Book, Chapter

  1 pre  |          briefly, than I wished. For had an undisturbed and adequate
  2 pre  |  adequate period been allowed me for publishing it, I should
  3 pre  |        which I have been silent. For it was while suffering under
  4 pre  |        human nature was ordained for this purpose, viz., that
  5 pre  |       necessary that this design for which man was made should
  6 I, 1 | accustomed to give to inquirers; for they say that these proofs
  7 I, 1 |   sufficient. This they ask, not for the sake of attaining to
  8 I, 1 |       ponder it in their hearts; for what cause or necessity,
  9 I, 1 |         in this inquiry and seek for its solution. Therefore,
 10 I, 1 |         solution, and attractive for the value and beauty of
 11 I, 2 |         many besides myself ask, for what necessity and cause
 12 I, 2 |         weakness of human nature for the sake of its renewal?~
 13 I, 2 |          hand subjects too lofty for me, lest, when some one
 14 I, 2 |         and that you should hope for the grace of God, because
 15 I, 2 |          comprehensively; since, for this purpose, there is required
 16 I, 2 |          is by no means useless; for ignorance of these subjects
 17 I, 2 |       have all that is requisite for the present object, and
 18 I, 2 |      fulfil this request of mine for the learned but for me,
 19 I, 2 |         mine for the learned but for me, and those asking the
 20 I, 2 |       than as so appearing to me for the time, until God in some
 21 I, 2 |          we must understand that for all that a man can say or
 22 I, 2 |        of the words of infidels; for it is proper for us when
 23 I, 2 |       infidels; for it is proper for us when we seek to investigate
 24 I, 2 |   without the support of reason. For although they appeal to
 25 I, 3 |        height of his compassion. For the more astonishing a thing
 26 I, 3 |       and tenderness towards us. For did they but carefully consider
 27 I, 3 |         wise beneficence of God. For, as death came upon the
 28 I, 4 |        things which we speak of. For when one wishes to make
 29 I, 4 |          his picture may remain. For no one paints in water or
 30 I, 5 |   receive it far more patiently. For God could have made some
 31 I, 5 |         his had he never sinned. For he, who was to be through
 32 I, 6 |      infidels find fault with us for saying that God has redeemed
 33 I, 6 |       came to overcome the devil for us. ~Boso. This they greatly
 34 I, 6 |       this redemption a release. For, say they, in what custody
 35 I, 6 |         whom he came to vanquish for us, because we were unable
 36 I, 6 |        it, and that he purchased for us the kingdom of heaven;
 37 I, 6 |       you contradict yourselves, for you make him powerless.
 38 I, 6 |     suffer things so unbecoming? For these things which you bring
 39 I, 6 |       all regulated by his will; for the wrath of God is nothing
 40 I, 6 |      these sins, he now regains. For, in whose power is hell,
 41 I, 6 |     therefore, you dread or hope for, all lie subject to his
 42 I, 6 |        you disparage his wisdom. For, if a man without motive
 43 I, 6 |        otherwise have saved man. For, if he could not have done
 44 I, 6 |        it was, indeed, necessary for him to manifest his love
 45 I, 6 |     differently, why is it that, for the sake of displaying his
 46 I, 6 |      things which you enumerate? For does he not show good angels
 47 I, 6 |          no such things as these for them? As to what you say
 48 I, 6 |     coming to vanquish the devil for you, with what meaning dare
 49 I, 7 |       rightful ownership of man, for the devil had not seized
 50 I, 7 |        had stolen from his Lord. For when one was stolen from
 51 I, 7 |        other, both were thieves. For what could be more just
 52 I, 7 |          could be more just than for God to do this? Or, should
 53 I, 7 |         so unrighteously, either for the purpose of punishing
 54 I, 7 |          would there be in this? For, though man deserved to
 55 I, 7 |          tormented him unjustly. For man merited punishment,
 56 I, 7 |         was no more suitable way for him to be punished than
 57 I, 7 |          by a malicious impulse. For he did not do this at the
 58 I, 7 |       devil rightly inflicts it. For the very same thing, from
 59 I, 7 |          wholly unjust. Suppose, for example, that one strikes
 60 I, 7 |        is concerned, it is just, for since he gave a blow unjustly,
 61 I, 7 |         is both just and unjust, for it may chance that one person
 62 I, 7 |       Christ suffered, as a debt for the first sin to which he
 63 I, 7 |          is to be so understood. For that writing is not of the
