Sweden Roman Catholic Church in Van Nuys.
Bridget of Sweden (1303-1373) served Grunewald as a rich source of inspiration.
After an introductory chapter discussing continuity and change in women's prophetic experience before and after the Reformation, the author provides a detailed study of four women prophets in the medieval and early modern periods: Margery Kempe, whose experiences are compared to those of other medieval visionaries including Bridget of Sweden and Catherine of Siena; Elizabeth Barton (1506-34), who became widely known as a miracle worker and seer but was executed because of her opposition to Henry VIII's divorce and remarriage; Anne Askew (1521-46), a Protestant martyr whose accounts of her examinations and imprisonment were published by John Bale; and Eleanor Davies (c.
Topics include Christ's resurrection, the history of women in the Christian tradition, the eighth-century Christianizer Wynfrith-Boniface, the crusades, Francis of Assisi, Bridget of Sweden, the Devotio Moderna, Calvin's goals, Adriaan van Haemstede's martyrology, the Protestant refugee community in London, and an eighteenth-century Quaker journal.
Bridget of Sweden, our Blessed Mother Mary made it clear: "Let reason be the guardian of your soul.
Figures such as Francis of Assisi, Catherine of Siena, Bridget of Sweden, and others had vivid direct experiences and communicated them for the benefit of the church.
The visions of Bridget of Sweden, Ida of Louvain, and others are cited, as well as those of the less-familiar Colette of Corbie, who was the contemporary of Philip the Good and Isabel of Portugal.