XXI. How it is impossible for the devil to be reconciled.. 286 XXII. How the truth of the Old and New Testament is shown in the things which have been said 287 til ?9 m ANSELM'S CUR DEUS HOMO.
PREFACE.
The first part of this book was copied without my knowledge, before the work had been completed and revised. I have therefore been obliged to finish it as best I could, more hurriedly, and so more briefly, than I wished. For had an undisturbed and adequate period been allowed me for publishing it, I should have introduced and subjoined many things about which I have been silent. For it was while suffering under great anguish of heart (the origin and reason of which are known to God), that, at the entreaty of others, I began the book in England, and finished it when an exile in Capua. From the theme on which it was published I have called it Cur Deus Homo, and have divided it into two short books. The first con- tains the objections of infidels, who despise the Chris- tian faith because they deem it contrary to reason; and also t he reply of believers; and, in fine, leaving Christ out of view (as if nothing had ever been known of him),/ it proves, by absolute reasons, the impossi- bility that any man should be saved without him. Again, in the second book, likewise, as if nothing were known of Christ, it is moreover shown by plain reasoning and fact that human nature was ordained for this purpose, viz., that every man should enjoy a happy immortality, both in body and in soul; and 178 ANSELM.
178 ANSELM.
that it was necessary that this design for which man was made should be fulfilled; but that it could not be fulfilled unless God became man, and unless all things were to take place which we hold with regard to Christ. I request all who may wish to copy this book to prefix this brief preface, with the heads of the whole work, at its commencement; so that, into whosesoever hands it may fall, as he looks on the face of it, there may be nothing in the whole body of the work which shall escape his notice.
BOOK FIRST.
CHAPTER I.
The question on which the whole work rests.
I have been often and most earnestly requested by many, both personally and by letter, that I would hand down in writing the proofs of a certain doctrine of our faith, which I am accustomed to give to inquir- ers; for they say that these proofs gratify them, and are considered sufficient. This they ask, not for the sake of attaining to faith by means of reason, but that they may be gladdened by understanding and medi- tating on those things which they believe; and that, as far as possible, they may be always ready to con- vince any one who demands of them a reason of that ' hope which is in us. And this question, both infidels are accustomed to bring up against us, ridiculing Christian simplicity as absurd; and many believers ponder it in their hearts; for what cause or necessity, in sooth, God became man, and by his own death, as we believe and affirm, restored life to the world; when * CUR DEUS HOMO. 179 he might have done this, by means of some other be- ing, angelic or human, or merely by his will. Not only the learned, but also many unlearned persons interest themselves in this inquiry and seek for its solution. Therefore, since many desire to consider this subject, and, though it seem very difficult in the investigation, it is yet plain to all in the solution, and attractive for the value and beauty of the reasoning; although what ought to be sufficient has been said by the holy fathers and their successors, yet I will take pains to disclose to inquirers what God has seen fit to lay open to me. And since investigations, which are carried on by question and answer, are thus made more plain to many, and especially to less quick minds, and on that account are more gratifying, I will take to argue with me one of those persons who agi- tate this subject; one, who among the rest impels me more earnestly to it, so that in this way Boso may question and Anselm reply.
CHAPTER II.
How those things which are to be said should be received.
Boso. As the right order requires us to believe the deep things of Christian faith before we undertake to discuss them by reason; so to my mind it appears a neglect if, after we are established in the faith, we do not seek to understand what we believe. Therefore, since I thus consider myself to hold the faith of our redemption, by the prevenient grace of God, so that, even were I unable in any way to understand what I believe, still nothing could shake my constancy; I desire that you should discover to me, what, as you know, many besides myself ask, for what necessity l8o ANSELlf.
and cause God, who is omnipotent, should have as- sumed the littleness and weakness of human nature for the sake of its renewal?
Anselm. You ask of me a thing which is above me, and therefore I tremble to take in hand subjects too lofty for me, lest, when some one may have thought or even seen that I do not satisfy him, he will rather believe that I am in error with regard to the substance of the truth, than that my intellect is not able to grasp it.
Boso. You ought not so much to fear this, because you should call to mind, on the other hand, that it often happens in the discussion of some question that God opens what before lay concealed; and that you should hope for the grace of God, because if you lib- erally impart those things which you have freely re- ceived, you will be worthy to receive higher things to which you have not yet attained.