 64 I, 7 |        of the devil, but of God. For by the just judgment of
 65 I, 7 |        or the punishment of sin; for the spirit is out-going
 66 I, 7 |         as own power against him for the liberation of man.~ ~
 67 I, 8 |        to be a sufficient reason for us, when he does anything,
 68 I, 8 |       cannot see why he does it. For the will of God is never
 69 I, 8 |       not understand our belief. For we affirm that the Divine
 70 I, 8 |     objection against our faith. For in this way we intend no
 71 I, 8 |       whom the Son made himself? For what justice is there in
 72 I, 8 |     there in his suffering death for the sinner, who was the
 73 I, 8 |        which is mentioned above. For if he could not save sinners
 74 I, 8 |        put to death the innocent for the guilty. For the Father
 75 I, 8 |         innocent for the guilty. For the Father did not compel
 76 I, 8 |          accord he endured death for the salvation of men.~Boso.
 77 I, 8 |         were, by his injunction. For it is said that Christ "
 78 I, 8 |          the death of the cross. For which cause God also has
 79 I, 8 |         own Son, but gave him up for us all." And likewise the
 80 I, 9 |         even unto death; " and: "for which cause God has highly
 81 I, 9 |       him even unto death?~Boso. For nothing else, but that,
 82 I, 9 |         stood firm in obedience. For death was inflicted on him
 83 I, 9 |       death was inflicted on him for his perseverance in obedience
 84 I, 9 |      creature was made holy, and for this purpose, viz., to be
 85 I, 9 |         will not think it proper for God to make his creature
 86 I, 9 |          a state of blessedness. For it would be a miserable
 87 I, 9 |       would be a miserable thing for man to die against his will.~
 88 I, 9 |         in maintaining holiness; for he held out so firmly in
 89 I, 9 |        be understood in two ways.For either "didicit" is written
 90 I, 9 |      either "didicit" is written for this: he caused others to
 91 I, 9 |        did he lift up the head." For it is not meant that he
 92 I, 9 |         reward of his obedience (for he himself said before he
 93 I, 9 |  omnipotence, than by his death. For if a thing do not take place,
 94 I, 9 |         by reason of that thing. For if we intend to do a thing,
 95 I, 9 |          which caused the delay; for it had been determined that
 96 I, 9 |      done without the other. If, for instance, I propose to cross
 97 I, 9 |        thing, but only after it. For if one delays taking food
 98 I, 9 |       say to him: now take food, for you have now done that for
 99 I, 9 |       for you have now done that for which you delayed taking
100 I, 9 |        because he endured death; for it was through this, and
101 I, 9 |        himself as if it were so. For he was exalted after his
102 I, 9 |          doctrine is not mine ;" for what one does not have of
103 I, 9 |          but that of the Father; for his holy will was not derived
104 I, 9 |           but from his divinity. For that sentence: "God spared
105 I, 9 |         own Son, but gave him up for us all," means nothing more
106 I, 9 |      that he did not rescue him. For there are found in the Bible
107 I, 9 |        he desires his own death. For he preferred to suffer,
108 I, 9 |       may be reconciled to you." For we often say that one desires
109 I, 9 |      which he is said to desire; for instance, when we say that
110 I, 0 |      which the son wished to die for the salvation of the world,
111 I, 0 |         him not, but gave him up for us and desired his death;
112 I, 0 |        things which he suffered. For as with regard to that will
113 I, 0 |          which he desired to die for the accomplishment of so
114 I, 0 |     asserting that he moves man. For as the Son says of the Father: "
115 I, 0 |         man layeth down his life for my sake, except the Father
116 I, 0 |        Father move or draw him." For since a man is drawn or
117 I, 0 |        himself, but gave himself for us of his own will, who
118 I, 0 |        spare him but gave him up for us, and desired his death?
119 I, 0 |       accomplished by obedience. For this is real and sincere
120 I, 0 |         would appear sufficient. For as we say that he desires
121 I, 0 |       endure pain with fortitude for the accomplishment of some
122 I, 0 |      endure death so piously and for so great an object, though
123 I, 0 |      should not be saved. It was for this reason, also, that
124 I, 0 |     there was no other salvation for them but by his death; and
125 I, 0 |     power at all to avoid death. For whatsoever things are said
