XIV. A Meditation on the Joy which shall be where the Sheep shall be set on the Right Hand.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury mighty man shall be afflicted therein.125 For they that in the pride of their hearts despise the will of God, boast themselves now in the following of their own wills; but then shall they be cast into everlasting fire which shall not be quenched for ever, and the worm that dieth not shall feed upon them,126 and the smoke of their torment shall ascend up for ever and ever.127
XIV A Meditation on the Joy which shall be where the Sheep shall be set on the Right Hand.
BUT while these are in woe, and for distress of spirit are uttering the lamentable groanings of their hearts, what thinkest thou will be the joy and exultation of those blessed ones, who shall be set at the right hand of God and hear that most blissful voice which shall say unto them, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.128 Then verily shall the voice of joy and health abide in the dwellings of the righteous.129 Then shall the Lord lift up the head of the meek, who now refuse not to be counted vile and outcast for His sake. He shall heal the broken hearted, and console with everlasting joy them that weep for longing after Him in this earthly pilgrimage. Then shall be manifested their unspeakable reward, who for love of their
Creator rejoice in the renunciation of their own wills. In that day shall a heavenly crown be set upon the heads of them that serve Him, and the glory of those that wait patiently for Him shall shine forth with splendour ineffable. There shall love enrich His faithful soldiers with the fellowship of angels, and purity of heart shall bless them that love Him with the blessed vision of their Creator.130
Then shall that song be sung by all the elect: Blessed are they that dwell in Thy house; they will be alway praising Thee.131 In which song of praise may He vouchsafe to make us partakers who with the Father and the Holy Ghost liveth and reigneth God, world without end. Amen.
Zeph. i. 14. acc. to the Vulgate.
See Isa. lxvi. 24; Mark ix. 45.
Rev. xiv. 11.
Matt. xxv. 34.
Ps. cxviii. 15.
See Matt. v. 8.
Ps. lxxxiv. 4.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury
MEDITATION II
Concerning the Terrors of the Day of Judgment. An Incentive to Tears.
I AM afraid of my life because, when I diligently examine it, I perceive that it is altogether sin, or if, where most is barren, there be any fruit found, it is either feigned fruit or imperfect or in some manner corrupt, so that what there is that displeaseth not God is yet not pleasing unto Him.
Therefore, thou sinner, almost all thy life—nay not almost all, but of a truth all thy life—is either in sin and deserveth condemnation, or unfruitful and deserveth contempt. But why do I divide what is unfruitful from that which deserveth condemnation? For if it be unfruitful, it must therefore be condemned. For we know that the saying is true which He spake who is the Truth: Every tree that bringeth not forth good fruit is hewn down and cast into the fire.132
Nay, if I do anything that profiteth, it is too little to recompense God for the food and drink which I misuse. But who feedeth a flock133 which is worth less than the cost of the food which it consumeth? Yet Thou, O God, art more gracious than men, in that Thou dost feed me and lookest for profit from me, Thy vile worm, Thy sinful one that rotteth with the corruption of sin. For more tolerable to a man is the stench of a dog's carcase than to God the soul that sinneth; yea, far more foully doth this stink in the nostrils of God than that in those of man. Alas, I am no man but the scorn of men,134 viler than a beast, baser than a dead carcase. My soul is weary of life; I am ashamed to live, I am afraid to die. What is left for thee, poor sinner, but all thy life through to lament thy whole life, so that it may weep for itself, no part not mourning, no part not mourned?
But this is a marvellous thing, and marvellously is my soul to be pitied therein135; that her knowledge exceedeth her sorrow so that she resteth in security as though she knew not her condition.
O thou barren soul, what art thou about? Why sleepest thou, thou sinful one? The day of judgment cometh; the great day of the Lord is near, it is near and passeth greatly. That day is a day of wrath,
Matt. iii. 10.
Cp. 1 Cor. ix. 7.
Ps. xxii. 6.
