Book, Chapter

  1 pre  |         others, I began the book in England, and finished it
  2 pre  |        finished it when an exile in Capra. From the theme on
  3 pre  |         reply of believers; and, in fine, leaving Christ out
  4 pre  |        saved without him. Again, in the second book, likewise,
  5 pre  |          happy immortality, both in body and in soul; and that
  6 pre  |    immortality, both in body and in soul; and that it was necessary
  7 pre  |         it, there may be nothing in the whole body of the work
  8 I, 1 |           that I would hand down in writing the proofs of a
  9 I, 1 |     reason of that hope which is in us. And this question, both
 10 I, 1 |         many believers ponder it in their hearts; for what cause
 11 I, 1 |         what cause or necessity, in sooth, God became man, and
 12 I, 1 |      persons interest themselves in this inquiry and seek for
 13 I, 1 |    though it seem very difficult in the investigation, it is
 14 I, 1 |           it is yet plain to all in the solution, and attractive
 15 I, 1 |         earnestly to it, so that in this way Boso may question
 16 I, 2 |         after we are established in the faith, we do not seek
 17 I, 2 |         that, even were I unable in any way to understand what
 18 I, 2 |      therefore I tremble to take in hand subjects too lofty
 19 I, 2 |         rather believe that I am in error with regard to the
 20 I, 2 |      hand, that it often happens in the discussion of some question
 21 I, 2 |     which, though not very easy, in my opinion, is by no means
 22 I, 2 |     regard to these things, each in its place, that we may both
 23 I, 2 |         our Lord himself painted in an unseemly figure; so also
 24 I, 2 |          exhibit so rich a theme in rough and vulgar diction.~
 25 I, 2 |          for the time, until God in some way make a clearer
 26 I, 2 |    revelation to me. But if I am in any measure able to set
 27 I, 2 |         if you bring up anything in reply which sacred authority
 28 I, 3 |          great and deserved ills in which we were, to so great
 29 I, 3 |     carefully consider bow fitly in this way human redemption
 30 I, 3 |        would rather join with us in praising the wise beneficence
 31 I, 3 |       tempter, had conquered him in eating of the tree, should
 32 I, 3 |      should be vanquished by man in the suffering of the tree
 33 I, 4 |        remain. For no one paints in water or in air, because
 34 I, 4 |        no one paints in water or in air, because no traces of
 35 I, 4 |     traces of the picture remain in them. Wherefore, when we
 36 I, 5 |          if this be so, he would in no wise be restored to that
 37 I, 6 |          release. For, say they, in what custody or imprisonment,
 38 I, 6 |     could have done these things in some other way, but did
 39 I, 6 |       sins, he now regains. For, in whose power is hell, or
 40 I, 6 | unwilling to save the human race in any other way than that
 41 I, 6 |         which he could have done in some easy way, no one would
 42 I, 6 |     statement that God has shown in this way how much he loved
 43 I, 6 |         him to manifest his love in this way. But now, when
 44 I, 7 |         God could have freed man in this way. ~MOREOVER, I do
 45 I, 7 |        to make use of, that God, in order to save men, was bound,
 46 I, 7 |         a contest with the devil in justice, before he did in
 47 I, 7 |        in justice, before he did in strength, so that, when
 48 I, 7 |          put to death that being in whom there was nothing worthy
 49 I, 7 |          being than God, or were in the power of any but God.
 50 I, 7 |        his own creature (de suo, in suo), or what should he
 51 I, 7 |         purpose of punishing him in some other way than by means
 52 I, 7 |         injustice would there be in this? For, though man deserved
 53 I, 7 |          was nothing meritorious in the devil; on the other
 54 I, 7 |        was even more unrighteous in this, because he was not
 55 I, 7 |   wickedness, permitted it. And, in my opinion, those who think
 56 I, 7 |          the devil has any right in holding man, are brought
 57 I, 7 |          the devil, and that God in justice permits this; and
 58 I, 7 |          deserves to receive one in return. Therefore, from
 59 I, 7 |          men justly, because God in justice permits this, and
 60 I, 7 |    justice permits this, and man in justice suffers it. But
 61 I, 7 |          he tempted man, so that in this way he seems to prove
 62 I, 7 |         on the part of the devil in his tormenting man. In fine,