126 I, 0 |  compulsion, but of free choice. For he was omnipotent, and it
127 I, 0 |           does not seem becoming for such a Father in respect
128 I, 0 |         honor of God, and useful for man's salvation, which would
129 I, 0 |        reasonable and necessary. For otherwise, it does not seem
130 I, 0 |      Father compel or permit it. For the question is, why God
131 I, 0 |     wished to do it in this way? For it both seems unbecoming
132 I, 0 |         it both seems unbecoming for God to have saved man in
133 I, 0 |          death of the Son avails for the salvation of man. For
134 I, 0 |        for the salvation of man. For it is a strange thing if
135 I, 0 |        not opposed by a greater. For as it is impossible to attribute
136 I, 0 |     between us that man was made for happiness, which cannot
137 I, 0 |         without sin. Let us take for granted, also, the other
138 I, 0 |     belief of which is necessary for eternal salvation.~Boso.
139 I, 0 |     salvation.~Boso. I grant it; for in these there is nothing
140 I, 0 |         unbecoming or impossible for God.~Anselm.. Therefore,
141 I, 1 |         and to make satisfaction for sin. ~Anselm.. We must needs
142 I, 1 |          is to make satisfaction for sin.~Boso. It is yours to
143 I, 1 |        which God requires of us. For it is such a will only,
144 I, 1 |          more than he took away. For as one who imperils another'
145 I, 1 |         making some compensation for the anguish incurred; so
146 I, 2 |           Whether it were proper for God to put away sins by
147 I, 2 |  consider whether it were proper for God to put away sins by
148 I, 2 |       Anselm.. It is not fitting for God to pass over anything
149 I, 2 |        is, therefore, not proper for God thus to pass over sin
150 I, 2 |       But if sin is neither paid for nor punished, it is subject
151 I, 2 |        makes injustice like God. For as God is subject to no
152 I, 2 |        us which it is not proper for him to do himself.~Anselm..
153 I, 2 |       what belongs to Him alone. For to execute vengeance belongs
154 I, 2 |          Him who is Lord of all; for when the powers of the world
155 I, 2 |       does it who appointed them for the purpose.~Boso. You have
156 I, 2 |        like to have your answer. For since God is so free as
157 I, 2 |         it seems a strange thing for us to say that be is wholly
158 I, 2 |         are wont to apply to him for indulgence with regard to
159 I, 2 |      interfere with His dignity. For there is no liberty except
160 I, 2 |     which does anything improper for the Divine character. Moreover,
161 I, 2 |     simply because he wished it. For if God wishes to lie, we
162 I, 2 |       rather that he is not God. For no will can ever wish to
163 I, 2 |           and fire to be moist;" for neither is the case. Therefore,
164 I, 2 |     which involves no unfitness. For if God chooses that it should
165 I, 2 |  Wherefore, if it be not fitting for God to do anything unjustly,
166 I, 2 |    observe why it is not fitting for God to do this.~Boso. I
167 I, 4 |           or how it is an honor. For if the punishment of the
168 I, 4 |  punishment of the sinner is not for God's honor when the sinner
169 I, 4 |        Anselm.. It is impossible for God to lose his honor; for
170 I, 4 |       for God to lose his honor; for either the sinner pays his
171 I, 4 |           God takes it from him. For either man renders due submission
172 I, 4 |     return what pertains to man. For not only does that belong
173 I, 4 |       repay it against his will. For although God does not apply
174 I, 4 |        purpose of his own honor, for this very reason, that it
175 I, 4 |           that it is taken away. For by this act he shows that
176 I, 5 |         like to have you answer. For if, as you make out, God
177 I, 5 |        even in the least degree? For what is in any way made
178 I, 5 |     taken from the honor of God. For this honor which belongs
179 I, 5 |        power and majesty of God. For if those things which are
180 I, 5 |   without also approaching them. For both whence and whither
181 I, 5 |         yet he cannot escape it; for if he wishes to fly from
182 I, 5 |       universe before spoken of. For when it is understood that
183 I, 5 |      evil, then the satisfaction for sin freely given, or if
184 I, 5 |     beauty in the same universe. For if Divine wisdom were not
185 I, 6 |         should design to make up for the number of angels that
186 I, 6 |         like to have some reason for it.~Anselm.. You mistake
187 I, 6 |         Anselm.. You mistake me, for we intended to discuss only
188 I, 6 |           Be not angry with me; "for the Lord loveth a cheerful