The play upon words here,—one very characteristic of Anselm, with whom this particular kind of phrase is a trick of style so common as often to become tedious—miserabiliter mirabilis et mirabiliter miserabilis—cannot be exactly reproduced in English.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm.136
O bitter voice of the day of the Lord!137 Why slumberest thou, thou lukewarm soul, meet to be spued out of the mouth of the Lord?138 He who awaketh not, who trembleth not at these mighty thunderings, is not asleep but dead. Thou unfruitful tree, where is thy fruit? Thou tree worthy of the axe, thou tree worthy to be hewed down and burned, what are thy fruits? Verily they are thorns and bitter sins; would that the thorns would prick thee with repentance so that they might be broken off, and the bitterness of the sins grow bitterer to thee till they perish altogether!
Peradventure thou thinkest some sin of thine but a little thing; would that thy severe Judge thought any sin a little thing! But alas, doth not every sin transgress the commandment of God and dishonour Him? What then? Shall the sinner dare to call his sin a little thing? When is it a little thing to dishonour God? O thou dry and useless branch, worthy of everlasting fires, what wilt thou answer in that day, when God shall require an account of the manner wherein thou hast spent the whole time of life that He hath allotted to thee, even to the least moment that is past in the twinkling of an eye? Then shall be condemned whatsoever is found in thee, in thy work or in thy play, in thy speech or in thy silence, down to the least thought, nay, thy very living, so thy life is not ordered according to God's will. Woe unto thee! How many sins will rush forth upon thee then of a sudden, as from an ambush, whereof now thou takest no note! yea, more sins and more grievous than those of which thou takest note. How many evil things thou dost, which thou thinkest not to be evil! how many, which now thou thinkest good, will then be revealed unto thee as sins most black! There wilt thou receive the things done in thy body, according to that thou hast done139; then, when the time of mercy shall be past; then, when there shall be no room left for repentance, nor any hope of amendment.
Consider now what thou hast done, and what thou oughtest to receive. If thou hast done much good and little evil, rejoice greatly; if much evil and little good, mourn greatly. O thou unprofitable sinner, are not these thoughts enough to move thee to wail mightily? are they not enough to melt thy blood and marrow into tears? Ah marvellous hardness of heart, that hammers so heavy are too light to break! O profound lethargy, which pricks so sharp are too blunt to rouse! O deadly slumber,
Zeph. i. 15, 16.
Zeph. i. 14, acc. to the Vulgate.
Rev. iii. 16.
2 Cor. v. 10.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury which thunderings so terrible are too hoarse to disturb! O unprofitable sinner, well may these things suffice to draw forth from thee a river of tears; well may they suffice to make thee weep dry the fountain of thy tears.
But why must I dissemble, why not utter the greatness and the grievousness of the misery that hangeth over me, why hide it from the eyes of my soul? is it that the woes may come upon me unawares? that the intolerable tempest of wrath should suddenly break forth upon me? Nay this were not expedient for a sinner.
But if I speak, whatsoever I can conceive cannot be compared unto the truth thereof. Therefore let thine eyes weep day and night and keep not silence. Make all the woes thou hast endured hitherto heavier; add terror unto terror, wailing unto wailing; for He shall be thy Judge, who hath been set at nought in all my sins of disobedience and transgression, who hath rewarded me good for evil, and I have rewarded Him evil for good; who is now most patient, but in that day will be most severe; now most merciful, but then most just.
Alas, alas! against whom have I sinned? I have dishonoured God, I have provoked the Almighty to anger! What have I done, poor sinner? to whom and how wickedly? Woe is me, woe is me! thou anger of the Almighty, break not out upon me! There is nothing in me that can endure Thine anger,
O God. Into what straits am I come! On this side are my sins accusing me; and on that the justice of God making me afraid: above is my angry Judge, below the horrible pit of hell laid open, within my conscience on fire, without the world being burned up. The righteous shall scarcely be saved140; as to the sinner thus taken in his sin, whither shall he turn? I am fast bound, where shall I hide myself; and how shall I appear? To hide myself is impossible, to show myself intolerable. I shall desire to hide myself and hate to show myself, but there will be no hiding-place at all, and everywhere shall I be manifest.
What, ah what will then become of me? Who will deliver me out of the hands of God? where shall I look for counsel? where for salvation? Who is He that is called the Angel of the Great
Counsel141 and the Saviour that I may call upon His name? It is none other than He, Jesus Himself, the Judge in whose hands I tremble.
