Book, Chapter

  1 pre  |             were known of Christ, it is moreover shown by plain
  2 I, 1 |            reason of that hope which is in us. And this question,
  3 I, 1 |             in the investigation, it is yet plain to all in the
  4 I, 2 |         necessity and cause God, who is omnipotent, should have
  5 I, 2 |              ask of me a thing which is above me, and therefore
  6 I, 2 |               than that my intellect is not able to grasp it.~Boso.
  7 I, 2 |             attained.~Anselm.. There is also another thing on account
  8 I, 2 |              for this purpose, there is required a knowledge of
  9 I, 2 |            very easy, in my opinion, is by no means useless; for
 10 I, 2 |            we may both have all that is requisite for the present
 11 I, 2 |            not only that the subject is important, but as it is
 12 I, 2 |              is important, but as it is of a form fair above the
 13 I, 2 |            above the sons of men, so is it of a wisdom fair above
 14 I, 2 |   demonstrate it by argument, yet it is not to be received with
 15 I, 2 |            words of infidels; for it is proper for us when we seek
 16 I, 2 |       nevertheless, the thing sought is one and the same. And if
 17 I, 3 |          more astonishing a thing it is and beyond expectation,
 18 I, 3 |            this way human redemption is secured, they would not
 19 I, 6 |           will; for the wrath of God is nothing but his desire to
 20 I, 6 |          punish the sins of men, man is free from his sins, and
 21 I, 6 |         regains. For, in whose power is hell, or the devil? Or,
 22 I, 6 |              or the devil? Or, whose is the kingdom of heaven, if
 23 I, 6 |             much he loved you, there is no argument to support this,
 24 I, 6 |           saved man differently, why is it that, for the sake of
 25 I, 6 |        meaning dare you allege this? Is not the omnipotence of God
 26 I, 6 |            everywhere enthroned? How is it, then, that God must
 27 I, 7 |        freely surrendered to him. It is true that this might well
 28 I, 7 |            belief by seeing that man is justly exposed to the tormenting
 29 I, 7 |             opposite points of view, is sometimes both just unjust,
 30 I, 7 |        carefuIIy inspect the matter, is deemed wholly just or wholly
 31 I, 7 |             man who returns the blow is unjust, because he ought
 32 I, 7 |             he who received the blow is concerned, it is just, for
 33 I, 7 |            the blow is concerned, it is just, for since he gave
 34 I, 7 |      opposite views, the same action is both just and unjust, for
 35 I, 7 |            unjust. So also the devil is said to torment men justly,
 36 I, 7 |             suffers it. But when man is said to suffer justly, it
 37 I, 7 |            said to suffer justly, it is not meant that his just
 38 I, 7 |              that his just suffering is inflicted by the hand of
 39 I, 7 |          justice itself, but that he is punished by the just judgment
 40 I, 7 |           But if that written decree is brought up, which the Apostle
 41 I, 7 |              any means think that it is to be so understood. For
 42 I, 7 |         understood. For that writing is not of the devil, because
 43 I, 7 |             of the devil, because it is called the writing of a
 44 I, 7 |    punishment of sin; for the spirit is out-going and not returning (
 45 I, 7 |    tormenting man. In fine, as there is never any injustice in a
 46 I, 8 |              it. For the will of God is never irrational.~Boso.
 47 I, 8 |         never irrational.~Boso. That is very true, if it be granted
 48 I, 8 |        affirm that the Divine nature is beyond doubt impassible,
 49 I, 8 |           that the Lord Jesus Christ is very God and very man, one
 50 I, 8 |             we teach that one person is both Divine and human. In
 51 I, 8 |             incarnation of God there is no lowering of the Deity;
 52 I, 8 |             the Divine nature, which is spoken of Christ after the
 53 I, 8 |            himself? For what justice is there in his suffering death
 54 I, 8 |           the same incongruity which is mentioned above. For if
 55 I, 8 |           condemning the just, where is his omnipotence? If, however,
 56 I, 8 |            by his injunction. For it is said that Christ "humbled
 57 I, 9 |             it from him.~Boso. There is no doubt of this.~Anselin.
 58 I, 9 |             do not understand how it is that obedience did not demand
 59 I, 9 |         demand this of him?~Boso. It is on this account that we
 60 I, 9 |           against his will.~Boso. It is plain that, if man had not
 61 I, 9 |             which he suffered," that is, how far obedience should
 62 I, 9 |            the word "didicit," which is used, can be understood
 63 I, 9 |            ways.For either "didicit" is written for this: he caused
