CUR DEUS HOMO. 211 ture, which finds its happiness, both now and forever, in the contemplation of God, was foreseen by him in a certain reasonable and complete number, so that there would be an unfitness in its being either less or greater. For either God did not know in what number it was best to create rational beings, which is false; or, if he did know, then he appointed such a number as he perceived was most fitting. Wherefore, either the angels who fell were made so as to be within that number; or, since they were out of that number, they could not continue to exist, and so fell of necessity* But this last is an absurd idea.
Boso. The truth which you set forth is plain.
Anseltn. Therefore, since they ought to be of that number, either their number should of necessity be made up, or else rational nature, which was foreseen as perfect in number, will remain incomplete. But this cannot be.
Boso. Doubtless, then, the number must be re- stored.
Anseltn. But this restoration can only be made from human beings, since there is no other source.
CHAPTER XVII. How other angels cannot take the place of those who fell.
Boso. Why could not they themselves be restored, or other angels substituted for them?
Anseltn. When you shall see the difficulty of our restoration, you will understand the impossibility of theirs. But other angels cannot be substituted for them on this account (to pass over its apparent incon- sistency with the completeness of the first creation), because they ought to be such as the former angels 212 ANSELM.
212 ANSELM.
would have been, had they never sinned. But the first angels in that case would have persevered with- out ever witnessing the punishment of sin; which, in respect to the others who were substituted for them after their fall, was impossible. For two beings who stand firm in truth are not equally deserving of praise, if one has never seen the punishment of sin, and the other forever witnesses its eternal reward. For it must not for a moment be supposed that good angels are upheld by the fall of evil angels, but by their own virtue. For, as they would have been condemned to- gether, had the good sinned with the bad, so, had the unholy stood firm with the holy, they would have been likewise upheld. For, if, without the fall of a part, the rest could not be upheld, it would follow, either that none could ever be upheld, or else that it was necessary for some one to fall, in order by his punish- ment to uphold the rest; but either of these supposi- tions is absurd. Therefore, had all stood, all would have been upheld in the same manner as those who stood; and this manner I explained, as well as I could, when treating of the reason why God did not bestow perseverance upon the devil.
Boso. You have proved that the evil angels must be restored from the human race; and from this rea- soning it appears that the number of men chosen will not be less than that of fallen angels. But show, if you can, whether it will be greater.
CHAPTER XVIII.
Whether there will be more holy men than evil angels.
Anselm. If the angels, before any of them fell, ex- isted in that perfect number of which we have spoken, CUR DEUS HOMO. 213 then men were only made to supply the place of the lost angels; and it is plain that their number will not be greater. But if that number were not found in all the angels together, then both the loss and the orig- inal deficiency must be made up from men, and more men will be chosen than there were fallen angels. And so we shall say that men were made not only to restore the diminished number, but also to complete the imperfect number.
Boso. Which is the better theory, that angels were originally made perfect in number or that they were not?
Anse/m. I will state my views.
Boso. I cannot ask more of you.
Anse/m. If man was created after the fall of evil angels, as some understand the account in Genesis, I do not think that I can prove from this either of these suppositions positively. For it is possible, I think, that the angels should have been created perfect in number, and that afterwards man was created to com- plete theirn umber when it had been lessened; and it is also possible that they were not perfect in num- ber, because God deferred completing the number, as he does even now, determining in his own time to create man. Wherefore, either God would only com- plete that which was not yet perfect, or, if it were also diminished, He would restore it. But if the whole creation took place at once, and those days in which Moses appears to describe a successive creation are not to be understood like such days as ours, I cannot see how angels could have been created perfect in number. Since, if it were so, it seems to me that some, either men or angels, would fall immediately, else in heaven's empire there would be more than the 214 ANSELM.
