Ann was to be the mother of the Virgin Mother of God, and hence nature did not dare to anticipate the flowering of grace. Thus nature remained sterile, until grace produced its fruit. For she who was to be born had to be a first born daughter, since she would be the mother of the first-born of all creation, in whom all things are held together.

Joachim and Ann, how blessed a couple! All creation is indebted to you. For at your hands the Creator was offered a gift excelling all other gifts: a chaste mother, who alone was worthy of him.

And so rejoice, Ann, that you were sterile and have not borne children; break forth into shouts, you who have not given birth. Rejoice, Joachim, because from your daughter a child is born for us, a son is given us, whose name is Messenger of great counsel and universal salvation, mighty God. For this child is God.

Joachim and Ann, how blessed and spotless a couple! You will be known by the fruit you have born, as the Lord says: By their fruits you will know them. The conduct of your life pleased God and was worthy of your daughter. For by the chaste and holy life you led together, you have fashioned a jewel of virginity: she who remained a virgin before, during and after giving birth. She alone for all time would maintain her virginity in mind and soul as well as in body.

Joachim and Ann, how chaste a couple! While safeguarding the chastity prescribed by the law of nature, you achieved with God’s help something which transcends nature in giving the world the Virgin Mother of God as your daughter. While leading a devout and holy life in your human nature, you gave birth to a daughter nobler than the angels, whose queen she now is. Girl of utter beauty and delight, daughter of Adam and mother of God, blessed the loins and blessed the womb from which you come! Blessed the arms that carried you, and blessed your parents’ lips, which you were allowed to cover with chaste kisses, ever maintaining your virginity. Rejoice in God, all the earth. Sing, exult and sing hymns. Raise your voice, raise it and not be afraid. — Para. 2, 4, 5, 6.

The (Names) then, common to the whole Deity, as we have demonstrated from the Oracles, by many instances in the Theological Outlines, are the Super-Good, the Super-God, the Superessential, the Super-Living, the Super-Wise, and whatever else belongs to the superlative abstraction; with which also, all those denoting Cause, the Good, the Beautiful, the Being, the Life-producing, the Wise, and whatever Names are given to the Cause of all Good, from His goodly gifts. But the distinctive Names are the superessential name and property of Father, and Son and Spirit, since no interchange or community in these is in any way introduced. But there is a further distinction, viz., the complete and unaltered existence of Jesus amongst us, and all the mysteries of love towards man actually existing within it. — Chapter II, Section 3.

I didn’t know yet, my Lord, that you exist, you who made me from clay and gave me all these goods. I didn’t know yet, that you yourself was my un-proud God and Lord. Because I had not received yet the grace to hear your voice in order to know you; you had not yet come and said mystically to me that ‘I am’. I was unworthy and unclean, still having the ears of my soul obstructed by the clay of sin, and my eyes under the command of disbelief and of the sense and fog of the passions. And I was seeing thus you my God, but without knowing, not having first believed that God, as much as possible being seen, he is being seen by some, I could not discern that God or God’s glory is this, which, sometimes thus, sometimes otherwise, is revealed, but the miracle being unusual astonished me and filled the whole of my soul and of my heart with joy, so that I was seeing even my very body partake of that ineffable grace. But I didn’t know yet clearly who you are, whom I was seeing.

The inaccessible Word, the bread that comes down from heaven, is not contained sensually, but rather He contains and touches and without commixture is united with the worthy and well prepared to receive Him.

Christ averted that sword and opened the entry and in the whole world planted the tree of life, rather He gave us the power to plant it every day, the tree that grows instantly and brings eternal life to all who eat of it.

If you ignore these things, my beloved one, don’t put yourself in despair, saying, ‘I have not seen these things, nor can I ever know them; I will never have the power to reach and rise up to the height of this knowledge, contemplation and cleanness’. Don’t you say, again, ‘Because, if someone won’t become like this, to ware in himself the Christ as God in this life already, and see the Christ himself and whole, and take Him to dwell in himself, one won’t enter in His Kingdom, of what use is it to me to fight, even a little, or even to lose the current pleasures?’ Don’t say this; don’t even think about it, but if you wish, listen to my advice and I will announce you the way of salvation, with the help of the Grace of the all-holy Spirit.

Woe to those who say, “When shall the day of the Lord come?” and they don’t care to know and understand that day. For the Lord’s Presence in the faithful has already come, and is continuously coming, and to all those who wish for it, has arrived and is firm. Because, if He is indeed the light of the world and to His Apostles has said, that with us until the end of time will be, how, with us being, will come? Not at all. For we are not sons of darkness and sons of night, in order for the light to overtake us, but sons of light and sons of the Lord’s day, hence and living in the Lord we are, and dying in Him and with Him will live, as Paul says.