 63 I, 7 |     devil in his tormenting man. In fine, as there is never
 64 I, 7 |     there is never any injustice in a good angel, so in an evil
 65 I, 7 |    injustice in a good angel, so in an evil angel there can
 66 I, 8 |          God does wish the thing in question; but many will
 67 I, 8 |        inconsistent with reason, in our confessing that God
 68 I, 8 |          incarnation?~Boso. This in brief: that the Most High
 69 I, 8 |         his exaltation, nor toil in anything which he wishes
 70 I, 8 |         and very man, one person in two natures, and two natures
 71 I, 8 |         natures, and two natures in one person. When, therefore,
 72 I, 8 | objection against our faith. For in this way we intend no debasement
 73 I, 8 |        is both Divine and human. In the incarnation of God there
 74 I, 8 |          or suffer to be treated in such a manner, that man
 75 I, 8 |    Father called his beloved Son in whom he was well pleased,
 76 I, 8 |        For what justice is there in his suffering death for
 77 I, 8 |        he could not save sinners in any other way than by condemning
 78 I, 8 |          it, your will be done." In all these passages it would
 79 I, 9 |          nothing else, but that, in word and in life, he invariably
 80 I, 9 |      else, but that, in word and in life, he invariably maintained
 81 I, 9 |        and every being owes this in obedience to God.~Boso.
 82 I, 9 |   endured, because he stood firm in obedience. For death was
 83 I, 9 |         him for his perseverance in obedience and he endured
 84 I, 9 |       purpose, viz., to be happy in the enjoyment of God.~Boso.
 85 I, 9 |         account of his obedience in maintaining holiness; for
 86 I, 9 |        for he held out so firmly in this obedience that he met
 87 I, 9 |       which he met death. It was in this sense, then, that "
 88 I, 9 |          used, can be understood in two ways.For either "didicit"
 89 I, 9 |            he drank of the brook in the way, therefore did he
 90 I, 9 |          attained his exaltation in any other way but by obedience
 91 I, 9 |    propose to cross a river only in a boat, though I can cross
 92 I, 9 |      boat, though I can cross it in a boat or on horseback,
 93 I, 9 |      This may be understood also in the same way as that passage
 94 I, 9 |         same way as that passage in which it is said that our
 95 I, 9 |          that our Lord increased in wisdom, and in favor with
 96 I, 9 |         increased in wisdom, and in favor with God; not that
 97 I, 9 |         him. For there are found in the Bible many things like
 98 I, 9 |        natural desire of safety, in accordance with which human
 99 I, 9 |         a thing as was signified in the death of Christ. Since
100 I, 9 |          the world to take place in any other way, in this respect,
101 I, 9 |          place in any other way, in this respect, I see that
102 I, 9 |        the world should be saved in any other way, except by
103 I, 0 |        there is nothing improper in asserting that he moves
104 I, 0 |        said, except he move him. In like manner, also, could
105 I, 0 |         gives him this will. And in this drawing or impelling
106 I, 0 |           who does not see that, in the same manner, he gave
107 I, 0 |           and desired his death? In this way, also, by following
108 I, 0 |          will received from God. In other ways, also, we can
109 I, 0 |        choose, nor take pleasure in, his suffering, but in his
110 I, 0 |  pleasure in, his suffering, but in his choice. We are, also,
111 I, 0 |          are all to be explained in accordance with the belief
112 I, 0 |       becoming for such a Father in respect to such a Son.~Anselm..
113 I, 0 |        acquiesce with such a Son in his desire, if it be praiseworthy
114 I, 0 |       why God could not save man in some other way, and if so,
115 I, 0 |           why he wished to do it in this way? For it both seems
116 I, 0 |        for God to have saved man in this way; and it is not
117 I, 0 |         thing if God so delights in, or requires, the blood
118 I, 0 |        innocent.~Anselm.. Since, in this inquiry, you take the
119 I, 0 |         we do not admit anything in the least unbecoming to
120 I, 0 | impossible to attribute anything in the least unbecoming to
121 I, 0 |        force of necessity.~Boso. In this matter, I accept nothing
122 I, 0 |          be preserved between us in common.~Anselm.. The question
123 I, 0 |         which cannot be attained in this life, and that no being