Breathe again, poor sinner, breathe again; despair not, hope in Him whom thou fearest. Fly to Him, from whom thou didst flee away. Cease not to call upon Him whom thou didst provoke to
1 Pet. iv. 18.
This title of Christ is taken from the LXX. version of Isa. ix. 6, which St Jerome quoted in his commentary on the verse. It was also employed in one of the Christmas introits.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury wrath. O Jesus, Jesus, for Thy name's sake, do unto me according to Thy name!142 Jesus, Jesus, forget the proud sinner that provoked Thy wrath, and look upon me the unhappy one that calleth upon Thy sweet name, Thy pleasant name, Thy name that comforteth the sinner and openeth to him the hope of blessing. For what signifieth Jesus but Saviour. Therefore, O Jesus, for Thine own sake be a Jesus to me. Thou who didst create, suffer me not to perish; Thou who didst redeem me, condemn me not; Thou who didst make me by Thy goodness, suffer not the work of Thy hands to perish by my own wickedness. I pray Thee, most gracious Saviour, let not mine iniquity destroy what Thine almighty goodness hath wrought. Acknowledge in Thy goodness what is Thine own in me; and what is not Thine own, wipe off from me. For what profit is there in my blood if I go down into everlasting corruption?143 For the dead praise Thee not, O Lord, neither all they that go down into hell.144 If Thou wilt receive me into the broad bosom of Thy mercy, Thy bosom will not be straitened because of me, O Lord. Receive me therefore, O Jesus my beloved, receive me into the number of Thine elect, that with them I may praise Thee, enjoy Thee, and have my glory in Thee among all that love Thy name,145 who with the Father and the Holy Ghost art glorious for ever, world without end. Amen.
MEDITATION III.146
To encourage the spirit not to fall into despair, since if we truly repent, we shall without doubt find mercy for all our sins.
WHEN I look back upon the sins which I have done, and consider the pains and torments which I ought to suffer because of them, I have no little fear. And so, full of trouble and full of dread at the thought of my perdition, I go seeking for comfort wheresoever I may find it. But alas, wretch that I am, I find none. For I know well that I have offended not my Creator alone but together with Him all His creation. Therefore my Creator with all His creation doth condemn me, being grievously offended at my sins; and my own conscience, having knowledge of my evil deeds, doth beset me
See Matt. i. 21.
Ps. xxx. 9.
Ps. cxv. 17.
Ps. v. 12, acc. to the Vulgate.
Meditation vi. in Gerberon's edition.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury on every side with accusations. And so I find no comfort, nor do I think that I can readily have any.
What then shall I do? whither shall I turn myself? For I am left desolate, and the wickedness of my sins compasseth me round about. If I desire to return to Him who created me upright, and call upon His unspeakable goodness to have mercy upon me, then am I greatly afraid lest by so great daring
I should move Him to anger against me, and lest He should take a more dreadful vengeance upon my misdeeds, whereby I have not feared to outrage His loving kindness. What then? Shall I remain where I am, desperate and without help or counsel? Hitherto hath my Maker suffered me to live; hitherto He ceaseth not to provide me with all those things which are necessary to the sustenance of this life: and I find it true by experience thereof that my sins have not up to this day so much prevailed against His goodness, that He should put me to confusion, as I have deserved, or should utterly destroy me. Most surely therefore is He gracious toward me, since He bestoweth so great goodness upon me, neither hath sought hitherto to avenge Him of mine iniquities.
I have heard, and according to the witness of those that have had experience thereof, it is a true report that I have heard, that He is the Fountain of Mercy, which began to flow from the beginning of the world, and yet floweth unto this day. He was very merciful, they say, and gracious unto our first father Adam, when he committed that sin of eating the forbidden fruit, in that He condemned him not straightway, as he had deserved, to everlasting perdition, but with patience awaited his amendment, and in His mercy helped him that he might be enabled to return into the favour of Him whom he had offended.
