Anselm. Since it is fitting for that man to be God, and also the restorer of sinners, we doubt not that he is wholly without sin; yet will this avail nothing, unless he be taken without sin and yet of a sinful substance. But if we cannot comprehend in what manner the wisdom of God effects this, we should be surprised, but with reverence should allow of a thing of so great magnitude to remain hidden from us. For the restoring of human nature by God is more wonderful than its creation; for either was equally easy for God; but before man was made he had not sinned, so that he ought not to be denied existence. But after man was made he deserved, by his sin, to lose his existence together with its design; though he never has wholly lost this, viz., that he should be one capable of being punished, or of receiving God's compassion. For neither of these things could take effect if he were annihilated. Therefore God's restoring man is more wonderful than his creating man, inasmuch as it is done for the sinner contrary to his deserts; while the act of creation was not for the sinner, and was not in opposition to man's deserts. How great a thing it is, also, for God and man to unite in one person, that, while the perfection of each nature is preserved, the same being may be both God and man! Who, then, will dare to think that the human mind can discover how wisely, how wonderfully, so incomprehensible a work has been accomplished?
Boso. I allow that no man can wholly discover so great a mystery in this life, and I do not desire you to do what no man can do, but only to explain it according to your ability. For you will sooner convince me that deeper reasons lie concealed in this matter, by showing some one that you know of, than if, by saying nothing, you make it appear that you do not understand any reason.
Anselm. I see that I cannot escape your importunity; but if I have any power to explain what you wish, let us thank God for it. But if not, let the things above said suffice. For, since it is agreed that God ought to become man, no doubt He will not lack the wisdom or the power to effect this without sin.
Boso. This I readily allow.
Anselm. It was certainly proper that that atonement which Christ made should benefit not only those who lived at that time but also others. For, suppose there were a king against whom all the people of his provinces had rebelled, with but a single exception of those belonging to their race, and that all the rest were irretrievably under condemnation. And suppose that he who alone is blameless had so great favor with the king, and so deep love for us, as to be both able and willing to save all those who trusted in his guidance; and this because of a certain very pleasing service which he was about to do for the king, according to his desire; and, inasmuch as those who are to be pardoned cannot all assemble upon that day, the king grants, on account of the greatness of the service performed, that whoever, either before or after the day appointed, acknowledged that he wished to obtain pardon by the work that day accomplished, and to subscribe to the condition there laid down, should be freed from all past guilt; and, if they sinned after this pardon, and yet wished to render atonement and to be set right again by the efficacy of this plan, they should again be pardoned, only provided that no one enter his mansion until this thing be accomplished by which his sins are removed. In like manner, since all who are to be saved cannot be present at the sacrifice of Christ, yet such virtue is there in his death that its power is extended even to those far remote in place or time. But that it ought to benefit not merely those present is plainly evident, because there could not be so many living at the time of his death as are necessary to complete the heavenly state, even if all who were upon the earth at that time were admitted to the benefits of redemption. For the number of evil angels which must be made up from men is greater than the number of men at that time living. Nor may we believe that, since man was created, there was ever a time when the world, with the creatures made for the use of man, was so unprofitable as to contain no human being who had gained the object for which he was made. For it seems unfitting that God should even for a moment allow the human race, made to complete the heavenly state, and those creatures which he made for their use, to exist in vain.
Boso. You show by correct reasoning, such as nothing can oppose, that there never was a time since man was created when there has not been some one who was gaining that reconciliation without which every man was made in vain. So that we rest upon this as not only proper but also necessary. For if this is more fit and reasonable than that at any time there should be no one found fulfilling the design for which God made man, and there is no further objection that can be made to this view, then it is necessary that there always be some person partaking of this promised pardon. And, therefore, we must not doubt that Adam and Eve obtained part in that forgiveness, though Divine authority makes no mention of this.
Anselm. It is also incredible that God created them, and unchangeably determined to make all men from them, as many as were needed for the celestial state, and yet should exclude these two from this design.
Boso. Nay, undoubtedly we ought to believe that God made them for this purpose, viz., to belong to the number of those for whose sake they were created.
Anselm. You understand it well. But no soul, before the death of Christ, could enter the heavenly kingdom, as I said above, with regard to the palace of the king.
Boso. So we believe.
Anselm. Moreover, the virgin, from whom that man was taken of whom we are speaking, was of the number of those who were cleansed from their sins before his birth, and he was born of her in her purity.
Boso. What you say would satisfy me, were it not that he ought to be pure of himself, whereas he appears to have his purity from his mother and not from himself.
Anselm. Not so. But as the mother's purity, which he partakes, was only derived from him, he also was pure by and of himself.
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Chapter XVII
How he did not die of necessity, though he could not be born, except as destined to suffer death.
Boso. Thus far it is well. But there is yet another matter that needs to be looked into. For we have said before that his death was not to be a matter of necessity; yet now we see that his mother was purified by the power of his death, when without this he could not have been born of her. How, then, was not his death necessary, when he could not have been, except in view of future death? For if he were not to die, the virgin of whom he was born could not be pure, since this could only be effected by true faith in his death, and, if she were not pure, he could not be born of her. If, therefore, his death be not a necessary consequence of his being born of the virgin, he never could have been born of her at all; but this is an absurdity.
