Friday, March 6, 2009

Ten Talents to Pay for God's Gold

About Christ as symbolized by a goldsmith and the words of God as gold, and about how these words should be transmitted to people with the love of God, an upright conscience, and their five senses under control, and about how the preachers of God should be diligent rather than lazy in selling the gold, that is, in transmitting the word of God.

Revelations of St. Bridget of Sweden, Book 2, Chapter 14

I am like a skilled goldsmith who sends his servant to sell his gold throughout the land, telling him: 'You must do three things. First of all, you must not entrust my gold to anyone except those who have calm and clear eyes. Second, do not entrust it to people who have no conscience. Third, put my gold on sale for ten talents weighed twice over! A person who refuses to weigh my gold twice will not get it. You must beware of three weapons my enemy uses against you. First of all, he wants to make you slow to put my gold on display. Second, he wishes to mix inferior metal into my gold so that those who see and test it think my gold is just rotten clay.

Third, he instructs his friends to contradict you and to claim constantly that my gold is no good.' I am like that goldsmith. I forged everything in heaven and on earth, not with hammers and tools but by my power and strength. All that is and was and will be is foreknown to me. Not the least little worm or the smallest grain can exist or continue in existence without me. Not the least little thing escapes my foreknowledge, since everything comes from me and is foreknown to me. Among all the things I have made, however, the words I have spoken with my own lips are of the greatest value, just as gold is more valuable than other metals.

This is why my servants, whom I dispatch with my gold throughout the world, must do three things. First of all, they are not to entrust my gold to people who do not have calm and clear eyes. You may ask: 'What does it mean to have clear eyesight?' Well, a clear-sighted person is one who has divine wisdom along with divine charity. But how are you to know this? It is obvious. That person is clear-sighted and can be entrusted with my gold who lives according to reason, who removes himself from worldly vanity and curiosity, who seeks nothing so much as his God.

But that person is blind who has knowledge but does not put the divine charity he understands into practice. He seems to have his eyes on God but he does not, for his eyes are on the world and he has turned his back to God. Second, my gold is not to be entrusted to someone with no conscience. Who has a conscience if not the person who manages his temporal, perishable goods with a view to eternity, who has his soul in heaven and his body on earth, who ponders daily how he is going to depart from earth and answer to God for his deeds? My gold should be entrusted to such a person. Third, he should put my gold on sale for ten talents weighed two times over. What do the scales with which the gold is weighed symbolize if not conscience? What do the hands that weigh the gold symbolize if not a good will and desire? What are the counterweights to be used if not spiritual and corporal works?

A person who wants to buy and keep my gold, that is, my words, should examine himself uprightly on the scales of his conscience and consider how he is to pay for it with ten talents carefully weighed out in accordance with my wishes. The first talent is the person's disciplined eyesight. This makes him consider the difference between corporal and spiritual vision, what use there is in physical beauty and appearance, how much excellence there is in the beauty and glory of the angels and of the heavenly powers that surpass all the stars of the sky in splendor, and what joyful delight a soul possesses in God's commandments and in his glory.

This talent, I mean, physical vision and spiritual vision, which is found in God's commandments and in chastity, are not to be measured on the same scale. Spiritual vision counts for more than the corporal kind and weighs more, inasmuch as a person's eyes must be open to what is beneficial for the soul and necessary for the body, but closed to foolishness and indecency. The second talent is good hearing. A person should consider the worth of indecent, silly, and derisive language. Surely, it is worth nothing more than an empty puff of air. This is why a person should hear God's praises and hymns. He should listen to the deeds and sayings of my saints. He should hear what he needs in order to foster his soul and body in virtue. This kind of hearing weighs more on the scales than the hearing of indecency. This good kind of hearing, when it is weighed on the scales against the other kind, will sink the scales all the way down, while the other, empty kind of hearing will get lifted up and weigh nothing at all.

The third talent is that of the tongue. A person should weigh the excellence and usefulness of edifying and measured speech on the scales of his conscience. He should also take note of the harmfulness and uselessness of vain and idle speech. He should then put away vain speech and love the good kind. The fourth talent is taste. What is the taste of the world if not misery? Toil at the start of an enterprise, sorrow as it continues, bitterness at the end.