Many times therefore He sent His angel unto him, and unto those who were born of him, warning them that they should return unto Him and repent them of their iniquities, for that He would yet with joy receive them, if with all their heart they would repent them of their sins. But they yet, continuing in their sins and despising His admonitions, added sin to sin, and became as it were beside themselves and abominable in their wickedness, since, being made in honour after the likeness of God, they began contrary to nature to live after the manner of brute beasts. He sent moreover patriarchs, He sent prophets, but not even so would they leave their crooked and perverse ways; but some of them who spoke unto them wholesome warnings, they slew; others they vexed with manifold and strange torments. Yet did He chastise them from time to time, as a merciful
Father, not that He, being provoked by their evil deeds, might avenge Himself upon them for their scorn of Him, but that they being corrected might return unto His mercy, who by no means willeth the destruction of those whom in His goodness He hath created.
But when neither for often admonition nor for often correction would they return unto Him, the Fountain of Pity could no longer restrain Himself, but coming down from the bosom of the Father, and taking upon Him very manhood, taking upon Him the form of sinners, He began to admonish them in gentleness even then to repent of their sins unto salvation and to acknowledge
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury Him to be the Son of God. For there is no sin so grievous but it may be put away by repentance, so that the very devil himself can no longer remember it. Therefore did sinners, seeing the sweet gentleness of their Creator, begin themselves to run zealously unto the Fountain of Mercy, the Fountain of Pity, and to wash away their sins therein. The Fountain of Pity also Himself began to eat and drink with sinners, began to open to them the sacramental blessings of holy confession, for in true confession all stain of guilt is washed away.
After this, as the time drew near at which He was to suffer for the redemption of sinners, the Jews, from whose stock He sprang according to the flesh, being moved by envy, crucified Him, because He was good and merciful. But He nevertheless even in the act of death did not forget His goodness, but prayed to His Father for His murderers, that He might forgive them this sin; for they know not, saith He, what they do.147 The Lord that willeth not the death of a sinner, but rather that he should be converted and live.148 in His most sweet goodness maketh excuse for them. Whose heart is so hard, whose so strong, that this great kindness of our Creator cannot soften? For when
His creature, whom He had created after His own image and likeness, so much dishonoured Him, yet did He not avenge Himself, but though dishonoured and provoked by their many evil deeds, patiently suffered them and gently admonished them to return to Him without delay. Good therefore and gentle is our Lord Jesus Christ; as is said by the prophet, He willeth not the death of a sinner, but that he should forsake his evil ways,149 and so, repenting of his iniquities, return to the favour of His Creator. Again how merciful He is toward the soul that sinneth, He declareth by another prophet, exhorting it that even after sinning it should return to Him and find mercy;150 saying, Thou hast played the harlot with many lovers:151 that is, Thou that in baptism didst promise to be faithful unto Me, hast polluted thy chastity with many lovers; yet repent and return again to Me, and I will receive thee. Therefore let no sinner despair, when she that played the harlot with many lovers is received again; because no sins of ours can dry up, no wickednesses pollute the Fountain of Pity and Mercy, even Jesus Christ, but ever pure and welling forth with the sweetness of His grace He receiveth all the weak and sinful that return to Him, and washeth them clean from all sins whatsoever wherewith they are stained. And that all sinners and unrighteous men may be assured that they do in truth receive the forgiveness of their sins, if they do but take care to lay aside their sins and to repent, He Himself, the Fountain of Pity, for the love which He had toward them, suffered that very
Luke xxiii. 34.
Ezek. xxxiii. 11.
Ezek. xviii. 23.
Isa. lv. 7.
Jerem. iii. 1.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury flesh which He took for their sakes, as I above set forth, to be nailed to the cross, that they who were dead in sins and could not otherwise return to life, except they were redeemed by the price of His blood, might look upon the price which was paid for their sins and by no means despair.
When therefore I behold this great goodness of my Lord Jesus Christ, and how so many sinners run to the Fountain of Pity, and none are refused, but all are received, must I alone be without hope, and fear that the very Fountain of Pity that cleanseth others should not be able to wash away my sins also? .1 know, I know of a truth, and do surely believe that He who cleanseth others can cleanse me also, and if He will, for He is most mighty, forgive me all my sins. But between sinner and sinner there is a great difference, that is between him that sinneth more and him that sinneth less.
