Book, Chapter

   1 pre  |        have therefore been obliged to finish it as best I could,
   2 pre  |          reason of which are known to God, that, at the entreaty
   3 pre  |      because they deem it contrary to reason; and also the reply
   4 pre  |         and unless all things were to take place which we hold
   5 pre  |          which we hold with regard to Christ. I request all who
   6 pre  |           request all who may wish to copy this book to prefix
   7 pre  |         may wish to copy this book to prefix this brief preface,
   8 I, 1 |       faith, which I am accustomed to give to inquirers; for they
   9 I, 1 |            I am accustomed to give to inquirers; for they say
  10 I, 1 |          for the sake of attaining to faith by means of reason,
  11 I, 1 |           they may be always ready to convince any one who demands
  12 I, 1 |            infidels are accustomed to bring up against us, ridiculing
  13 I, 1 |          and affirm, restored life to the world; when he might
  14 I, 1 |       Therefore, since many desire to consider this subject, and,
  15 I, 1 |     investigation, it is yet plain to all in the solution, and
  16 I, 1 |     reasoning; although what ought to be sufficient has been said
  17 I, 1 |  successors, yet I will take pains to disclose to inquirers what
  18 I, 1 |        will take pains to disclose to inquirers what God has seen
  19 I, 1 |    inquirers what God has seen fit to lay open to me. And since
  20 I, 1 |           has seen fit to lay open to me. And since investigations,
  21 I, 1 |           are thus made more plain to many, and especially to
  22 I, 1 |            to many, and especially to less quick minds, and on
  23 I, 1 |            gratifying, I will take to argue with me one of those
  24 I, 1 |           impels me more earnestly to it, so that in this way
  25 I, 2 |         How those things which are to be said should be received.~
  26 I, 2 |            right order requires us to believe the deep things
  27 I, 2 |          faith before we undertake to discuss them by reason;
  28 I, 2 |         discuss them by reason; so to my mind it appears a neglect
  29 I, 2 |          the faith, we do not seek to understand what we believe.
  30 I, 2 |       since I thus consider myself to hold the faith of our redemption,
  31 I, 2 |           were I unable in any way to understand what I believe,
  32 I, 2 |         that you I should discover to me, what, as you know, many
  33 I, 2 |            and therefore I tremble to take in hand subjects too
  34 I, 2 |            am in error with regard to the substance of the truth,
  35 I, 2 |           my intellect is not able to grasp it.~Boso. You ought
  36 I, 2 |        Boso. You ought not so much to fear this, because you should
  37 I, 2 |            because you should call to mind, on the other hand,
  38 I, 2 |       received, you will be worthy to receive higher things to
  39 I, 2 |           to receive higher things to which you have not yet attained.~
  40 I, 2 |      subjects which are so related to one another that none of
  41 I, 2 |       speak so briefly with regard to these things, each in its
  42 I, 2 |           object, and what remains to be said we can put off to
  43 I, 2 |          to be said we can put off to another time.~Anselm.. This
  44 I, 2 |           fear, lest, as I am wont to be incensed against sorry
  45 I, 2 |           me if I should undertake to exhibit so rich a theme
  46 I, 2 |          Boso. Even this ought not to deter you, because, as you
  47 I, 2 |      because, as you allow any one to talk better if he can, so
  48 I, 2 |          does not please him. But, to cut you off from all excuses,
  49 I, 2 |           all excuses, you are not to fulfil this request of mine
  50 I, 2 |         and pious zeal, I will try to the best of my ability with
  51 I, 2 |           promised me, not so much to make plain what you inquire
  52 I, 2 |         what you inquire about, as to inquire with you. But I
  53 I, 2 |          But I wish all that I say to be received with this understanding,
  54 I, 2 |       corroborate, though I appear to demonstrate it by argument,
  55 I, 2 |            argument, yet it is not to be received with any further
  56 I, 2 |   confidence, than as so appearing to me for the time, until God
  57 I, 2 |          make a clearer revelation to me. But if I am in any measure
  58 I, 2 |           I am in any measure able to set your inquiry at rest,
  59 I, 2 |          wiser than I will be able to do this more fully; nay,
  60 I, 2 |        Boso. Suffer me, therefore, to make use of the words of
  61 I, 2 |         proper for us when we seek to investigate the reasonableness
  62 I, 2 |        reasonableness of our faith to propose the objections of