189 I, 6 |          either less or greater. For either God did not know
190 I, 7 |         other angels substituted for them?~Anselm.. When you
191 I, 7 |     angels cannot be substituted for them on this account (to
192 I, 7 |      others who were substituted for them after their fall, was
193 I, 7 |      their fall, was impossible. For two beings who stand firm
194 I, 7 |    witnesses its eternal reward. For it must not for a moment
195 I, 7 |          reward. For it must not for a moment be supposed that
196 I, 7 |         but by their own virtue. For, as they would have been
197 I, 7 |       have been likewise upheld. For, if, without the fall of
198 I, 7 |       else that it was necessary for some one to fall, in order
199 I, 8 |         suppositions positively. For it is possible, I think,
200 I, 8 |     Wherefore, then, it was made for itself, and not merely to
201 I, 8 |        rejected it?~Anselm.. No; for had the Jews all believed,
202 I, 8 |          would have been called; for "in every nation he that
203 I, 8 |          there would be no cause for one to rejoice over the
204 I, 8 |       would or ought to have it. For how can any one know whether
205 I, 8 |         attained this height but for another's fall.~Boso. That
206 I, 8 |          the arrangement of God. For we are wont to rejoice in
207 I, 8 |       state of bodily existence. For they had in paradise a kind
208 I, 8 |        but since it was possible for them to die, this power
209 I, 8 |       before any reason appeared for their creation, is simply
210 I, 8 |        ought soon to take place, for this is not fitting. But
211 I, 8 |       the angels who persevered. For, although not yet advanced
212 I, 8 |      afterwards without sinning. For who dares affirm that wickedness
213 I, 8 |        it in the original trial? For as human nature, being included
214 I, 8 |     Israel;" which some, because for the expression "children
215 I, 8 |         that of those who stood. For if there be more elect than
216 I, 8 |        must needs be substituted for the evil angels, and it
217 I, 8 |       angels, and it is possible for them to equal the number
218 I, 8 |     certainty than as my opinion for the present, until God makes
219 I, 8 |        clearer revelation to me. For I am sure that, if I say
220 I, 8 |         without hazard, as that, for instance, which we now discuss;
221 I, 8 |  instance, which we now discuss; for if we know not whether there
222 I, 8 | expression "children of Israel"; for it is not improper to call
223 I, 8 |        or martyrs are so called; for he who declares and bears
224 I, 8 |        remarks about the angels, for it has not been for nought.
225 I, 8 |      angels, for it has not been for nought. Now let us return
226 I, 9 |       saved without satisfaction for sin. ~Anselm.. It was fitting
227 I, 9 |          Anselm.. It was fitting for God to fill the places of
228 I, 9 |         men taken as substitutes for the angels as would correspond
229 I, 9 |         made satisfaction to God for his sin, but only been suffered
230 I, 9 |       atonement, in substitution for lost angels; for truth will
231 I, 9 |    substitution for lost angels; for truth will not suffer man
232 I, 9 |       wise man?~Boso. How can I? for would it not be far better
233 I, 9 |        truly with man's consent? For, had God chosen to restrain
234 I, 9 |       admit that he can do this. For it should seem either that
235 I, 9 |         he had before he sinned; for man cannot in this way be
236 I, 9 |      faith to put away its sins. For, if we pay our debt, why
237 I, 9 |      connected with the payment; for God owes no man anything,
238 I, 9 |       this it is not now needful for me to answer you. For when
239 I, 9 |    needful for me to answer you. For when you think why Christ
240 I, 9 |          this matter suffices me for the present. And, moreover,
241 I, 9 |         sin without satisfaction for the trespass, that, even
242 I, 0 |   inordinatum), which cannot be, for God leaves nothing uncontrolled
243 I, 0 |        what payment you make God for your sin?~Boso. Repentance,
244 I, 0 |        Do I not honor God, when, for his love and fear, in heartfelt
245 I, 0 |        as the debt which you owe for sin. But you owe God every
246 I, 0 |        which you have mentioned. For, in this mortal state, there
247 I, 0 |   encouragement of your success. For you do not deserve to have
248 I, 0 |       you do not love and desire for its own sake, and the want
249 I, 0 |        far as you think suffices for the accomplishment of that
250 I, 0 |         indeed, I speak briefly, for, as we said above, vengeance