 64 I, 9 |        caused others to learn; or it is used, because he did learn
 65 I, 9 |              given him a name, which is above every name." And this
 66 I, 9 |          above every name." And this is similar to what David said: "
 67 I, 9 |            lift up the head." For it is not meant that he could
 68 I, 9 |            obedience unto death; nor is it meant that his exaltation
 69 I, 9 |             his); but the expression is used because he had agreed
 70 I, 9 |      condition of something else, it is not improperly said to occur
 71 I, 9 |            thing which we wish to do is done, if the result is such
 72 I, 9 |            do is done, if the result is such as we intended, it
 73 I, 9 |              such as we intended, it is properly said to be on account
 74 I, 9 |             of the other; since that is now done which caused the
 75 I, 9 |            crossing because the boat is gone; but if afterwards
 76 I, 9 |          form of expression, when it is by means of a thing which
 77 I, 9 |            he wished to do first, it is not improper to say to him:
 78 I, 9 |           food. Far less, therefore, is the language strange, when
 79 I, 9 |        language strange, when Christ is said to be exalted on this
 80 I, 9 |             that passage in which it is said that our Lord increased
 81 I, 9 |           will of him that sent me," is precisely like that other
 82 I, 9 |           other saying: "My doctrine is not mine ;" for what one
 83 I, 9 |             therefore, be done, that is, let my death take place,
 84 I, 9 |           existence of that which he is said to desire; for instance,
 85 I, 9 |              through which the draft is admitted which puts out
 86 I, 0 |             correctly explained. ~IT is also a fair interpretation
 87 I, 0 |          Father of lights, from whom is every good and perfect gift.
 88 I, 0 |              gift. And as the Father is said to draw by imparting
 89 I, 0 |             an inclination, so there is nothing improper in asserting
 90 I, 0 |           draw him." For since a man is drawn or moved by his will
 91 I, 0 |            he invariably chooses, it is not improper to say that
 92 I, 0 |              drawing or impelling it is not to be understood that
 93 I, 0 |             be understood that there is any constraint, but a free
 94 I, 0 |              freely drank. And if it is right to say that the Son
 95 I, 0 |          will, who will deny that it is right to say that the Father,
 96 I, 0 |              which he suffered; that is, be learned how great was
 97 I, 0 |  accomplished by obedience. For this is real and sincere obedience
 98 I, 0 |            fulfilling his choice, it is proper to say that he wished
 99 I, 0 |            he was omnipotent, and it is said of him, when he was
100 I, 0 |              a Son.~Anselm.. Yes, it is of all things most proper
101 I, 0 |              which still troubles us is, how the death of the Son
102 I, 0 |          permit it. For the question is, why God could not save
103 I, 0 |              man in this way; and it is not clear how the death
104 I, 0 |             salvation of man. For it is a strange thing if God so
105 I, 0 |              he neither chooses, nor is able, to spare the guilty
106 I, 0 |              by a greater. For as it is impossible to attribute
107 I, 0 |        taking human nature.~Boso. It is so.~Anselm.. Let us suppose,
108 I, 0 |          things, the belief of which is necessary for eternal salvation.~
109 I, 0 |         grant it; for in these there is nothing which seems unbecoming
110 I, 0 |          happiness, remission of sin is necessary.~Boso. We all
111 I, 1 |                  CHAPTER XI.~What it is to sin, and to make satisfaction
112 I, 1 |            us first consider what it is to sin, and what it is to
113 I, 1 |            it is to sin, and what it is to make satisfaction for
114 I, 1 |       satisfaction for sin.~Boso. It is yours to explain and mine
115 I, 1 |            Anselm.. Therefore to sin is nothing else than not to
116 I, 1 |              God his due.~Boso. What is the debt which we owe to
117 I, 1 |           will of God.~Boso. Nothing is more true.~Anselm.. This
118 I, 1 |             more true.~Anselm.. This is the debt which man and angel
119 I, 1 |           does not pay it sins. This is justice, or uprightness
120 I, 1 |            or upright in heart, that is, in will; and this is the
121 I, 1 |           that is, in will; and this is the sole and complete debt
122 I, 1 |           God requires of us. For it is such a will only, when it
123 I, 1 |              cannot be exercised, it is pleasing of itself alone,
124 I, 1 |             since without it no work is acceptable. He who does
125 I, 1 |              render this honor which is due to God, robs God of