  63 I, 2 |           who are wholly unwilling to submit to the same faith,
  64 I, 2 |         wholly unwilling to submit to the same faith, without
  65 I, 2 |           For although they appeal to reason because they do not
  66 I, 2 |       which sacred authority seems to oppose, let it be mine to
  67 I, 2 |          to oppose, let it be mine to urge this inconsistency
  68 I, 2 |        Anselm.. Speak on according to your pleasure.~ ~
  69 I, 3 |          do injustice and dishonor to God when we affirm that
  70 I, 3 |           no injustice or dishonor to God, but give him thanks
  71 I, 3 |    deserved ills in which we were, to so great and unmerited blessings
  72 I, 3 |        righteousness and salvation to be born of a woman. And
  73 I, 3 |       certain indescribable beauty to our redemption as thus procured.~ ~
  74 I, 4 |         things appear not decisive to infidels, and merely like
  75 I, 4 |            things must be admitted to be beautiful, and like so
  76 I, 4 |           do not appear sufficient to infidels, as reasons why
  77 I, 4 |            as reasons why we ought to believe that God wished
  78 I, 4 |            believe that God wished to suffer the things which
  79 I, 4 |            of. For when one wishes to make a picture, he selects
  80 I, 4 |      selects something substantial to paint it upon, so that his
  81 I, 4 |         Wherefore, when we hold up to infidels these harmonious
  82 I, 4 |           consider us, as it were, to be painting upon a cloud.
  83 I, 4 |        which proves that God ought to or could have condescended
  84 I, 4 |            could have condescended to those things which we affirm.
  85 I, 4 |       which we affirm. Afterwards, to make the body of the truth,
  86 I, 4 |          the body of the truth, so to speak, shine forth more
  87 I, 4 |           the reason why God ought to do the things we speak of
  88 I, 4 |         concerning man should fall to the ground; and, moreover,
  89 I, 5 |         this deliverance were said to be effected somehow by any
  90 I, 5 |       would in no wise be restored to that dignity which would
  91 I, 5 |            sinned. For he, who was to be through eternity only
  92 I, 6 |       towards us, and that he came to overcome the devil for us. ~
  93 I, 6 |            the devil, whom he came to vanquish for us, because
  94 I, 6 |             because we were unable to do it, and that he purchased
  95 I, 6 |        other way, but did not wish to, how can you vindicate his
  96 I, 6 |       desired, without any reason, to suffer things so unbecoming?
  97 I, 6 |          is nothing but his desire to punish. If, then, be does
  98 I, 6 |           then, be does not desire to punish the sins of men,
  99 I, 6 |          hope for, all lie subject to his will, whom nothing can
 100 I, 6 |           then, God were unwilling to save the human race in any
 101 I, 6 |          his simple will, observe, to say the least, how you disparage
 102 I, 6 |        consider him a wise man. As to your statement that God
 103 I, 6 |          you, there is no argument to support this, unless it
 104 I, 6 |          indeed, necessary for him to manifest his love in this
 105 I, 6 |       things as these for them? As to what you say of his coming
 106 I, 6 |         what you say of his coming to vanquish the devil for you,
 107 I, 6 |        needs come down from heaven to vanquish the devil? These
 108 I, 7 |         why it was, that he seemed to have had it, and why God
 109 I, 7 |        argument, which we are wont to make use of, that God, in
 110 I, 7 |         use of, that God, in order to save men, was bound, as
 111 I, 7 |             was bound, as it were, to try a contest with the devil
 112 I, 7 |          when the devil should put to death that being in whom
 113 I, 7 |         man had freely surrendered to him. It is true that this
 114 I, 7 |          the devil or man belonged to any other being than God,
 115 I, 7 |           the devil nor man belong to any but God, and neither
 116 I, 7 |        power, what cause ought God to try with his own creature (
 117 I, 7 |         seduced his fellow-servant to desert their common Lord
 118 I, 7 |          common Lord and come over to himself; who, a traitor,
 119 I, 7 |          who, a traitor, had taken to himself a fugitive; a thief,
 120 I, 7 |       fugitive; a thief, had taken to himself a fellow-thief,
 121 I, 7 |          be more just than for God to do this? Or, should God,
 122 I, 7 |           For, though man deserved to be tormented by the devil,
 123 I, 7 |          more suitable way for him to be punished than by that
 124 I, 7 |        punished than by that being to whom he had given his consent
 125 I, 7 |           he had given his consent to sin. But the infliction