214 ANSELM.
complete number required. If, therefore, all things were created at one and the same time, it should seem that angels, and the first two human beings, formed an incomplete number, so that, if no angel fell, the deficiency alone should be made up, but if any fell, the lost part should be restored; and that human na- ture, which had stood firm, though weaker than that of angels, might, as it were, justify God, and put the devil to silence, if he were to attribute his fall to weakness. And in case human nature iell, much more would it justify God against the devil, and even against itself, because, though made far.weaker and of a mor- tal race, yet, in the elect, it would rise from its weak- ness to an estate exalted above that from which the devil was fallen, as far as good angels, to whom it should be equal, were advanced after the overthrow of the evil, because they persevered. From these rea- (sons, I am rather inclined to the belief that there was not, originally, that complete number of angels neces- sary to perfect the celestial state; since, supposing that man and angels were not created at the same time, this is possible; and it would follow of neces- sity, if they were created at the same time, which is the opinion of the majority, because we read: "He, who liveth forever, created all things at once." But if the perfection of the created universe is to be un- derstood as consisting, not so much in the number of beings, as in the number of natures; it follows that human nature was either made to consummate this perfection, or that it was superfluous, which we should not dare affirm of the nature of the smallest reptile. Wherefore, then, it was made for itself, and not- merely to restore the number of beings possessing another nature. From which it is plain that, even ha,d no CUR DEUS HOMO. 215 angel fallen, men would yet have had their place in the celestial kingdom. And hence it follows that there was not a perfect number of angels, even before a part fell; otherwise, of necessity some men or an- gels must fall, because it would be impossible that any should continue beyond the perfect number. Boso. You have not labored in vain. Anseltn. There is, also, as I think, another reason "which supports, in no small degree, the opinion that angels were not created perfect in number. Boso. Let us hear it.
Anselm. Had a perfect number of angels been cre- ated, and had man been made only to fill the place of the lost angels, it is plain that, had not some angels fallen from their happiness, man would never have been exalted to it.
Boso. We are agreed.
Anseltn. But if any one shall ask: "Since the elect rejoice as much over the fall of angels as over their own exaltation, because the one can never take place without the other; how can they be justified in this unholy joy, or how shall we say that angels are re- stored by the substitution of men, if they (the angels) would have remained free from this fault, had they not fallen, viz., from rejoicing over the fall of others?" We reply: Cannot men be made free from this fault? nay, how ought they to be happy with this fault? With what temerity, then, do we say that God neither wishes nor is able to make this substitution without this fault!
Boso. Is not the case similar to that of the Gentiles who were called unto faith, because the Jews rejected it?
Anselm. No; for had the Jews all believed, yet the 2l6 ANSELM.
\ Gentiles would have been called; for "in every na- tion he that feareth God and worketh righteousness is accepted of him." But since the Jews despised the apostles, this was the immediate occasion of their turning to the Gentiles.
Boso. I see no way of opposing you.
Anselm. Whence does that joy which one has over -^m. another's fall seem to arise?
Boso. Whence, to be sure, but from the fact that z&~-\ each individual will be certain that, had not another rm: i fallen, he would never have attained the place where ^^ e he now is?
Anselm. If, then, no one had this certainty, there ^=^ *e would be no cause for one to rejoice over the doom of3: *^k another.
Boso. So it appears.
Anselm. Think you that any one of them can have^^ " e this certainty, if their number shall far exceed that of* ^ those who fell?
Boso. I certainly cannot think that any one would^E^ or ought to have it. For how can any one know«^^ r whether he were created to restore the part dimin — ished, or to make up that which was not yet complete^^ in the number necessary to constitute the state? But^ all are sure that they were made with a view to the^ perfection of that kingdom.
Anselm. If, then, there shall be a larger number* than that of the fallen angels, no one can or ought tew know that he would not have attained this height but: for another's fall.
Boso. That is true.
Anselm. No one, therefore, will have cause to re- joice over the perdition of another.
Boso. So it appears.
CUR DEUS HOMO. 217 Anselm. Since, then, we see that if there are more men elected than the number of fallen angels, the in- congruity will not follow which must follow if there sire not more men elected; and since it is impossible that there should be anything incongruous in that j celestial state, it becomes a necessary fact that angels J "were not made perfect in number, and that there will l>e more happy men than doomed angels. Boso. I see not how this can be denied. Anselm. I think that another reason can be brought to support this opinion.