Thou, Oh Christ, art the Kingdom of Heaven; Thou, Oh Christ, art the kingdom of Heaven; Thou, the land promised to the meek; Thou, the meadowland of paradise; Thou, the hall of the celestial banquet; Thou, the ineffable bridal chamber; Thou, the table set for all, Thou, the bread of life; Thou, the unheard of drink; Thou, both the urn for the water and the life-giving water; Thou, moreover, the inextinguishable lamp for each one of the saints; Thou, the garment and the crown and the One Who bestoweth the crowns; Thou, the joy and rest; Thou, the delight and glory; Thou, the gladness and mirth; And Thy grace, the grace of the Spirit of all sanctity, will shine like the sun in all the saints; And Thou, the unapproachable Sun, wilt shine in their midst; and all will shine brightly, according to the measure of their faith, their asceticism, their hope and their love, their purification, and their illumination by Thy Spirit. Amen.

Then a few days after, Pudens the adjutant, in whose charge the prison was, who also began to magnify us because he understood that there was much grace in us, let in many to us that both we and they in turn might be comforted. Now when the day of the games drew near, there came in my father to me , spent with weariness, and began to pluck out his beard and throw it on e ground and to fall on his face cursing his years and saying such words as might move all creation. I was grieved for his unhappy old age.

The day before we fought, I saw in a vision that Pomponius the deacon had come hither to the door of the prison, and knocked hard upon it. And I went out to him and opened to him; he was clothed in a white robe ungirdled, having shoes curiously wrought. And he said to me: Perpetua, we await you; come. And he took my hand, and we began to go through rugged and winding places. At last with much breathing hard we came to the amphitheater, and he led me into the midst of the arena. And he said to me: Be not afraid; I am here with you and labour together with you. And he went away. And I saw much people watching closely. And because I knew that I was condemned to the beasts I marvelled that beasts were not sent out against me. And there came out against me a certain ill-favored Egyptian with his helpers, to fight with me. Also there came to me comely young men, my helpers and aiders. And I was stripped naked, and I became a man. And my helpers began to rub me with oil as their custom is for a contest; and over against me saw that Egyptian wallowing in the dust. And there came forth a man of very great stature, so that he overpassed the very top of the amphitheater, wearing a robe ungirdled, and beneath it between the two stripes over the breast a robe of purple; having also shoes curiously wrought in gold and silver; bearing a rod like a master of gladiators, and a green branch whereon were golden apples. And he besought silence and said: The Egyptian, if shall conquer this woman, shall slay her with the sword; and if she shall conquer him, she shall receive this branch. And he went away. And we came nigh to each other, and began to buffet one another. He tried to trip up my feet, but I with my heels smote upon his face. And I rose up into the air and began so to smite him as though I trod not the earth. But when I saw that there was yet delay, I joined my hands, setting finger against finger of them. And I caught his head, and he fell upon his face; and I trod upon his head. And the people began to shout, and my helpers began to sing. And I went up to the master of gladiators and received the branch. And he kissed me and said to me: Daughter, peace be with you. And I began to go with glory to the gate called the Gate of Life.

And I awoke; and I understood that I should fight, not with beasts but against the devil; but I knew that mine was the victory.

Thus far I have written this, till the day before the games; but the deed of the games themselves let him write who will. — —” Perpetua’s account para. 9-10.

A few days after, while we were all praying, suddenly in the midst of the prayer I uttered a word and named Dinocrates; and I was amazed because he had never come into my mind save then; and I sorrowed, remembering his fate. And straightway I knew that I was worthy, and that I ought to ask for him. And I began to pray for him long, and to groan unto the Lord. Immediately the same night, this was shown me.

I beheld Dinocrates coming forth from a dark place, where were many others also; being both hot and thirsty, his raiment foul, his color pale; and the wound on his face which he had when he died. This Dinocrates had been my brother in the flesh, seven years old, who being diseased with ulcers of the face had come to a horrible death, so that his death was abominated of all men. For him therefore I had made my prayer; and between him and me was a great gulf, so that either might not go to the other. There was moreover, in the same place where Dinocrates was, a font full of water, having its edge higher than was the boy’s stature; and Dinocrates stretched up as though to drink. I was sorry that the font had water in it, and yet for the height of the edge he might not drink.

And I awoke, and I knew that my brother was in travail. Yet I was confident I should ease his travail; and I prayed for him every day till we passed over into the camp prison. (For it was in the camp games that we were to fight; and the time was the feast of the Emperor Geta’s birthday.) And I prayed for him day and night with groans and tears, that he might be given me.

On the day when we abode in the stocks, this was shown me.

I saw that place which I had before seen, and Dinocrates clean of body, finely clothed, in comfort; and the font I had seen before, the edge of it being drawn to the boy’s navel; and he drew water thence which flowed without ceasing. And on the edge was a golden cup full of water; and Dinocrates came up and began to drink therefrom; which cup failed not. And being satisfied he departed away from the water and began to play as children will, joyfully.

And I awoke. Then I understood that he was translated from his pains. — Perpetua’s account para. 7-8.