Book, Chapter

501 II, 1|            as possible in his sin, he should make to God the greatest
502 II, 1|          true.~Anselm.. Therefore, he who wishes to make atonement
503 II, 1|       should be one who can die if he chooses.~Boso. I think it
504 II, 1|            eternal happiness, when he conversed with men, and
505 II, 1|       conversed with men, and when he taught them by personal
506 II, 1|       ought to live? But how could he have given this example
507 II, 2|           CHAPTER XII.~How, though he share in our weakness, he
508 II, 2|          he share in our weakness, he is not therefore miserable. ~
509 II, 2|           things plainly show that he ought to be mortal and to
510 II, 2|      things are our miseries. Will he then be miserable?~Anselm..
511 II, 3|         with our other weaknesses, he does not partake of our
512 II, 3|         this likeness to men which he ought to have, he will inherit
513 II, 3|            which he ought to have, he will inherit also our ignorance,
514 II, 3|     inherit also our ignorance, as he does our other infirmities?~
515 II, 3|            Divine nature, yet will he be mortal in his human nature.
516 II, 3|         human nature. For why will he not be like them in their
517 II, 3|        them in their ignorance, as he is in their mortality?~Anselm..
518 II, 3|          very prejudicial. How can he perform works, so many and
519 II, 3|          find him ignorant? And if he be ignorant, what will it
520 II, 3|       there be no good thing which he does not love, then there
521 II, 3|   perfectly understands good, save he who can distinguish it from
522 II, 3|        what evil is. Therefore, as he of whom we are speaking
523 II, 3|          can be no evil with which he is unacquainted. Therefore
524 II, 3|       unacquainted. Therefore must he have all knowledge, though
525 II, 3|         have all knowledge, though he do not openly show it in
526 II, 3|         Years, this should seem to he as you say; but, in infancy,
527 II, 3|       assume that mortality, which he makes use of so widely,
528 II, 3|            so great an object. But he could not wisely assume
529 II, 4|       before you, and you knew who he was, and it were told you
530 II, 5|          answers the question when he says: "Had they known it,
531 II, 5|            doubt, all things which he says of himself must be
532 II, 5|            God cannot lie, and all he does must be received as
533 II, 5|       words are true, and all that he does reasonable. But I ask
534 II, 6|          virgin herself, from whom he sprang, was conceived in
535 II, 6|         sinners, we doubt not that he is wholly without sin; yet
536 II, 6|         this avail nothing, unless he be taken without sin and
537 II, 6|            but before man was made he had not sinned so that he
538 II, 6|          he had not sinned so that he ought not to be denied existence
539 II, 6|   existence But after man was made he deserved, by his sin, to
540 II, 6|            with its design; though he never has wholly lost this,
541 II, 6|       wholly lost this, viz., that he should be one capable of
542 II, 6|        things could take effect if he were annihilated. Therefore
543 II, 6|            to become man, no doubt He will not lack the wisdom
544 II, 6|     condemnation. And suppose that he who alone is blameless had
545 II, 6|        very pleasing service which he was about to do for the
546 II, 6|       appointed, acknowledged that he wished to obtain pardon
547 II, 6|        gained the object for which he was made. For it seems unfitting
548 II, 6|          and those creatures which he made for their use, to exist
549 II, 6|         sins before his birth, and he was born of her in her purity.~
550 II, 6|       satisfy me, were it not that he ought to be pure of himself,
551 II, 6|           pure of himself, whereas he appears to have his purity
552 II, 6|         the mother's purity, which he partakes, was only derived
553 II, 6|         was only derived from him, he also was pure by and of
554 II, 7|                  CHAPTER XVII.~How he did not die of necessity,
555 II, 7|           die of necessity, though he could not be born, except
556 II, 7|           death, when without this he could not have been born
557 II, 7|          his death necessary, when he could not have been, except
558 II, 7|            of future death? For if he were not to die, the virgin
559 II, 7|            die, the virgin of whom he was born could not be pure,
560 II, 7|         and, if she were not pure, he could not be born of her.
561 II, 7|          being born of the virgin, he never could have been born
562 II, 7|   considering the question whether he would lie, that there were
563 II, 7|           having the power to lie, he was so constituted by nature
564 II, 7|             we must not doubt that he always had the power to
565 II, 7|          preserve his life, though he could not wish to do so
566 II, 7|         this, arises from himself, he lays down his life not of
567 II, 7|         preserve his life. For, if he wished to lie, he would
568 II, 7|          For, if he wished to lie, he would of course be able
569 II, 7|         course be able to; but, if he wished to avoid the other,
570 II, 7|         wished to avoid the other, he could no more do it than
571 II, 7|           could no more do it than he could avoid being what he
572 II, 7|          he could avoid being what he is. For he became man for
573 II, 7|        avoid being what he is. For he became man for this purpose,
574 II, 7|           of his coming death that he could receive birth from
575 II, 7|         Anselm.. As you think that he could not lie, or that his
576 II, 7|         could not avoid being what he was, so you can assert that