126 I, 1 |              dishonors him; and this is sin. Moreover, so long as
127 I, 1 |             has robbed God; and this is the satisfaction which every
128 I, 2 |            Boso. I do not see why it is not proper.~Anselm.. To
129 I, 2 |             remit sin in this manner is nothing else than not to
130 I, 2 |              to punish; and since it is not right to cancel sin
131 I, 2 |             it be not punished, then is it passed by undischarged.~
132 I, 2 |     undischarged.~Boso. What you say is reasonable.~Anselm.. It
133 I, 2 |              reasonable.~Anselm.. It is not fitting for God to pass
134 I, 2 |             fear to sin.~Anselm.. It is, therefore, not proper for
135 I, 2 |              follows.~Anselm.. There is also another thing which
136 I, 2 |             the not guilty; and this is unbecoming to God.~Boso.
137 I, 2 |            knows that justice to man is regulated by law, so that,
138 I, 2 |            law, the measure of award is bestowed by God.~Boso. This
139 I, 2 |          bestowed by God.~Boso. This is our belief.~Anselm.. But
140 I, 2 |          belief.~Anselm.. But if sin is neither paid for nor punished,
141 I, 2 |            paid for nor punished, it is subject to no law.~Boso.
142 I, 2 |          Injustice, therefore, if it is cancelled by compassion
143 I, 2 |       cancelled by compassion alone, is more free than justice,
144 I, 2 |           inconsistent. And to these is also added a further incongruity,
145 I, 2 |       injustice like God. For as God is subject to no law, so neither
146 I, 2 |        subject to no law, so neither is injustice.~Boso. I cannot
147 I, 2 |             a thing upon us which it is not proper for him to do
148 I, 2 |              himself.~Anselm.. There is no inconsistency in God'
149 I, 2 |          belongs to none but Him who is Lord of all; for when the
150 I, 2 |          thought to exist; but there is another to which I would
151 I, 2 |           your answer. For since God is so free as to be subject
152 I, 2 |              judgment of no one, and is so merciful as that nothing
153 I, 2 |            be conceived; and nothing is right or fit save as he
154 I, 2 |          thing for us to say that be is wholly unwilling or unable
155 I, 2 |            and choice and compassion is true; but we ought so to
156 I, 2 |          with His dignity. For there is no liberty except as regards
157 I, 2 |       liberty except as regards what is best or fitting; nor should
158 I, 2 |         character. Moreover, when it is said that what God wishes
159 I, 2 |            said that what God wishes is just, and that what He does
160 I, 2 |           that what He does not wish is unjust, we must not understand
161 I, 2 |            must not conclude that it is right to lie, but rather
162 I, 2 |              lie, but rather that he is not God. For no will can
163 I, 2 |              lie, unless truth in it is impaired, nay, unless the
164 I, 2 |      forsaking truth. When, then, it is said: "If God wishes to
165 I, 2 |          wishes to lie," the meaning is simply this: "If the nature
166 I, 2 |          this: "If the nature of God is such as that he wishes to
167 I, 2 |            not follow that falsehood is right, except it be understood
168 I, 2 |        because neither this nor that is true;" as if a man should
169 I, 2 |            to be moist;" for neither is the case. Therefore, with
170 I, 2 |              God desires a thing, it is right that he should desire
171 I, 2 |              that it should rain, it is right that it should rain;
172 I, 2 |             any man should die, then is it right that he should
173 I, 2 |          Anselm.. Yet observe why it is not fitting for God to do
174 I, 3 |           the order of things, there is nothing less to be endured
175 I, 3 |            taken away.~Boso. Nothing is more plain than this.~Anselm..
176 I, 3 |             this.~Anselm.. But there is no greater injustice suffered
177 I, 3 |           endured.~Boso. This, also, is plain.~Anselm.. I think,
178 I, 3 |           which no greater injustice is suffered, viz., that the
179 I, 3 |             Anselm.. Again, if there is nothing greater or better
180 I, 3 |            or better than God, there is nothing more just than supreme
181 I, 3 |     arrangement of things, and which is nothing else but God himself.~
182 I, 3 |             God himself.~Boso. There is nothing clearer than this.~
183 I, 3 |            both parties; and this it is impious even to think of.~
184 I, 4 |             punishment of the sinner is an honor to God, or how
185 I, 4 |              honor to God, or how it is an honor. For if the punishment
186 I, 4 |             punishment of the sinner is not for God's honor when
187 I, 4 |           pay what he took away, but is punished, God loses his
