manner, also, could he have declared: l ' No man layeth down his life for my sake, except the Father move or draw him." fjFor since a man is drawn or moved by his will to that which he invariably chooses, it is not improper to say that God draws or moves him when he gives him this will3 And in this drawing or impelling it is not to be understood that there is any constraint, but a free and grateful clinging to the holy will which has been given. If then it cannot be denied that the Father drew or moved the Son to death by giving him that will; who does not see that, in the same manner, he gave him commandment to endure death of his own accord and to take the cup, which he freely drank. And if it is right to say that the Son spared not himself, but gave himself for us of his own will, who will deny that it is right to say that the Father, of whom he had this will, did not spare him but gave him up for us, and desired his death? In this way, also, by following the will received from the Father invariably, and of his own accord, the Son became obedient to Him, even unto death; and learned obedience from the things which he suffered; that is, he learned how great was the work to be accomplished by obedience. For this is real and sincere obedience when a rational being, not of compulsion, but freely, follows the will received from God. \ In other ways, also, we can properly explain the Father's desire that the Son should die, though these would appear sufficient. For as we say that he desires a thing who causes another to desire it; so, also, we say that he desires a thing who approves of the desire of another, though he does not cause that desire. Thus when we see a man who desires to endure pain with fortitude for the accomplishment of. some good design; though we acknowledge that we wish to have him endure that pain, yet we do not choose, nor take pleas- / ure in, his suffering, but in his choice. We are, also, accustomed to say that he who can prevent a thing but does not, desires the thing which he does not pre- / vent. ^Since, therefore, the will of the Son pleased the Father, and he did not prevent him from choosing, or from fulfilling his choice, it is proper to say that he wished the Son to endure death so piously and for so great an object, though he was not pleased with his suffering/"} Moreover, he said that the cup must not pass from him, except he drank it, not because he could not have escaped death had he chosen to; but because, as has been said, the world could not otherwise be saved; and it was his fixed choice to suffer death, rather than that the world should not be saved. It was for this reason, also, that he used those words, viz., to teach the human race that there was no other salvation for them but by his death; and not to show that he had no power at all to avoid death. For whatsoever things are said of him, similar to these which have been mentioned, they are all to be explained in accordance with the belief that he died, not by compulsion, but of free choice. For he was omnipotent, and it is said of him, when he was offered up, that he desired it. And he says himself: "I lay down my life that I may take it again; no man taketh it from me, but I lay it down of myself; I have power * to lay it down, and I have power to take it again.' 9 A man cannot, therefore, be properly said to have been driven to a thing which he does of his own power and will..
Boso. But this simple fact, that God allows him to be so treated, even if he were willing, does not seem becoming for such a Father in respect to such a Son.
Anselm. Yes, it is of all things most proper that such a Father should acquiesce with such a Son in his desire, if it be praiseworthy as relates to the honor of God, and useful for man's salvation, which would not otherwise be effected.
Boso. The question which still troubles us is, how the death of the Son can be proved reasonable and necessary. For otherwise, it does not seem that the Son ought to desire it, or the Father compel or permit it./ For the question is, why God could not save man in some other way, and if so, why he wished to do it in this way?j For it both seems unbecoming for God to have saved man in this way; and it is not clear how the death of the Son avails for the salvation of man. For it is a strange thing if God so delights in, or requires, the blood of the innocent, that he neither chooses, nor is able, to spare the guilty without the sacrifice of the innocent.
Anselm. Since, in this inquiry, you take the place of those who are unwilling to believe anything not previously proved by reason, I wish to have it understood between us that we do not admit anything in_ the least unbecoming to be ascribed to the Deity, ancM! that we do not reject the smallest reason if it be no ^ opposed by a greater. For as it is impossible to afc» tribute anything in the least unbecoming to God; s^s any reason, however small, if not overbalanced by a greater, has the force of necessity.
Boso. In this matter, I accept nothing more willingly than that this agreement should be preserved between us in common.
Anselm. The question concerns only the incarnation of God, and those things which we believe with regard to his taking human nature.
Boso. It is so.