577 II, 7|             so you can assert that he could not wish to avoid
578 II, 7|            to avoid death, or that he wished to die of necessity,
579 II, 7|          die of necessity, because he could not change the constitution
580 II, 7|     constitution of his being; for he did not become man in order
581 II, 7|           become man in order that he should die, any more than
582 II, 7|        than for this purpose, that he should wish to die. Wherefore,
583 II, 7|          you ought not to say that he could not help wishing to
584 II, 7|           it was of necessity that he wished to die, it is equally
585 II, 7|       equally improper to say that he could not avoid death, or
586 II, 7|           not avoid death, or that he died of necessity.~Boso.
587 II, 7|         the same unchanging desire he should suffer death, and
588 II, 7|           often as it is said that he does anything necessarily?~
589 II, 7|            wished that man to die, he could but die.~Anselm..
590 II, 7|            this desire, viz., that he should suffer death, you
591 II, 7|           and the man whose person he took were so united that
592 II, 7|           same as the will of God, he died not necessarily, but
593 II, 7|        recurs to my mind: that, if he wished to avoid death, he
594 II, 7|          he wished to avoid death, he could no more do it than
595 II, 7|           could no more do it than he could escape existence.
596 II, 7|          must have been fixed that he was to die, for had it not
597 II, 7|          had it not been true that he was about to die, faith
598 II, 7|           their sin. Wherefore, if he could avoid death, he could
599 II, 7|           if he could avoid death, he could make untrue what was
600 II, 7|            Why was it true, before he died, that he was certainly
601 II, 7|         true, before he died, that he was certainly to die?~Boso.
602 II, 7|              If, then, as you say, he could not avoid death because
603 II, 7|            not avoid death because he was certainly to die, and
604 II, 7|         still remains certain that he could not avoid death, but
605 II, 8|     improper to affirm of God that he does anything, or that he
606 II, 8|          he does anything, or that he cannot do it, of necessity.
607 II, 8|    necessary or impossible save as He wishes it. Nay, the very
608 II, 8|    contrary to truth. Since, then, he does what he chooses and
609 II, 8|          Since, then, he does what he chooses and nothing else,
610 II, 8|            eternally the same, for he himself is truth. Also,
611 II, 8|         himself is truth. Also, if he has a fixed determination
612 II, 8|           is no coercion as far as he is concerned, either to
613 II, 8|            contrary, we imply that he has invincible authority
614 II, 8|      Somebody can bind him," and, "He cannot be bound," instead
615 II, 8|            to the affirmation that he cannot do anything. For
616 II, 8|           not mean that, as far as he is concerned, there is any
617 II, 8|         the choice of death, after he was born of the virgin,
618 II, 8|           of his purpose, by which he freely became man for this
619 II, 8|            persevering in his wish he should suffer death. And
620 II, 8|      rather weakness than power if he could wish to lie, or deceive,
621 II, 8|           disposition, when before he had chosen that it should
622 II, 8|          unwilling to pay his vow, he could be compelled to do
623 II, 8|           yet we must not say that he does it of necessity, but
624 II, 8|            same freedom with which he made the resolution. For
625 II, 8|           in reference to God; for he does nothing except according
626 II, 8|           by faith in him, so that he might be born of her, even
627 II, 8|           say, never believed that he was to die, save of his
628 II, 8|         prophet, who said of him: "He was offered of his own will."
629 II, 8|  concerning Christ were true, that he would die of his own free
630 II, 8|          it should be so. For this he became man; for this he
631 II, 8|            he became man; for this he did and suffered all things
632 II, 8|        undertaken by him; for this he chose as he did. For therefore
633 II, 8|          him; for this he chose as he did. For therefore were
634 II, 8|      necessity of all things which he did and suffered, know that
635 II, 8|         were of necessity, because he wished them to be. But no
636 II, 8|        save by his will, then, had he not willed they would not
637 II, 8|        took his life from him, but he laid it down of himself
638 II, 8|     himself and took it again; for he had power to lay it down
639 II, 8|           and to take it again, as he himself said.~Boso. You
640 II, 8|           it cannot be proved that he was subjected to death by
641 II, 8|      saving men by his death, when he could have done it in some
642 II, 8|            man paid the debt which he owed God for his sin. And
643 II, 8|         was able to do it; so that he who does it must be both
644 II, 8|            his own person; so that he who in his own nature was
645 II, 8|           the Son of God, and that he could be taken without sin,
646 II, 9|           ought, and in what sense he ought not, or was not bound,
647 II, 9|            to suffer. ~Anselm.. If he allowed himself to be slain
648 II, 9|           for the sake of justice, he did not give his life for
649 II, 9|    although I do not doubt it, how he could do this reasonably.
650 II, 9|           reasonably. If I saw how he could be perfectly holy,
651 II, 9|           I would acknowledge that he freely gave, for the honor
652 II, 9|         you not perceive that when he bore with gentle patience