188 I, 4 |          have been said.~Anselm.. It is impossible for God to lose
189 I, 4 |               and thus shows that he is the Lord of man, though
190 I, 4 |               but also that which it is in his power to have. Therefore,
191 I, 4 |            on account of his sin, he is deprived of happiness and
192 I, 4 |            this very reason, that it is taken away. For by this
193 I, 5 |              satisfies me. But there is still another point which
194 I, 5 |           the least degree? For what is in any way made liable to
195 I, 5 |            way made liable to injury is not entirely and perfectly
196 I, 5 |           honor which belongs to him is in no way subject to injury
197 I, 5 |            were, allotted to him, he is said to obey and honor God;
198 I, 5 |              possesses intelligence, is especially bound. And when
199 I, 5 |             far as the being himself is concerned, because he does
200 I, 5 |              from the heavens, there is no place where they can
201 I, 5 |              ask whither he goes, it is only under the permission
202 I, 5 |        before spoken of. For when it is understood that God brings
203 I, 5 |            my objection.~Anselm.. It is then plain that no one can
204 I, 5 |         honor or dishonor God, as he is in himself; but the creature,
205 I, 5 |           the creature, as far as he is concerned, appears to do
206 I, 6 |              without sin.~Boso. This is a part of our belief, but
207 I, 6 |           what I ask.~Anselm.. There is no question that intelligent
208 I, 6 |        create rational beings, which is false; or, if he did know,
209 I, 6 |             necessity. But this last is an absurd idea.~Boso. The
210 I, 6 |            truth which you set forth is plain.~Anselm.. Therefore,
211 I, 6 |            human beings, since there is no other source.~ ~
212 I, 7 |         either of these suppositions is absurd. Therefore, had all
213 I, 8 |              the lost angels; and it is plain that their number
214 I, 8 |        imperfect number.~Boso. Which is the better theory, that
215 I, 8 |      suppositions positively. For it is possible, I think, that
216 I, 8 |            had been lessened; and it is also possible that they
217 I, 8 |       created at the same time, this is possible; and it would follow
218 I, 8 |              at the same time, which is the opinion of the majority,
219 I, 8 |              of the created universe is to be understood as consisting,
220 I, 8 |        another nature. From which it is plain that, even had no
221 I, 8 |              in vain.~Anselm.. There is, also, as I think, another
222 I, 8 |         place of the lost angels, it is plain that, had not some
223 I, 8 |          that God neither wishes nor is able to make this substitution
224 I, 8 |            without this fault!~Boso. Is not the case similar to
225 I, 8 |            and worketh righteousness is accepted of him." But since
226 I, 8 |      attained the place where he now is?~Anselm.. If, then, no one
227 I, 8 |           another's fall.~Boso. That is true.~Anselm.. No one, therefore,
228 I, 8 |            men elected; and since it is impossible that there should
229 I, 8 |              the number of the elect is accomplished, and that happy
230 I, 8 |            kind of immortality, that is, a power not to die, but
231 I, 8 |         appeared for their creation, is simply absurd. It therefore
232 I, 8 |              to take place, for this is not fitting. But that God
233 I, 8 |         dares affirm that wickedness is more powerful to bind a
234 I, 8 |         shall we think of that which is said respecting God: "He
235 I, 8 |      expression "children of Israel" is found sometimes "angels
236 I, 8 |           good angels?~Anselm.. This is not discordant with the
237 I, 8 |            number of angels who fell is the same as that of those
238 I, 8 |              the evil angels, and it is possible for them to equal
239 I, 8 |              the Holy Scriptures, it is false; and if I am aware
240 I, 8 |              other, I think the soul is not in danger; if, I say,
241 I, 8 |           different sides, and there is nowhere found anything to
242 I, 8 |        should be held, I think there is no censure to be given.
243 I, 8 |              in both expressions, it is the same as if only "angels
244 I, 8 |           were included, the meaning is, that a people, that is,
245 I, 8 |              is, that a people, that is, the throng of elect men,
246 I, 8 |             the throng of elect men, is to be taken, or that there
247 I, 8 |          children of Israel"; for it is not improper to call holy
248 I, 8 |             witness to the truth, he is a messenger of God, that
249 I, 8 |             a messenger of God, that is, his angel. And if a wicked
250 I, 8 |           angel. And if a wicked man is called a devil, as our Lord