Boso. You ought then to present it. Anselm. We believe that the material substance of the world must be renewed, and that this will not take place until the number of the elect is accom- plished, and that happy kingdom made perfect, and that after its completion there will be no change. Whence it may be reasoned that<jod planned to per- fect both at the same time, in order that the inferior nature, which knew not God, might not be perfected before the superior nature which ought to enjoy God; and that the inferior, being renewed at the same time with the superior, might, as it were, rejoice in its own way; yes, that every creature having so glorious and excellent a consummation, might delight in its Creator and in itself, in turn, rejoicing always after its own manner, so that what the will effects in the rational nature of its own accord, this also the irrational crea- ture naturally shows by the arrangement of God. For we are wont to rejoice in the fame of our ancestors, as when on the birthdays of the saints we delight with festive triumph, rejoicing in their honor. And this opinion derives support from the fact that, had not Adam sinned, God might yet put off the completion 2l8 ANSELM.
of that state until the number of men which he de- signed should be made out, and men themselves be transferred, so to speak, to an immortal state of bodily existence. For they had in paradise a kind of immor- tality, that is, a power not to die, but since it was possible for them to die, this power was not immor- tal, as if, indeed, they had not been capable of death. But if God determined to bring to perfection, at one and the same time, that intelligent and happy state and this earthly and irrational nature; it follows that either that state was not complete in the number of angels before the destruction of the wicked, but God was waiting to complete it by men, when he should renovate the material nature of the world; or that, if that kingdom were perfect in number, it was not in confirmation, and its confirmation must be deferred, even had no one sinned, until that renewal of the world to which we look forward; or that, if that con- firmation could not be deferred so long, the renewal of the world must be hastened that both events might take place at the same time. But that God should determine to renew the world immediately after it was made, and to destroy in the very beginning those things which after this renewal would not exist, be- fore any reason appeared for their creation, is simply absurd. It therefore follows that, since angels were not complete in number, their confirmation will not be long deferred on this account, because the renewal of a world just created ought soon to take place, for this is not fitting. But that God should wish to put off their confirmation to the future renewing of the world seems improper, since he so quickly accom- plished it in some, and since we know that in regard to our first parents, if they had not sinned as they did, CUR DEUS HOMO. 219 he would have confirmed them, as well as the angels who persevered. For, although not yet advanced to that equality with angels to which men were to attain, when the number taken from among them was com- plete; yet, had they preserved their original holiness, so as not to have sinned though tempted, they would have been confirmed, with all their offspring, so as never more to sin; just as when they were conquered by sin, they were so weakened as to be unable, in themselves, to live afterwards without sinning. For "who dares affirm that wickedness is more powerful to bind a man in servitude, after he has yielded to it at the first persuasion, than holiness to confirm him in liberty when he has adhered to it in the original trial? For as human nature, being included in the person of our first parents, was in them wholly won over to sin (with the single exception of that man whom God be- ing able to create from a virgin was equally able to save from the sin of Adam), so had they not sinned, human nature would have wholly conquered. It there- fore remains that the celestial state was not complete in its original number, but must be completed from: among men., Boso. What you say seems very reasonable to me.> But what shall we think of that which is said respect- ing God: "He hath appointed the bounds of the peo- ple according to the number of the children of Israel; " which some, because for the expression "children of Israel" is found sometimes "angels of God," explain in this way, that the number of elect men taken should be understood as equal to that of good angels?