124 I, 0 | salvation.~Boso. I grant it; for in these there is nothing which
125 I, 0 |         God.~Anselm.. Therefore, in order that man may attain
126 I, 1 |        needs inquire, therefore, in what manner God puts away
127 I, 1 |       puts away men's sins; and, in order to do this more plainly,
128 I, 1 |          a being just or upright in heart, that is, in will;
129 I, 1 |       upright in heart, that is, in will; and this is the sole
130 I, 1 |       has taken away, he remains in fault; and it will not suffice
131 I, 1 |    injury done, make restoration in some way satisfactory to
132 I, 1 |      determined to follow reason in all these things, I am unable
133 I, 2 |    proper.~Anselm.. To remit sin in this manner is nothing else
134 I, 2 |        God to pass over anything in his kingdom undischarged.~
135 I, 2 |         But when God commands us in every case to forgive those
136 I, 2 |        There is no inconsistency in God's commanding us not
137 I, 2 |        wish to lie, unless truth in it is impaired, nay, unless
138 I, 2 |          except it be understood in the same manner as when
139 I, 3 |          less was to be endured, in the order of things, than
140 I, 3 |         he takes away. ~Anselm.. In the order of things, there
141 I, 3 |      which maintains God's honor in the arrangement of things,
142 I, 3 |      himself, or he will be weak in respect to both parties;
143 I, 4 |          the honor of God exists in the punishment of the wicked. ~
144 I, 4 |       recover it. And this seems in contradiction to the things
145 I, 4 |         must observe that as man in sinning takes away what
146 I, 4 |      what belongs to God, so God in punishing gets in return
147 I, 4 |         so God in punishing gets in return what pertains to
148 I, 4 |     belong to a man which he has in present possession, but
149 I, 4 |        but also that which it is in his power to have. Therefore,
150 I, 5 |        honor to be violated even in the least degree. ~Boso.
151 I, 5 |     allow it to be violated even in the least degree? For what
152 I, 5 |        least degree? For what is in any way made liable to injury
153 I, 5 |          which belongs to him is in no way subject to injury
154 I, 5 |      maintains his own condition in the universe, and the beauty
155 I, 5 |       universe itself, as far as in him lies. But when he does
156 I, 5 |          which are held together in the circuit of the heavens
157 I, 5 |      both whence and whither and in what way they go, they are
158 I, 5 |         place and orderly beauty in the same universe. For if
159 I, 5 |     appointment, there would be, in the very universe which
160 I, 5 |     would appear to be deficient in his management. And these
161 I, 5 |        or dishonor God, as he is in himself; but the creature,
162 I, 6 |        and here you are bringing in other questions.~Boso. Be
163 I, 6 | happiness, both now and forever, in the contemplation of God,
164 I, 6 |         God, was foreseen by him in a certain reasonable and
165 I, 6 |      there would be an unfitness in its being either less or
166 I, 6 |          either God did not know in what number it was best
167 I, 6 |          was foreseen as perfect in number, will remain incomplete.
168 I, 7 |     sinned. But the first angels in that case would have persevered
169 I, 7 |        punishment of sin; which, in respect to the others who
170 I, 7 |        two beings who stand firm in truth are not equally deserving
171 I, 7 |  necessary for some one to fall, in order by his punishment
172 I, 7 |       all would have been upheld in the same manner as those
173 I, 8 |        any of them fell, existed in that perfect number of which
174 I, 8 |       that number were not found in all the angels together,
175 I, 8 |          originally made perfect in number or that they were
176 I, 8 |      some understand the account in Genesis, I do not think
177 I, 8 |        have been created perfect in number, and that afterwards
178 I, 8 |       that they were not perfect in number, because God deferred
179 I, 8 |       does even now, determining in his own time to create man.
180 I, 8 |          at once, and those days in which Moses appears to describe
181 I, 8 |        have been created perfect in number. Since, if it were
182 I, 8 |     would fall immediately, else in heaven's empire there would
183 I, 8 |        his fall to weakness. And in case human nature fell,
184 I, 8 |       and of a mortal race, yet, in the elect, it would rise
185 I, 8 |          consisting, not so much in the number of beings, as