251 I, 0 |          How then do you pay God for your transgression?~Boso.
252 I, 0 |    nothing left to render to him for my sin.~Anselm.. What will
253 I, 0 |          those who either looked for Christ before his coming,
254 I, 1 |   brought up as possible payment for your sin, let us inquire
255 I, 1 |         whether they can satisfy for a sin so small as one look
256 I, 1 |        which would make it right for you to give that look contrary
257 I, 1 |          as to make it necessary for me either to do this, or
258 I, 1 |       whether you can do it even for your own salvation.~Boso.
259 I, 1 |          not know what is useful for him, or cannot make up his
260 I, 1 |        what payment you can make for this sin?~Boso. I can only
261 I, 1 |       makes it no less difficult for man to be reconciled to
262 I, 1 |          to despair, were it not for the consolation of faith.~
263 I, 2 |          conquered by the devil; for which be can make no satisfaction. ~
264 I, 2 |        bring me?~Anselm.. Decide for yourself if it be not contrary
265 I, 2 |     contrary to the honor of God for man to be reconciled to
266 I, 3 |     added to those already shown for I am ignorant of them.~Anselm..
267 I, 3 |   whatever He had purposed to do for human nature?~Boso. There
268 I, 3 |          God a real satisfaction for his sin, unless, by overcoming
269 I, 3 |         can by no means do this, for a sinner cannot justify
270 I, 3 |        as regards that happiness for which man was made.~Anselm..
271 I, 4 |       there might be some excuse for him. But if in this very
272 I, 4 | inability will at all excuse him for not doing his appointed
273 I, 4 |          inability upon himself. For doubly has he sinned, in
274 I, 4 |          be has incurred by sin. For his very inability is guilt,
275 I, 4 |        ought to be free from it; for as it is a crime not to
276 I, 4 |      owes on account of his sin. For it is by his own free action
277 I, 4 |       falls into this inability. For not to have the power which
278 I, 4 |   inability brought upon himself for that very purpose, does
279 I, 4 |          excuse man from paying; for the result of sin cannot
280 I, 4 |         Boso. This is very true; for he is unjust, both in not
281 I, 4 |        be admitted to happiness; for as that happiness is complete
282 I, 4 |           that is, an equivalent for his sin, a thing which ought
283 I, 4 |          ought freely to render, for the reason that man cannot
284 I, 4 |       what he ought not to have. For he ought not to have this
285 I, 4 |        think, then, we must look for another mercy than this.~
286 I, 4 |      justice, there is no escape for the miserable wretch, and
287 I, 4 |       that should be sufficient. For truth is equally secured
288 I, 4 |      faith in the need of Christ for man's salvation, and you
289 I, 5 |        no salvation can be found for man? For, either by Christ
290 I, 5 |  salvation can be found for man? For, either by Christ or by
291 I, 5 |      above, that it is necessary for some men to attain to felicity?
292 I, 5 |       men to attain to felicity? For, if it is unfitting for
293 I, 5 |          For, if it is unfitting for God to elevate man with
294 I, 5 |          stain upon him, to that for which he made him free from
295 I, 5 |         be exalted to that state for which he was made. Therefore,
296 I, 5 |      have above proved necessary for sin, must be found apart
297 I, 5 |          the Christian doctrine. For what is clearly made out
298 I, 5 |        further?~Boso. I come not for this purpose, to have you
299 I, 5 |      have you show me the reason for my confidence. Therefore,
300 I, 5 |         man as a sinner owes God for his sin what he is unable
301 I, 5 |        saved; and how they avail for the salvation of man, and
302 I, 5 |        Anselm.. Now God help me, for you do not spare me in the
303 II, 1|        be happy in enjoying Him. For to this end is it rational,
304 II, 1|  doubtless, it was made rational for this end. In like manner
305 II, 1|         the power of discernment for this purpose, that he might
306 II, 1|     especially the greater good. For else in vain would God have
307 II, 1|      rational nature was created for this end, viz., to love
308 II, 1|          highest good supremely, for its own sake and nothing
309 II, 1|       own sake and nothing else; for if the highest good were
310 II, 1|         highest good were chosen for any other reason, then something
311 II, 1|         if it were not made holy for this end, that it might
312 II, 1|       choosing the supreme good, for which it was made, it will