Anselm. This is not discordant with the previous opinion, if it be not certain that the number of angels who fell is the same as that of those who stood. For 220 ANSELM.
if there be more elect than evil angels, and elect men must needs be substituted for the evil angels, and it is possible for them to equal the number of the good angels, in that case there will be more holy men than evil angels. But remember with what condition I un- dertook to answer your inquiry, viz., that if I say any- thing not upheld by greater authority, though I ap- pear to demonstrate it, yet it should be received with no further certainty than as my opinion for the pres- ent, until God makes some clearer revelation to me. For I am sure that, if I say anything which plainly opposes the Holy Scriptures, it is false; and if I am aware of it, I will no longer hold it. But if, with re- gard to subjects in which opposite opinions may be held without hazard, as that, for instance, which we now discuss; for if we know not whether there are to be more men elected than the number of the lost an- gels, and incline to either of these opinions rather than the other, I think the soul is not in danger; if, I say, in questions like this, we explain the Divine words so as to make them favor different sides, and there is nowhere found anything to decide, beyond doubt, the opinion that should be held, I think there is no censure to be given. As to the passage which you spoke of: "He hath determined the bounds of the people (or tribes) according to the number of the angels of God; " or as another translation has it: "ac- cording to the number of the children of Israel;" since both translations either mean the same thing, or are different, without contradicting each other, we may understand that good angels only are intended by both expressions, "angels of God," and "children of Israel," or that elect men only are meant, or that both angels and elect men are included, even the CUR DEUS.HOMO. 221 whole celestial kingdom. Or by angels of God may be understood holy angels only, and by children of Israel, holy men only; or, by children of Israel, an- gels only, and by angels of God, holy men. If good angels are intended in both expressions, it is the same as if only "angels of God " had been used; but if the whole heavenly kingdom were included, the meaning is, that a people, that is, the throng of elect men, is to be taken, or that there will be a people in this stage of existence, until the appointed number of that king- dom, not yet completed, shall be made up from among men. But I do not now see why angels only, or even angels and holy men together, are meant by the expres- sion "children of Israel"; for it is not improper to oall holy men "children of Israel," as they are called " sons of Abraham. " And they can also properly be called "angels of God," because they imitate the life of angels, and they are promised in heaven a likeness to and equality with angels, and all who live holy lives are angels of God. Therefore the confessors or martyrs are so called; for he who declares and bears -witness to the truth, he is a messenger of God, that is, his angel. And if a wicked man is called a devil, as our Lord says of Judas, because they are alike in malice; why should not a good man be called an an- gel, because he follows holiness? Wherefore I think we may say that God hath appointed the bounds of the people according to the number of elect men, because men will exist and there will be a natural in- crease among them, until the number of elect men is accomplished; and when that occurs, the birth of men, which takes place in this life, will cease. But if by "angels of God" we only understand holy angels, and by "children of Israel" only holy men; it may 222 ANSELM.
be explained in two ways: that "God hath appointed the bounds of the people according to the number of the angels of God/' viz., either that so great a peo- ple, that is, so many men, will be taken as there are holy angels of God, or that a people will continue to exist upon earth, until the number of angels is com- pleted from among men. And I think there is no other possible method of explanation: " he hath ap- pointed the bounds of the people according to the number of the children of Israel," that is, that there will continue to be a people in this stage of existence, as I said above, until the number of holy men is com- pleted. And we infer from either translation that as many men will be taken as there were angels who re- mained steadfast. Yet, although lost angels must have their ranks filled by men, it does not follow that the number of lost angels was equal to that of those who persevered. But if any one affirms this, he will have to find means of invalidating the reasons given above, which prove, I think, that there was not among an- gels, before the fall, that perfect number before men- tioned, and that there are more men to be saved than the number of evil angels.
Boso. I by no means regret that I urged you to these remarks about the angels, for it has not been for nought. Now let us return from our digressio n.
CHAPTER XIX.
How man cannot be saved without satisfaction for sin.
Anseltn. It was fitting for God to fill the places of the fallen angels from among men. Boso. That is certain. Anselm. Therefore there ought to be in the heav- CUR DEUS HOMO. 223 enly empire as many men taken as substitutes for the angels as would correspond with the number whose place they shall take, that is, as many as there are good angels now; otherwise they who fell will not be restored, and it will follow that God either could not accomplish the good which he begjfen, or he will re- pent of having undertaken it; either of which is ab- surd.