186 I, 8 |         the number of beings, as in the number of natures; it
187 I, 8 |         yet have had their place in the celestial kingdom. And
188 I, 8 |       Boso. You have not labored in vain.~Anselm.. There is,
189 I, 8 |   another reason which supports, in no small degree, the opinion
190 I, 8 |         were not created perfect in number.~Boso. Let us hear
191 I, 8 |        how can they be justified in this unholy joy, or how
192 I, 8 |     would have been called; for "in every nation he that feareth
193 I, 8 |       which was not yet complete in the number necessary to
194 I, 8 |          be anything incongruous in that celestial state, it
195 I, 8 |     angels were not made perfect in number, and that there will
196 I, 8 |   perfect both at the same time, in order that the inferior
197 I, 8 |       might, as it were, rejoice in its own way; yes, that every
198 I, 8 |      consummation, might delight in its Creator and in itself,
199 I, 8 |       delight in its Creator and in itself, in turn, rejoicing
200 I, 8 |       its Creator and in itself, in turn, rejoicing always after
201 I, 8 |       that what the will effects in the rational nature of its
202 I, 8 |       For we are wont to rejoice in the fame of our ancestors,
203 I, 8 |       festive triumph, rejoicing in their honor. And this opinion
204 I, 8 |          existence. For they had in paradise a kind of immortality,
205 I, 8 |      that state was not complete in the number of angels before
206 I, 8 |        that kingdom were perfect in number, it was not in confirmation,
207 I, 8 |    perfect in number, it was not in confirmation, and its confirmation
208 I, 8 |         was made, and to destroy in the very beginning those
209 I, 8 |         angels were not complete in number, their confirmation
210 I, 8 |          quickly accomplished it in some, and since we know
211 I, 8 |           and since we know that in regard to our first parents,
212 I, 8 |        weakened as to be unable, in themselves, to live afterwards
213 I, 8 |      more powerful to bind a man in servitude, after he has
214 I, 8 |          holiness to confirm him in liberty when he has adhered
215 I, 8 |        when he has adhered to it in the original trial? For
216 I, 8 |     human nature, being included in the person of our first
217 I, 8 |        of our first parents, was in them wholly won over to
218 I, 8 | celestial state was not complete in its original number, but
219 I, 8 |          angels of God," explain in this way, that the number
220 I, 8 |       number of the good angels, in that case there will be
221 I, 8 |          with regard to subjects in which opposite opinions
222 I, 8 |          I think the soul is not in danger; if, I say, in questions
223 I, 8 |        not in danger; if, I say, in questions like this, we
224 I, 8 |         good angels are intended in both expressions, it is
225 I, 8 |      that there will be a people in this stage of existence,
226 I, 8 |    angels, and they are promised in heaven a likeness to and
227 I, 8 |           because they are alike in malice; why should not a
228 I, 8 |        of men, which takes place in this life, will cease. But
229 I, 8 |         men; it may be explained in two ways: that "God has
230 I, 8 |          continue to be a people in this stage of existence,
231 I, 9 |      Therefore there ought to be in the heavenly empire as many
232 I, 9 |        man without an atonement, in substitution for lost angels;
233 I, 9 |    struck from his hand and cast in the mire, though he might
234 I, 9 |          like this, who held man in paradise, as it were in
235 I, 9 |          in paradise, as it were in his own hand, without sin,
236 I, 9 |        he sinned; for man cannot in this way be restored, or
237 I, 9 |    payment, why do we supplicate in vain that he will do what
238 I, 9 |         He who does not pay says in vain: "Pardon"; but he who
239 I, 9 |         man can attain happiness in sin, or be freed from sin
240 I, 0 |       Otherwise sin would remain in a manner exempt from control (
241 I, 0 |      leaves nothing uncontrolled in his kingdom. But this is
242 I, 0 |          bodily sufferings, pity in giving and forgiving, and
243 I, 0 |          What do you give to God in all these?~Boso. Do I not
244 I, 0 |           for his love and fear, in heartfelt contrition I give
245 I, 0 |         bestowing my possessions in giving to and releasing
246 I, 0 |         you have mentioned. For, in this mortal state, there
247 I, 0 |         that you should find joy in nothing which does not help