 126 I, 7 |             because he was not led to it by a love of justice,
 127 I, 7 |           holding man, are brought to this belief by seeing that
 128 I, 7 |         that man is justly exposed to the tormenting of the devil,
 129 I, 7 |          and hence justly deserves to beaten himself; if, however,
 130 I, 7 |        beaten, though he ought not to avenge himself, yet does
 131 I, 7 |       unjust, because he ought not to avenge himself; but as far
 132 I, 7 |       unjustly, he justly deserves to receive one in return. Therefore,
 133 I, 7 |          So also the devil is said to torment men justly, because
 134 I, 7 |           it. But when man is said to suffer justly, it is not
 135 I, 7 |           a debt for the first sin to which he tempted man, so
 136 I, 7 |          that in this way he seems to prove his right over man,
 137 I, 7 |         any means think that it is to be so understood. For that
 138 I, 7 |          of himself have the power to avoid sin or the punishment
 139 I, 7 |          and he who sins ought not to escape with impunity, unless
 140 I, 7 |             Wherefore we ought not to believe that, on account
 141 I, 8 |          we speak of do not belong to his divinity, it yet seems
 142 I, 8 |    divinity, it yet seems improper to infidels that these things
 143 I, 8 |            man; and why it appears to them that this man did not
 144 I, 8 |              The will of God ought to be a sufficient reason for
 145 I, 8 |          up our belief with regard to his incarnation?~Boso. This
 146 I, 8 |         the Most High should stoop to things so lowly, that the
 147 I, 8 |           anything which he wishes to effect. But we say that
 148 I, 8 |         infirmity, we do not refer to the majesty of that nature,
 149 I, 8 |           which cannot suffer; but to the feebleness of the human
 150 I, 8 |           nature of man we believe to be exalted.~Boso. Be it
 151 I, 8 |            let nothing be referred to the Divine nature, which
 152 I, 8 |         God should treat or suffer to be treated in such a manner,
 153 I, 8 |          he condemned the innocent to free the guilty, would not
 154 I, 8 |            And so the matter seems to return to the same incongruity
 155 I, 8 |         the matter seems to return to the same incongruity which
 156 I, 8 |            could, but did not wish to, how shall we sustain his
 157 I, 8 |         treat that man as you seem to suppose, nor put to death
 158 I, 8 |           seem to suppose, nor put to death the innocent for the
 159 I, 8 |          Father did not compel him to suffer death, or even allow
 160 I, 8 |           death, or even allow him to be slain, against his will,
 161 I, 8 |          his will, since he agreed to the will of the Father;
 162 I, 8 |       Father; yet the Father seems to have bound him, as it were,
 163 I, 8 |       himself, being made obedient to the Father even unto death,
 164 I, 8 |          the Son says: "I came not to do my own will, but the
 165 I, 8 |           sent me." And when about to suffer, he says; "As the
 166 I, 9 |     exalted him;" and: "I came not to do my own will; " and: "
 167 I, 9 |        will ." V~Anselm.. It seems to me that you do not rightly
 168 I, 9 |    obedience perfect.~Boso. I need to have you explain it more
 169 I, 9 |       being owes this in obedience to God.~Boso. We ought to acknowledge
 170 I, 9 |   obedience to God.~Boso. We ought to acknowledge this.~Anselm..
 171 I, 9 |     therefore, owed this obedience to God the Father, humanity
 172 I, 9 |           God the Father, humanity to Deity; and the Father claimed
 173 I, 9 |           this.~Anselm.. Ought man to suffer death, if he had
 174 I, 9 |        would not have been subject to death, and that God would
 175 I, 9 |          of him; but I should like to hear the reason of the thing
 176 I, 9 |            for this purpose, viz., to be happy in the enjoyment
 177 I, 9 |            think it proper for God to make his creature miserable
 178 I, 9 |            miserable thing for man to die against his will.~Boso.
 179 I, 9 |          not sinned, God ought not to compel him to die.~Anselm..
 180 I, 9 |            ought not to compel him to die.~Anselm.. God did not,
 181 I, 9 |           therefore, compel Christ to die; but he suffered death
 182 I, 9 |           the Father commanded him to die, when he enjoined that
 183 I, 9 |          and the cup which He gave to him, he drank; and he was
 184 I, 9 |           and he was made obedient to the Father, even unto death;"
 185 I, 9 |         for this: he caused others to learn; or it is used, because
 186 I, 9 |         name." And this is similar to what David said: "he drank
 187 I, 9 |          things had been committed to him by the Father, and that