251 I, 8 |              the number of elect men is accomplished; and when that
252 I, 8 |              so great a people, that is, so many men, will be taken
253 I, 8 |           until the number of angels is completed from among men.
254 I, 8 |         among men. And I think there is no other possible method
255 I, 8 |            children of Israel," that is, that there will continue
256 I, 8 |         until the number of holy men is completed. And we infer
257 I, 9 |           from among men.~Boso. That is certain.~Anselm.. Therefore
258 I, 9 |          place they shall take, that is, as many as there are good
259 I, 9 |       undertaken it; either of which is absurd.~Boso. Truly it is
260 I, 9 |            is absurd.~Boso. Truly it is fitting that men should
261 I, 9 |     falsehood.~Anselm.. Therefore it is not fitting that God should
262 I, 9 |    defilement of sin, unwashed, that is, without any satisfaction,
263 I, 9 |              neither of which things is possible with God.~Anselm..
264 I, 9 |           without satisfaction, that is, without voluntary payment
265 I, 9 |             pray God to put it away? Is not God unjust to demand
266 I, 9 |             he cannot do, because it is unbecoming?~Anselm.. He
267 I, 9 |         supplication, because prayer is properly connected with
268 I, 9 |             an equal. But of this it is not now needful for me to
269 I, 0 | proportionate to guilt; and that man is of himself unable to accomplish
270 I, 0 |             in his kingdom. But this is determined, that even the
271 I, 0 |          even the smallest unfitness is impossible with God.~Anselm..
272 I, 0 |             end of your being, which is the meaning of prayer, and
273 I, 0 |            you are not your own, nor is he who injures you yours
274 I, 0 |            judgment over him when it is the peculiar right of God,
275 I, 0 |             by your obedience, which is not owed him already, since
276 I, 0 |           his iniquity and does what is right, all his transgressions
277 I, 0 |             forgotten.~Anselm.. This is only said of those who either
278 I, 1 |               How great a burden sin is. ~Anselm.. Suppose that
279 I, 1 |          other hand, should say: "It is not my will that you should
280 I, 1 |            your own heart what there is in all existing things which
281 I, 1 |      property, so that afterwards he is glad that we opposed him.~
282 I, 1 |           opposed him.~Anselm.. This is in the case of man, who
283 I, 1 |             often does not know what is useful for him, or cannot
284 I, 1 |            make up his loss; but God is in want of nothing, and,
285 I, 1 |          before.~Anselm.. So heinous is our sin whenever we knowingly
286 I, 1 |              to.~Boso. This decision is most weighty.~Anselm.. Listen
287 I, 2 |             first transgression, man is conceived and born in sin.~
288 I, 2 |           Again I say that the thing is impossible, and reason approves
289 I, 2 |      effected, and the impossibility is the same.~Boso. You have
290 I, 3 |            human nature?~Boso. There is no denying that.~Anselm..
291 I, 3 |        justify a sinner.~Boso. There is nothing more just or necessary;
292 I, 4 |              he cannot be happy, nor is he excused by want of power. ~
293 I, 4 |            power. ~Anselm.. If a man is called unjust who does not
294 I, 4 |         fellow-man a debt, much more is he unjust who does not restore
295 I, 4 |             pay and yet does not, he is certainly unjust. But if
296 I, 4 |              he be not able, wherein is he unjust?~Anselm.. Indeed,
297 I, 4 |          excuse him from paying what is due. Suppose one should
298 I, 4 |         Anselm.. Just so inexcusable is man, who has voluntarily
299 I, 4 |               For his very inability is guilt, because he ought
300 I, 4 |              free from it; for as it is a crime not to have what
301 I, 4 |            to have what he ought, it is also a crime to have what
302 I, 4 |          ought not. Therefore, as it is a crime in man not to have
303 I, 4 |            received to avoid sin, it is also a crime to have that
304 I, 4 |           account of his sin. For it is by his own free action that
305 I, 4 |             which one ought to have, is the same thing as to have
306 I, 4 |          itself.~Boso. This argument is exceedingly weighty, and
307 I, 4 |            true.~Anselm.. Man, then, is unjust in not paying what
308 I, 4 |              owes to God.~Boso. This is very true; for he is unjust,
309 I, 4 |            This is very true; for he is unjust, both in not paying,
310 I, 4 |     happiness; for as that happiness is complete in which there
311 I, 4 |              complete in which there is nothing wanting, so it can
312 I, 4 |             can belong to no one who is not so pure as to have no