Anselm. Let us suppose, then, that the incarnation of God, and the things that we affirm of him as man, had never taken place; and be it agreed between us that man was made for happiness, which cannot be attained in this life, and that no being can ever arrive at happiness, save by freedom from sin, and that no man passes this life without sin. Let us take for granted, also, the other things, the belief of which is necessary for eternal salvation.
Boso. I grant it; for in these there is nothing which seems unbecoming or impossible for God.
Anselm. Therefore, in order that man may attain happiness, remission of sin is necessary.
Boso. We all hold this.
What it is to sin, and to make satisfaction for sin.
Anselm. We must needs inquire, therefore, in what manner God puts away men's sins; and, in order to do this more plainly, let us first consider what it is to sin, and what it is to make satisfaction for sin. Boso. It is yours to explain and mine to listen. Anselm. If man or angel always rendered to God A is due, he would never sin.
* Boso. \ cannot deny that.
Anselm. Therefore to sin is nothing else than not to render to God his due.
Boso. What is the debt which we owe to God?
Anselm. Every wish of a rational creature should be subject to the will of God.
Boso. Nothing is more true.
Anselm. This is the debt which man and angel owe to God, and no one who pays this debt commits sin; but every one who does not pay it sins. This is justice, or uprightness of will, which makes a being just or upright in heart, that is, in wiftj; and this is the sole and complete debt of honor which we owe to God, and which God requires of us. For it is such a will only, when it can be exercised, that does works pleasing to God; and when this will cannot be exercised, it is pleasing of itself alone, since without it no work is acceptable. He who does not render this honor which is due to God, robs God of his own and dishonors him; and this is sin. Moreover, so long as he does not restore what he has taken away, he remains in fault; and it will not suffice merely to restore what has been taken away, but, considering the contempt offered, he ought to restore more than he took away. For as one who imperils another's safety does not enough by merely restoring his safety, without making some compensation for the anguish incurred ' 9i so he who violates another's honor does not enough by merely rendering honor again, but must, according to the extent of the injury done, make restoration in some way satisfactory to the person whom he has dishonored. We must also observe that when any one pays what he has unjustly taken away, he ought to give something which could not have been t t demanded of him, had he not stolen what belonged to another. f So then, every one who sins ought to pay back the honor of which he has robbed God; and this is the satisfaction which every sinner owes to God. ■ Boso. Since we have determined to follow reason in all these things, I am unable to bring any objection against them, although you somewhat startle me.
Whether it were proper for God to put away sins by compassion alone, without any payment of debt.
Anselm. Let us return and consider whether it were proper for God to put away sins by compassion alone, without any payment of the honor taken from, him.
Boso, I do not see why it is not proper.
Anselm. To remit sin in this manner is nothing else than not to punish; and since it is not right to cancel sin without compensation or punishment; if it be not punished, then is it passed by undischarged.
Boso. What you say is reasonable.
Anselm. It is not fitting for God to pass over anything in his kingdom undischarged.
Boso. If I wish to oppose this, I fear to sin.
Anselm. It is, therefore, not proper for God thus to pass over sin unpunished.
Boso. Thus it follows.
Anselm. There is also another thing which follows if sin be passed by unpunished, viz., that with God there will be no difference between the guilty and the not guilty; and this is unbecoming to God.
Boso. I cannot deny it.
Anselm. Observe this also. Every one knows that justice to man is regulated by law, so that, according to the requirements of law, the measure of award is bestowed by God.
Boso. This is our belief.
Anselm. But if sin is neither paid for nor punished, it is subject to no law.
Boso. I cannot conceive it to be otherwise.
Anselm. Injustice, therefore, if it is cancelled by compassion alone, is more free than justice, which seems very inconsistent. And to these is also added a further incongruity, viz., that it makes injustice like God. For as God is subject to no law, so neither is injustice.
Boso. I cannot withstand your reasoning. But when God commands us in every case to forgive those who trespass against us, it seems inconsistent to enjoin a thing upon us which it is not proper for him to do himself. *» Anselm. There is no inconsistency in God's commanding us not to take upon ourselves what belongs to Him alone. For to execute vengeance belongs to none but Him who is Lord of all; for when the powers of the world rightly accomplish this end, God himself does it who appointed them for the purpose.