Accordingly, a person should carefully weigh spiritual taste against the worldly kind, and the spiritual will outweigh worldly taste. The spiritual taste is never lost, never becomes wearisome, never diminishes. This kind of taste begins in the present through the restraint of lust and through a life of moderation and lasts forever in heaven through the enjoyment and sweet delight of God.

The fifth talent is that of the sense of touch. A person should weigh how much care and misery he feels because of the body, all the worldly cares, all the many problems with his neighbor. Then he experiences misery everywhere. Let him also weigh how great the peace of soul and of a well-disciplined mind is, how much good there is in not being worried about vain and superfluous possessions. Then he will experience consolation everywhere. Whoever wants to measure it well should put the spiritual and physical senses of touch on the scales, and the result will be that the spiritual outweighs the corporal. This spiritual sense of touch begins and develops through the patient endurance of setbacks and through perseverance in the commandments of God, and it lasts forever in joy and peaceful rest. A person who gives more weight to physical rest and to worldly feelings and joy than to those of eternity is not worthy to touch my gold or to enjoy my happiness.

The sixth talent is human work. A person should carefully weigh in his conscience both spiritual and material work. The former leads to heaven, the latter to the world; the former to an eternal life without suffering, the latter to tremendous pain and suffering. Whoever desires my gold should give more weight to spiritual work, which is done in my love and for my glory, than to material work, since spiritual things endure, while material things will pass away.

The seventh talent is the orderly use of time. A person is given certain times to devote to spiritual things alone, other times for bodily functions, without which life is impossible (if these are used reasonably, they are counted as a spiritual use of time), and other times for physically useful activity. Since a person must render an account of his time as well as of his deeds, he should therefore give priority to the spiritual use of time before turning to material labor, and manage his time in such away that spiritual things are given more priority than temporal things so that no time is allowed to pass without the examination and right balance required by justice.

The eighth talent is the just administration of the temporal goods given to one, meaning that a rich person, as far as his means allow, should give to the poor with divine charity. But you might ask: 'What should a poor person who owns nothing give?' He should have the right intention and think the following thoughts: 'If I had anything, I would gladly give it generously.' Such an intention is counted for him as a deed. If the poor man's intention is such that he would like to have temporal possessions like others but only intends to give a small sum and mere trifles to the poor, this intention is reckoned for him as a small deed. Therefore a rich person with possessions should practice charity. A needy person should have the intention of giving, and it will gain him merit. Whoever gives more weight to the temporal than to the spiritual, whoever gives me one shilling and the world a hundred and himself a thousand does not use a fair measuring standard. A person who uses a measuring standard like that does not deserve to have my gold. I, the giver of all things, who can also take all things away, deserve the worthier share.

Temporal goods were created for human use and necessity, not for superfluity. The ninth talent is the careful examination of times gone and past. A person should examine his deeds, what sort of deeds they were, their number, how he has corrected them and with what merit. He should also consider whether his good works were fewer than his bad. If he should find his bad works to be more numerous than his good, then he should have a perfect purpose of amendment and be truly contrite for his misdeeds. This intention, if it be true and firm, will weigh more in God's sight than all his sins.

The tenth talent is the consideration of and planning for future time. If a person has the intention of not wanting to love anything but the things of God, of not desiring anything but what he knows to be pleasing to God, of willingly and patiently embracing difficulties, even the pains of hell, were that to give God any consolation and were it to be God's will, then this talent excels all the rest. Through this talent all dangers are easily avoided. Whoever pays these ten talents will get my gold.

However, as I said, the enemy wants to impede the people delivering my gold in three ways. First he wants to make them slow and lazy. There is both a physical and a spiritual laziness. The physical kind is when the body tires of working, getting up, and so forth. Spiritual laziness is when a spiritually minded person, knowing the sweet delight and grace of my Spirit, prefers to rest in that delight rather than to go out and help others to partake of it with him. Did not Peter and Paul experience the overflowing sweet delight of my Spirit? If it had been my will, they would rather have lain hidden in the lowest part of the earth with the interior delight they had than to go out into the world.

However, in order that others might be made participants in their sweet delight and in order to instruct others along with themselves, they preferred to go out for other people's sake as well as for their own greater glory and not to remain by themselves without strengthening others with the grace given them. In like manner my friends, although they would like to be alone and to enjoy that sweet delight they have already, should now go forth so that others might also become participants in their joy. Just as someone with abundant possessions does not use them for himself alone but entrusts them to others, so too my words and my grace should not be kept hidden but should be broadcast to others so that they, too, may be edified.