Whence I, considering how greatly I have sinned, and by how great unrighteousness my unhappy soul is polluted, perceive that I am not only equal unto other sinners but am a sinner more than any sinner, and above all sinners. For many have sinned, and then left sinning; some, though they sinned often, yet did at some time make an end of doing evil; again others, though they have done much evil, have not failed to do much good also, whereby they have merited either to be wholly forgiven the evil which they did, or have obtained that the pains of hell should be made more tolerable unto them. But I, miserable man that I am, a miserable sinner above all miserable sinners, perceiving and knowing the greatness of the destruction down into which my sin and the pleasure of sin was driving me, have yet not taken care to cease at any time from sins and wickedness, but have ever added sin to sin, and so have lightly and of mine own will plunged myself to my sorrow into the perdition prepared for sin, and, did not the immeasurable goodness of the Lord still bear with me,
I ought long since to have been swallowed up by hell. I then, who have lived thus, who have committed so much evil, how shall I dare to run with other sinners who have not done so great evil, unto the Fountain of Mercy? For perhaps, so great is the stench of my sin, that He will not cleanse me, as He cleanseth other sinners whose stench is less intolerable than mine. Help me therefore, O
Lord Jesus Christ, help Thy creature, although overwhelmed by the greatness of his sins, yet looking upon the work of Thy hands, help him that he despair not; for, as we believe, no wickedness is so monstrous that it can prevail against Thee, if only the sinner despair not of Thy mercy.
Suffer me therefore, O Lord Jesus Christ, suffer me to look upon Thine unspeakable goodness, and declare how gracious and good Thou art toward miserable sinners. I have said it before, but it delighteth me greatly, so often as fit occasion serveth, to remember how great is the grace of Thy sweet goodness toward sinners. For the love of men then, and for their redemption, not of those only who sin more or less, but even of those who sin beyond measure, if they do but repent, Thou didst descend from the bosom of the Father and enter into the womb of the Virgin, and take of her true flesh; and by Thy conversation in the world didst call all sinners to repentance and so, dying according to the flesh, didst restore to them the life which for their sins they had justly forfeited.
And so, when I look back on the evil deeds which I have wrought, if Thou wouldst have me judge myself after my deserts, I am assured of my perdition; but when I have respect unto Thy
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury death, which Thou didst suffer for the redemption of sinners, I do not despair of Thy mercy. That robber, who for his sins was crucified with Thee, was ever in sin up to the time of his departure out of this life, yet, because in the very hour of his giving up the ghost he confessed his sin and cried out upon his fault, he found mercy and was that day with Thee in Paradise.152 Therefore beholding Thee put to death for the redemption of sinners, Thy hands and feet pierced with nails,
Thy side opened by the soldier's spear, the stream of blood and water coming out of that side of Thine,153 ought I to despair? There is but one thing which Thou wilt have, without which no sinner can be saved, to wit, that we repent us of our sins, and, so far as we may, strive to amend our lives.
If we do this, we are sure that if but our last day find us so doing (since we have the example of the robber, who even so won salvation in his last hour) we may, trusting in the unspeakable goodness of our Lord Jesus Christ, fear the accusations of our enemy but little or not at all. Having therefore before our eyes the price of our redemption, that is, the death and blood of our Redeemer, which was shed for the remission of our sins; having also the example of the robber, and of many compassed about by many and great sins, whom the Fountain of Pity, Jesus Christ, in His mercy loosed from them, let us not despair, but run to the Fountain of Pity Himself, in sure and certain hope of obtaining the forgiveness of our sins there, where we see and acknowledge so many and so great sinners to have been washed clean, and let us assure ourselves that we in like manner may be washed clean by the same Fountain of Mercy, if we abstain from our sins and wickedness and, so far as we may, strive hereafter to do good. But to abstain from evil and to do good we are not able by our own power without His help. Let us implore therefore His unspeakable mercy, who was pleased to make us when as yet we were not, that He may grant us in this life, before we go hence, to amend our lives and to cleanse them with earnest sorrow, that this life ended we may be enabled to come unto
Him by a straight road, none hindering us, to be with Him in everlasting glory with the choirs of angels and all saints, who already enjoy that glory in joy without end.