248 I, 0 |         we said above, vengeance in no sense belongs to you,
249 I, 0 |        Truly I dare not say that in all these things I pay any
250 I, 0 |          transgression?~Boso. If in justice I owe God myself
251 I, 0 |       his coming, or who believe in him since he has appeared.
252 I, 1 |         you should find yourself in the sight of God, and one
253 I, 1 |          own heart what there is in all existing things which
254 I, 1 |     another's will without blame in order to preserve his property,
255 I, 1 |    opposed him.~Anselm.. This is in the case of man, who often
256 I, 1 |          up his loss; but God is in want of nothing, and, should
257 I, 1 |       extent, and held before me in like manner, my reply would
258 I, 1 |      oppose the will of God even in the slightest thing; since
259 I, 1 |       thing; since we are always in his sight, and he always
260 I, 2 |       being made holy was placed in paradise, as it were in
261 I, 2 |          in paradise, as it were in the place of God, between
262 I, 2 |       devil, though stronger and in heaven, sinned without any
263 I, 2 |      devil, as he dishonored him in yielding to the devil. Now
264 I, 2 |        be of this kind, that, as in strength and immortal vigor,
265 I, 2 |        the penalty of death; so, in his weakness and mortality,
266 I, 2 |        man is conceived and born in sin.~Boso. Again I say that
267 I, 3 |        God what he took from God in allowing himself to be conquered
268 I, 3 |        and God was the loser, so in man's victory the devil
269 I, 3 |        cannot be effected except in this way: that, as in the
270 I, 3 |     except in this way: that, as in the fall of man all human
271 I, 3 |       race to fill up the number in his heavenly kingdom; so,
272 I, 4 |        of his inability were not in himself, there might be
273 I, 4 |      some excuse for him. But if in this very impotence lies
274 I, 4 |        For doubly has he sinned, in not doing what he was commanded
275 I, 4 |          was commanded to do and in doing what he was forewarned
276 I, 4 |      Therefore, as it is a crime in man not to have that power
277 I, 4 |    Anselm.. Man, then, is unjust in not paying what he owes
278 I, 4 |           for he is unjust, both in not paying, and in not being
279 I, 4 |          both in not paying, and in not being able to pay.~Anselm..
280 I, 4 |       that happiness is complete in which there is nothing wanting,
281 I, 4 |          have no injustice found in him.~Boso. I dare not think
282 I, 4 |    declare that God, who is rich in mercy above human conception,
283 I, 4 |        you ought to ask of those in whose behalf you are speaking,
284 I, 4 |      speaking, who have no faith in the need of Christ for man'
285 I, 4 | terrifies them, let them believe in Christ as we do, that they
286 I, 5 |          or that he can be saved in any other way, his salvation
287 I, 5 |         that man cannot be saved in any other way, and yet,
288 I, 5 |    salvation either by Christ or in any other way?~Anselm..
289 I, 5 |         but we ought to show him in what way the thing is true
290 I, 5 |          for you do not spare me in the least, nor consider
291 I, 5 |         have begun, not trusting in myself but in God, and will
292 I, 5 |       not trusting in myself but in God, and will do what I
293 II, 1|        by God, so as to be happy in the enjoyment of God. ~Anselm..
294 II, 1|     nature was made holy by God, in order to be happy in enjoying
295 II, 1|        God, in order to be happy in enjoying Him. For to this
296 II, 1|         this end is it rational, in order to discern justice
297 II, 1|   Otherwise it was made rational in vain. But God made it not
298 II, 1|         God made it not rational in vain. Wherefore, doubtless,
299 II, 1|      made rational for this end. In like manner is it proved
300 II, 1|       the greater good. For else in vain would God have given
301 II, 1|     befit God to give such power in vain. It is, therefore,
302 II, 1|      Therefore that it might not in vain be made rational, it
303 II, 1|      made rational, it was made, in order to fulfil this purpose,
304 II, 1|         Now, if it was made holy in order to choose and love
305 II, 1|      good, then it was made such in order to follow sometimes
306 II, 1|          loves and chooses, then in vain was it made to love
307 II, 1|          long as it will be holy in loving and choosing the
308 II, 1|   rational nature was made holy, in order to be happy in enjoying