Anselm. If you had carefully noted the remarks made above, you would easily have discovered in them, I think, the answer to your question.
Boso. I see not how.
Anselm. Did we not find, when considering the question whether he would lie, that there were two senses of the word power in regard to it, the one referring to his disposition, the other to the act itself; and that, though having the power to lie, he was so constituted by nature as not to wish to lie, and, therefore, deserved praise for his holiness in maintaining the truth?
Boso. It is so.
Anselm. In like manner, with regard to the preservation of his life, there is the power of preserving and the power of wishing to preserve it. And when the question is asked whether the same God-man could preserve his life, so as never to die, we must not doubt that he always had the power to preserve his life, though he could not wish to do so for the purpose of escaping death. And since this disposition, which forever prevents him from wishing this, arises from himself, he lays down his life not of necessity, but of free authority.
Boso. But those powers were not in all respects similar, the power to lie and the power to preserve his life. For, if he wished to lie, he would of course be able to; but, if he wished to avoid the other, he could no more do it than he could avoid being what he is. For he became man for this purpose, and it was on the faith of his coming death that he could receive birt
h from a virgin, as you said above.
Anselm. As you think that he could not lie, or that his death was necessary, because he could not avoid being what he was, so you can assert that he could not wish to avoid death, or that he wished to die of necessity, because he could not change the constitution of his being; for he did not become man in order that he should die, any more than for this purpose, that he should wish to die. Wherefore, as you ought not to say that he could not help wishing to die, or that it was of necessity that he wished to die, it is equally improper to say that he could not avoid death, or that he died of necessity.
Boso. Yes, since dying and wishing to die are included in the same mode of reasoning, both would seem to fall under a like necessity.
Anselm. Who freely wished to become man, that by the same unchanging desire he should suffer death, and that the virgin from whom that man should be born might be pure, through confidence in the certainty of this?
Boso. God, the Son of God.
Anselm. Was it not above shown, that no desire of God is at all constrained; but that it freely maintains itself in his own unchangeableness, as often as it is said that he does anything necessarily?
Boso. It has been clearly shown. But we see, on the other hand, that what God unchangeably wishes cannot avoid being so, but takes place of necessity. Wherefore, if God wished that man to die, he could but die.
Anselm. Because the Son of God took the nature of man with this desire, viz., that he should suffer death, you prove it necessary that this man should not be able to avoid death.
Boso. So I perceive.
Anselm. Has it not in like manner appeared from the things which we have spoken that the Son of God and the man whose person he took were so united that the same being should be both God and man, the Son of God and the son of the virgin?
Boso. It is so.
Anselm. Therefore the same man could possibly both die and avoid death.
Boso. I cannot deny it.
Anselm. Since, then, the will of God does nothing by any necessity, but of his own power, and the will of that man was the same as the will of God, he died not necessarily, but only of his own power.
Boso. To your arguments I cannot object; for neither your propositions nor your inferences can I invalidate in the least. But yet this thing which I have mentioned always recurs to my mind: that, if he wished to avoid death, he could no more do it than he could escape existence. For it must have been fixed that he was to die, for had it not been true that he was about to die, faith in his coming death would not have existed, by which the virgin who gave him birth and many others also were cleansed from their sin. Wherefore, if he could avoid death, he could make untrue what was true.
Anselm. Why was it true, before he died, that he was certainly to die?
Boso. Because this was his free and unchangeable desire.
Anselm. If, then, as you say, he could not avoid death because he was certainly to die, and was on this account certainly to die because it was his free and unchangeable desire, it is clear that his inability to avoid death is nothing else but his fixed choice to die.
Boso. This is so; but whatever be the reason, it still remains certain that he could not avoid death, but that it was a necessary thing for him to die.
Anselm. You make a great ado about nothing, or, as the saying is, you stumble at a straw.
Boso. Are you not forgetting my reply to the excuses you made at the beginning of our discussion viz., that you should explain the subject, not as to learned men, but to me and my fellow inquirers? Suffer me, then, to question you as my slowness and dullness require, so that, as you have begun thus far, you may go on to settle all our childish doubts.
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Chapter XVIII (a).1
How, with God there is neither necessity nor impossibility, and what is a coercive necessity, and what one that is not so.
