The Son speaks: ”I am crowned king in my divinity without beginning and without end. A crown has neither beginning nor end; thus it is a symbol of my power, which had no beginning and will have no end. I had another crown, too, in my keeping: I myself, God, am that crown. It was prepared for the person who had the greatest love for me. And you, my most sweet Mother, won this crown and drew it to yourself through righteousness and love. The angels and other saints bear witness that your love for me was more ardent and your chastity more pure than that of any other, and that it was more pleasing to me than all else.
Your head was like gleaming gold and your hair like sunbeams, because your most pure virginity, which is like the head of all your virtues, as well as your control over every illicit desire pleased me and shone in my sight with all humility. You are rightly called the crowned queen over all creation - ”queen” for the sake of your purity, ”crowned” for your excellent worth. Your brow was incomparably white, a symbol of the delicacy of your conscience, in which lies the fullness of human knowledge, and where the sweetness of divine wisdom shines on all. Your eyes were so bright and clear in my Father's sight that he could see himself in them, for in your spiritual eyes and in your soul's intellect the Father saw your entire will, namely, that you desired nothing but him and wished for nothing except as according to his will.
Your ears were as pure and open as the most beautiful windows when Gabriel laid my will before you and when I, God, became flesh in you. Your cheeks were of the fairest hue, white and red, for the fame of your praiseworthy deeds and the beauty of your character, which burned within you each day, were pleasing to me. Truly, God my Father rejoiced in the beauty of your character and never took his eyes away from you. By your love, all have obtained love. Your mouth was like a lamp, inwardly burning and outwardly shedding light, for the words and affections of your soul were inwardly on fire with divine understanding and shone outwardly in the graceful carriage of your body and the lovely harmony of your virtues. Truly, most dear Mother, the word of your mouth somehow drew my divinity to you, and the fervor of your divine sweetness never separated me from you, since your words were sweeter than honey and honeycomb.
Your neck is nobly erect and beautifully held high, because the righteousness of your whole soul is directed to me and sways with my will, since it was never inclined to any sin of pride. Just as the neck inclines with the head, so too your every intention and act bends to my will. Your breast was so full of every virtuous charm that there is no good in me that is not in you as well, for you drew every good thing to yourself by the sweetness of your character, at the moment when it both pleased my divinity to enter into you and my humanity to live with you and drink the milk from your nipples. Your arms were beautiful through true obedience and endurance of toil. Your bodily hands touched my humanity, and I rested in your arms with my divinity.
Your womb was as pure as ivory and was like a space made out of gems of virtue, for your constancy of conscience and faith never grew lukewarm and could not be damaged by tribulation. The walls of your womb, that is, of your faith, were like gleaming gold, and on them the strength of your virtues was recorded, your prudence and justice and temperance along with perfect perseverance, for all your virtues were perfected with divine charity. Your feet were washed full clean as though with fragrant herbs, for the hope and the affections of your soul were directed toward me, your God, and were fragrant as an example for others to imitate. Your womb was a spiritual and physical space so desirable to me and your soul was so pleasing to me that I did not disdain to come down to you from the highest heaven and to dwell in you. No, rather, I was most pleased and delighted. Therefore, dear Mother, the crown that was held in my keeping, that crown that is I, myself, God, who was to become incarnate, should be placed on no one but you, for you are truly Mother and Virgin.”
First question. Again the monk appeared on his rung as before saying: ”O Judge, I ask you: Given that you are most powerful and beautiful and virtuous, why did you cover your divinity, which is incomparably brighter than the sun, with such a sack - I mean your human nature?”
Second question. ”How does your divinity encompass all things in itself yet is encompassed by none, and contains all things yet is contained by none?”
Third question. ”Why did you wish to lie in the Virgin's womb so long and did not emerge as soon as you were conceived?”
Fourth question. ”Given that you can do all things and are present everywhere, why did you not immediately appear with the stature that you had when you were thirty years old?”
Fifth question. ”Given that you were not born of Abraham's seed through a father, why did you wish to be circumcised?”
Sixth question. ”Given that you were conceived and born without sin, why did you wish to be baptized?”
Answer to the first question. The Judge answered him: ”Friend, I will answer you with a comparison. There is a variety of grapes whose wine is so strong that it comes out of the grapes without the contact of man. The owner waits for it to ripen and then just puts a glass under it. The wine does not wait for the glass but the glass for the wine. If several glasses are placed under it, the wine runs into the glass that is nearest. This grapevine represents my divinity, which is so full of the wine of godly love that all the choirs of angels are filled up with it and all things, no matter what, partake of it. But the human race became unworthy of it through disobedience.