313 I, 4 |              I cannot deny that this is so.~Anselm.. But if you
314 I, 4 |              render but cannot, that is, an equivalent for his sin,
315 I, 4 |            man cannot repay it, what is this but saying that God
316 I, 4 |            that God gives up what he is unable to obtain? But it
317 I, 4 |             unable to obtain? But it is mockery to ascribe such
318 I, 4 |           unwilling man, because man is unable to restore what he
319 I, 4 |              it without atonement it is his sin. And truly such
320 I, 4 |        compassion on the part of God is wholly contrary to the Divine
321 I, 4 |            be happy.~Boso. This also is plain.~Anselm.. So long,
322 I, 4 |             method of justice, there is no escape for the miserable
323 I, 4 |               I do not deny that God is merciful, who preserveth
324 I, 4 |             be sufficient. For truth is equally secured against
325 I, 4 |              many.~Boso. Surely this is so. But how, then, shall
326 I, 4 |             we declare that God, who is rich in mercy above human
327 I, 4 |            compassion?~Anselm.. This is the question which you ought
328 I, 4 |          begun, to show me how a man is saved by Christ.~ ~
329 I, 5 |            man's salvation by Christ is necessarily possible. ~Anselm..
330 I, 5 |      necessarily possible. ~Anselm.. Is it not sufficiently proved
331 I, 5 |             not at all. If, then, it is false that man cannot be
332 I, 5 |             it can be?~Boso. That he is a fool.~Anselm.. Then what
333 I, 5 |            him in what way the thing is true which he holds to be
334 I, 5 |             have said above, that it is necessary for some men to
335 I, 5 |              to felicity? For, if it is unfitting for God to elevate
336 I, 5 |     accomplish his designs; far more is it impossible, on account
337 I, 5 |         Christian doctrine. For what is clearly made out by absolute
338 I, 5 |       understood.~Boso. What you say is true.~Anselm.. Why, then,
339 I, 5 |              God for his sin what he is unable to pay, and cannot
340 II, 1|        enjoying Him. For to this end is it rational, in order to
341 II, 1|             this end. In like manner is it proved that the intelligent
342 II, 1|          give such power in vain. It is, therefore, established
343 II, 1|            what it desires. But this is utterly absurd. Wherefore
344 II, 1|              the supreme good, which is God. Therefore man, whose
345 II, 1|          Therefore man, whose nature is rational, was made holy
346 II, 2|                Anselm.. Moreover, it is easily proved that man was
347 II, 2|             we have already said, it is inconsistent with God's
348 II, 3|             resurrection of the dead is clearly proved. For if man
349 II, 3|           clearly proved. For if man is to be perfectly restored,
350 II, 3|           one who tells us that this is right enough with regard
351 II, 3|              perfectly restored, but is not necessary as respects
352 II, 4|          capable of enjoying him; it is altogether foreign from
353 II, 4|        otherwise.~Anselm.. Therefore is it necessary for him to
354 II, 5|       compulsory necessity; and what is the nature of that necessity
355 II, 5|            the sake of avoiding what is unbecoming, to secure the
356 II, 5|            necessity?~Anselm.. There is a necessity which takes
357 II, 5|              a benefactor, and there is also a necessity by which
358 II, 5|              a necessity to which he is unwillingly subjected, less
359 II, 5|              recipient of your favor is as much indebted for your
360 II, 5|           time of giving it: just so is it when one undertakes,
361 II, 5|          keep his vow cheerfully, he is not less but more pleasing
362 II, 5|       nothing by necessity, since he is not compelled or restrained
363 II, 5|           his honor; which necessity is after all no more than this,
364 II, 5|       belongs to him in himself, and is not derived from another;
365 II, 5|            another; and therefore it is not properly called necessity.
366 II, 5|          work which God does for man is of grace, that it is necessary
367 II, 5|             man is of grace, that it is necessary for God, on account
368 II, 6|           the atonement by which man is saved. ~Anselm.. But this
369 II, 6|       appears.~Anselm.. Moreover, it is necessary that he who can
370 II, 6|            anything of his own which is more valuable than all things
371 II, 6|            but man ought to make, it is necessary for the God-man
372 II, 7|        CHAPTER VII.~How necessary it is for the same being to be
373 II, 7|          produced from the two which is neither wholly Divine nor
374 II, 7|           different species, a third is produced, which does not
375 II, 7|            be Divine while the other is human, and yet that which