My friends can give aid to three kinds of people. First, to the damned; second, to sinners, that is, to those who fall into sins and get up again; third, to the good who stand firm. But you may ask: 'How can a person give aid to the damned, seeing that they are unworthy of grace and it is impossible for them to return to grace?' Let me answer you by way of a simile. It is as though there were countless holes at the bottom of a certain precipice and anyone falling into them would necessarily sink to the depths. However, if someone were to block up one of the holes, the person falling would not sink down as deeply as if no hole had been blocked up. This is what happens to the damned. Although by reason of my justice and their own hardened malice they have to be condemned at a definite and foreknown time, still their punishment will be lighter if they are held back by others from doing certain evils and instead urged to do something good. That is how I am merciful even toward the damned. Although mercy pleads for leniency, justice and their own wickedness countermand it.

In the second place, they can give aid to those who fall down but get back up again by teaching them how to get up, by making them take care not to fall, and by instructing them how to improve and to resist their passions. In the third place, they can be of benefit to the righteous and perfect. Do not they themselves fall as well? Of course they do, but it is for their greater glory and the devil's shame. Just as a soldier lightly wounded in battle gets all the more stirred up because of his wound and becomes that much keener for battle, so too the diabolical temptation of adversity stirs up my chosen ones all the more for the spiritual struggle and for humility, and they make all the more fervent progress toward winning the crown of glory. Therefore my words should not be kept hidden from my friends, for, having heard of my grace, they will get all the more stirred up as to devotion toward me.

My enemy's second method is to use deception in order to make my gold look like clay. For this reason, when any of my words are being transcribed, the transcriber should bring two trusty witnesses or one man of proven conscience to certify that he has examined the document. Only then may it be transmitted to whomever he wants, in order not to come uncertified into the hands of enemies who could add something false, which could lead to the words of truth being denigrated among simple folk.

My enemy's third method is to make his own friends preach resistance to my gold. My friends should then say to those who contradict them: "The gold of these words contains, as it were, only three teachings. They teach you to fear rightly, to love piously, to desire heaven intelligently." Test the words and see for yourselves, and, if you find anything else there, contradict it!


  1. Have you decided how you want to respond yet? Are the visions real or demonic? They teach BOD.

  2. The text you presented me bears the following characteristics:

    1) Not a dogmatic definition
    2) Not provably the original message
    3) Not provably expressed accurately by the saint
    4) Not provably from God

  3. Oh, and one other thing I forgot to mention:

    5) Heretical

  4. 1) Never said it was a dogmatic defintiion.
    2) It's in all the published editions.
    3) Again, it's in all the published editions. It's in the very same book you are quoting from.
    4) Not saying it is/was.
    5) I agree.

  5. If you already recognized all these facts, then this exchange was unnecessary from the start, was it not?

  6. You are clearly devoted to the "revelations", but they are heretical. That was the point.

    Do you agree they are demonic?

  7. You are clearly ready to throw the baby out with the bath water. No, the divine private revelations revealed to St. Bridget (or any saint) are not demonic. The heretical things that are counterfeits thereof, on the other hand, like the text you sent me, are either demonic or the fabrications of men (or a little of both).

    But it is no more reasonable to say that ALL revelations attributed to divine contact with St. Bridget are demonic because SOME are provably evil any more than I am about to say that the Church herself is evil because some evil men were priests or bishops.

  8. But as far as any of us know, the revelations themselvs contains heresy. If it is counterfeit and not contained in the real revelations. then how can the rest of the text be trusted?

  9. How can you trust ANY writing of ANY kind claiming to be either good or true?

    By measuring it against Catholic dogma (and this is stating the obvious).

  10. Right. That's why the revelations given to St. Bridget are demonic. Unless you say that the text was altered, so then you should reject the whole text as being unreliable.

  11. What part, exactly, of the idea that text was altered is so hard for you to believe?

  12. Every published text, even from different translators, contains the heretical passage I showed you. But my point now is this: if this is one big conspiracy, and part of the text was altered, then that immediately casts doubt and suspicion upon the rest of the text, for there is no telling how much more of the text is fake or altered. The whole text is unreliable now and should be thrown out.