MEDITATION IV154
Concerning the Redemption of Mankind.
O CHRISTIAN soul, soul raised up from a grievous death, soul redeemed and delivered from a miserable slavery by the blood of God, arouse thy mind from sleep, bethink thee of thy resurrection,
Luke xxiii. 43.
John xix. 34.
Meditation xi. in Gerberon's edition.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury remember thy redemption and deliverance. Consider where and what is the strength of thy salvation,155 occupy thyself in meditating thereon, delight thyself in the contemplation thereof; put away thy daintiness, force thyself, give thy mind thereto; taste of the goodness of thy Redeemer, kindle within thyself the love of thy Saviour. With thy mind eat of the honeycomb of His words, with thine understanding suck out their sweetness, for they are sweeter than honey;156 by loving them and rejoicing therein feed thou upon them, for they are savoury and wholesome withal. Rejoice in that eating, be glad in that sucking out of the sweetness, make merry in that feeding upon them.
Where then and what is the power and might of thy salvation? Surely it is Christ that hath raised thee up. He, the good Samaritan, hath healed thee; He, thy good Friend, with His own life hath redeemed and delivered thee; even Christ, I say, and none else. Therefore it is Christ that is the strength of thy salvation. Where is this strength that is Christ? He hath horns coming out of His hands; and there was the hiding of His power.157 Horns He hath in His hands, because His hands are fastened to the arms of the Cross. But what power is there in this great weakness? what loftiness in that great lowliness? what that is honourable in that great humiliation? Verily it is therefore a hiding of His power; it is hidden, because it is in weakness; concealed, because in lowliness; secret, because in humiliation. O hidden power! that a Man, hanging upon the Cross should hang up thereon that eternal death which oppressed mankind, that a Man bound to a tree should unbind the world which was made fast to death everlasting! O concealed loftiness! that a Man condemned with robbers should save men who were condemned with devils, that a Man stretched upon the Cross should draw all things unto Himself!158 O secret might! that one Soul yielded in torment should draw souls innumerable out of hell, that a Man should endure the death of the body, and destroy thereby the death of souls!
Wherefore, O good Lord, O gracious Redeemer, wherefore didst Thou veil so great power in so great lowliness? Was it that Thou mightest thereby deceive the devil, who by deceiving man did cast him out of paradise? But of a surety the Truth deceiveth none. He who knoweth not, who believeth not the truth, deceiveth himself; and whoso seeth the truth and hateth it or despiseth it, deceiveth himself; the truth deceiveth none. Was it therefore that the devil might deceive himself?
But as the Truth deceiveth none, so neither doth it go about to make any deceive himself, though,
Ps. cxl. 7.
Ps. xix. 10; cxix. 103.
Habakkuk iii. 4. The word horns here means rays, as it is translated in the Revised Version. The traditional representation of Moses with horns on his head is due to a similar literal understanding of Exod. xxxiv. 29, where it is said that the skin of his face sent forth horns, that is, rays of light, after his converse with God in the Mount.
John xii. 32, acc. to the Vulgate.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury when it permitteth it, it be said to do it. For Thou didst not take upon Thyself the nature of man, to hide Thyself from those who knew Thee, but to reveal Thyself to those that knew Thee not. Thou didst call Thyself very God and very Man, and didst show Thyself such by Thy works. The thing was secret of its own nature, it was not of said purpose made secret: it was not so done as to be hid, but so as to be accomplished in due course; not to deceive any, but to be done as it ought to be done. And if it be called secret, that signified! no more than that it was not revealed to all. For although the Truth reveal not itself to all, to none doth it deny itself. Therefore, O Lord, Thou didst do thus, neither to deceive any, nor to cause any to deceive himself, but, that Thou mightest do what was to be done as it ought to be done, Thou didst throughout abide in the truth. Let him therefore that deceiveth himself in Thy truth, complain not of Thee, but of his own unfaithfulness to truth.