Anselm. There is also another thing on account of which I think this subject can hardly, or not at all, be discussed between us comprehensively; since, for this purpose, there is required a knowledge of Power and Necessity and Will and certain other subjects which are so related to one another that none of them can be fully examined without the rest; and so the discussion of these topics requires a separate labor, which, though not very easy, in my opinion, is by no means useless; for ignorance of these subjects makes certain things difficult, which by acquaintance with them become easy.
Boso. You can speak so briefly with regard to these things, each in its place, that we may both have all that is requisite for the present object, and what remains to be said we can put off to another time.
CUR DEUS HOMO. l8l Anselm. This also much disinclines me from your request, not only that the subject is important, but as it is of a form fair above the sons of men, so is it of a wisdom fair above the intellect of men. On this ac- count, I fear, lest, as I am wont to be incensed against sorry artists, when I see our Lord himself painted in an unseemly figure; so also it may fall out with me if I should undertake to exhibit so rich a theme in rough and vulgar diction.
Boso. Even this ought not to deter you, because, as you allow any one to talk better if he can, so you preclude none, from writing more elegantly if your language does not please him. But, to cut you off from all excuses, you are not to fulfil this request of mine for the learned but for me, and those asking the same thing with me.
Anselm. Since I observe your earnestness and that of those who desire this thing with you, out of love and pious zeal, I will try to the best of my ability (with the assistance of God and your prayers, which, when making this request, you have often promised me), not so much to make plain what you inquire about, as to inquire with you. But I wish all that I say to be received with this understanding, that, if I shall have said anything which higher authority does not corroborate, though I appear to demonstrate it by argument, yet it is not to be received with any fur- ther confidence, than as so appearing to me for the time, until God in some way make a clearer revelation to me. But if I am in any measure able to set your inquiry at rest, it should be concluded that a wiser than I will be able to do this more fully; nay, we must understand that for all that a man can say or \ l82 ANSELM.
know still deeper grounds of so great a truth lie con- cealed.
Boso. Suffer me, therefore, to make use of the words of infidels; for it is proper for us when we seek to investigate the reasonableness of our faith to pro- pose the objections of those who are wholly unwilling to submit to the same faith, without the support of reason. For although they appeal to reason because they do not believe, but we, on the other hand, be- cause we do believe; nevertheless, the thing sought is one and the same. And if you bring up anything in reply which sacred authority seems, to oppose, let it be mine to urge this inconsistency until you dis- prove it.
Anselm. Speak on according to your pleasure.
CHAPTER III. Objections of infidels and replies of believers.
Boso. I nfidels ridiculing our simplicity charge upon us that we do injustice and dishonor to God when we affirm that he descended into the womb of a virgin, that he was born of woman, that he grew on the nour- ishment of milk and the food of men; and, passing over many other things which seem incompatible with Deity, that he endured fatigue, hunger, thirst, stripes and crucifixion among thieves.
Anselm. We do no injustice or dishonor to God, but give him thanks with all the heart, praising and proclaiming the ineffable height of his compassion. For the more astonishing a thing it is and beyond ex-, pectation, that he has restored us from so great and deserved ills in which we were, to so great and un- merited blessings which we had forfeited; by so much CUR DEUS HOMO. 183 the more has he shown his more exceeding love and tenderness towards us. For did they but carefully consider how fitly in this way human redemption is secured, they would not ridicule our simplicity, but would rather join with us in praising the wise benefi- cence of God. £ For, as death came upon the human race by the disobedience of man, it was fitting that by man's obedience life should be restored^ And, as sin, the cause of our condemnation, had its origin from a woman, so ought the author of our righteousness and salvation to be born of a woman. And so also was it proper that the devil, who, being man's tempter, had conquered him in eating of the tree, should be van- quished by man in the suffering of the tree which man bore. Many other things also, if we carefully examine them, give a certain indescribable beauty to our re- demption as thus procured.
CHAPTER IV.
How these things appear not decisive to infidels, and merely like so many pictures.
Boso. These things must be admitted to be beauti- ful, and like so many pictures; but, if they have no solid foundation, they do not appear sufficient to in- fidels, as reasons why we ought to believe that God wished to suffer the things which we speak of. For when one wishes to make a picture, he selects some- thing substantial to paint it upon, so that his picture may remain. For no one paints in water or in air, because no traces of the picture remain in them. Wherefore, when we hold up to infidels these harmo- nious proportions which you speak of as so many pic- tures of the real thing, since they do not think this 184 ANSELM.
belief of ours a reality, but only a fiction, they con- sider us, as it were, to be painting upon a cloud. Therefore the rational existence of the truth must first be shown, I mean/the necessity, which proves that God ought to or could have condescended to those things which we affirmT} Afterwards, to make the body of the truth, so to speak, shine forth more clearly, these harmonious proportions, like pictures of the body, must be described.