309 II, 1|       holy, in order to be happy in enjoying the supreme good,
310 II, 1|           that he might be happy in enjoying God.~ ~
311 II, 3|       the same body which he has in this world. ~Anselm.. From
312 II, 3|         his own body as he lived in this world.~Boso. But what
313 II, 3|      enough with regard to those in whom humanity shall be perfectly
314 II, 3|         as man, had he continued in holiness, would have been
315 II, 3|         happy for eternity, both in body and in soul; so, if
316 II, 3|       eternity, both in body and in soul; so, if he persevere
317 II, 3|        soul; so, if he persevere in wickedness, he sball be
318 II, 3|       have promptly satisfied me in these matters.~ ~
319 II, 4|           How God will complete, in respect to human nature,
320 II, 4|     necessary for him to perfect in human nature what he has
321 II, 5|        be proper for him to fail in his good design, because
322 II, 5|          because wanting nothing in himself he begun it for
323 II, 5|         good which he had begun. In fine, God does nothing by
324 II, 5|          compelled or restrained in anything. And when we say
325 II, 5|      honor, which belongs to him in himself, and is not derived
326 II, 6|         valuable than all things in the possession of God, must
327 II, 7|         into the other, it would in that case be only God and
328 II, 7|    imperfect commingling of both in a third; since these things
329 II, 7|       said to be joined somehow, in such a way that one may
330 II, 7|    because he cannot. Therefore, in order that the God-man may
331 II, 7|     perfect God and perfect man, in order to make this atonement.
332 II, 7|         natures be united entire in one person, just as a body
333 II, 7|   reasonable soul exist together in every human being; for otherwise
334 II, 8|         God created human nature in Adam alone, and would only
335 II, 8|         there might be increase, in this he showed plainly that
336 II, 8|        or from woman alone. For, in whichever of these three
337 II, 8|        be brought into existence in a nobler and purer manner,
338 II, 8|        no other source.~Anselm.. In four ways can God create
339 II, 8|         either of man and woman, in the common way; or neither
340 II, 8|       has never done. Wherefore, in order to show that this
341 II, 8|   salvation should also be found in a woman. And that women
342 II, 9|          the Word only can unite in one person with man. ~Anselm..
343 II, 9|         must we inquire further, in what person God, who exists
344 II, 9|      what person God, who exists in three persons, shall take
345 II, 9|       unity of person. Wherefore in one person only can this
346 II, 9|        unity of God and man, and in which of the Divine persons
347 II, 9|         for the present inquiry, in a letter on the Incarnation
348 II, 9|           there will be two sons in the Trinity, viz., the Son
349 II, 9|      there will be two grandsons in the Trinity; for the Father,
350 II, 9|         human natures must unite in one person, and that this
351 II, 9|        is evidently more fitting in respect to the person of
352 II, 9|         Word must unite with man in one person.~Boso. The way
353 II, 0|        man dies not of debt; and in what sense he can or cannot
354 II, 0|    should this man suffer death, in whom there can be no sin,
355 II, 0|        little on this point. For in either case it is no slight
356 II, 0|         of one who never existed in the manner we have spoken
357 II, 0|       liar, like unto you," and, in this sentence, makes use
358 II, 0|      able to be dragged or bound in no other sense than this,
359 II, 0|        that he could not lie. So in this way it is both true
360 II, 0|          is owing to themselves, in a certain sense, that now
361 II, 0|         now they cannot sin. And in this respect are they in
362 II, 0|         in this respect are they in a measure like God, who
363 II, 0|         prevent it, when that is in one's power. When, therefore,
364 II, 0|   himself and made himself holy. In this sense, therefore, has
365 II, 0|        cannot have it of himself in any other way), and, therefore,
366 II, 0|       two natures will be united in one person.~Boso. You have
367 II, 1|        mortality does not inhere in the essential nature of
368 II, 1|          think mortality inheres in the essential nature of
369 II, 1|       die, mortality is included in the definition of man, as
370 II, 1|         have never even believed in the possibility of man's