376 II, 7|            human, and yet that which is God not be the same with
377 II, 7|             the same with that which is man, it is impossible for
378 II, 7|           with that which is man, it is impossible for both to do
379 II, 7|         God-man may perform this, it is necessary that the same
380 II, 7|            very man. Since, then, it is necessary that the God-man
381 II, 7|      completeness of each nature, it is no less necessary that these
382 II, 7|              being; for otherwise it is impossible that the same
383 II, 7|               Boso. All that you say is satisfactory to me.~ ~
384 II, 8|           belonged to it. For, as it is right for man to make atonement
385 II, 8|     atonement for the sin of man, it is also necessary that he who
386 II, 8|     suppositions are incongruous: It is, therefore, necessary that
387 II, 8|              we proposed to do, this is the necessary result.~Anselm..
388 II, 8|              Eve, for from these two is every person of either sex
389 II, 8|            these three modes, no one is easier for God than another,
390 II, 8|            account.~Boso. So far, it is well.~Anselm.. It is no
391 II, 8|              it is well.~Anselm.. It is no great toil to show that
392 II, 8|             woman alone.~Boso. There is no other source.~Anselm..
393 II, 8|           have said appear sound, or is it unsubstantial as a cloud,
394 II, 8|          tell how clearly fitting it is that, as man's sin and the
395 II, 8|            evil arose from woman, it is proper that from woman also
396 II, 8|           all evil upon the race, it is much more appropriate that
397 II, 8|              virgin (de virgine), it is peculiarly fitting for that
398 II, 9|            viz., the Son of God, who is the Son before the incarnation,
399 II, 9|             nobler birth than he who is born of the virgin. Likewise,
400 II, 9|   incarnation of the Word. And there is yet another reason which
401 II, 9|           than the other persons. It is, that for the Son to pray
402 II, 9|            Son to pray to the Father is more proper than for any
403 II, 9|           the person of the Son, who is believed to be the very
404 II, 9|        punishment or pardon of guilt is with peculiar propriety
405 II, 9|            one person, and that this is evidently more fitting in
406 II, 9|             way by which you lead me is so guarded by reason that
407 II, 9|           right or left.~Anselm.. It is not I who lead you, but
408 II, 0|            for their holiness, if it is impossible for them to sin. ~
409 II, 0|          there can be no sin, for he is God.~Boso. Let me delay
410 II, 0|         point. For in either case it is no slight question with
411 II, 0|            he could sin.~Anselm.. It is true that he could say this,
412 II, 0|             could not sin.~Boso. How is that?~Anselm.. All power
413 II, 0|              I can speak or walk, it is understood, if I choose.
414 II, 0|             implied as acting, there is no power, but only necessity.
415 II, 0|              bound unwillingly, this is not my power, but necessity
416 II, 0|           not lie. So in this way it is both true that he could
417 II, 0|            could sin, but because it is owing to themselves, in
418 II, 0|              possesses. For a person is said to give a thing, who
419 II, 0|            he can; and to do a thing is but the same as not to prevent
420 II, 0|             to prevent it, when that is in one's power. When, therefore,
421 II, 0|             his holiness, because he is not holy of necessity but
422 II, 0|       necessity but freely; for that is improperly called necessity
423 II, 0|             perfectly of himself, he is most of all to be praised
424 II, 0|            and I see clearly that it is both true that he could
425 II, 0|           think I understand, and it is therefore I ask why he did
426 II, 1|             whether, as man's nature is, it is possible for that
427 II, 1|               as man's nature is, it is possible for that man to
428 II, 1|            really man, and every man is by nature mortal.~Anselm..
429 II, 1|         since all men die, mortality is included in the definition
430 II, 1|              all respects. And so it is not enough to prove that
431 II, 1|       omnipotent.~Anselm.. Therefore is he able to avoid death if
432 II, 1|       regards his power.~Boso. There is no doubt about it.~Anselm..
433 II, 1|           belongs to God.~Boso. This is so.~Anselm.. Therefore must
434 II, 1|         further observe whether this is according to reason.~Boso.
435 II, 1|             If man sinned with ease, is it not fitting for him to
436 II, 1|              by sinning against him, is it not right that man, in
437 II, 1|        greatest possible difficulty? Is it not proper that, since