313 II, 1|          rational, was made holy for this end, that he might
314 II, 2|    necessarily subject to death; for, as we have already said,
315 II, 3|          dead is clearly proved. For if man is to be perfectly
316 II, 3|        have been perfectly happy for eternity, both in body and
317 II, 4|        Therefore is it necessary for him to perfect in human
318 II, 4|       which no sinner can effect for himself.~Boso. I now understand
319 II, 4|    understand it to be necessary for God to complete what he
320 II, 5|      seems as it were compelled, for the sake of avoiding what
321 II, 5|        what thanks do we owe him for what he does for himself?
322 II, 5|         owe him for what he does for himself? How shall we attribute
323 II, 5|   deserves still greater thanks. For when one does a benefit
324 II, 5|          deserves greater thanks for the favor. For this should
325 II, 5|    greater thanks for the favor. For this should not be called
326 II, 5|          constraint, but freely. For if that which to-day you
327 II, 5|           though it be necessary for you, if possible, to redeem
328 II, 5|        favor is as much indebted for your precious gift as if
329 II, 5|         you had not promised it, for you were not obliged to
330 II, 5|         a design of holy living. For though after his vow he
331 II, 5|        than if he had not vowed. For he has not only given up
332 II, 5|       also his personal liberty, for the sake of God; and he
333 II, 5|         we owe all thanks to God for completing his intended
334 II, 5|           it would not be proper for him to fail in his good
335 II, 5|   nothing in himself he begun it for our sake and not his own.
336 II, 5|        our sake and not his own. For what man was about to do
337 II, 5|        whole work which God does for man is of grace, that it
338 II, 5|      grace, that it is necessary for God, on account of his unchangeable
339 II, 6|     except the price paid to God for the sin of man be something
340 II, 6|         to make, it is necessary for the God-man to make it.~
341 II, 6|    therefore, as you have begun. For I hope that God will assist
342 II, 7|         VII.~How necessary it is for the same being to be perfect
343 II, 7|         Divine nor wholly human. For, granting that it were possible
344 II, 7|   granting that it were possible for either to be changed into
345 II, 7|         is man, it is impossible for both to do the work necessary
346 II, 7|    necessary to be accomplished. For God will not do it, because
347 II, 7|          to make this atonement. For he cannot and ought not
348 II, 7|   together in every human being; for otherwise it is impossible
349 II, 8|       shall assume human nature. For he will either take it from
350 II, 8|      ought not to make atonement for it, because he never belonged
351 II, 8|         he never belonged to it. For, as it is right for man
352 II, 8|          it. For, as it is right for man to make atonement for
353 II, 8|        for man to make atonement for the sin of man, it is also
354 II, 8|          would make satisfaction for themselves. Therefore, as
355 II, 8|          ought to make atonement for the sin of men. And, since
356 II, 8|      exalted by means of itself. For, whoever restores the race
357 II, 8|      alone, or from woman alone. For, in whichever of these three
358 II, 8|      produced from Adam and Eve, for from these two is every
359 II, 8|          modes, no one is easier for God than another, that it
360 II, 8|          power, and was reserved for this very purpose, what
361 II, 8|         it is peculiarly fitting for that man also, who shall
362 II, 9|       himself the nature of man. For a plurality of persons cannot
363 II, 9|        as far as I think needful for the present inquiry, in
364 II, 9|   respects the dignity of birth. For the one born of God will
365 II, 9|        grandsons in the Trinity; for the Father, by assuming
366 II, 9|          renders it more fitting for the Son to become incarnate
367 II, 9|       other persons. It is, that for the Son to pray to the Father
368 II, 9|       Father is more proper than for any other person of the
369 II, 9|       his fellow. Moreover, man, for whom he was to pray, and
370 II, 0|         an angel deserves praise for their holiness, if it is
371 II, 0|    holiness, if it is impossible for them to sin. ~Anselm.. We
372 II, 0|       debt, as all other men do. For, if Adam would not have
373 II, 0|        whom there can be no sin, for he is God.~Boso. Let me
374 II, 0|          a little on this point. For in either case it is no
375 II, 0|       can sin or that he cannot. For if it be said that he cannot