371 II, 1|          of man's being immortal in all respects. And so it
372 II, 1|        us to say that he will be in all respects a man.~Boso.
373 II, 1|  something greater than anything in the possession of God.~Boso.
374 II, 1|        Boso. Very true.~Anselm.. In himself, therefore, must
375 II, 1|          this gift be understood in this way, that he somehow
376 II, 1|    Anselm.. Therefore must it be in some other way that he gives
377 II, 1|        was overcome by the devil in the easiest manner possible,
378 II, 1|        is it not right that man, in making satisfaction for
379 II, 1|      from God as far as possible in his sin, he should make
380 II, 1|       cannot give himself to God in any way more truly than
381 II, 1|      easily and clearly manifest in his life and actions than
382 II, 1|       example himself of the way in which they ought to live?
383 II, 1|      recognise all these virtues in himself?~ ~
384 II, 2|        XII.~How, though he share in our weakness, he is not
385 II, 2| happiness, so there is no misery in choosing to bear a loss,
386 II, 3|       Boso. But tell me whether, in this likeness to men which
387 II, 3|    although this man be immortal in respect to his Divine nature,
388 II, 3|    nature, yet will he be mortal in his human nature. For why
389 II, 3|         will he not be like them in their ignorance, as he is
390 II, 3|        their ignorance, as he is in their mortality?~Anselm..
391 II, 3|      will not be effected except in accordance with the highest
392 II, 3|     accomplish. For ignorance is in no respect useful, but very
393 II, 3|         he do not openly show it in his intercourse with men.~
394 II, 3|      intercourse with men.~Boso. In his more mature Years, this
395 II, 3|      seem to he as you say; but, in infancy, as it will not
396 II, 3|          therefore no propriety, in his having it.~Anselm..
397 II, 3|         incarnation will be made in wisdom? But God will in
398 II, 3|          in wisdom? But God will in wisdom assume that mortality,
399 II, 3|           on account of it. But, in him an evil desire never
400 II, 3|         if ignorance did no harm in any other respect, yet does
401 II, 3|       other respect, yet does it in this, that it takes away
402 II, 3|          to answer your question in a word: that man, from the
403 II, 4|     suffers freely certain evils in his person, in order not
404 II, 4|     certain evils in his person, in order not to suffer greater
405 II, 4|       not to suffer greater ones in his property?~Boso. God
406 II, 4|     patience, for all things lie in subjection to his power,
407 II, 4|        that life is only amiable in proportion as it is good.
408 II, 4|       think that so great a good in itself so lovely, can avail
409 II, 5|          be pardonable when done in ignorance. For no man could
410 II, 5|      therefore, those who did it in ignorance did not rush into
411 II, 5|       reasonable. But I ask this in order that you may disclose
412 II, 5|          you may disclose to me, in their true rationality,
413 II, 5|        rationality, those things in Christian faith which seem
414 II, 5|       this, not to strengthen me in the faith, but to gratify
415 II, 6|         he sprang, was conceived in iniquity, and in sin did
416 II, 6|       conceived in iniquity, and in sin did her mother bear
417 II, 6|         since she herself sinned in Adam, in whom all men sinned.~
418 II, 6|          herself sinned in Adam, in whom all men sinned.~Anselm..
419 II, 6|          if we cannot comprehend in what manner the wisdom of
420 II, 6|          the sinner, and was not in opposition to man's deserts.
421 II, 6|         for God and man to unite in one person, that, while
422 II, 6|      discover so great a mystery in this life, and I do not
423 II, 6|     deeper reasons lie concealed in this matter, by showing
424 II, 6|       save all those who trusted in his guidance; and this because
425 II, 6|      which his sins are removed. In like manner, since all who
426 II, 6|         yet such virtue is there in his death that its power
427 II, 6|         even to those far remote in place or time. But that
428 II, 6|          for their use, to exist in vain.~Boso. You show by
429 II, 6|         which every man was made in vain. So that we rest upon
430 II, 6|       Adam and Eve obtained part in that forgiveness, though
431 II, 6|           and he was born of her in her purity.~Boso. What you
432 II, 7|      could not have been, except in view of future death? For