 188 I, 9 |          that all things belonging to the Father were his); but
 189 I, 9 |        that there was no other way to reveal to the world the
 190 I, 9 |         was no other way to reveal to the world the height of
 191 I, 9 |          it is not improperly said to occur by reason of that
 192 I, 9 |            thing. For if we intend to do a thing, but mean to
 193 I, 9 |            to do a thing, but mean to do something else first
 194 I, 9 |          first thing which we wish to do is done, if the result
 195 I, 9 |      intended, it is properly said to be on account of the other;
 196 I, 9 |            for instance, I propose to cross a river only in a
 197 I, 9 |            but also when we intend to do something else, not by
 198 I, 9 |          been done which he wished to do first, it is not improper
 199 I, 9 |          first, it is not improper to say to him: now take food,
 200 I, 9 |          it is not improper to say to him: now take food, for
 201 I, 9 |       strange, when Christ is said to be exalted on this account,
 202 I, 9 |           this, that he determined to accomplish his exaltation.
 203 I, 9 |         saying of his: "I came not to do mine own will, but the
 204 I, 9 |           but of God, he ought not to call his own, but God's.
 205 I, 9 |        Christ, therefore, came not to do his own will, but that
 206 I, 9 |     preferred the death of the Son to his life; but because the
 207 I, 9 |         the Father was not willing to rescue the human race, unless
 208 I, 9 |        human race, unless man were to do even as great a thing
 209 I, 9 |            death. For he preferred to suffer, rather than that
 210 I, 9 |      should be lost; as if he were to say to the Father: "Since
 211 I, 9 |         lost; as if he were to say to the Father: "Since you do
 212 I, 9 |        reconciliation of the world to take place in any other
 213 I, 9 |            world may be reconciled to you." For we often say that
 214 I, 9 |           of that which he is said to desire; for instance, when
 215 I, 9 |        that he who does not choose to close the window through
 216 I, 9 |            light, wishes the light to be extinguished. So the
 217 I, 9 |           Father had commanded him to die; and, therefore, "as
 218 I, 9 |          cup which the Father gave to him he drank, being obedient
 219 I, 0 |            by which the son wished to die for the salvation of
 220 I, 0 |       suffered. For as with regard to that will which led him
 221 I, 0 |            that will which led him to a holy life, he did not
 222 I, 0 |           will by which he desired to die for the accomplishment
 223 I, 0 |          And as the Father is said to draw by imparting an inclination,
 224 I, 0 |         the Father: "No man cometh to me except the Father draw
 225 I, 0 |         drawn or moved by his will to that which he invariably
 226 I, 0 |        chooses, it is not improper to say that God draws or moves
 227 I, 0 |     drawing or impelling it is not to be understood that there
 228 I, 0 |         free and grateful clinging to the holy will which has
 229 I, 0 |       Father drew or moved the Son to death by giving him that
 230 I, 0 |            he gave him commandment to endure death of his own
 231 I, 0 |        death of his own accord and to take the cup, which he freely
 232 I, 0 |          drank. And if it is right to say that the Son spared
 233 I, 0 |         will deny that it is right to say that the Father, of
 234 I, 0 |            the Son became obedient to Him, even unto death; and
 235 I, 0 |     learned how great was the work to be accomplished by obedience.
 236 I, 0 |           thing who causes another to desire it; so, also, we
 237 I, 0 |           we see a man who desires to endure pain with fortitude
 238 I, 0 |           acknowledge that we wish to have him endure that pain,
 239 I, 0 |           We are, also, accustomed to say that he who can prevent
 240 I, 0 |           his choice, it is proper to say that he wished the Son
 241 I, 0 |         say that he wished the Son to endure death so piously
 242 I, 0 |        escaped death had he chosen to; but because, as has been
 243 I, 0 |            it was his fixed choice to stiffer death, rather than
 244 I, 0 |            used those words, viz., to teach the human race that
 245 I, 0 |          but by his death; and not to show that he had no power
 246 I, 0 |        that he had no power at all to avoid death. For whatsoever
 247 I, 0 |           are said of him, similar to these which have been mentioned,
 248 I, 0 |            mentioned, they are all to be explained in accordance
 249 I, 0 |            of myself; I have power to lay it down, and I have
 250 I, 0 |          it down, and I have power to take it again." A man cannot,