Anselm. Does not the reason why God ought to do the things we speak of seem absolute enough when we consider that the human race/that work of his so very precious, was wholly ruined, and that it was not seemly that the purpose which God had made con* cerning man should fall to the ground/ and, more- over, that this purpose could not be carried into effect unless the human race were delivered by their Creator himself? \ CHAPTER V.
How the redemption of man could not be effected by any other being but God.
Boso. If this deliverance were said to be effected somehow by any other being than God (whether it were an angelic or a human being), the mind of man would receive it far more patiently. For God could have made some man without sin, not of a sinful sub- stance, and not a descendant of any man, but just as he made Adam, and by this man it should seem that the work we speak of could have been done.
Anselm} Do you not perceive that, if any other be- ing should rescue man from eternal death, man would rightly be adjudged as the servant of that being?) Now if this be so, he would in no wise be restored tatfaat CUR DEUS HOMO. 1 85 dignity which would have been his had he never sinned. For he, who was to be through eternity only the servant of God and an equal with the holy angels, would now be the servant of a being who was not God, and whom the angels did not serve. ' CHAPTER VI.
How infidels find fault with us for saying that God has redeemed us by his death, and thus has shown his love towards us, and that he came to overcome the devil for us.
Boso. This they greatly wonder at, because we call this redemption jijrelease. For, say they, in what^ custody or imprisonment, or under whose power were! you held, that God could not free you from it, with- [ out purchasing your redemption by so many suffer- I iags, and finally by his own blood? And when we tell / them that he freed us from our sins, and from his own wrath, and from hell, and from the power of the devil, whom he came to vanquish for us, because we were unable to do it, and that he purchased for us the kingdom of heaven; and that, by doing all these things, he manifested the greatness of his love towards us; they answer: If you say that God, who, as you believe, created the universe by a word, could not do all these things by a simple command, you contradict yourselves, for you make him powerless. Or, if you grant that he could have done these things in some other way, but did not wish to, how can you vindicate his wisdom, when you assert that he desired, without any reason, to suffer things so unbecoming? For these things which you bring up are all regulated by his will; for the wrath of God is nothing but his de-j sire to punish. If, then, he does not desire to punish 1 86 ANSELM.
the sins of men, man is free from his sins, and from the wrath of God, and from hell, and from the power of the devil, all which things are the sufferings of sin; and, what he had lost by reason of these sins, he now regains. For, in whose power is hell, or the devil? Or, whose is the kingdom of heaven, if it be not his who created all things? Whatever things, therefore, you dread or hope for. all lie subject to his will, whom nothing can oppose. / If, then, God were unwilling to save the human race in any other way than that you 1 mention, when he could have done it by his simple will, observe, to say' the least, how you disparage his M wisdom. For, if a man without motive should do, by! severe toil, a thing which he could have done in some easy way, no one would consider him a wise manj As to your statement that God has shown in this wayi how much he loved you, there is no argument to sup- ) port this, unless it be proved that he could not other- wise have saved man. For, if he could not have done it otherwise, then it was, indeed, necessary for him to manifest his love in this way. But now, when he could have saved man differently, why is it that, for the sake of displaying his love, he does and suffers the things which you enumerate? For does he not show good angels how much he loves them, though he suffer no such things as these for them? As to what you say of his coming to vanquish the devil for you, with what meaning dare you allege this? Is not the omnipotence of God everywhere enthroned? How is it, then, that God must needs come down from, heaven to vanquish the devil? These are the objec- tions with which infidels think they can withstand us- 1 CUR DEUS HOMO. 187 CHAPTER VII.
How the devil had no justice on his side against man; and why it -was, that he seemed to have had it, and why God could have freed man in this way.