Shall we say that the devil had any just claim against God or against men, on account whereof
God must first thus deal with him on man's behalf, before He may put forth openly His mighty power, so that by unjustly slaying a just man, he might justly lose the power which he had over the unjust? But surely God owed the devil nothing but the punishment of his sins; neither did man owe him anything except to overcome sin in his turn, so that as man once through committing sin suffered himself to be easily overcome by the devil, so man should overcome the devil in the very straits of death, by keeping even therein his righteousness unimpaired. But even this too man owed not to the devil but to God only. For the sin which he committed was not against the devil, but against God; neither did man belong to the devil, but man and the devil alike belonged to God. And in that the devil afflicted men, this he did not out of zeal for righteousness, but out of zeal for wickedness; not by the command of God, but by His permission only; because it was required by the justice, not of the devil, but of God. There was therefore nothing in the devil, by reason whereof God ought to have hidden or deferred the operation of His mighty power for the salvation of man.159
Was there then any necessity that constrained the Most High so to humble Himself, and the Almighty to accomplish a work with so great labour? Nay, all necessity and impossibility is dependent upon His will. For whatsoever He willeth, must of necessity be; and what He willeth not, it is impossible should be. Therefore of His free will alone, and because His will is ever good, out of mere goodness did He do this. For God wrought thus, not that He might in this manner, and no other accomplish the salvation of men; but it was the nature of man that required it in this manner to make satisfaction to God. God had no need to suffer things so troublesome, but man had need thus to be reconciled to God. God had no need of this humiliation, but man had need of being thus delivered out of the depths of hell. Now the divine nature neither needed humiliation or toil, nor was capable thereof. But human nature must suffer all this, that it might be restored to that state for which it was created; yet neither human nature nor aught that was less than God could be
On the views of the Atonement by the death of Christ which Anselm here rejects, see the Introduction.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury sufficient to this work. For man is not restored to that state for which he was made, if he be not advanced to be like unto the angels, in whom is no sin; and this cannot be, except he have received remission of all sins, which may not be done, unless full satisfaction have been made for them.
Now this satisfaction can only be made, if the sinner, or someone on his behalf, offer of his own to God something which is not due to God, but which surpasseth whatsoever is not God. For if sin consisteth in the dishonouring of God, and if man ought not to dishonour God, even if it were necessary that everything which is not God should perish, then the unchangeable truth and manifest reason of the thing requireth that whatsoever sinneth should render to God, for the honour whereof it hath robbed Him, something greater than that at the cost whereof he was bound not to dishonour
Him. But because human nature by itself had nothing so great to offer, and yet without such satisfaction made could not be reconciled, lest the justice of God should leave within His kingdom a sin for which no satisfaction could be made, the goodness of God came to the aid of His justice, and the Son of God took the nature of man upon Him in His own person, so that in that one person there should be a God-man, who should have a sacrifice to offer, exceeding in value not only everything that is not God, but also every debt that sinners ought to pay to God, and so, owing nothing Himself, should give this in payment for others, who had not wherewith to pay that which they owed. For the life of the man who is God is more precious than everything that is not God; and surpasseth every debt which sinners owe for the satisfaction of God. For if the putting to death of this Man exceedeth all sins which can be conceived, howsoever many and great they be, so they
touch not the person of God, it is manifest that the goodness of His life is greater than the evil of all sins which touch not the person of God. That life this Man who had not incurred the debt of death, because He had no sin, offered freely of His own to the honour of the Father, since He suffered it to be taken from Him for righteousness sake, to give an example to all that the righteousness of God should not be abandoned by us even unto that death, which they must at some time incur as a debt due from them; since He who had not incurred that death, and might without abandoning righteousness have escaped it, yet when it was brought upon Him suffered it freely for righteousness sake. Thus in that Man human nature offered to God freely and not as of debt what was its own, that it might redeem itself in the persons of others in whom it had not that which was due as a debt to offer. In all this the divine nature was not abased, but the human was exalted; the divine was not minished but the human in mercy sustained.