 251 I, 0 |        therefore, be properly said to have been driven to a thing
 252 I, 0 |           said to have been driven to a thing which he does of
 253 I, 0 |          fact, that God allows him to be so treated, even if he
 254 I, 0 |           such a Father in respect to such a Son.~Anselm.. Yes,
 255 I, 0 |            praiseworthy as relates to the honor of God, and useful
 256 I, 0 |            seem that the Son ought to desire it, or the Father
 257 I, 0 |           and if so, why he wished to do it in this way? For it
 258 I, 0 |           seems unbecoming for God to have saved man in this way;
 259 I, 0 |      neither chooses, nor is able, to spare the guilty without
 260 I, 0 |            those who are unwilling to believe anything not previously
 261 I, 0 |           proved by reason, I wish to have it understood between
 262 I, 0 |            in the least unbecoming to be ascribed to the Deity,
 263 I, 0 |          unbecoming to be ascribed to the Deity, and that we do
 264 I, 0 |            For as it is impossible to attribute anything in the
 265 I, 0 |            in the least unbecoming to God; so any reason, however
 266 I, 0 |       which we believe with regard to his taking human nature.~
 267 I, 1 |             CHAPTER XI.~What it is to sin, and to make satisfaction
 268 I, 1 |             What it is to sin, and to make satisfaction for sin. ~
 269 I, 1 |          men's sins; and, in order to do this more plainly, let
 270 I, 1 |          first consider what it is to sin, and what it is to make
 271 I, 1 |          is to sin, and what it is to make satisfaction for sin.~
 272 I, 1 |         for sin.~Boso. It is yours to explain and mine to listen.~
 273 I, 1 |          yours to explain and mine to listen.~Anselm.. If man
 274 I, 1 |           or angel always rendered to God his due, he would never
 275 I, 1 |           that.~Anselm.. Therefore to sin is nothing else than
 276 I, 1 |           is nothing else than not to render to God his due.~Boso.
 277 I, 1 |            else than not to render to God his due.~Boso. What
 278 I, 1 |           is the debt which we owe to God?~Anselm.. Every wish
 279 I, 1 |         creature should be subject to the will of God.~Boso. Nothing
 280 I, 1 |            which man and angel owe to God, and no one who pays
 281 I, 1 |         debt of honor which we owe to God, and which God requires
 282 I, 1 |           that does works pleasing to God; and when this will
 283 I, 1 |            this honor which is due to God, robs God of his own
 284 I, 1 |            will not suffice merely to restore what has been taken
 285 I, 1 |         contempt offered, he ought to restore more than he took
 286 I, 1 |         again, but must, according to the extent of the injury
 287 I, 1 |           in some way satisfactory to the person whom he has dishonored.
 288 I, 1 |      unjustly taken away, he ought to give something which could
 289 I, 1 |           not stolen what belonged to another. So then, every
 290 I, 1 |           every one who sins ought to pay back the honor of which
 291 I, 1 |            which every sinner owes to God.~Boso. Since we have
 292 I, 1 |           Since we have determined to follow reason in all these
 293 I, 1 |          these things, I am unable to bring any objection against
 294 I, 2 |     Whether it were proper for God to put away sins by compassion
 295 I, 2 |     whether it were proper for God to put away sins by compassion
 296 I, 2 |            is not proper.~Anselm.. To remit sin in this manner
 297 I, 2 |           is nothing else than not to punish; and since it is
 298 I, 2 |          and since it is not right to cancel sin without compensation
 299 I, 2 |          It is not fitting for God to pass over anything in his
 300 I, 2 |      undischarged.~Boso. If I wish to oppose this, I fear to sin.~
 301 I, 2 |        wish to oppose this, I fear to sin.~Anselm.. It is, therefore,
 302 I, 2 |            not proper for God thus to pass over sin unpunished.~
 303 I, 2 |             and this is unbecoming to God.~Boso. I cannot deny
 304 I, 2 |       Every one knows that justice to man is regulated by law,
 305 I, 2 |            law, so that, according to the requirements of law,
 306 I, 2 |            punished, it is subject to no law.~Boso. I cannot conceive
 307 I, 2 |         Boso. I cannot conceive it to be otherwise.~Anselm.. Injustice,
 308 I, 2 |       seems very inconsistent. And to these is also added a further
 309 I, 2 |         God. For as God is subject to no law, so neither is injustice.~
 310 I, 2 |          commands us in every case to forgive those who trespass
 311 I, 2 |          us, it seems inconsistent to enjoin a thing upon us which
 312 I, 2 |           it is not proper for him to do himself.~Anselm.. There
