Book, Chapter

  1 pre  |         origin and reason of which are known to God, that, at the
  2 I, 1 |           proofs gratify them, and are considered sufficient. This
  3 I, 1 |            question, both infidels are accustomed to bring up against
  4 I, 1 |        since investigations, which are carried on by question and
  5 I, 1 |            by question and answer, are thus made more plain to
  6 I, 1 |         minds, and on that account are more gratifying, I will
  7 I, 2 |             How those things which are to be said should be received.~
  8 I, 2 |     appears a neglect if, after we are established in the faith,
  9 I, 2 |       certain other subjects which are so related to one another
 10 I, 2 |          off from all excuses, you are not to fulfil this request
 11 I, 2 |            objections of those who are wholly unwilling to submit
 12 I, 6 |          things which you bring up are all regulated by his will;
 13 I, 6 |            devil, all which things are the sufferings of sin; and,
 14 I, 6 |          vanquish the devil? These are the objections with which
 15 I, 7 |            that argument, which we are wont to make use of, that
 16 I, 7 |          any right in holding man, are brought to this belief by
 17 I, 9 |          not rescue him. For there are found in the Bible many
 18 I, 0 |   suffering, but in his choice. We are, also, accustomed to say
 19 I, 0 |       death. For whatsoever things are said of him, similar to
 20 I, 0 |          have been mentioned, they are all to be explained in accordance
 21 I, 0 |        take the place of those who are unwilling to believe anything
 22 I, 2 |           done to himself, when we are wont to apply to him for
 23 I, 4 |           all that pertains to him are under his subjection.~ ~
 24 I, 5 |          For if those things which are held together in the circuit
 25 I, 5 |          in what way they go, they are still under the heavens;
 26 I, 5 |           the heavens; and if they are at a greater distance from
 27 I, 5 |        from one part of them, they are only so much nearer to the
 28 I, 5 |   management. And these two things are not only unfitting, but
 29 I, 6 |            the Deity, and here you are bringing in other questions.~
 30 I, 7 |            who stand firm in truth are not equally deserving of
 31 I, 7 |          supposed that good angels are upheld by the fall of evil
 32 I, 8 |     describe a successive creation are not to be understood like
 33 I, 8 |            exalted to it.~Boso. We are agreed.~Anselm.. But if
 34 I, 8 |           shall we say that angels are restored by the substitution
 35 I, 8 |      constitute the state? But all are sure that they were made
 36 I, 8 |         then, we see that if there are more men elected than the
 37 I, 8 |         which must follow if there are not more men elected; and
 38 I, 8 |         arrangement of God. For we are wont to rejoice in the fame
 39 I, 8 |          we know not whether there are to be more men elected than
 40 I, 8 |            mean the same thing, or are different, without contradicting
 41 I, 8 |   understand that good angels only are intended by both expressions, "
 42 I, 8 |             or that elect men only are meant, or that both angels
 43 I, 8 |          both angels and elect men are included, even the whole
 44 I, 8 |           holy men. If good angels are intended in both expressions,
 45 I, 8 |      angels and holy men together, are meant by the expression "
 46 I, 8 |       children of Israel," as they are called "sons of Abraham."
 47 I, 8 |           life of angels, and they are promised in heaven a likeness
 48 I, 8 |            all who live holy lives are angels of God. Therefore
 49 I, 8 |          the confessors or martyrs are so called; for he who declares
 50 I, 8 |        says of Judas, because they are alike in malice; why should
 51 I, 8 |             will be taken as there are holy angels of God, or that
 52 I, 8 |          mentioned, and that there are more men to be saved than
 53 I, 9 |          that is, as many as there are good angels now; otherwise
 54 I, 0 |         him whose servant both you are and he also to whom you
 55 I, 0 |          belongs to you, since you are not your own, nor is he
 56 I, 0 |          you yours or his, but you are both the servants of one
 57 I, 0 |      demands from you all that you are and have and can become?~
 58 I, 1 |          slightest thing; since we are always in his sight, and
 59 I, 3 |           be justified from sin as are needed to complete the number
 60 I, 4 |   multitude of his mercies. But we are speaking of that exceeding
 61 I, 4 |          those in whose behalf you are speaking, who have no faith
 62 I, 4 |       without Christ. But, if they are utterly unable to do it,
 63 II, 5| unwillingly subjected, less thanks are due him, or none at all.
 64 II, 7|         these two complete natures are said to be joined somehow,
 65 II, 8|            both which suppositions are incongruous: It is, therefore,
 66 II, 8|           and mother, as other men are, or from man alone, or from
 67 II, 8|           that man whose origin we are seeking from a woman without
 68 II, 8|            will say nothing. These are sufficient.~Boso. They are
 69 II, 8|         are sufficient.~Boso. They are certainly very beautiful
 70 II, 9|          son. But all these things are incongruous and do not pertain
 71 II, 9|        lead you, but he of whom we are speaking, without whose
 72 II, 0|           for his holiness? For we are accustomed to say that God
 73 II, 0|         necessarily holy.~Anselm.. Are not the angels worthy of
 74 II, 0|          sin?~Boso. Doubtless they are, because they deserved this
 75 II, 0|        angels.~Anselm.. The angels are not to be praised for their
 76 II, 0|           sin. And in this respect are they in a measure like God,
 77 II, 0|      Anselm.. Do you know what you are saying? ~Boso. I think I
 78 II, 1|            slain.~Boso. To this we are unavoidably brought by reason.~
 79 II, 1|             Boso. All these things are true.~Anselm.. Therefore,
 80 II, 1|          necessary.~Anselm.. There are also many other reasons
 81 II, 1|      without sin. And these things are more easily and clearly
 82 II, 2|   weaknesses. But all these things are our miseries. Will he then
 83 II, 3|        Therefore, as he of whom we are speaking perfectly comprehends
 84 II, 3|           the reason of it. For we are often certain about a thing,
 85 II, 4|    inasmuch as all sins whatsoever are committed against him?~Boso.
 86 II, 4|        more a good than those sins are evils which its destruction
 87 II, 4|          Consider, also, that sins are as hateful as they are evil,
 88 II, 4|        sins are as hateful as they are evil, and that life is only
 89 II, 4|           is more lovely than sins are odious.~Boso. I cannot help
 90 II, 5|          and a sin done ignorantly are so different that an evil
 91 II, 5|        moment doubt that his words are true, and all that he does
 92 II, 6|         and, inasmuch as those who are to be pardoned cannot all
 93 II, 6|     accomplished by which his sins are removed. In like manner,
 94 II, 6|         like manner, since all who are to be saved cannot be present
 95 II, 6|           the time of his death as are necessary to complete the
 96 II, 6|           man was taken of whom we are speaking, was of the number
 97 II, 7|           dying and wishing to die are included in the same mode
 98 II, 7|          stumble at a straw.~Boso. Are you not forgetting my reply
 99 II, 8|         that his choice and action are immutable. And as, when
100 II, 8|          an actual fact; still, we are not correct in saying that
101 II, 8|             Thus, when the heavens are said to revolve, it is an
102 II, 8|          of necessity, because you are speaking, this is nothing
103 II, 8|         except this man of whom we are speaking; and since, also,
104 II, 9|          be prefers it. And if you are unable to understand the
105 II, 0|        still more fully, and there are doubtless many reasons which
106 II, 0|       doubtless many reasons which are beyond me and which mortal
107 II, 1|      ransom your souls." For these are the voices they utter, when
108 II, 2|          the same nature, for they are not like men, all of the