653 II, 9|     crucifixion among thieves that he might maintain strict holiness;
654 II, 9|           strict holiness; by this he set men an example that
655 II, 9|           sacrifice? But how could he have done this, had he,
656 II, 9|       could he have done this, had he, as he might have done,
657 II, 9|         have done this, had he, as he might have done, avoided
658 II, 9|          one ever gave to God what he was not obliged to lose,
659 II, 9|            to lose, or paid a debt he did not owe. But he freely
660 II, 9|           debt he did not owe. But he freely offered to the Father
661 II, 9|          and paid for sinners what he owed not for himself. Therefore
662 II, 9|         not for himself. Therefore he set a much nobler example,
663 II, 9|          to God, for himself, what he must at any rate lose before
664 II, 9|           the voice of reason; for he, when not in want of anything
665 II, 9|          answer. You say that when he died he gave what he did
666 II, 9|          You say that when he died he gave what he did not owe.
667 II, 9|          when he died he gave what he did not owe. But no one
668 II, 9|          for him, or that so doing he pleased God more than if
669 II, 9|           pleased God more than if he had not done it. Nor will
670 II, 9|          Nor will any one say that he was not bound to do what
671 II, 9|          best to be done, and what he knew would be more pleasing
672 II, 9|            then can we affirm that he did not owe God the thing
673 II, 9|            owe God the thing which he did, that is, the thing
674 II, 9|           that is, the thing which he knew to be best and most
675 II, 9|         creature owes God all that he is and all that he knows
676 II, 9|            that he is and all that he knows and all that he is
677 II, 9|         that he knows and all that he is capable of?~Anselm..
678 II, 9|        doing or not doing a thing, he leaves the alternative with
679 II, 9|           demanded. And, whichever he does, it may be said that
680 II, 9|          does, it may be said that he ought to do it; and if he
681 II, 9|          he ought to do it; and if he takes the better choice,
682 II, 9|           takes the better choice, he deserves a reward; because
683 II, 9|         deserves a reward; because he renders freely what is his
684 II, 9|    enjoined upon man; so that both he who chooses marriage and
685 II, 9|           who chooses marriage and he who prefers celibacy, may
686 II, 9|          any of these things, this he ought to do. And if a man
687 II, 9|          free gift offered to God, he looks for a reward. When
688 II, 9|         the creature owes God what he knows to be the better choice,
689 II, 9|            better choice, and what he is able to do, if you mean
690 II, 9|            to do, if you mean that he owes it as a debt, without
691 II, 9|          to be subject to him. And he wishes that all creatures
692 II, 9|          own disposal, we say that he ought to do it, for what
693 II, 9|           ought to do it, for what he wishes to be ought to be.
694 II, 9|            So our Lord Jesus, when he wished, as we have said,
695 II, 9|           have done precisely what he did; because he ought to
696 II, 9|     precisely what he did; because he ought to be what he wished,
697 II, 9|        because he ought to be what he wished, and was not bound
698 II, 9|          do anything as a debt. As he is both God and man, in
699 II, 9|      nature, which made him a man, he must also have received
700 II, 9|        obligation, except to do as he chose. In like manner, as
701 II, 9|         one person of the Trinity, he must have had whatever he
702 II, 9|          he must have had whatever he possessed of his own right,
703 II, 9|             Now I see clearly that he did not give himself up
704 II, 9|         own reason proves, and yet he ought to have done what
705 II, 9|            ought to have done what he did.~Anselm.. That honor
706 II, 9|          whole Trinity; and, since he is very God, the Son of
707 II, 9|          very God, the Son of God, he offered himself for his
708 II, 9|          the Holy Spirit; that is, he gave his humanity to his
709 II, 9|        whole Deity, to whom as man he offered himself. And, by
710 II, 0|         surely will not think that he deserves no reward, who
711 II, 0|            to reward the Son; else he is either unjust in not
712 II, 0|        attributed to God.~Anselm.. He who rewards another either
713 II, 0|          gives him something which he does not have, or else remits
714 II, 0|           Father were his, nor did he ever owe anything which
715 II, 0|            render payment for what he owes, and yet there is no
716 II, 0|           Anselm.. Upon whom would he more properly bestow the
717 II, 0|           as right reason teaches, he became man; and for whose
718 II, 0|           as we have already said, he left an example of suffering
719 II, 0|          his reward. Or whom could he more justly make heirs of
720 II, 0|          of the inheritance, which he does not need, and of the
721 II, 0|        more proper than that, when he beholds so many of them
722 II, 0|           depth of their miseries, he should remit the debt incurred
723 II, 0|         Anselm.. Certainly not, if he come aright. And the Scriptures,
724 II, 0|         conquer the devil, so that he who had offended by sin
725 II, 0|      whatever was demanded of man, he owed to God and not to the
726 II, 1|            to remit all debt since he has earned a reward greater
727 II, 1|          given with the love which he deserves.~ ~
728 II, 2|         even to the fallen angels, he is convinced by reason,
729 II, 2|           by reason, for by reason he has been deceived. And I