Boso. You have obviated the difficulty which I thought to exist; but there is another to which I would like to have your answer. For since God is so free as to be subject to no law, and to the judgment of no one, and is so merciful as that nothing more merciful can be conceived; and nothing is right or fit save as he wills; it seems a strange thing for us to say that he is wholly unwilling or unable to put away an injury done to himself, when we are wont to apply V to him for indulgence with regard to those offences which we commit against others.
Anselm. What you say of God's liberty and choice and compassion is true; but we ought so to interpret / these things as that they may not seem to interfere with His dignity. For there is no liberty except as regards what is best or fitting; nor should that be called mercy which does anything improper for the Divine character.rMoreover, when it is said that what God wishes is just, and that what He does not wish is unjust, we must not understand that if God wished x anything improper it would be just, simply because \ he wished it. 7 For if God wishes to lie, we must not conclude that it is right to lie, but rather that he is not God. For no will can ever wish to lie, unless truth in it is impaired, nay, unless the will itself be impaired by forsaking truth. When, then, it is said: "If God wishes to lie," the meaning is simply this: ''If the nature of God is such as that he wishes to lie; " and, therefore, it does not follow that falsehood is right, except it be understood in the same manner as when we speak of two impossible things: "If this be true, then that follows; because neither this nor that is true;" as if a man should say: "Supposing water to be dry, and fire to be moist; " for neither is the case. Therefore, with regard to these things, to speak the whole truth: If God desires a thing, it is right that he should desire that which involves no unfitness. For if God chooses that it should rain, it is right that it should rain; and if he desires that any man should die, then is it right that he should die. 1 Wherefore, if it be not fitting for God to do anything unjustly, or out of course, it does not belong to his liberty or compassion or will to let the sinner go unpunished, who makes no return to God of what the sinner has defrauded him.^ Boso. You remove from me every possible objection which I had thought of bringing against you.
Anselm. Yet observe why it is not fitting for God to do this.
Boso. I listen readily to whatever you say.
How nothing less was to be endured, in the order of things, than that the creature should take away the honor due the Creator and not restore what he takes away.
Anselm. In the order of things, there is nothing less to be endured than that the creature should take away the honor due the Creator, and not restore what he has taken away.
Boso. Nothing is more plain than this.
Anselm. But there is no greater injustice suffered than that by which so great an evil must be endured.
Boso. This, also, is plain.
Anselm. I think, therefore, that you will not say that God ought to endure a thing than which no greater injustice is suffered, viz., that the creature should not restore to God what he has taken away.
Boso. No; I think it should be wholly denied.
Anselm. Again, if there is nothing greater or better than God, there is nothing more just than supreme justice, which maintains God's honor in the arrangement of things, and which is nothing else but God himself.
Boso. There is nothing clearer than this.
Anselm. Therefore God maintains nothing with more justice than the honor of his own dignity.
Boso. I must agree with you.
Anselm. Does it seem to you that he wholly preserves it, if he allows himself to be so defrauded of it as that he should neither receive satisfaction nor punish the one defrauding him.
Boso. I dare not say so.
Anselm. Therefore the honor taken away must be repaid, or punishment must follow; otherwise, either God will not be just to himself, or he will be weak in respect to both parties; and this it is impious even to think of.
Boso. I think that nothing more reasonable can be said.
How the honor of God exists in the punishment of the wicked.
Boso. But I wish to hear from you whether the punishment of the sinner is an honor to God, or how it is an honor. For if the punishment of the sinner is not for God's honor when the sinner does not pay what he took away, but is punished, God loses his honor so that he cannot recover it. And this seems in contradiction to the things which have been said.