Moreover, I do not see the force of that argument, w t*ich we are woilt to make use of, that God, in order to save men, was bound, as it were, to try a contest w **li the devil in justice, before he did in strength, so th^t, when the devil should put to death that being in w lxom there was nothing worthy of death, and who w £is God, he should justly lose his power over sin- n ^irs; and that, if it were not so, God would have u ^ed undue force against the devil, since the devil hsici a rightful ownership of man, for the devil had n ot seized man with violence, but man had freely sur- rendered to him. It is true that this might well e **©ugh be said, if the devil or man belonged to any frfclier being than God, or were in the power of any b*it God. But since neither the devil nor man belong **> any but God, and neither can exist without the ex- e ***ion of Divine power, what cause ought God to try ^ith his own creature (de sue, in sud), or what should **^ do but punish his servant, who had seduced his fellow-servant to desert their common Lord and come c^v-er to himself; who, a traitor, had taken to himself ^* fugitive; a thief, had taken to himself a fellow-thief, "^ith what he had stolen from his Lord. For when °x*e was stolen from his Lord by the persuasions of *^*e other, both were thieves. For what could be more l**st than for God to do this? Or, should God, the ludge of all, snatch man, thus held, out of the power °f him who holds him so unrighteously, either for the l88 ANSKLM.
purpose of punishing him in some other way than by means of the devil, or of sparing him, what in- justice would there be in this? For, though man ^-deserved to be tormented by the devil, yet the devil tormented him unjustly. For man merited punish- ment, and there was no more suitable way for him to be punished than by that being to whom he had given his consent to sin. But the infliction of pun- ishment was nothing meritorious in the devil; on the other hand, he was even more unrighteous in this, be- cause he was not led to it by a love of justice, but urged on by a malicious impulse. For he did not do this at the command of God, but God's inconceivable wisdom, which happily controls even wickedness, per- mitted it. And, in my opinion, those who think that the devil has any right in holding man, are brought to this belief by seeing that man is justly exposed to the tormenting of the devil, and that God in justice permits this; and therefore they suppose that the devil righ tly inflicts it. For the very same thing, from opposite points of view, is sometimes both just and unjust, and hence, by those who do not carefully in- spect the matter, is deemed wholly just or wholly un- just. Suppose, for example, that one strikes an inno- cent person unjustly, and hence justly deserves to be beaten himself; if, however, the one who was: beaten, though he ought not to avenge himself, yet does strike the person who beat him, then he does it unjustly.
And hence this violence on the part of the man who returns the blow is unjust, because he ought not to avenge himself; but as far as he who received the blow is concerned, it is just, for since he gave a blow unjustly, he justly deserves to receive one in return. Therefore, from opposite views, the same action is CUR DKUS HOMO. 1 89 both just and unjust, for it may chance that one per- son shall consider it only just, and another only un- just. So also the devil is said to torment men justly, J because God in justice permits this, and man in jus- tice suffers itT But when man is said to suffer justly, it is not meant that his just suffering is inflicted by the hand of justice itself, but that he is punished by the just judgment of God. ^j But if that written decree is brought up, which the Apostle says was made against us, and cancelled by the death of Christ; and if any one thinks that it was intended by this decree that the devil, as if under the writing of a sort of com- pact, should justly demand sin and the punishment of sin, of man, before Christ suffered, as a debt for the first sin to which he tempted man, so that in this way he seems to prove his right over man, I do not by^rny means think that it is to be so understood. For that writing is not of the devil, because it is called the writing of a decree of the devil, but of God. For by the just judgment of God it was decreed, and, as it were, confirmed by writing, that, since man had sinned, he should not henceforth of himself have the power to avoid sin or the punishment of sin; for the spirit is out-going and not returning {est enim spiritus vadens et non redtens); and he who sins ought not to escape with impunity, unless pity spare the sinner, and deliver and restore him. Wherefore we ought not to believe that, on account of this writing, there can be found any justice on the part of the devil in his tormenting man. In fine, as there is never anyj injustice in a good angel, so in an evil angel there can be no justice at all. There was no reason, therefore, as respects the devil, why God should not make use of his own power against him for the liberation of man.
i I90 ANSELM.
CHAPTER VIII.
How, although the acts of Christ's condescension which we speak of do not belong to his divinity, it yet seems improper to in- fidels that these things should be said of him even as a man; and why it appears to them that this man did not suffer death of his own will.
Anseim. The will of God ought to be a sufficient reason for us, when he does anything, though we can- not see why he does it. For the will of God is never irrational.
Boso. That is very true, if it be granted that God does wish the thing in question; but many will never allow that God does wish anything if it be inconsist- ent with reason.
Anseim. What do you find inconsistent with rea- son, in our confessing that God desired those things which make up our belief with regard to his incarna- tion?
Boso. This in brief: that the Most High should stoop to things so lowly, that the Almighty should do a thing with such toil.
