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Cur Deus Homo Book Second XVIII(b): Debt and Freedom (Cath-Orth caucus)
Internet Medieval Source Book ^ | A.D. 1097-1100 | Saint Anselm of Canterbury

Posted on 08/16/2007 2:40:47 PM PDT by annalex

CHAPTER XVIII (b.)

How Christ's life is paid to God for the sins of men, and in what sense Christ ought, and in what sense he ought not, or was not bound, to suffer.

Anselm.. If he allowed himself to be slain for the sake of justice, he did not give his life for the honor of God?

Boso. It should seem so, but I cannot understand, although I do not doubt it, how he could do this reasonably. If I saw how he could be perfectly holy, and yet forever preserve his life, I would acknowledge that he freely gave, for the honor of God, such a gift as surpasses all things else but God himself, and is able to atone for all the sins of men.

Anselm.. Do you not perceive that when he bore with gentle patience the insults put upon him, violence and even crucifixion among thieves that he might maintain strict holiness; by this he set men an example that they should never turn aside from the holiness due to God on account of personal sacrifice? But how could he have done this, had he, as he might have done, avoided the death brought upon him for such a reason?

Boso. But surely there was no need of this, for many persons before his coming, and John the Baptist after his coming but before his death, had sufficiently enforced this example by nobly dying for the sake of the truth.

Anselm.. No man except this one ever gave to God what he was not obliged to lose, or paid a debt he did not owe. But he freely offered to the Father what there was no need of his ever losing, and paid for sinners what he owed not for himself. Therefore he set a much nobler example, that each one should not hesitate to give to God, for himself, what he must at any rate lose before long, since it was the voice of reason; for he, when not in want of anything for himself and not compelled by others, who deserved nothing of him but punishment, gave so precious a life, even the life of so illustrious a personage, with such willingness.

Boso. You very nearly meet my wishes; but suffer me to make one inquiry, which you may think foolish, but which, nevertheless, I find no easy thing to answer. You say that when he died he gave what he did not owe. But no one will deny that it was better for him, or that so doing he pleased God more than if he had not done it. Nor will any one say that he was not bound to do what was best to be done, and what he knew would be more pleasing to God. How then can we affirm that he did not owe God the thing which he did, that is, the thing which he knew to be best and most pleasing to God, and especially since every creature owes God all that he is and all that he knows and all that he is capable of?

Anselm.. Though the creature has nothing of himself, yet when God grants him the liberty of doing or not doing a thing, he leaves the alternative with him, so that, though one is better than the other, yet neither is positively demanded. And, whichever he does, it may be said that he ought to do it; and if he takes the better choice, he deserves a reward; because he renders freely what is his own. For, though celibacy be better than marriage, yet neither is absolutely enjoined upon man; so that both he who chooses marriage and he who prefers celibacy, may be said to do as they ought. For no one says that either celibacy or marriage ought not to be chosen; but we say that what a man esteems best before taking action upon any of these things, this he ought to do. And if a man preserves his celibacy as a free gift offered to God, he looks for a reward. When you say that the creature owes God what he knows to be the better choice, and what he is able to do, if you mean that he owes it as a debt, without implying any command on the part of God, it is not always true. Thus, as I have already said, a man is not bound to celibacy as a debt, but ought to marry if be prefers it. And if you are unable to understand the use of this word "debere," when no debt is implied, let me inform you that we use the word "debere" precisely as we sometimes do the words "posse, " and "non posse, " and also "necessitas," when the ability, etc., is not in the things themselves, but in something else. When, for instance, we say that the poor ought to receive alms from the rich, we mean that the rich ought to bestow alms upon the poor. For this is a debt not owed by the poor but by the rich. We also say that God ought to be exalted over all, not because there is any obligation resting upon him, but because all things ought to be subject to him. And he wishes that all creatures should be what they ought; for what God wishes to be ought to be. And, in like manner, when any creature wishes to do a thing that is left entirely at his own disposal, we say that he ought to do it, for what he wishes to be ought to be. So our Lord Jesus, when he wished, as we have said, to suffer death, ought to have done precisely what he did; because he ought to be what he wished, and was not bound to do anything as a debt. As he is both God and man, in connection with his human nature, which made him a man, he must also have received from the Divine nature that control over himself which freed him from all obligation, except to do as he chose. In like manner, as one person of the Trinity, he must have had whatever he possessed of his own right, so as to be complete in himself, and could not have been under obligations to another, nor have need of giving anything in order to be repaid himself.

Boso. Now I see clearly that he did not give himself up to die for the honor of God, as a debt; for this my own reason proves, and yet he ought to have done what he did.

Anselm.. That honor certainly belongs to the whole Trinity; and, since he is very God, the Son of God, he offered himself for his own honor, as well as for that of the Father and the Holy Spirit; that is, he gave his humanity to his divinity, which is one person of the Triune God. But, though we express our idea more definitely by clinging to the precise truth, yet we may say, according to our custom, that the Son freely gave himself to the Father. For thus we plainly affirm that in speaking of one person we understand the whole Deity, to whom as man he offered himself. And, by the names of Father and Son, a wondrous depth of devotion is excited in the hearts of the hearers, when it is said that the Son supplicates the Father on our behalf.