Anselm. It is impossible for God to lose his honor; J for either the sinner pays his debt of his own accord, 1 or, if he refuse, God takes it from him. For either » man renders due submission to God of his own will, by avoiding sin or making payment, or else God subjects him to himself by torments, even against man's will, and thus shows that he is the Lord of man, though man refuses to acknowledge it of his own accord. And here we must observe that as man in sinning takes away what belongs to God, so God in punishing gets in return what pertains to man. For not only does that belong to a man which he has in present possession, but also that which it is in his power to have. Therefore, since man was so made as to be able to attain happiness by avoiding sin; if, on account of his sin, he is deprived of happiness and every good, he repays from his own inheritance what he has stolen, though he repay it against his will. For although God does not apply what he takes away to any object of his own, as man transfers the money which he has taken from another to his own use; yet what he takes away serves the purpose of his own honor, for this very reason, that it is taken away. For by this act he shows that the sinner and all that pertains to him are under his subjection.
CHAPTER XV.
Whether God suffers his honor to be violated even in the least degree.
Boso. What you say satisfies me. But there is still another point which I should like to have you answer. For if, as you make out, God ought to sustain his own honor, why does he allow it to be violated even in the least degree? For what is in any way made liable to injury is not entirely and perfectly preserved.
Anselm. Nothing can be added to or taken from the honor of God. For this honor which belongs to him is in no way subject to injury or change. But as the individual creature preserves, naturally or by reason, the condition belonging, and, as it were, allotted to him, he is said to obey and honor God; and to this, rational nature, which possesses intelligence, is especially bound. And when the being chooses what he ought, he honors God; not by be- CUR DEUS HOMO. 20g stowing anything upon him, but because he brings himself freely under God's will and disposal, and maintains his own condition in the universe, and the beauty of the universe itself, as far as in him lies. But when he does not choose what he ought, he dishonors God, as far as the being himself is concerned, because he does not submit himself freely to God's disposal. And he disturbs the order and beauty of the universe, as relates to himself, although he cannot injure nor tarnish the power and majesty of God.
For if those things which are held together in the circuit of the heavens desire to be elsewhere than under the heavens, or to be further removed from the heavens, there is no place where they can be but under the heavens, nor can they fly from the heavens without also approaching them. For both whence and whither and in what way they go, they are still under the heavens; and if they are at a greater distance from one part of them, they are only so much nearer^ to the opposite part. /And so, though man or evil angel refuse to submit to the Divine will and appointment, yet he cannot escape it; for if he wishes to fly from a will that commands, he falls into the power of a will that punishes. And if you ask whither he goes, it is only under the permission of that will; and even this wayward choice or action of his becomes subservient, under infinite wisdom, to the order and beauty of the universe before spoken of. For when it is understood that God brings good out of many forms of evil, then the satisfaction for sin freely given, or if this be not given, the exaction of punishment, hold their own place and orderly beauty in the same universe. For if Divine wisdom were not to insist upon these things, when wickedness tries to disturb the i 2IO ANSELM.
right appointment, there would be, in the very universe which God ought to control, an unseemliness springing from the violation of the beauty of arrangement, and God would appear to be deficient in his management. And these two things are not only unfitting, but consequently impossible;/so that satisfaction or punishment must needs follow every sin! ^ Boso. You have relieved my objection.
Anselm. It is then plain that no one can honor or dishonor God, as he is in himself; but the creature, as far as he is concerned, appears to do this when he submits or opposes his will to the will of God.
Boso. I know of nothing which can be said against this.
Anselm. Let me add something to it.
Boso. Go on, until I am weary of listening.
CHAPTER XVI.
The reason why the number of angels who fell must be made up from men.
Anselm. It was proper that God should design to make up for the number of angels that fell, from human nature which he created without sin.
Boso. This is a part of our belief, but still I should like to have some reason for it.
Anselm. You mistake me, for we intended to discuss only the incarnation of the Deity, and here you are bringing in other questions.
Boso. Be not angry with me; "for the Lord loveth a cheerful giver; " and no one shows better how cheerfully he gives what he promises, than he who gives more than he promises; therefore, tell me freely what I ask.
Anselm. There is no question that intelligent nature, which finds its happiness, both now and forever, in the contemplation of God, was foreseen by him in a certain reasonable and complete number, so that there would be an unfitness in its being either less or greater. For either God did not know in what number it was best to create rational beings, which is false; or, if he did know, then he appointed such a number as he perceived was most fitting. Wherefore, either the angels who fell were made so as to be within that number; or, since they were out of that number, they could not continue to exist, and so fell of necessity* But this last is an absurd idea.
