Book, Chapter

501 II, 7|              unchangeable desire, it is clear that his inability
502 II, 7|             inability to avoid death is nothing else but his fixed
503 II, 7|            choice to die.~Boso. This is so; but whatever be the
504 II, 7|           nothing, or, as the saying is, you stumble at a straw.~
505 II, 8|              a).~How, with God there is neither necessity nor impossibility,
506 II, 8|              impossibility, and what is a coercive necessity, and
507 II, 8|         necessity, and what one that is not so.~Anselm.. We have
508 II, 8|            have already said that it is improper to affirm of God
509 II, 8|          necessity and impossibility is under his control. But his
510 II, 8|              control. But his choice is subject to no necessity
511 II, 8|           impossibility. For nothing is necessary or impossible
512 II, 8|        necessity or an impossibility is contrary to truth. Since,
513 II, 8|            correct in saying that it is impossible for God to prevent
514 II, 8|            action from being what it is. For there is no necessity
515 II, 8|          being what it is. For there is no necessity or impossibility
516 II, 8|             the same, for he himself is truth. Also, if he has a
517 II, 8|             comes to pass, yet there is no coercion as far as he
518 II, 8|             no coercion as far as he is concerned, either to do
519 II, 8|           not to do it, for his will is the sole agent in the case.
520 II, 8|            God to do the thing which is said to be impossible for
521 II, 8|          thing can be when the power is not in itself, but in something
522 II, 8|            to be able to be overcome is not power but weakness,
523 II, 8|            to be able to be overcome is not weakness but power.
524 II, 8|             necessity, because there is any such thing pertaining
525 II, 8|              anything. For necessity is always either compulsion
526 II, 8|               so that the same thing is both necessary and impossible.
527 II, 8|             impossible. For whatever is obliged to exist is also
528 II, 8|         whatever is obliged to exist is also prevented from non-existence;
529 II, 8|        non-existence; and that which is compelled not to exist is
530 II, 8|            is compelled not to exist is prevented from existence.
531 II, 8|              avoid existence, and it is impossible for a thing to
532 II, 8|           for a thing to exist which is under a necessity of nonexistence,
533 II, 8|         regard to God, that anything is necessary or not necessary,
534 II, 8|              mean that, as far as he is concerned, there is any
535 II, 8|            as he is concerned, there is any necessity either coercive
536 II, 8|               but we mean that there is a necessity in everything
537 II, 8|               when we affirm that it is necessary for God to utter
538 II, 8|               we only mean that such is his unwavering disposition
539 II, 8|             by the union of persons, is also God, the Son of God)
540 II, 8|             not to say that anything is done, or not done, by necessity
541 II, 8|           weakness, when free choice is the only agent in the case.
542 II, 8|            in the case. And, if this is so with regard to man, much
543 II, 8|           you to have me say that it is necessary, remember that
544 II, 8|             prophecy were true, this is no more than saying that
545 II, 8|              of its existence. There is an antecedent necessity
546 II, 8|           antecedent necessity which is the cause of a thing, and
547 II, 8|          cause of a thing, and there is also a subsequent necessity
548 II, 8|              are said to revolve, it is an antecedent and efficient
549 II, 8|       because you are speaking, this is nothing but a subsequent
550 II, 8|              For I only mean that it is impossible for you to speak
551 II, 8|            speak. But wherever there is an antecedent necessity,
552 II, 8|          antecedent necessity, there is also a subsequent one; but
553 II, 8|          because it revolves; but it is not likewise true that,
554 II, 8|       necessarily has been. Whatever is, must be. Whatever is to
555 II, 8|       Whatever is, must be. Whatever is to be, of necessity will
556 II, 8|              necessity will be. This is that necessity which Aristotle
557 II, 8|              account deny that there is no other explanation than
558 II, 8|            be shown how that payment is made to God for the sins
559 II, 9|         XVIII (b.)~How Christ's life is paid to God for the sins
560 II, 9|            else but God himself, and is able to atone for all the
561 II, 9|             thing which he did, that is, the thing which he knew
562 II, 9|        creature owes God all that he is and all that he knows and
563 II, 9|             he knows and all that he is capable of?~Anselm.. Though
564 II, 9|             him, so that, though one is better than the other, yet
565 II, 9|          than the other, yet neither is positively demanded. And,
566 II, 9|       because he renders freely what is his own. For, though celibacy
567 II, 9|           than marriage, yet neither is absolutely enjoined upon
568 II, 9|           better choice, and what he is able to do, if you mean
569 II, 9|       command on the part of God, it is not always true. Thus, as
570 II, 9|             have already said, a man is not bound to celibacy as
571 II, 9|          word "debere," when no debt is implied, let me inform you
572 II, 9|              when the ability, etc., is not in the things themselves,
573 II, 9|              upon the poor. For this is a debt not owed by the poor
574 II, 9|          over all, not because there is any obligation resting upon
575 II, 9|            wishes to do a thing that is left entirely at his own
576 II, 9|            anything as a debt. As he is both God and man, in connection
577 II, 9|         whole Trinity; and, since he is very God, the Son of God,
578 II, 9|            and the Holy Spirit; that is, he gave his humanity to
579 II, 9|      humanity to his divinity, which is one person of the Triune
580 II, 9|           wondrous depth of devotion is excited in the hearts of
581 II, 9|              of the hearers, when it is said that the Son supplicates
582 II, 0|            rests on this.~Boso. This is the very wish of my heart.
583 II, 0|             argument.~Anselm.. There is no need of explaining how
584 II, 0|              freely gave.~Boso. That is clear enough already.~Anselm..
585 II, 0|             God.~Boso. I see that it is necessary for the Father
586 II, 0|              reward the Son; else he is either unjust in not wishing
587 II, 0|          what he owes, and yet there is no one to receive it.~Anselm..
588 II, 0|             so large and so deserved is not given to him or any
589 II, 0|             Boso. Such a supposition is impious.~Anselm.. The reward
590 II, 0|              be upon him.~Boso. This is necessarily so.~Anselm..
591 II, 0|            allowed to give away what is his own, and the Father
592 II, 0|         under it.~Boso. And whatever is built on this foundation
593 II, 0|             built on this foundation is founded on an immovable
594 II, 0|        mortal ken does not reach. It is also plain that God had
595 II, 0|          demanded it. For though God is said to have done what that
596 II, 1|               How great and how just is God's compassion. ~Now we
597 II, 2|                  CHAPTER XXI.~How it is impossible for the devil
598 II, 2|              all men were. And there is another objection to their
599 II, 2|           none to aid them; but this is impossible. But otherwise
600 II, 2|             to the fallen angels, he is convinced by reason, for
601 II, 3|            the Old and New Testament is shown in the things which
602 II, 3|            see the truth of all that is contained in the Old and
603 II, 3|           ourselves, but to God, who is blessed forever. -- ~Amen.~ ~