Boso. This I readily acknowledge.

 


Source.

St. Anselm: Proslogium; Monologium: An Appendix In Behalf Of The Fool By Gaunilo; And Cur Deus Homo, Translated From The Latin By Sidney Norton Deane, B. A. With An Introduction, Bibliography, And Reprints Of The Opinions Of Leading Philosophers And Writers On The Ontological Argument, (Chicago, The Open Court Publishing Company, 1903, reprinted 1926)




TOPICS: Apologetics; Catholic; Orthodox Christian; Theology
KEYWORDS:
Cur Deus Homo (Why God Became Man) is the first major theological work in the West that followed the Great Schism of 1054. This book is a major contribution to the theology of Atonement.

I plan to publish it for discussion in short installments as Catholic-Orthodox caucus threads. All Christians as well as non-Christians are very welcome, but I ask all to maintain the caucus discipline: no interconfessional attacks, no personal attacks, and no off-topic posts. Avoid mentioning confessions outside of the caucus for any reason.

Previous:

Cur Deus Homo I-III
Cur Deus Homo III-V
Cur Deus Homo VI-VIII: Is God Omnipotent and Wise?
Cur Deus Homo IX-X: Did The Father Wish Christ To Die?
Cur Deus Homo XI-XIV: God's Honor, Compassion, and Justice
Cur Deus Homo XV-XVIII: Men and Angels, Perfection and Election
Cur Deus Homo XIX-XX: No Satisfaction
Cur Deus Homo XXI-XXIII: Enormity of Sin
Cur Deus Homo XXIV-XXV: Unhappiness of Man
Cur Deus Homo Book Second I-IV: Holy, Happy Man
Cur Deus Homo Book Second V-VII: The Necessity of God-Man
Cur Deus Homo Book Second VIII: The Necessity of the Virgin Mary
Cur Deus Homo Book Second IX-X: The Sinless Word
Cur Deus Homo Book Second XI: Christ Chose To Die
Cur Deus Homo Book Second XII-XV: Christ's Death Removes Sin
Cur Deus Homo Book Second XVI: Christ, Mary, Adam, Eve
Cur Deus Homo Book Second XVII-XVIII(a): Will and Necessity

1 posted on 08/16/2007 2:40:50 PM PDT by annalex
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To: Andrew Byler; Blogger; dsc; Forest Keeper; fr maximilian mary; Huber; jo kus; Kolokotronis; ...
Write to me if you want in or out on this St. Anselm ping list.

The summary:

***

If Christ's death is necessary for atonement, as we've seen, and since He was sent by the Father for that purpose, how then can one say that Christ could have avoided His suffering and death? Yet that freedom of His choice is necessary for His gift to be of atoning value.

Morevoer, His suffering and death gave an example for other martyrs, and again, it was necessary for Him to die in order for that example to hold.

Others, St. John the Baptist among them, also suffered death for the sake of the truth. But only Christ did so freely:

No man except this one ever gave to God what he was not obliged to lose, or paid a debt he did not owe. But he freely offered to the Father what there was no need of his ever losing, and paid for sinners what he owed not for himself. Therefore he set a much nobler example, that each one should not hesitate to give to God, for himself, what he must at any rate lose before long, since it was the voice of reason; for he, when not in want of anything for himself and not compelled by others, who deserved nothing of him but punishment, gave so precious a life, even the life of so illustrious a personage, with such willingness.

It is true that "it was better for [Christ to die], or that so doing he pleased God more than if he had not done it". So in what sense was Christ free to choose or not choose His Passion? Anselm starts his answer with an analogy: it is at times the case that while a certain debt is owed, freedom exists in the manner in which the debt is satisfied. Such is the case with the choice between celibacy and marriage: both satisfy a certian requirement albeit in a different manner.

When any creature wishes to do a thing that is left entirely at his own disposal, we say that he ought to do it, for what he wishes to be ought to be. So our Lord Jesus, when he wished, as we have said, to suffer death, ought to have done precisely what he did; because he ought to be what he wished, and was not bound to do anything as a debt. As he is both God and man, in connection with his human nature, which made him a man, he must also have received from the Divine nature that control over himself which freed him from all obligation, except to do as he chose.

Finally, let us not forget that the unity of the Father and the Son exists in the Holy Trinity and so in the trinitarian sense, Christ "offered himself for his own honor, as well as for that of the Father and the Holy Spirit".

2 posted on 08/16/2007 3:08:57 PM PDT by annalex
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To: annalex
The last installment:
Cur Deus Homo Book Second XIX - XXII: The Precious Gift
3 posted on 08/23/2007 5:30:05 PM PDT by annalex
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