St Brigid's Cross

I have been out to purchase a cross to hang on the wall of my sick mother in her nursing home room so that she can see it from her prostrate position in her bed. I believe that it will speak to her(and she can speak to it) at a time when other forms of prayer and sharing in public worship are no longer possible. Of course, she can remain a sick communicant through the regular visits of a church representative.

The story of St Brigid's Cross is relevant:
Story of St Brigid and her cross
St. Brigid and her cross are linked together by the story that she wove this form of cross at the death bed of either her father or a pagan lord, who upon hearing what the cross meant, asked to be baptized. One version goes as follows:
A pagan chieftain from the neighbourhood of Kildare was dying. Christians in his household sent for Brigid to talk to him about Christ. When she arrived the chieftain was raving. As it was impossible to instruct this delirious man, hopes for his conversion seemed doubtful. Brigid sat down at his bedside and began consoling him. As was customary, the dirt floor was strewn with rushes both for warmth and cleanliness. Brigid stooped down and started to weave them into a cross, fastening the points together. The sick man asked what she was doing. She began to explain the cross, and as she talked his delirium quieted and he questioned her with growing interest. Through her weaving, he converted and was baptized at the point of death. Since then the cross of rushes has been venerated in Ireland. This feast is celebrated on the first day of Febuary.

Here is more of St Brigid, co patroness with St Patrick of Ireland:
According to tradition, St Brigid was born at Faughart near Dundalk, County Louth, Ireland. Because of the legendary quality of the earliest accounts of her life, there is much debate among many scholars and even faithful Christians as to the historicity of her biographies. According to her biographers her parents were Dubhthach, a pagan chieftain of Leinster, and Brocca, a Christian Pictish slave who had been baptized by Saint Patrick. Some accounts of her life suggested that Brigid's mother was in fact Portuguese, kidnapped by Irish pirates and brought to Ireland to work as a slave in much the same way as St. Patrick. Brigid was given the same name as one of the most powerful goddesses of the pagan religion which her father Dubhthach practised. Brigid was the goddess of fire, whose manifestations were song, craftsmanship, and poetry, which the Irish considered the flame of knowledge.
Whether she was raised a Christian or converted in 468, as some accounts say, is unknown, but she was inspired by the preaching of St. Patrick from an early age. Despite her father's opposition she was determined to enter religious life. Numerous stories testify to her piety. She had a generous heart and could never refuse the poor who came to her father's door. Her charity angered her father: he thought she was being overly generous to the poor and needy when she dispensed his milk, butter, and flour to all and sundry. When she finally gave away his jewel-encrusted sword to a leper, Dubhthach realised that perhaps her disposition was best suited to the life of a nun: would a husband tolerate her profligacy? Brigid finally got her wish and she was sent to a convent.
Brigid recieved the veil from St. Mel and professed vows dedicating her life to Christ. From this point biographers heap stories and legends on Brigid. She is believed to have founded a convent in Clara, County Offaly - her first: other foundations followed. But it was to be in Kildare that her major foundation would emerge. Around 470 she founded a double monastery, for nuns and monks, on the plains of Kildare (Cill-Dara). As Abbess of this foundation she wielded considerable power, but proved to be a wise and prudent superior. Legends surround her, even her blessing as Abbess by St. Mel has a story attached to it. According to the legend, the elderly bishop, as he was blessing her during the ceremony, inadvertently read the Rite of Consecration of a Bishop and that this could not be rescinded, under any circumstances. This legend is unsubstantiated: there was no question her being ordained, but what is more likely is that this is a story which evolved to explain a unique administrative status which was conferred upon the Abbess of Kildare: Brigid and her successor Abbesses at Kildare had an administrative authority equal to that of a Bishop until the Synod of Kells in 1152.
Brigid was famous for her common-sense and most of all for her holiness: in her lifetime she was regarded as a saint. The Abbey of Kildare became of the most prestigious monasteries in Ireland, famed throughout Christain Europe. In the scriptorium of the monastery, for example, the famous illuminated manuscript the Book of Kildare was created.
She died at Kildare c 525 and was buried in a tomb before the High Altar of her Abbey church. After some time her remains were exhumed and translated to Downpatrick to rest with the two other patron saints of Ireland, St. Patrick and St. Columcille. Her skull was extracted and brought to Lisbon, Portugal by two Irish noblemen, and it remains there to this day. There is widespread devotion to her in Ireland where she is known as the 'Mary of the Gael' and her cult was brought to Europe by Irish missionaries in the centuries after her death. Her feastday is celebrated on February 1st.
Similar to the association between St. Patrick and the shamrock, a tiny cross made of rushes was linked with St. Brigid. Legend has it she made the cross from rushes she found on the ground beside a dying man in order to convert him. It remains the custom in many houses in Ireland to have a St Brigid's Cross in honour of the saint; it is a commonly believed by some that the St Brigid's Cross protects the house from fire. According to tradition a new cross is made each St Brigid's Day (February 1), and the old one is burned to keep fire from the house.
Many believe that Brigid was not an actual person, but rather a Christianization of the pagan goddess in order to convert Celtic pagans to Christianity. Given the struggle Christian missionaries faced in their efforts to preach the Gospel in Ireland, even though they Christianized some elements, the adoption of a pagan goddess into the Communion of Saints may have been an effort to Christianize one of the most enduring pagan goddesses. Most historians say that she was a real person whose life was embellished by imaginative hagiographers, and this seems the most likely scenario.