438 II, 1|    satisfaction?~Boso. Surely, there is nothing more reasonable.~
439 II, 1|            chooses.~Boso. I think it is plain that the man whom
440 II, 1|           should not only be one who is not necessarily subject
441 II, 1|            many other reasons why it is peculiarly fitting for that
442 II, 2|            share in our weakness, he is not therefore miserable. ~
443 II, 2|      constitutes happiness, so there is no misery in choosing to
444 II, 2|              a loss, when the choice is a wise one and made without
445 II, 3|            in their ignorance, as he is in their mortality?~Anselm..
446 II, 3|      anything belonging to man which is only useless, but even a
447 II, 3|            accomplish. For ignorance is in no respect useful, but
448 II, 3|             it avail him? If nothing is loved except as it is known,
449 II, 3|        nothing is loved except as it is known, and there be no good
450 II, 3|            no good thing of which be is ignorant. But no one perfectly
451 II, 3|              does not know what evil is. Therefore, as he of whom
452 II, 3|           perfectly comprehends what is good, so there can be no
453 II, 3|             be no evil with which he is unacquainted. Therefore
454 II, 3|           assume ignorance, for this is never useful, but always
455 II, 3|             except when an evil will is deterred from acting, on
456 II, 4|        correctly; but tell me why it is that your heart recoils
457 II, 4|            upon that man.~Boso. This is most plain.~Anselm.. How
458 II, 4|             if the destruction of it is such an evil?~Boso. If its
459 II, 4|               Boso. If its existence is as great a good as its destruction
460 II, 4|              good as its destruction is an evil, then is it far
461 II, 4|         destruction is an evil, then is it far more a good than
462 II, 4|              are evil, and that life is only amiable in proportion
463 II, 4|          amiable in proportion as it is good. And, therefore, it
464 II, 4|            it follows that that life is more lovely than sins are
465 II, 4|        lovely, can avail to pay what is due for the sins of the
466 II, 4|               then, to lay down life is the same as to suffer death,
467 II, 5|           his murderers. ~Boso. This is properly so with regard
468 II, 5|              to slay him as his life is a good, how can his death
469 II, 5|          died for us; and, when this is known beyond all doubt,
470 II, 5|            of it.~Boso. What you say is true; and I do not for a
471 II, 6|             a sinful substance, that is, of human species, which
472 II, 6|      unleavened lump from that which is leavened? For, though the
473 II, 6|            sinned.~Anselm.. Since it is fitting for that man to
474 II, 6|        sinners, we doubt not that he is wholly without sin; yet
475 II, 6|     restoring of human nature by God is more wonderful than its
476 II, 6|        Therefore God's restoring man is more wonderful than his
477 II, 6|         creating man, inasmuch as it is done for the sinner contrary
478 II, 6|        deserts. How great a thing it is, also, for God and man to
479 II, 6|            perfection of each nature is preserved, the same being
480 II, 6|          said suffice. For, since it is agreed that God ought to
481 II, 6|            suppose that he who alone is blameless had so great favor
482 II, 6|              Christ, yet such virtue is there in his death that
483 II, 6|             his death that its power is extended even to those far
484 II, 6|             not merely those present is plainly evident, because
485 II, 6|             must be made up from men is greater than the number
486 II, 6|          also necessary. For if this is more fit and reasonable
487 II, 6|              God made man, and there is no further objection that
488 II, 6|           made to this view, then it is necessary that there always
489 II, 6|         mention of this.~Anselm.. It is also incredible that God
490 II, 7|            death. ~Boso. Thus far it is well. But there is yet another
491 II, 7|            far it is well. But there is yet another matter that
492 II, 7|              of her at all; but this is an absurdity.~Anselm.. If
493 II, 7|      maintaining the truth?~Boso. It is so.~Anselm.. In like manner,
494 II, 7|      preservation of his life, there is the power of preserving
495 II, 7|            it. And when the question is asked whether the same God-man
496 II, 7|            could avoid being what he is. For he became man for this
497 II, 7|            that he wished to die, it is equally improper to say
498 II, 7|         shown, that no desire of God is at all constrained; but
499 II, 7|     unchangeableness, as often as it is said that he does anything
500 II, 7|              of the virgin?~Boso. It is so.~Anselm.. Therefore the