Boso. The truth which you set forth is plain.
Anseltn. Therefore, since they ought to be of that number, either their number should of necessity be made up, or else rational nature, which was foreseen as perfect in number, will remain incomplete. But this cannot be.
Boso. Doubtless, then, the number must be restored.
Anseltn. But this restoration can only be made from human beings, since there is no other source.
How other angels cannot take the place of those who fell.
Boso. Why could not they themselves be restored, or other angels substituted for them?
Anseltn. When you shall see the difficulty of our restoration, you will understand the impossibility of theirs. But other angels cannot be substituted for them on this account (to pass over its apparent inconsistency with the completeness of the first creation), because they ought to be such as the former angels would have been, had they never sinned. But the first angels in that case would have persevered without ever witnessing the punishment of sin; which, in respect to the others who were substituted for them after their fall, was impossible. For two beings who stand firm in truth are not equally deserving of praise, if one has never seen the punishment of sin, and the other forever witnesses its eternal reward. For it must not for a moment be supposed that good angels are upheld by the fall of evil angels, but by their own virtue. For, as they would have been condemned together, had the good sinned with the bad, so, had the unholy stood firm with the holy, they would have been likewise upheld. For, if, without the fall of a part, the rest could not be upheld, it would follow, either that none could ever be upheld, or else that it was necessary for some one to fall, in order by his punishment to uphold the rest; but either of these suppositions is absurd. Therefore, had all stood, all would have been upheld in the same manner as those who stood; and this manner I explained, as well as I could, when treating of the reason why God did not bestow perseverance upon the devil.
Boso. You have proved that the evil angels must be restored from the human race; and from this reasoning it appears that the number of men chosen will not be less than that of fallen angels. But show, if you can, whether it will be greater.
CHAPTER XVIII.
Whether there will be more holy men than evil angels.
Anselm. If the angels, before any of them fell, existed in that perfect number of which we have spoken, then men were only made to supply the place of the lost angels; and it is plain that their number will not be greater. But if that number were not found in all the angels together, then both the loss and the original deficiency must be made up from men, and more men will be chosen than there were fallen angels. And so we shall say that men were made not only to restore the diminished number, but also to complete the imperfect number.
Boso. Which is the better theory, that angels were originally made perfect in number or that they were not?
Anse/m. I will state my views.
Boso. I cannot ask more of you.
Anse/m. If man was created after the fall of evil angels, as some understand the account in Genesis, I do not think that I can prove from this either of these suppositions positively. For it is possible, I think, that the angels should have been created perfect in number, and that afterwards man was created to complete theirn umber when it had been lessened; and it is also possible that they were not perfect in number, because God deferred completing the number, as he does even now, determining in his own time to create man. Wherefore, either God would only complete that which was not yet perfect, or, if it were also diminished, He would restore it. But if the whole creation took place at once, and those days in which Moses appears to describe a successive creation are not to be understood like such days as ours, I cannot see how angels could have been created perfect in number. Since, if it were so, it seems to me that some, either men or angels, would fall immediately, else in heaven's empire there would be more than the complete number required. If, therefore, all things were created at one and the same time, it should seem that angels, and the first two human beings, formed an incomplete number, so that, if no angel fell, the deficiency alone should be made up, but if any fell, the lost part should be restored; and that human nature, which had stood firm, though weaker than that of angels, might, as it were, justify God, and put the devil to silence, if he were to attribute his fall to weakness. And in case human nature iell, much more would it justify God against the devil, and even against itself, because, though made far.weaker and of a mortal race, yet, in the elect, it would rise from its weakness to an estate exalted above that from which the devil was fallen, as far as good angels, to whom it should be equal, were advanced after the overthrow of the evil, because they persevered. From these rea- (sons, I am rather inclined to the belief that there was not, originally, that complete number of angels necessary to perfect the celestial state; since, supposing that man and angels were not created at the same time, this is possible; and it would follow of necessity, if they were created at the same time, which is the opinion of the majority, because we read: "He, who liveth forever, created all things at once." But if the perfection of the created universe is to be understood as consisting, not so much in the number of beings, as in the number of natures; it follows that human nature was either made to consummate this perfection, or that it was superfluous, which we should not dare affirm of the nature of the smallest reptile. Wherefore, then, it was made for itself, and not- merely to restore the number of beings possessing another nature. From which it is plain that, even ha,d no angel fallen, men would yet have had their place in the celestial kingdom. And hence it follows that there was not a perfect number of angels, even before a part fell; otherwise, of necessity some men or angels must fall, because it would be impossible that any should continue beyond the perfect number. Boso. You have not labored in vain. Anseltn. There is, also, as I think, another reason "which supports, in no small degree, the opinion that angels were not created perfect in number. Boso. Let us hear it.