Boso. Truly it is fitting that men should be equal with good angels.
Anseltn. Have good angels ever sinned?
Boso. No.
Anseltn. Can you think that man, who has sinned, and never made satisfaction to God for his sin, but only been suffered to go unpunished, may become the equal of an angel who has never sinned?
Boso. These words I can both think of and utter, but can no more perceive their meaning than I can make truth out of falsehood.
Anseltn. Therefore it is not fitting that God should take sinful man without an atonement, in substitution for lost angels; for truth will not suffer man thus to be raised to an equality with holy beings.
Boso. Reason shows this.
Anseltn. Consider, also, leaving out the question of equality with the angels, whether God ought, under such circumstances, to raise man to the same or a similar kind of happiness as that which he had before he sinned.
Boso. Tell your opinion, and I will attend to it as well as I can.
Anseltn. Suppose a rich man possessed* a choice pearl which had never been defiled, and which could not be taken from his hands without his permission; 224 ANSELM.
and that he determined to commit it to the treasui^^ of his dearest and most valuable possessions.
Boso. I accept your supposition.
Anselm. What if he should allow it to be struck from his hand and cast in the mire, though he might have prevented it; and afterwards taking it all soiled by the mire and unwashed, should commit it again to his beautiful and loved casket; will you consider him a wise man?
Boso. How can I? for would it not be far better to keep and preserve his pearl pure, than to have it pol- luted?
Anselm. Would not God be acting like this, who held man in paradise, as it were in his own hand, without sin, and destined to the society of angels, and allowed the devil, inflamed with envy, to cast him into the mire of sin, though truly with man's consent? For, had God chosen to restrain the devil, the devil could not have tempted man. Now I say, would not God be acting like this, should he restore man, stained with the defilement of sin, unwashed, that is, without any satisfaction, and always to remain so; should He restore him at once to paradise, from which he had been thrust out?
Boso. I dare not deny the aptness of your com- parison, were God to do this, and therefore do not admit that he can do this. For it should seem either that he could not accomplish what he designed, or else that he repented of his good intent, neither of which things is possible with God.
Anselm. Therefore, consider it settled that, with- out satisfaction, that is, without voluntary payment of the debt, God can neither pass by the sin unpunished, nor can the sinner attain that happiness, or happiness CUR DEUS HOMO. 225 like that, which he had before he sinned; for man cannot in this way be restored, or become such as he was before he sinned.
Boso. I am wholly unable to refute your reason- ing. But what say you to this: that we pray God, "put away our sins from us," and every nation prays the God of its faith to put away its sins. For, if we pay our debt, why do we pray God to put it away? Is not God unjust to demand what has already been paid? But if we do not make payment, why do we supplicate in vain that he will do what he cannot do, because it is unbecoming?
Anselm. He who does not pay says in vain: " Par- don "; but he who pays makes supplication, because prayer is properly connected with the payment; for God owes no man anything, but every creature owes God; and, therefore, it does not become man to treat with God as with an equal. But of this it is not now needful for me to answer you. For when you think why Christ died, I think you will see yourself the an- swer to your question.
Boso. Your reply with regard to this matter suf- fices me for the present. And, moreover, you have so clearly shown that no man can attain happiness in siS'/ or be* freed from sin without satisfaction for the trespass, that, even were I so disposed, I could not doubt it. 4^ CHAPTER XX.
That satisfaction ought to be proportionate to guilt; and that man is of himself unable to accomplish this.
Anseltn. Neither, I think, will you doubt this, that satisfaction should be proportionate to guilt.
Boso. Otherwise sin would remain in a manner ex- 1 226 ANSELM.
empt from control (inordinatum), which cannot be, for God leaves nothing uncontrolled in his kingdom. But this is determined, that even the smallest unfitness is impossible with God.
Anselm. Tell me, then, what payment you make God for your sin?
Boso. Repentance, a broken and contrite heart, self-denial, various bodily sufferings, pity in giving and forgiving, and obedience.
Anselm. What do you give to God in all these?