376 II, 0|        seem hard to be believed. For to say a word concerning
377 II, 0|     things which we call sinful? For, to say nothing of other
378 II, 0|         that it was not possible for him to commit the sin of
379 II, 0|         commit the sin of lying? For, when he says to the Jews,
380 II, 0|          power follows the will. For, when I say that I can speak
381 II, 0|         understood, if I choose. For, if the will be not implied
382 II, 0|       power, but only necessity. For, when I say that I can be
383 II, 0|    thanks, then, will he deserve for his holiness? For we are
384 II, 0|        deserve for his holiness? For we are accustomed to say
385 II, 0|           Must not he be praised for his holiness?~Boso. I should
386 II, 0|         you answer that question for me; for if I say that he
387 II, 0|     answer that question for me; for if I say that he deserves
388 II, 0|     angels are not to be praised for their holiness because they
389 II, 0|           whatever he possesses. For a person is said to give
390 II, 0|          he holiness of himself (for the creature cannot have
391 II, 0|     therefore, should be praised for his holiness, because he
392 II, 0|         of necessity but freely; for that is improperly called
393 II, 0|        most of all to be praised for the good things which he
394 II, 0|  therefore, will deserve praise. For, though human nature will
395 II, 0|          that he deserves praise for his holiness. But now I
396 II, 0|        sin, and yet praiseworthy for their holiness?~Anselm..
397 II, 0|       neither possible nor right for any one of them to be the
398 II, 0|           but wholly forbade it, for God does nothing without
399 II, 1|        nature is, it is possible for that man to die?~Boso. We
400 II, 1|      will no less be really men. For, if mortality was an essential
401 II, 1|     essentially to human nature, for neither makes nor destroys
402 II, 1|        as given by philosophers, for they have never even believed
403 II, 1|          to be subject to death, for us to say that he will be
404 II, 1|  respects a man.~Boso. Seek then for some other reason, since
405 II, 1|        of a gift this should be? For he may not give himself
406 II, 1|       not have what was his own. For every creature belongs to
407 II, 1|        of him by God as his due. For every reasonable being owes
408 II, 1|      deliver himself up to death for God's honor. For God will
409 II, 1|        to death for God's honor. For God will not demand this
410 II, 1|    demand this of him as a debt; for, as no sin will be found,
411 II, 1|          ease, is it not fitting for him to atone with difficulty?
412 II, 1|           in making satisfaction for his sin, should honor God
413 II, 1|         more severe or difficult for man to do for God's honor,
414 II, 1|          difficult for man to do for God's honor, than to suffer
415 II, 1|    surrendering himself to death for God's honor.~Boso. All these
416 II, 1|         wishes to make atonement for man's sin should be one
417 II, 1|        that the man whom we seek for should not only be one who
418 II, 1|        die of his own free will, for this will be necessary.~
419 II, 1|         it is peculiarly fitting for that man to enter into the
420 II, 1|       reason without experience. For who can say how necessary
421 II, 1|          and wise a thing it was for him who was to redeem mankind,
422 II, 2|  miserable?~Anselm.. No, indeed! For as no advantage which one
423 II, 3|      mortal in his human nature. For why will he not be like
424 II, 3|        that man must accomplish. For ignorance is in no respect
425 II, 3|        use of so widely, because for so great an object. But
426 II, 3|         wisely assume ignorance, for this is never useful, but
427 II, 3|       evil desire never existed. For if ignorance did no harm
428 II, 3|       very account, have I asked for the reason of it. For we
429 II, 3|      asked for the reason of it. For we are often certain about
430 II, 4|        no need of such patience, for all things lie in subjection
431 II, 4|      from the Divine person, can for a moment be compared with
432 II, 4|         avail to pay what is due for the sins of the whole world?~
433 II, 4|         all sins, if it be given for them?~Boso. Plainly.~Anselm..
434 II, 5|          committed by other men? For we believe that many men
435 II, 5|    crucified the Lord of glory." For a sin knowingly committed
436 II, 5|          when done in ignorance. For no man could ever, knowingly
437 II, 5|          others can be compared. For this crime, the magnitude