When God my Father wanted to manifest his love at a point in time foreseen from eternity, he sent his wine, that is, he sent me, his Son, into the nearest glass awaiting the coming of the wine, namely, into the womb of the Virgin, whose love for me was more fervent than that of any other creature. This Virgin loved me and longed for me so much that there was no hour in which she did not seek me, yearning to become my handmaid. This is why she obtained the choicest wine, and this has three qualities. First it has strength, because I emerged without the contact of a man; second, a most beautiful color, for I came down in beauty from heaven on high ready to do battle; third, an excellent taste, intoxicating with the highest of blessings.
This wine, then, which I myself am, was poured inside the Virgin, so that I, the invisible God, might become visible in order to liberate the lost human race. I could well have assumed another form, but it would not have been God's justice, if form had not been given for form, nature for nature, a mode of satisfaction adapted to the mode of the offense. Which of the wise could have believed or thought that I, God almighty, would want to lower myself to such an extent I should wear the sack of human nature, but for that unfathomable love of mine because of which I wished to live visibly among men?
And because I saw the Virgin burning with such fervent love, my divine severity was overcome, and my love was shown in order to reconcile humankind with myself. Why are you surprised? I, God, who am love itself, and who hate none of the things I have made, arranged to give humankind not only the best of gifts, but even my very self as a ransom and reward so that all proud sinners and all the devils might be confounded.”
Answer to the second question. ”As to how my divinity can encompass all things in itself, I answer: I, God, am spirit. I speak, and it is done. I command, and all obey me. I am truly he who gives being and life to all, who, before making the sky and the mountains and the earth, exist in myself, who am above and beyond all things, who am within all things, and all things are in me, and without me there is nothing. And since my Spirit blows where and when it will, and can do all things, and knows all things, and is swifter and more agile than all other spirits, possessing every power and seeing beforehand all things present, past, and future, accordingly, my Spirit, that is my divinity, is rightly incomprehensible, yet comprehends all things.”
Answer to the third question. ”As to why I lay so long in the womb of the Virgin, I answer: I am the founder of all nature and have arranged for each and every nature a due measure and time and order of birth. If I, the founder of nature, had emerged from the womb as soon as I had been conceived, then I would have acted against the natural arrangement, and my taking on a human nature would have then been fantastic and unreal. Therefore, I wished to remain in the womb as long as other children, so that I, too, might fulfill my own wise arrangements of the natural order in my own case.”
Answer to the fourth question. ”As to why I did not immediately assume the same stature at birth as I had in my thirtieth year, I answer: If I had done this, everyone would have been full of wonder and fear, following me more out of fear and because of the miracles they had seen rather than from love. And how then would the sayings of the prophets have been fulfilled? They foretold that I would be placed in a manger among animals, and adored by kings, and presented in the temple, and pursued by enemies. Therefore, in order to show that my human nature was real and that the prophecies were fulfilled in me, my limbs grew over intervals of time, although I was as full of wisdom at the start of my birth as at the end.”
Answer to the fifth question. ”As to the question of why I was circumcised, I answer: Although I did not descend from Abraham through my father, yet I did so through my mother, although without sin. Therefore, because I established the law in my divine nature, I also wanted to endure it in my human nature, so that my enemies might not slander me by saying that I commanded what I myself was unwilling to fulfill.”
Answer to the sixth question. ”As to why I wanted to be baptized, I answer: Anyone who wants to found or start a new way, must lead the way for others. The ancient people were given a way of the flesh, circumcision, as a sign of obedience and future purgation. Among the faithful observers of the law, this brought about a certain effect of future grace and a promise before the coming of the promised truth, that is, before I, the Son of God, came.
With the coming of the truth, however, since the law was but a shadow, it had been eternally determined that the ancient way should fade and lose its effect. In order that the truth might appear, the shadow recede, and the way to heaven be more easily seen, I, God and man, born without sin, wished to be baptized as an example of humility for others and so that I might open up heaven for believers. As a sign of this, heaven was opened when I myself was baptized, and the voice of the Father was heard, and the Holy Spirit appeared in the likeness of a dove, and I, the Son of God, was revealed in my true humanity, so that all the faithful might know and believe that the Father opens heaven for the baptized faithful.
The Holy Spirit is present with the baptizing minister and my human nature is virtually present in the material element, but the action and the will are one and belong to the Father and to myself and to the Holy Spirit together. On the coming of the truth, that is, when I, who am Truth, came into the world, the shadow immediately disappeared, the shell of the law was broken, and the kernel appeared; circumcision ceased, and I myself established baptism by means of which heaven is opened to young and old and the children of wrath become children of grace and eternal life.”
The fifth revelation in the Book of Questions in which Christ speaks to his bride, blessed Bridget, and instructs her not to be anxious about the care of earthly riches and teaches her to be patient in times of trouble and to have perfect self-denial and humility.