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Book 1, Chapter 13-16
Chapter Theme Anselm – From God's point of view the worst possible course of action was that the creature should take away the honour due the Creator, and not restore it. Boso – Nothing is plainer than this. Anselm – The greatest issue with this is that God must endure the constant suffering inflicted by this great evil [that is both, from mankind toward God, and the suffering caused by human conflict]. Boso – This also is plain. Anselm – Therefore, I think you will agree that it is not right for God to endure a situation where injustice is suffered, that is, where mankind does not restore what was taken away. Boso – I agree that it is completely unacceptable. Anselm – [To get some perspective on this long term problem] we could say that if there is nothing greater or better than God, then there is nothing more just than supreme justice. It is this supreme justice that maintains God's honour, in the way all things are arranged [and have their being]. Supreme justice is nothing else but God. Boso – There is nothing clearer than this. Anselm – Therefore, for God upholding the honour of divine dignity is a critical priority [because ultimately all things are affected by it]. Boso – Yes I must agree with you. Anselm – Tell me, considering that God has made it possible for the divine self to be so defrauded of honour, and has never received satisfaction or due punishment in recognition of this defrauding, do you think that God can maintain honour completely? Boso – No, [under these limitations] it is not possible to maintain complete honour. Anselm – Therefore the honour taken away must be repaid, or payment by way of punishment must follow; otherwise, either God will not be just (according to divine standards), or else God will be seen as weak in respect to both parties [and even not capable of applying justice]; and it is arrogant even to think of this. Boso – I think that nothing more reasonable could be said.
Book 1, Chapter 14
Chapter Theme Boso – But I would like to hear from you if the punishment of the sinner is an honour to God, or how it can be considered an honour; for it seems strange for a sinner to be punished for God's loss of honour if the sinner is not able to pay back the honour he took away. Also if this is the case, then even if the sinner is punished God loses his honour and cannot recover it. And this seems to be a contradiction to things, previously said. Anselm – To begin with, it is impossible for God to lose honour; for either sinners pay the debt voluntarily, or, God takes what we refuse to give. For us the choice is that we either voluntarily give 100% submission to God of our own will, by avoiding sin, or making full payment, or else God will subject us to the appropriate penalty, even if this penalty is against our individual will. In doing this God is revealed as the Lord of all, even though mankind refuses to willingly acknowledge it [otherwise the reverse would be proved, and that is inconsistent and unacceptable!]. Here we must observe that just as mankind in sinning takes away what belongs to God, in punishing us God regains all the possible (and honourable) futures of mankind that were refused. For (the reality of life is that) at any given moment, we are not only in possession of our current reality or living situation, we also hold in our hands the seeds of all our future possibilities. Therefore, since God made man with the possibility of avoiding sin and attaining happiness; it follows that even if we deprive ourselves of (eternal) happiness and every good thing because of sin (thereby failing to give God what is his by right), we still have to repay God from our own [possible futures] inheritance what is God's by right, even if we have to repay it against our will. For even though God does not apply what is taken away to any other part of creation, as we would transfer money from one person to another; yet what is taken away serves the purpose of satisfying God's own honour. Of course the reason it is taken away is to show us (the sinner) that everything that pertains to us [that is every possible future] is under God's control.
Book 1, Chapter 15
Chapter Theme Boso – What you say satisfies me. But there is still another point I would like you to consider. If, as you stated, God ought to maintain divine honour, why is it allowed to be violated at all, for surely it is not possible to perfectly preserve something that was injured? Anselm – [You are reasoning this from a mistaken position [1]] for the personal honour that belongs to God is not in any way subject to injury or change. In fact nothing can be added to or taken from the honour of God [2]. But as we instinctively or by reason preserve the true humanity of our personal relationship to God and the relationship to creation that was allotted to us, we obey and honour God. This is the response required from all of creation that possesses rational intelligence. When we choose what is right, we honour God; not by giving anything to God, but by bringing ourselves freely under divine will and being available to God's purposes; in this way, as much as it depends on us, we maintain our own true condition in the universe, and maintain the beauty of the universe itself. But as far as we are concerned, when we don't choose what is right we dishonour God, because we do not submit ourselves freely to God's disposal; and as far as it relates to us, we disturb the order and beauty of the universe, even though it is impossible for us to injure or tarnish God's power and majesty. For if anything that exists under heaven desires to be somewhere else; that is, to be further removed from under heaven, there is no other place to go that is not also under heaven. Neither can we fly from the heavens without also approaching other areas of them (Or perhaps: neither can we fly from the atmosphere without travelling through it). For when, where, and in what ever way we travel, we are still under the heavens; and if we are far from one location, we are simply nearer to another. So even though mankind or evil angels refuse to submit to the Divine will and appointment, it is not possible to escape it. In fact if any of us wish to fly from a will that commands, we fall into the power of a will that punishes. Wherever we go, it is only under the permission of that will. Even if we make a wayward choice or action it is possible under infinite wisdom of God for that choice or action to become subservient, to the order and beauty of the universe. For if we understand that God brings good out of many forms of evil, then the idea of freely giving satisfaction for sin, or exacting punishment for sin when people refuse to freely give it, seems appropriate, and holds a place in the orderly beauty of the universe. For if divine wisdom did not insist on these things, when wickedness tries to change what is right, instead of God being in control, an unseemliness would spring from the violation of the beauty of arrangement, and God would appear to be abandoning responsible management of the universe. These two things are not only unfitting, but also as a consequence divinely impossible, therefore it is an important principle that satisfaction or punishment needs to follow on from sin. Boso – You have relieved my objection. Anselm – To put it plainly, no one can honour or dishonour God, as God is complete in himself; but as far as mankind is concerned, we appear to do this when we either submit to God's will or oppose it and follow our own will [3]. Boso – I know of nothing that disagrees with this. Anselm – Let me add something to it. Boso – Please continue, till I am weary of listening.
[1] Mistaken theological - In this case the question itself compromises the sovereignty of God, therefore any real answer must start by challenging the validity of the question. [2] Nothing can be added to or taken from the honour of God, because God is the creator and sustains all things. (John 1:4) In him was life, and that life was the light of men. [3] God is divinely complete, but if anyone obeys his word, God's love is truly made complete in him (John 2:5).
Book 1, Chapter 16
Chapter Theme Anselm – It was right that God should arrange to make up the number of fallen angels, from mankind that was created without sin. Boso – This is a part of our belief, but still I would like to have some reason for it. Anselm – We intended to discuss only the incarnation of the Deity, but now you are asking to discuss other things. Boso – Do not be angry with me; "for the Lord loves a cheerful giver (2 Cor 9:7);" and no one can better reveal how to cheerfully give what is promised, than the person who gives more than is promised; therefore, please tell me what I ask. Anselm – It is certain God intended that a pre-ordained, reasonable, and complete number exist for all intelligent creatures that find happiness in the contemplation of God, in their earthly life and in eternity; that being the case it would not be right for there to be either more or less than that complete number. For either God did not know what was the best number of rational beings to create, which is false; or, if God did know, then the most appropriate number was appointed. Therefore, (when it comes to all the angels) either the angels who fell were made so as to be within that number, or since they were not part of that number, they could not continue to exist, and so they fell, but this is an absurd idea. Boso – The truth that you set forth is plain. Anselm – Therefore, since they ought to be part of that complete number, either their number needs to be supplemented, or else rational nature, which was foreseen as perfect in number, will remain incomplete. But clearly this cannot be allowed. Boso – Then there is no doubt that the number must be restored. Anselm – Yes, but this restoration can only be made from human beings, since there is no other source.
Paraphrased by -
P. I. Editor |
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