438 II, 5|         Christ can obtain pardon for their sin.~Anselm.. What
439 II, 5|            What more do you ask? For now you, see how reason
440 II, 5|        be both God and man, died for us; and, when this is known
441 II, 5|         be acknowledged as true, for God cannot lie, and all
442 II, 5|        say is true; and I do not for a moment doubt that his
443 II, 6|          that which is leavened? For, though the conception of
444 II, 6|     Anselm.. Since it is fitting for that man to be God, and
445 II, 6|        to remain hidden from us. For the restoring of human nature
446 II, 6|     wonderful than its creation; for either was equally easy
447 II, 6|          either was equally easy for God; but before man was
448 II, 6|      receiving God's compassion. For neither of these things
449 II, 6|           inasmuch as it is done for the sinner contrary to his
450 II, 6|          act of creation was not for the sinner, and was not
451 II, 6|       great a thing it is, also, for God and man to unite in
452 II, 6|       according to your ability. For you will sooner convince
453 II, 6|       you wish, let us thank God for it. But if not, let the
454 II, 6|       things above said suffice. For, since it is agreed that
455 II, 6|       that time but also others. For, suppose there were a king
456 II, 6|       the king, and so deep love for us, as to be both able and
457 II, 6|         which he was about to do for the king, according to his
458 II, 6|          benefits of redemption. For the number of evil angels
459 II, 6|          with the creatures made for the use of man, was so unprofitable
460 II, 6|        who had gained the object for which he was made. For it
461 II, 6|    object for which he was made. For it seems unfitting that
462 II, 6|   unfitting that God should even for a moment allow the human
463 II, 6|          creatures which he made for their use, to exist in vain.~
464 II, 6|       proper but also necessary. For if this is more fit and
465 II, 6|      found fulfilling the design for which God made man, and
466 II, 6|           as many as were needed for the celestial state, and
467 II, 6|       believe that God made them for this purpose, viz., to belong
468 II, 6|    belong to the number of those for whose sake they were created.~
469 II, 7|         needs to be looked into. For we have said before that
470 II, 7|         in view of future death? For if he were not to die, the
471 II, 7|       therefore, deserved praise for his holiness in maintaining
472 II, 7|          could not wish to do so for the purpose of escaping
473 II, 7|      power to preserve his life. For, if he wished to lie, he
474 II, 7|          avoid being what he is. For he became man for this purpose,
475 II, 7|         he is. For he became man for this purpose, and it was
476 II, 7|       constitution of his being; for he did not become man in
477 II, 7|        should die, any more than for this purpose, that he should
478 II, 7|       arguments I cannot object; for neither your propositions
479 II, 7|          could escape existence. For it must have been fixed
480 II, 7|        fixed that he was to die, for had it not been true that
481 II, 7|         it was a necessary thing for him to die.~Anselm.. You
482 II, 8|      cannot do it, of necessity. For all necessity and impossibility
483 II, 8|     necessity nor impossibility. For nothing is necessary or
484 II, 8|     saying that it is impossible for God to prevent a past action
485 II, 8|    action from being what it is. For there is no necessity or
486 II, 8|    should be eternally the same, for he himself is truth. Also,
487 II, 8|        to do it or not to do it, for his will is the sole agent
488 II, 8|          sole agent in the case. For when we say that God cannot
489 II, 8|          authority and strength. For we mean simply this, that
490 II, 8|         is said to be impossible for him. We often use an expression
491 II, 8|            Nobody can bind him." For to be able to be overcome
492 II, 8|      that he cannot do anything. For necessity is always either
493 II, 8|        necessary and impossible. For whatever is obliged to exist
494 II, 8|  existence, and it is impossible for a thing to exist which is
495 II, 8|        the very opposite of God. For, when we affirm that it
496 II, 8|      affirm that it is necessary for God to utter truth, and
497 II, 8|       which he freely became man for this design, viz., that
498 II, 8|      desire nothing could shake. For it would be rather weakness
499 II, 8|          he made the resolution. For we ought not to say that
500 II, 8|    weakness in reference to God; for he does nothing except according