Anseim. They who speak thus do not understand our belief. For we affirm that the Divine nature is beyond doubt impassible, and that God cannot at all be brought down from his exaltation, nor toil in any- thing which he wishes to effect. But we say that the Lord Jesus Christ is very God and very man, one per- son in two natures, and two natures in one person. When, therefore, we speak of God as enduring any humiliation or infirmity, we do not refer to the majesty of that nature, which cannot suffer; but to the feeble- ness of the human constitution which he assumed.
CUR DEUS HOMO. 191 And so there remains no ground of objection against our faith. For in this way we intend no debasement of the Divine nature, but we teach that one person is both Divine and human. In the incarnation of God there is no lowering of the Deity; but the nature of & man we believe to be exalted.
Boso. Be it so; let nothing be referred to the Di- vine nature, which is spoken of Christ after the man- ner of human weakness; - but how will it ever be made out a just or reasonable thing that God should treat or suffer to be treated in such a manner, that man whom the Father called his beloved Son in whom he t was well pleased, and whom the Son made himself? < fjor what justice is there in his suffering death for the l sinner, who was the most just of all men? What man, ' if he condemned the innocent to free the guilty, would not himself be judged worthy of condemnation? And so the matter seems to return to the same incongruity which is mentioned above. For if he could not save f sinners in any other way than by condemning the just, where is his omnipotence? If, however, he could, but did not wish to, how shall we sustain his wisdom and justice? [ Anselm. God the Father did not treat that man as you seem to suppose, nor put to death the innocent for the guilty. For the_Father did not compel him to suffer death, or even allow him to be slain, against his will, but of h is own accord he endured death for the salvation of men.
Boso. Though it were not against his will, since he agreed to the will of the Father; yet the Father seems to have bound him, as it were, by his injunc- tion. For it is said that Christ "humbled himself, being made obedient to the Father even unto death, 192 ANSELM.
and that the death of the cross. For which cause God also hath highly exalted him;" and that "he learned obedience from the things which he suffered;" and that God spared not his own Son, but gave him up for us all." And likewise the Son says: "I came not to do my own will, but the will of him that sent me." And when about to suffer, he says; "As the Father hath given me commandment, so I do." Again: - "The cup which the Father hath given me, shall I ZI not drink it? " And, at another time: "Father, if it =X be possible, let this cup pass from me; nevertheless, -^ not as I will, but as thou wilt." And again: "Father,,^^ i if this cup may not pass from me except I drink it,^^, thy will be done." In all these passages it woulcE=si rather appear that Christ endured death by the con — -^- straint of obedience, than by the inclination of hi^^ -is own free will.
CHAPTER IX.
CHAPTER IX.
How it was of his own accord that he died, and what this means, n *"• " he was made obedient even unto death; " and: "for whicr -=^b cause God hath highly exalted him;" and: "I came not t^^^ to do my own will; " and: " he spared not his own Son; " and— ^Ei: " not as I will, but as thou wilt."
Anse/m. It seems to me that you do not rightl: -^ v understand the difference between what he did at thu^ne demand of obedience, and what he suffered, not de manded by obedience, but inflicted on him, becaus he kept his obedience perfect.
Boso. I need to have you explain it more clearl y ^ Anseltn. Why did the Jews persecute him eve^sB unto death?
Boso. For nothing else, but that, in word and S- ** life, he invariably maintained truth and justice.
CUR DEUS HOMO. I93 Anselm. I believe that God demands this of every ational being, and every being owes this in obedience :oJ3od.
Boso. We ought to acknowledge this.
Anselm. That man, therefore, owed this obedience God the Father, humanity to Deity; and the Fat- her claimed it from him.
Boso. There is no doubt of this.
Anselm. Now you see what he did, under the de- land of obedience.
Boso. Very true, and I see also what infliction he adured, because he stood firm in obedience. For eath was inflicted on him for his perseverance in bedience and he endured it; but I do not under- and how it is that obedience did not demand this.
Anselm. Ought man to suffer death, if he had never nned, or should God demand this of him?
Boso. It is on this account that we believe that 1 an would not have been subject to death, and that od would not have exacted this of him; but I should ke to hear the reason of the thing from you.
Anselm. You acknowledge that the intelligent crea- lre was made holy, and for this purpose, viz., to be appy in the enjoyment of God.
Boso. Yes. * Anselm. You surely will not think it proper for iod to make his creature miserable without fault, /hen he had created him holy that he might enjoy a late of blessedness. For it would be a miserable hing for man to die against his will.
Boso. It is plain that, if man had not sinned, God >ught not to compel him to die.
Anselm. God did not, therefore, compel Christ to ie; but he suffered death of his own will, not yield- 194 ANSELM.