Boso. Do I not honor God, when, for his love and fear, in heartfelt contrition I give up worldly joy, and despise, amid abstinence and toils, the delights and ease of this life, and submit obediently to him, freely bestowing my possessions in giving to and releasing others?
Anselm. When you render anything to God which you owe him, irrespective of your past sin, you should not reckon this as the debt which you owe for sin. But you owe God every one of those things which you have mentioned. For, in this mortal state, there should be such love and such desire of attaining the true end of your being, which is the meaning of prayer, and such grief that you have not yet reached this object, and such fear lest you fail of it, that you should find joy in nothing which does not help you or give encouragement of your success. For you do not deserve to have a thing which you do not love and desire for its own sake, and the want of which at pres- ent, together with the great danger of never getting it, causes you no grief. This also requires one to avoid ease and worldly pleasures such as seduce the mind from real rest and pleasure, except so far as you think suffices for the accomplishment of that object.
CUR DEUS HOMO. 227 CUR DEUS HOMO. 227 But you ought to view the gifts which you bestow as a part of your debt, since you know that what you give comes not from yourself, but from him whose servant both you are and he also to whom you give. And nature herself teaches you to do to your fellow servant, man to man, as you would be done by; and that he who will not bestow what he has ought not to receive what he has not. Of forgiveness, indeed, I speak briefly, for, as we said above, vengeance in no sense belongs to you, since you are not your own, nor is he who injures you yours or his, but you are both the servants of one Lord, made by him out of nothing. And if you avenge yourself upon your fel- low servant, you proudly assume judgment over him -when it is the peculiar right of God, the judge of all. But what do you give to God by your obedience, which is not owed him already, since he demands from you all that you are and have and can become?
Boso. Truly I dare not say that in all these things I pay any portion of my debt to God.
Anselm. How then do you pay God for your trans- gression?
Boso. If in justice I owe God myself and all my powers, even when I do not sin, I have nothing left to render to him for my sin.
Anselm. What will become of you then? How will you be saved?
Boso. Merely looking at your arguments, I see no way of escape. But, turning to my belief, I hope through Christian faith, "which works by love," that I may be saved, and the more, since we read that if the sinner turns from his iniquity and does what is right, all his transgressions shall be forgotten.
Anselm. This is only said of those who either 228 ANSELM.
looked for Christ before his coming, or who believe in him since he has appeared. But we set aside Christ and his religion as if they did not exist, when we proposed to inquire whether his coming were nec- essary to man's salvation.
Boso. We did so.
Anselm. Let us then proceed by reason simply.
Boso. Though you bring me into straits, yet I very much wish you to proceed as you have begun.
CHAPTER XXI. How great a burden sin is.
Anselm. Suppose that you did not owe any of those things which you have brought up as possible pay- ment for your sin, let us inquire whether they can satisfy for a sin so small as one look contrary to the will of God.
Boso. Did I not hear you question the thing, I should suppose that a single repentant feeling on my part would blot out this sin.
Anselm. You have not as yet estimated the great burden of sin.
Boso. Show it me then.
Anselm. If you should find yourself in the sight of God, and one said to you: "Look thither; " and God, on the other hand, should say: "It is not my will that you should look; " ask your own heart what there is in all existing things which would make it right for you to give that look contrary to the will of God.
Boso. I can find no motive which would make it right; unless, indeed I am so situated as to make it necessary for me either to do this, or some greater sin.
Anselm. Put away all such necessity, and ask with CUR DEUS HOMO. 229 regard to this sin only whether you can do it even for your own salvation.
Boso. I see plainly that I cannot.
Anseltn. Not to detain you too long; what if it were necessary either that the whole universe, except God himself, should perish and fall back into noth- ing, or else that you should do so small a thing against the will of God?
Boso. When I consider the action itself, it appears very slight; but when I view it as contrary to the will of God, I know of nothing so grievous, and of no loss that will compare with it; but sometimes we oppose another's will without blame in order to preserve his property, so that afterwards he is glad that we op- posed him.