 313 I, 2 |            God's commanding us not to take upon ourselves what
 314 I, 2 |        upon ourselves what belongs to Him alone. For to execute
 315 I, 2 |          belongs to Him alone. For to execute vengeance belongs
 316 I, 2 |          execute vengeance belongs to none but Him who is Lord
 317 I, 2 |         difficulty which I thought to exist; but there is another
 318 I, 2 |        exist; but there is another to which I would like to have
 319 I, 2 |      another to which I would like to have your answer. For since
 320 I, 2 |            since God is so free as to be subject to no law, and
 321 I, 2 |           so free as to be subject to no law, and to the judgment
 322 I, 2 |          be subject to no law, and to the judgment of no one,
 323 I, 2 |       seems a strange thing for us to say that be is wholly unwilling
 324 I, 2 |         wholly unwilling or unable to put away an injury done
 325 I, 2 |            put away an injury done to himself, when we are wont
 326 I, 2 |          himself, when we are wont to apply to him for indulgence
 327 I, 2 |          when we are wont to apply to him for indulgence with
 328 I, 2 |         for indulgence with regard to those offences which we
 329 I, 2 |           is true; but we ought so to interpret these things as
 330 I, 2 |          as that they may not seem to interfere with His dignity.
 331 I, 2 |       wished it. For if God wishes to lie, we must not conclude
 332 I, 2 |          conclude that it is right to lie, but rather that he
 333 I, 2 |          For no will can ever wish to lie, unless truth in it
 334 I, 2 |            is said: "If God wishes to lie," the meaning is simply
 335 I, 2 |          is such as that he wishes to lie;" and, therefore, it
 336 I, 2 |       should say: "Supposing water to be dry, and fire to be moist;"
 337 I, 2 |          water to be dry, and fire to be moist;" for neither is
 338 I, 2 |             Therefore, with regard to these things, to speak the
 339 I, 2 |            regard to these things, to speak the whole truth: If
 340 I, 2 |          it be not fitting for God to do anything unjustly, or
 341 I, 2 |         course, it does not belong to his liberty or compassion
 342 I, 2 |      liberty or compassion or will to let the sinner go unpunished
 343 I, 2 |     unpunished who makes no return to God of what the sinner has
 344 I, 2 |          it is not fitting for God to do this.~Boso. I listen
 345 I, 2 |             Boso. I listen readily to whatever you say.~ ~
 346 I, 3 |         XIII.~How nothing less was to be endured, in the order
 347 I, 3 |      things, there is nothing less to be endured than that the
 348 I, 3 |        will not say that God ought to endure a thing than which
 349 I, 3 |        creature should not restore to God what he has taken away.~
 350 I, 3 |         you.~Anselm.. Does it seem to you that he wholly preserves
 351 I, 3 |           it, if he allows himself to be so defrauded of it as
 352 I, 3 |        either God will not be just to himself, or he will be weak
 353 I, 3 |            will be weak in respect to both parties; and this it
 354 I, 3 |            this it is impious even to think of.~Boso. I think
 355 I, 4 |          wicked. ~Boso. But I wish to hear from you whether the
 356 I, 4 |          of the sinner is an honor to God, or how it is an honor.
 357 I, 4 |        this seems in contradiction to the things which have been
 358 I, 4 |           It is impossible for God to lose his honor; for either
 359 I, 4 |         man renders due submission to God of his own will, by
 360 I, 4 |           or else God subjects him to himself by torments, even
 361 I, 4 |            man, though man refuses to acknowledge it of his own
 362 I, 4 |            takes away what belongs to God, so God in punishing
 363 I, 4 |            in return what pertains to man. For not only does that
 364 I, 4 |          not only does that belong to a man which he has in present
 365 I, 4 |           which it is in his power to have. Therefore, since man
 366 I, 4 |           since man was so made as to be able to attain happiness
 367 I, 4 |          was so made as to be able to attain happiness by avoiding
 368 I, 4 |           apply what he takes away to any object of his own, as
 369 I, 4 |          he has taken from another to his own use; yet what he
 370 I, 4 |       sinner and all that pertains to him are under his subjection.~ ~
 371 I, 5 |      Whether God suffers his honor to be violated even in the
 372 I, 5 |          point which I should like to have you answer. For if,
 373 I, 5 |            you make out, God ought to sustain his own honor, why
 374 I, 5 |        honor, why does he allow it to be violated even in the
 375 I, 5 |          is in any way made liable to injury is not entirely and