  13. Nobody's forcing you to read it.

  14. Why are YOU using a text that is known to contain heresy?

  15. You say that all published versions of the revelations say the same thing. The first printed edition came in 1492, from the translations of her writings into Latin by two men of good repute. Did this edition say the same thing as those purporting to be authentic editions today? If you says "yes", can you prove it?

    Pope Gregory XI, Boniface IX and Martin V are all on record as supporting the revelations as worthy of pious belief, which further strengthens my belief that the BoD sections were added later. I have every right to believe such private revelations, and to agree with the pious sentiments they propose.

    If you already read the "Ten Talents to Pay for God's Gold", and you think it should be rejected for no other reason that because of something false that is merely attributed to the same source by the opinions of some, then that is your choice, however misguided I believe it to be. You have every right to reject the revelation. I am not stopping you.

    But when keeping the expression "Know a tree by its fruit", and considering that the prophecies and revelations of St. Bridget of Sweden were instrumental in bringing reform to the morals of laity and clergy alike, it is my opinion that such a rejection is ill founded.

  16. Yes, the Latin contains the same passage, and yes, I can prove it. I have the Latin text: "Quia est alia ignorantia malicie, alia pietatis et difficultatis, similiter et alius est baptismus aque, alius sanguinis, alius perfecte voluntatis." (Revelationes Sanctae Birgittae, Lubeck: Ghotan, 1492 Editio Princeps)

  17. The text you present does not state anywhere that someone can go to heaven without having received baptism.

    Here it is with the surrounding context, translated into English:

    "But the ones whose intention and actions were and are for justice and against sin will, along with the less bad Christians, share a punishment of mercy in the midst of sufferings due to their love of justice and their hatred of sin. However, they will not have consolation in the service of glory and of the vision of God. They will not behold him due to their lack of baptism, because some temporal circumstance or some hidden decision of God made them draw back from profitably seeking and obtaining salvation. If there was nothing that held them back from seeking the true God and  being baptized, neither fear nor the effort required nor loss of goods or privileges, but only some impediment that overcame their human weakness, then I, who saw Cornelius and the centurion while they were still not baptized, know how  to give them a higher and more perfect reward in accordance with their faith."

    And what did He do to reward them? By the agency of His Apostles, He arranged for them to be baptized in water!

  18. "One thing is the ignorance of sinners, another that of those who are pious but impeded.  Likewise, too, one  thing is the baptism of water, another that of blood (which Christ Himself in Scripture describes as a second baptism that occurs to Him after He was already baptized in water!), another that of wholehearted  desire (e.g. the wholehearted desire that Cornelius experienced, and which God fulfilled for them despite temporal delays outside of their own causing).  God, who knows the hearts of all  people, knows how to take all of these circumstances into account. I am begotten without beginning, begotten eternally from the beginning. I was born in time at the end of times. From the commencement I have known how to give individual persons the rewards they deserve and I give to each according as he deserves."

    Why would Jesus use the examples of Cornelius and the centurion, unless His purpose in explaining this to St. Bridget was to have her draw the conclusion that He would do in like manner with others as He did with them (namely see to it that they are baptized in water)?

  19. "Not the least little its reward. This is why you should give any thanks to God that you were born of Christian  parents in the age of salvation, for many people have longed to obtain and see that which is offered to Christians and yet have not obtained it.”

    So if your fixation on the revelation is merely with the "buzz words" baptism of blood and baptism of desire, without allowing for the proper context, then of course you will end up rejecting something that is not only good, but has the official approval of the Church. Don't forget that baptism of blood was referred to by some of the Fathers as the martyrdom of a baptized person. Truly, this is exactly what Christ referred to when he said "Can you drink of the chalice that I drink of: or be baptized with the baptism wherewith I am baptized?"

    And they said "we can".

    To which our Lord replied "You shall indeed drink of the chalice that I drink of: and with the baptism wherewith I am baptized, you shall be baptized."

    So the Apostles first obtained baptism in water,m and then they were graced with the baptism of blood, the true baptism of blood, not the heretical version where an unbaptized person allegedly dies for Christ and goes to heaven (as though Christ could not "fulfill all justice", as He said He would.

    But again, private revelations are not binding. They are merely permitted to be piously believed. You are not obligated to believe the Revelations of St. Bridget of Sweden and I am not obligated to reject them, and we can both be Catholic.