Anselm. We have already said that it is improper to affirm of God that he does anything, or that he cannot do it, of necessity. For all necessity and impossibility is under his control. But his choice is subject to no necessity nor impossibility. For nothing is necessary or impossible save as He wishes it. Nay, the very choosing or refusing anything as a necessity or an impossibility is contrary to truth. Since, then, he does what he chooses and nothing else, as no necessity or impossibility exists before his choice or refusal, so neither do they interfere with his acting or not acting, though it be true that his choice and action are immutable. And as, when God does a thing, since it has been done it cannot be undone, but must remain an actual fact; still, we are not correct in saying that it is impossible for God to prevent a past action from being what it is. For there is no necessity or impossibility in the case whatever but the simple will of God, which chooses that truth should be eternally the same, for he himself is truth. Also, if he has a fixed determination to do anything, though his design must be destined to an accomplishment before it comes to pass, yet there is no coercion as far as he is concerned, either to do it or not to do it, for his will is the sole agent in the case. For when we say that God cannot do a thing, we do not deny his power; on the contrary, we imply that he has invincible authority and strength. For we mean simply this, that nothing can compel God to do the thing which is said to be impossible for him. We often use an expression of this kind, that a thing can be when the power is not in itself, but in something else; and that it cannot be when the weakness does not pertain to the thing itself, but to something else. Thus we say. "Such a man can be bound," instead of saying, "Somebody can bind him," and, "He cannot be bound," instead of, "Nobody can bind him." For to be able to be overcome is not power but weakness, and not to be able to be overcome is not weakness but power. Nor do we say that God does anything by necessity, because there is any such thing pertaining to him, but because it exists in something else, precisely as I said with regard to the affirmation that he cannot do anything. For necessity is always either compulsion or restraint; and these two kinds of necessity operate variously by turn, so that the same thing is both necessary and impossible. For whatever is obliged to exist is also prevented from non-existence; and that which is compelled not to exist is prevented from existence. So that whatever exists from necessity cannot avoid existence, and it is impossible for a thing to exist which is under a necessity of non-existence, and vice versa. But when we say with regard to God, that anything is necessary or not necessary, we do not mean that, as far as he is concerned, there is any necessity either coercive or prohibitory, but we mean that there is a necessity in everything else, restraining or driving them in a particular way. Whereas we say the very opposite of God. For, when we affirm that it is necessary for God to utter truth, and never to lie, we only mean that such is his unwavering disposition to maintain the truth that of necessity nothing can avail to make him deviate from the truth, or utter a lie. When, then, we say that that man (who, by the union of persons, is also God, the Son of God) could not avoid death, or the choice of death, after he was born of the virgin, we do not imply that there was in him any weakness with regard to preserving or choosing to preserve his life, but we refer to the unchange ableness of his purpose, by which he freely became man for this design, viz., that by persevering in his wish he should suffer death. And this desire nothing could shake. For it would be rather weakness than power if he could wish to lie, or deceive, or change his disposition, when before he had chosen that it should remain unchanged. And, as I said before, when one has freely determined to do some good action, and afterwards goes on to complete it, though, if unwilling to pay his vow, he could be compelled to do so, yet we must not say that he does it of necessity, but with the same freedom with which he made the resolution. For we ought not to say that anything is done, or not done, by necessity or weakness, when free choice is the only agent in the case. And, if this is so with regard to man, much less can we speak of necessity or weakness in reference to God; for he does nothing except according to his choice, and his will no force can drive or restrain. For th
is end was accomplished by the united natures of Christ, viz., that the Divine nature should perform that part of the work needful for man's restoration which the human nature could not do; and that in the human should be manifested what was inappropriate to the Divine. Finally, the virgin herself, who was made pure by faith in him, so that he might be born of her, even she, I say, never believed that he was to die, save of his own choice. For she knew the words of the prophet, who said of him: "He was offered of his own will." Therefore, since her faith was well founded, it must necessarily turn out as she believed. And, if it perplexes you to have me say that it is necessary, remember that the reality of the virgin's faith was not the cause of his dying by his own free will; but, because this was destined to take place, therefore her faith was real. If, then, it be said that it was necessary for him to die of his single choice, because the antecedent faith and prophecy were true, this is no more than saying that it must be because it was to be. But such a necessity as this does not compel a thing to be, but only implies a necessity of its existence. There is an antecedent necessity which is the cause of a thing, and there is also a subsequent necessity arising from the thing itself. Thus, when the heavens are said to revolve, it is an antecedent and efficient necessity, for they must revolve. But when I say that you speak of necessity, because you are speaking, this is nothing but a subsequent and inoperative necessity. For I only mean that it is impossible for you to speak and not to speak at the same time, and not that some one compels you to speak. For the force of its own nature makes the heaven revolve; but no necessity obliges you to speak. But wherever there is an antecedent necessity, there is also a subsequent one; but not vice versa. For we can say that the heaven revolves of necessity, because it revolves; but it is not likewise true that, because you speak, you do it of necessity. This subsequent necessity pertains to everything, so that we say: Whatever has been, necessarily has been. Whatever is, must be. Whatever is to be, of necessity will be. This is that necessity which Aristotle treats of ("de propositionibus singularibus et futuris"), and which seems to destroy any alternative and to ascribe a necessity to all things. By this subsequent and imperative necessity, was it necessary (since the belief and prophecy concerning Christ were true, that he would die of his own free will), that it should be so. For this he became man; for this he did and suffered all things undertaken by him; for this he chose as he did. For therefore were they necessary, because they were to be, and they were to be because they were, and they were because they were; and, if you wish to know the real necessity of all things which he did and suffered, know that they were of necessity, because he wished them to be. But no necessity preceded his will. Wherefore if they were not save by his will, then, had he not willed they would not have existed. So then, no one took his life from him, but he laid it down of himself and took it again; for he had power to lay it down and to take it again, as he himself said.
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