 376 I, 5 |      Anselm.. Nothing can be added to or taken from the honor
 377 I, 5 |           this honor which belongs to him is in no way subject
 378 I, 5 |           him is in no way subject to injury or change. But as
 379 I, 5 |          and, as it were, allotted to him, he is said to obey
 380 I, 5 |        allotted to him, he is said to obey and honor God; and
 381 I, 5 |            obey and honor God; and to this, rational nature, which
 382 I, 5 |          not submit himself freely to God's disposal. And he disturbs
 383 I, 5 |           the universe, as relates to himself, although he cannot
 384 I, 5 |      circuit of the heavens desire to be elsewhere than under
 385 I, 5 |         than under the heavens, or to be further removed from
 386 I, 5 |            are only so much nearer to the opposite part. And so,
 387 I, 5 |           man or evil angel refuse to submit to the Divine will
 388 I, 5 |        evil angel refuse to submit to the Divine will and appointment,
 389 I, 5 |        escape it; for if he wishes to fly from a will that commands,
 390 I, 5 |             under infinite wisdom, to the order and beauty of
 391 I, 5 |          if Divine wisdom were not to insist upon things, when
 392 I, 5 |      things, when wickedness tries to disturb the right appointment,
 393 I, 5 |           universe which God ought to control, an unseemliness
 394 I, 5 |  arrangement, and God would appear to be deficient in his management.
 395 I, 5 |           he is concerned, appears to do this when he submits
 396 I, 5 |        submits or opposes his will to the will of God.~Boso. I
 397 I, 5 |      Anselm.. Let me add something to it.~Boso. Go on, until I
 398 I, 6 |      proper that God should design to make up for the number of
 399 I, 6 |            but still I should like to have some reason for it.~
 400 I, 6 |        mistake me, for we intended to discuss only the incarnation
 401 I, 6 |            what number it was best to create rational beings,
 402 I, 6 |           who fell were made so as to be within that number; or,
 403 I, 6 |            they could not continue to exist, and so fell of necessity.
 404 I, 6 |        Therefore, since they ought to be of that number, either
 405 I, 7 |          for them on this account (to pass over its apparent inconsistency
 406 I, 7 |      creation), because they ought to be such as the former angels
 407 I, 7 |          of sin; which, in respect to the others who were substituted
 408 I, 7 |         was necessary for some one to fall, in order by his punishment
 409 I, 7 |            order by his punishment to uphold the rest; but either
 410 I, 8 |            then men were only made to supply the place of the
 411 I, 8 |        that men were made not only to restore the diminished number,
 412 I, 8 |        diminished number, but also to complete the imperfect number.~
 413 I, 8 |         afterwards man was created to complete their number when
 414 I, 8 |        determining in his own time to create man. Wherefore, either
 415 I, 8 |        days in which Moses appears to describe a successive creation
 416 I, 8 |        successive creation are not to be understood like such
 417 I, 8 |            if it were so, it seems to me that some, either men
 418 I, 8 |     justify God, and put the devil to silence, if he were to attribute
 419 I, 8 |       devil to silence, if he were to attribute his fall to weakness.
 420 I, 8 |         were to attribute his fall to weakness. And in case human
 421 I, 8 |       would rise from its weakness to an estate exalted above
 422 I, 8 |             as far as good angels, to whom it should be equal,
 423 I, 8 |      reasons, I am rather inclined to the belief that there was
 424 I, 8 |         number of angels necessary to perfect the celestial state;
 425 I, 8 |            the created universe is to be understood as consisting,
 426 I, 8 |       human nature was either made to consummate this perfection,
 427 I, 8 |         for itself, and not merely to restore the number of beings
 428 I, 8 |         and had man been made only to fill the place of the lost
 429 I, 8 |           never have, been exalted to it.~Boso. We are agreed.~
 430 I, 8 |         fault? nay, how ought they to be happy with this fault?
 431 I, 8 |         neither wishes nor is able to make this substitution without
 432 I, 8 |            Is not the case similar to that of the Gentiles who
 433 I, 8 |          occasion of their turning to the Gentiles.~Boso. I see
 434 I, 8 |           over another's fall seem to arise?~Boso. Whence, to
 435 I, 8 |            to arise?~Boso. Whence, to be sure, but from the fact
 436 I, 8 |          would be no cause for one to rejoice over the doom of
 437 I, 8 |        that any one would or ought to have it. For how can any
