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Chapter X
Likewise on the same topics; and how otherwise they can be correctly explained.
IT is also a fair interpretation that it was by that same holy will by which the son wished to die for the salvation of the world, that the Father gave him commandment (yet not by compulsion), and the cup of suffering, and spared him not, but gave him up for us and desired his death; and that the Son himself was obedient even unto death, and learned obedience from the things which he suffered. For as with regard to that will which led him to a holy life, he did not have it as a human being of himself, but of the Father; so also that will by which he desired to die for the accomplishment of so great good, he could not have had but from the Father of lights, from whom is every good and perfect gift. And as the Father is said to draw by imparting an inclination, so there is nothing improper in asserting that he moves man. For as the Son says of the Father: "No man cometh to me except the Father draw him," he might as well have said, except he move him. In like manner, also, could he have declared: "No man layeth down his life for my sake, except the Father move or draw him." For 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 will. 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 pleasure 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 prevent. 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." 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? 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, and that we do not reject the smallest reason if it be not opposed by a greater. For as it is impossible to attribute anything in the least unbecoming to God; so 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.
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Chapter XI
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 his due, he would never sin.
Boso. I 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 will; 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; 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 demanded of him, had he not stolen what belonged to another. 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.
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Chapter XII
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 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. Moreover, 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 anything improper it would be just, simply because he wished it. 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. 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.
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Chapter XIII
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.
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