433 II, 7|        be effected by true faith in his death, and, if she were
434 II, 7|     would easily have discovered in them, I think, the answer
435 II, 7|         senses of the word power in regard to it, the one referring
436 II, 7|          praise for his holiness in maintaining the truth?~Boso.
437 II, 7|         Boso. It is so.~Anselm.. In like manner, with regard
438 II, 7|        But those powers were not in all respects similar, the
439 II, 7|        for he did not become man in order that he should die,
440 II, 7|      wishing to die are included in the same mode of reasoning,
441 II, 7|         pure, through confidence in the certainty of this?~Boso.
442 II, 7|          freely maintains itself in his own unchangeableness,
443 II, 7|    perceive.~Anselm.. Has it not in like manner appeared from
444 II, 7|      inferences can I invalidate in the least. But yet this
445 II, 7|          was about to die, faith in his coming death would not
446 II, 8|        still, we are not correct in saying that it is impossible
447 II, 8|       necessity or impossibility in the case whatever but the
448 II, 8|       his will is the sole agent in the case. For when we say
449 II, 8|         be when the power is not in itself, but in something
450 II, 8|      power is not in itself, but in something else; and that
451 II, 8|       him, but because it exists in something else, precisely
452 II, 8|        that there is a necessity in everything else, restraining
453 II, 8|      restraining or driving them in a particular way. Whereas
454 II, 8|         not imply that there was in him any weakness with regard
455 II, 8|        viz., that by persevering in his wish he should suffer
456 II, 8|         choice is the only agent in the case. And, if this is
457 II, 8|         of necessity or weakness in reference to God; for he
458 II, 8|    nature could not do; and that in the human should be manifested
459 II, 8|       who was made pure by faith in him, so that he might be
460 II, 8|     cannot regret my importunity in urging you to make this
461 II, 8|      appears adequate, and since in search of other arguments
462 II, 8|         should involve ourselves in such questions as that of
463 II, 8|      question which you proposed in the first place, and which
464 II, 8|       when he could have done it in some other way. And you,
465 II, 8|       own person; so that he who in his own nature was bound
466 II, 8|           might be able to do it in the person of God. In fine,
467 II, 8|         it in the person of God. In fine, you have shown that
468 II, 9|         for the sins of men, and in what sense Christ ought,
469 II, 9|          sense Christ ought, and in what sense he ought not,
470 II, 9|         reason; for he, when not in want of anything for himself
471 II, 9|        the ability, etc., is not in the things themselves, but
472 II, 9|       the things themselves, but in something else. When, for
473 II, 9|          to be ought to be. And, in like manner, when any creature
474 II, 9|          he is both God and man, in connection with his human
475 II, 9|        except to do as he chose. In like manner, as one person
476 II, 9|      right, so as to be complete in himself, and could not have
477 II, 9|          need of giving anything in order to be repaid himself.~
478 II, 9|      thus we plainly affirm that in speaking of one person we
479 II, 9|     depth of devotion is excited in the hearts of the hearers,
480 II, 0|         else he is either unjust in not wishing to do it, or
481 II, 0|        wishing to do it, or weak in not being able to do it;
482 II, 0|         had done this great work in vain.~Boso. Such a supposition
483 II, 0|    preserve holiness? For surely in vain will men imitate him,
484 II, 0|         wasting through poverty, in the depth of their miseries,
485 II, 0|      reject none who come to him in his name.~Anselm.. Certainly
486 II, 0|          show us how to approach in order to share such favor,
487 II, 0|          union made; yet God was in no need of descending from
488 II, 0|        of contending against him in holiness to free mankind.
489 II, 1|          and leading us to faith in the Gospel. Or can anything
490 II, 2|        would have been confirmed in virtue without any foreign
491 II, 3|       and New Testament is shown in the things which have been
492 II, 3|         of all that is contained in the Old and New Testament.
493 II, 3|          and New Testament. For, in proving that God became
494 II, 3|          from anything contained in these books.~Anselm.. If