Anselm. Had a perfect number of angels been created, and had man been made only to fill the place of the lost angels, it is plain that, had not some angels fallen from their happiness, man would never have been exalted to it.
Boso. We are agreed.
Anseltn. But if any one shall ask: "Since the elect rejoice as much over the fall of angels as over their own exaltation, because the one can never take place without the other; how can they be justified in this unholy joy, or how shall we say that angels are restored by the substitution of men, if they (the angels) would have remained free from this fault, had they not fallen, viz., from rejoicing over the fall of others?" We reply: Cannot men be made free from this fault? nay, how ought they to be happy with this fault? With what temerity, then, do we say that God neither wishes nor is able to make this substitution without this fault!
Boso. Is not the case similar to that of the Gentiles who were called unto faith, because the Jews rejected it?
Anselm. No; for had the Jews all believed, yet the 2l6 ANSELM.
\ Gentiles would have been called; for "in every nation he that feareth God and worketh righteousness is accepted of him." But since the Jews despised the apostles, this was the immediate occasion of their turning to the Gentiles.
Boso. I see no way of opposing you.
Anselm. Whence does that joy which one has over -^m. another's fall seem to arise?
Boso. Whence, to be sure, but from the fact that z&~-\ each individual will be certain that, had not another rm: i fallen, he would never have attained the place where ^^ e he now is?
Anselm. If, then, no one had this certainty, there ^=^ *e would be no cause for one to rejoice over the doom of3: *^k another.
Boso. So it appears.
Anselm. Think you that any one of them can have^^ " e this certainty, if their number shall far exceed that of* ^ those who fell?
Boso. I certainly cannot think that any one would^E^ or ought to have it. For how can any one know«^^ r whether he were created to restore the part dimin — ished, or to make up that which was not yet complete^^ in the number necessary to constitute the state? But^ all are sure that they were made with a view to the^ perfection of that kingdom.
Anselm. If, then, there shall be a larger number* than that of the fallen angels, no one can or ought tew know that he would not have attained this height but: for another's fall.
Boso. That is true.
Anselm. No one, therefore, will have cause to rejoice over the perdition of another.
Boso. So it appears.
Anselm. Since, then, we see that if there are more men elected than the number of fallen angels, the incongruity will not follow which must follow if there sire not more men elected; and since it is impossible that there should be anything incongruous in that j celestial state, it becomes a necessary fact that angels J "were not made perfect in number, and that there will l>e more happy men than doomed angels. Boso. I see not how this can be denied. Anselm. I think that another reason can be brought to support this opinion.
Boso. You ought then to present it. Anselm. We believe that the material substance of the world must be renewed, and that this will not take place until the number of the elect is accomplished, and that happy kingdom made perfect, and that after its completion there will be no change. Whence it may be reasoned that<jod planned to perfect both at the same time, in order that the inferior nature, which knew not God, might not be perfected before the superior nature which ought to enjoy God; and that the inferior, being renewed at the same time with the superior, might, as it were, rejoice in its own way; yes, that every creature having so glorious and excellent a consummation, might delight in its Creator and in itself, in turn, rejoicing always after its own manner, so that what the will effects in the rational nature of its own accord, this also the irrational creature naturally shows by the arrangement of God. For we are wont to rejoice in the fame of our ancestors, as when on the birthdays of the saints we delight with festive triumph, rejoicing in their honor. And this opinion derives support from the fact that, had not Adam sinned, God might yet put off the completion 2l8 ANSELM.