Book, Chapter

501 II, 7|      another matter that needs to be looked into. For we have
502 II, 7|         that his death was not to be a matter of necessity; yet
503 II, 7|        whom he was born could not be pure, since this could only
504 II, 7|       pure, since this could only be effected by true faith in
505 II, 7|       were not pure, he could not be born of her. If, therefore,
506 II, 7|          If, therefore, his death be not a necessary consequence
507 II, 7|           lie, he would of course be able to; but, if he wished
508 II, 7|      death was necessary, because be could not avoid being what
509 II, 7|         from whom that man should be born might be pure, through
510 II, 7|          man should be born might be pure, through confidence
511 II, 7|          that this man should not be able to avoid death.~Boso.
512 II, 7|        that the same being should be both God and man, the Son
513 II, 7|          This is so; but whatever be the reason, it still remains
514 II, 8|          or not acting, though it be true that his choice and
515 II, 8|           has been done it cannot be undone, but must remain
516 II, 8|         chooses that truth should be eternally the same, for
517 II, 8|            though his design must be destined to an accomplishment
518 II, 8|        the thing which is said to be impossible for him. We often
519 II, 8|       this kind, that a thing can be when the power is not in
520 II, 8|          else; and that it cannot be when the weakness does not
521 II, 8|       Thus we say "Such a man can be bound," instead of saying, "
522 II, 8|        bind him," and, "He cannot be bound," instead of, "Nobody
523 II, 8|      Nobody can bind him." For to be able to be overcome is not
524 II, 8|           him." For to be able to be overcome is not power but
525 II, 8|          but weakness, and not to be able to be overcome is not
526 II, 8|   weakness, and not to be able to be overcome is not weakness
527 II, 8|         could shake. For it would be rather weakness than power
528 II, 8|          to pay his vow, he could be compelled to do so, yet
529 II, 8|          that in the human should be manifested what was inappropriate
530 II, 8|          in him, so that he might be born of her, even she, I
531 II, 8|      faith was real. If, then, it be said that it was necessary
532 II, 8|          than saying that it must be because it was to be. But
533 II, 8|         must be because it was to be. But such a necessity as
534 II, 8|        does not compel a thing to be, but only implies a necessity
535 II, 8|           been. Whatever is, must be. Whatever is to be, of necessity
536 II, 8|           must be. Whatever is to be, of necessity will be. This
537 II, 8|          to be, of necessity will be. This is that necessity
538 II, 8|        free will), that it should be so. For this he became man;
539 II, 8|   necessary, because they were to be, and they were to be because
540 II, 8|           to be, and they were to be because they were, and they
541 II, 8|         because he wished them to be. But no necessity preceded
542 II, 8|       satisfied me that it cannot be proved that he was subjected
543 II, 8|        and since, also, we should be drawn into various other
544 II, 8|    seperate consideration; let us be satisfied with this account
545 II, 8|          say now, what remains to be unravelled with regard to
546 II, 8|          that he who does it must be both God and man. And hence
547 II, 8|        debt, but could not, might be able to do it in the person
548 II, 8|            who was also God, must be formed from the virgin,
549 II, 8|         of God, and that he could be taken without sin, though
550 II, 8|        now, therefore, remains to be shown how that payment is
551 II, 9|          If he allowed himself to be slain for the sake of justice,
552 II, 9| reasonably. If I saw how he could be perfectly holy, and yet
553 II, 9|      bound to do what was best to be done, and what he knew would
554 II, 9|            and what he knew would be more pleasing to God. How
555 II, 9|        the thing which he knew to be best and most pleasing to
556 II, 9|         whichever he does, it may be said that he ought to do
557 II, 9|         own. For, though celibacy be better than marriage, yet
558 II, 9|         who prefers celibacy, may be said to do as they ought.
559 II, 9|          or marriage ought not to be chosen; but we say that
560 II, 9|         owes God what he knows to be the better choice, and what
561 II, 9|       debt, but ought to marry if be prefers it. And if you are
562 II, 9|        also say that God ought to be exalted over all, not because
563 II, 9|       because all things ought to be subject to him. And he wishes
564 II, 9|         that all creatures should be what they ought; for what
565 II, 9|            for what God wishes to be ought to be. And, in like
566 II, 9|         God wishes to be ought to be. And, in like manner, when
567 II, 9|         it, for what he wishes to be ought to be. So our Lord
568 II, 9|          he wishes to be ought to be. So our Lord Jesus, when
569 II, 9|          did; because he ought to be what he wished, and was
570 II, 9|           his own right, so as to be complete in himself, and
571 II, 9|       giving anything in order to be repaid himself.~Boso. Now
572 II, 0|       neither of these things can be attributed to God.~Anselm..
573 II, 0|          owe anything which could be forgiven him. How then can
574 II, 0|        him. How then can a reward be bestowed on one who needs
575 II, 0|       whom no gift or release can be made?~Boso. I see on the
576 II, 0|     Anselm.. The reward then must be bestowed upon some one else,
577 II, 0|           one else, for it cannot be upon him.~Boso. This is
578 II, 0|          No! but I think it would be both just and necessary
579 II, 0|    necessary that the gift should be given by the Father to whomsoever
580 II, 0|            because the Son should be allowed to give away what
581 II, 0|          men imitate him, if they be not also partakers of his
582 II, 1|          with his holiness, as to be incomparably above anything
583 II, 1|           above anything that can be conceived. For what compassion
584 II, 1|           Gospel. Or can anything be more just than for him to
585 II, 2|       impossible for the devil to be reconciled. ~IF you carefully
586 II, 2|        which you made inquiry, to be impossible. For, as man
587 II, 2| impossible. For, as man could not be reconciled but by the death
588 II, 2|    occasioned by man's sin should be made up; so fallen angels
589 II, 2|           so fallen angels cannot be saved but by the death of
590 II, 2|   companions. And as man must not be restored by a man of a different
591 II, 2|      nature, so no angel ought to be saved by any other angel,
592 II, 2|         But otherwise they cannot be restored to their original
593 II, 2|   redemption of our Lord ought to be extended even to the fallen
594 II, 3|           must acknowledge him to be true, so no one can dissent
595 II, 3|         make the correction if it be a reasonable one. But, if