Cur Deus Homo

How human salvation follows upon his death.

Anselm. Let us now observe, if we can, how the salvation of men rests on this.

Boso. This is the very wish of my heart. For, although I think I understand you, yet I wish to get from you the close chain of argument.

Anselm. There is no need of explaining how precious was the gift which the Son freely gave.

Boso. That is clear enough already.

Anselm. But you surely will not think that he deserves no reward, who freely gave so great a gift to God.

Boso. I see that it is necessary for the Father to reward the Son; else he is either unjust in not wishing to do it, or weak in not being able to do it; but neither of these things can be attributed to God.

Anselm. He who rewards another either gives him something which he does not have, or else remits some rightful claim upon him. But anterior to the great offering of the Son, all things belonging to the Father were his, nor did he ever owe anything which could be forgiven him. How then can a reward be bestowed on one who needs nothing, and to whom no gift or release can be made?

Boso. I see on the one hand a necessity for a reward, and on the other it appears impossible; for God must necessarily render payment for what he owes, and yet there is no one to receive it.

Anselm. But if a reward so large and so deserved is not given to him or any one else, then it will almost appear as if the Son had done this great work in vain.

Boso. Such a supposition is impious.

Anselm. The reward then must be bestowed upon some one else, for it cannot be upon him.

Boso. This is necessarily so.

Anselm. Had the Son wished to give some one else what was due to him, could the Father rightfully prevent it, or refuse to give it to the other person?

Boso. No! but I think it would be both just and necessary that the gift should be given by the Father to whomsoever the Son wished; because the Son should be allowed to give away what is his own, and the Father cannot bestow it at all except upon some other person.

Anselm. Upon whom would he more properly bestow the reward accruing from his death, than upon those for whose salvation, as right reason teaches, he became man; and for whose sake, as we have already said, he left an example of suffering death to preserve holiness? For surely in vain will men imitate him, if they be not also partakers of his reward. Or whom could he more justly make heirs of the inheritance, which he does not need, and of the superfluity of his possessions, than his parents and brethren? What more proper than that, when he beholds so many of them weighed down by so heavy a debt, and wasting through poverty, in the depth of their miseries, he should remit the debt incurred by their sins, and give them what their transgressions had forfeited?

Boso. The universe can hear of nothing more reasonable, more sweet, more desirable. And I receive such confidence from this that I cannot describe the joy with which my heart exults. For it seems to me that God can reject none who come to him in his name.

Anselm. Certainly not, if he come aright. And the Scriptures, which rest on solid truth as on a firm foundation, and which, by the help of God, we have somewhat examined,—the Scriptures, I say, show us how to approach in order to share such favor, and how we ought to live under it.

Boso. And whatever is built on this foundation is founded on an immovable rock.

Anselm. I think I have nearly enough answered your inquiry, though I might do it still more fully, and there are doubtless many reasons which are beyond me and which mortal ken does not reach. It is also plain that God had no need of doing the thing spoken of, but eternal truth demanded it. For though God is said to have done what that man did, on account of the personal union made; yet God was in no need of descending from heaven to conquer the devil, nor of contending against him in holiness to free mankind. But God demanded that man should conquer the devil, so that he who had offended by sin should atone by holiness. As God owed nothing to the devil but punishment, so man must only make amends by conquering the devil as man had already been conquered by him. But whatever was demanded of man, he owed to God and not to the devil.