 438 I, 8 |            whether he were created to restore the part diminished,
 439 I, 8 |            the part diminished, or to make up that which was not
 440 I, 8 |            in the number necessary to constitute the state? But
 441 I, 8 |         they were made with a view to the perfection of that kingdom.~
 442 I, 8 |        angels, no one can or ought to know that he would not have
 443 I, 8 |         therefore, will have cause to rejoice over the perdition
 444 I, 8 |      another reason can be brought to support this opinion.~Boso.
 445 I, 8 |      opinion.~Boso. You ought then to present it.~Anselm.. We
 446 I, 8 |          reasoned that God planned to perfect both at the same
 447 I, 8 |        superior nature which ought to enjoy God; and that the
 448 I, 8 |            of God. For we are wont to rejoice in the fame of our
 449 I, 8 |      themselves be transferred, so to speak, to an immortal state
 450 I, 8 |          transferred, so to speak, to an immortal state of bodily
 451 I, 8 |  immortality, that is, a power not to die, but since it was possible
 452 I, 8 |           it was possible for them to die, this power was not
 453 I, 8 |       death. But if God determined to bring to perfection, at
 454 I, 8 |            God determined to bring to perfection, at one and the
 455 I, 8 |        wicked, but God was waiting to complete it by men, when
 456 I, 8 |          that renewal of the world to which we look forward; or
 457 I, 8 |          that God should determine to renew the world immediately
 458 I, 8 | immediately after it was made, and to destroy in the very beginning
 459 I, 8 |            just created ought soon to take place, for this is
 460 I, 8 |           But that God should wish to put off their confirmation
 461 I, 8 |         put off their confirmation to the future renewing of the
 462 I, 8 |       since we know that in regard to our first parents, if they
 463 I, 8 |          although not yet advanced to that equality with angels
 464 I, 8 |          that equality with angels to which men were to attain,
 465 I, 8 |           angels to which men were to attain, when the number
 466 I, 8 |       original holiness, so as not to have sinned though tempted,
 467 I, 8 |        offspring, so as never more to sin; just as when they were
 468 I, 8 |           they were so weakened as to be unable, in themselves,
 469 I, 8 |          be unable, in themselves, to live afterwards without
 470 I, 8 |        wickedness is more powerful to bind a man in servitude,
 471 I, 8 |    servitude, after he has yielded to it at the first persuasion,
 472 I, 8 |          persuasion, than holiness to confirm him in liberty when
 473 I, 8 |        liberty when he has adhered to it in the original trial?
 474 I, 8 |            in them wholly won over to sin (with the single exception
 475 I, 8 |            man whom God being able to create from a virgin was
 476 I, 8 |            virgin was equally able to save from the sin of Adam),
 477 I, 8 |          say seems very reasonable to me. But what shall we think
 478 I, 8 |            of the people according to the number of the children
 479 I, 8 |      should be understood as equal to that of good angels?~Anselm..
 480 I, 8 |            it is possible for them to equal the number of the
 481 I, 8 |         what condition I undertook to answer your inquiry, viz.,
 482 I, 8 |         authority, though I appear to demonstrate it, yet it should
 483 I, 8 |            some clearer revelation to me. For I am sure that,
 484 I, 8 |            it. But if, with regard to subjects in which opposite
 485 I, 8 |         know not whether there are to be more men elected than
 486 I, 8 |           lost angels, and incline to either of these opinions
 487 I, 8 |     explain the Divine words so as to make them favor different
 488 I, 8 |          is nowhere found anything to decide, beyond doubt, the
 489 I, 8 |          think there is no censure to be given. As to the passage
 490 I, 8 |            censure to be given. As to the passage which you spoke
 491 I, 8 |       people (or tribes) according to the number of the angels
 492 I, 8 |     translation has it: "according to the number of the children
 493 I, 8 |            throng of elect men, is to be taken, or that there
 494 I, 8 |             for it is not improper to call holy men "children
 495 I, 8 |      promised in heaven a likeness to and equality with angels,
 496 I, 8 |         declares and bears witness to the truth, he is a messenger
 497 I, 8 |            of the people according to the number of elect men,
 498 I, 8 |            of the people according to the number of the angels
 499 I, 8 |        that a people will continue to exist upon earth, until
 500 I, 8 |            of the people according to the number of the children