How man’s salvation by Christ is necessarily possible.
Anselm. Is it not sufficiently proved that man can be saved by Christ, when even infidels do not deny that man can be happy somehow, and it has been sufficiently shown that, leaving Christ out of view, no salvation can be found for man? For, either by Christ or by some one else can man be saved, or else not at all. If, then, it is false that man cannot be saved all, or that he can be saved in any other way, his salvation must necessarily be by Christ.
Boso. But what reply will you make to a person who perceives that man cannot be saved in any other way, and yet, not understanding how he can be saved by Christ, sees fit to declare that there cannot be any salvation either by Christ or in any other way?
Anselm. What reply ought to be made to one who ascribes impossibility to a necessary truth, because he does not understand how it can be?
Boso. That he is a fool.
Anselm. Then what he says must be despised.
Boso. Very true; but we ought to show him in what way the thing is true which he holds to be impossible.
Anselm. Do you not perceive, from what we have said above, that it is necessary for some men to attain to felicity? For, if it is unfitting for God to elevate man with any stain upon him, to that for which he made him free from all stain, lest it should seem that God had repented of his good intent, or was unable to accomplish his designs; far more is it impossible, on account of the same unfitness, that no man should be exalted to that state for which he was made. Therefore, a satisfaction such as we have above proved necessary for sin, must be found apart from the Christian faith, which no reason can show; or else we must accept the Christian doctrine. For what is clearly made out by absolute reasoning ought by no means to be questioned, even though the method of it be not understood.
Boso. What you say is true.
Anselm. Why, then, do you question further?
Boso. I come not for this purpose, to have you remove doubts from my faith, but to have you show me the reason for my confidence. Therefore, as you have brought me thus far by your reasoning, so that I perceive that man as a sinner owes God for his sin what he is unable to pay, and cannot be saved without paying; I wish you would go further with me, and enable me to understand, by force of reasoning, the fitness of all those things which the Catholic faith enjoins upon us with regard to Christ, if we hope to be saved; and how they avail for the salvation of man, and how God saves man by compassion; when he never remits his sin, unless man shall have rendered what was due on account of his sin. And, to make your reasoning the clearer, begin at the beginning, so as to rest it upon a strong foundation.
Anselm. Now God help me, for you do not spare me in the least, nor consider the weakness of my skill, when you enjoin so great a work upon me. Yet I will attempt it, as I have begun, not trusting in myself but in God, and will do what I can with his help. But let us separate the things which remain to be said from those which have been said, by a new introduction, lest by their unbroken length, these things become tedious to one who wishes to read them.
Chapter I
How man was made holy by God, so as to be happy in the enjoyment of God.
Anselm. It ought not to be disputed that rational nature was made holy by God, in order to be happy in enjoying Him. For to this end is it rational, in order to discern justice and injustice, good and evil, and between the greater and the lesser good. Otherwise it was made rational in vain. But God made it not rational in vain. Wherefore, doubtless, it was made rational for this end. In like manner is it proved that the intelligent creature received the power of discernment for this purpose, that he might hate and shun evil, and love and choose good, and especially the greater good. For else in vain would God have given him that power of discernment, since man’s discretion would be useless unless he loved and avoided according to it. But it does not befit God to give such power in vain. It is, therefore, established that rational nature was created for this end, viz., to love and choose the highest good supremely, for its own sake and nothing else; for if the highest good were chosen for any other reason, then something else and not itself would be the thing loved. But intelligent nature cannot fulfil this purpose without being holy. Therefore that it might not in vain be made rational, it was made, in order to fulfil this purpose, both rational and holy. Now, if it was made holy in order to choose and love the highest good, then it was made such in order to follow sometimes what it loved and chose, or else it was not. But if it were not made holy for this end, that it might follow what it loves and chooses, then in vain was it made to love and choose holiness; and there can be no reason why it should be ever bound to follow holiness. Therefore, as long as it will be holy in loving and choosing the supreme good, for which it was made, it will be miserable; because it will be impotent despite of its will, inasmuch as it does not have what it desires. But this is utterly absurd. Wherefore rational nature was made holy, in order to be happy in enjoying the supreme good, which is God. Therefore man, whose nature is rational, was made holy for this end, that he might be happy in enjoying God.
Chapter II.
How man would never have died, unless he had sinned.
Anselm. Moreover, it is easily proved that man was so made as not to be necessarily subject to death; for, as we have already said, it is inconsistent with God’s wisdom and justice to compel man to suffer death without fault, when he made him holy to enjoy eternal blessedness. It therefore follows that had man never sinned he never would have died.