Neither did human nature in that Man suffer anything through any necessity, but through free will alone. Neither was it overcome by any violence, but of its own accord, out of goodness unconstrained, it endured to God's honour and the profit of other men those things which the evil will of others brought upon it not through the compulsion of any obligation, but through the appointment of a wisdom that had power to accomplish its purposes. For the Father did not by His commandment compel that Man to die, but that which He knew would be pleasing to the Father and profitable to men, that of His own free will He performed: for the Father could not compel
Him to do that which He had no right to exact of Him; neither could this great act of honour but
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury be pleasing to the Father, which His Son freely offered to Him. Thus therefore He rendered unto the Father a free obedience, in willing freely to do that which He knew would be pleasing to the Father. But because the Father bestowed upon Him this good will, though it were free, yet is it rightly said that160 He received it as the commandment of the Father.161 In this manner therefore He was obedient to the Father even unto death;162 and as the Father gave Him commandment, even so He did:163 and He drank the cup which His Father had given unto Him.164 This is the perfect and free obedience of human nature, when it freely submitteth its own free will to God's will, and hath then of its own accord carried out in deed that good purpose which God hath not exacted but accepted. Thus this Man redeemeth all others, in that He reckoneth that which He hath freely given to God, as the debt which they owed to God. And by this price man is not only once redeemed from his faults but, so often as he returneth to God in worthy penitence, he is received; yet this worthy penitence is not promised to the sinner. As to that which was done on the Cross, by His Cross hath our Christ redeemed us. They therefore who desire to approach unto this grace with a worthy affection are saved; but they who despise it, because they pay not the debt which they owe, are condemned.165
Behold, O Christian soul, this is the power of thy salvation, this the cause of thy liberty, this the price of thy redemption. Thou wast a captive and in this wise wast thou redeemed. Thou wast a slave, and thus wast thou made free; an exile and thus brought home; lost and thus found; dead and thus raised up. Upon this, O man, let thy heart feed, this let it inwardly digest, sucking out the
Reading quia for qui.
John x. 18.
Philipp. ii. 8.
John xiv. 31.
John xviii. 11.
In Anselm's view the debt due to God from sinners they can never pay; it can only be paid by Christ, who does not owe the debt, but has a sacrifice to offer to the Father worthy, as ours could never be, of His acceptance. By repentance and amendment however, which are all we can do, we accept the salvation offered to us through Christ's vicarious sacrifice: if we do not repent and amend, then we have no part in the payment of our debt by Christ; we do not acknowledge that it is our debt which He paid.
It cannot be denied that there is something artificial in the whole account of the matter here given; and it will seem the more artificial the more we forget that it is to be regarded less as a commentary upon the Gospel history than as an analysis of the relations in which the converted soul finds itself towards God and towards its own sins. Of that experience I believe that Anselm's teaching is in essentials a true representation.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury sweetness and relishing the goodness thereof, at such times as thy mouth receiveth the flesh and blood of Him, thy Redeemer. Make this thy daily bread and sustenance in this life, and thy provision for the way,166 for by this and by this alone shalt thou both abide in Christ and Christ in thee, and in the life to come shall He be thy full joy.
But, O Lord, Thou that didst endure death that I might live, how shall I rejoice in my freedom, seeing it cometh but of the chains that bound Thee? how shall I take pleasure in my salvation, since it is wrought but by Thy sufferings? how shall I be glad of my life, which cometh only by Thy death? Shall I be glad of Thy sufferings and of their cruelty that did these things unto Thee? Or if I grieve for Thee, how shall I be glad of that for the sake whereof these things were done, and which would not be, had these things not been? But indeed their wickedness could have done nothing, except by Thy free sufferance, nor didst Thou suffer them except because in Thy goodness Thou didst will it so. And thus I ought to curse their cruelty, to imitate Thy death and sufferings by fellowship therein, by thanksgiving to show my love toward the kindness of Thy purpose concerning me, and so safely to rejoice in the good things which have been bestowed upon me by those means.
Therefore, thou poor silly man, leave their cruelty to the judgment of God, and consider what thou owest to Thy Saviour. Remember how it was with thee, and what was done for thee, and consider how worthy is He of thy love who did this for thee. Behold thy need and His goodness, and see what thanks thou shouldest render Him and how much thou owest unto His love. Thou wast in darkness, in a slippery place, in the way that goeth down into the pit of hell, whence is no returning; a huge weight as of lead hanging upon thy neck did drag thee downwards, thy back was bowed down by a burden thou wast not able to bear, invisible foes drove thee onward with all their might. Thus wast thou without all help and knewest it not, because in this state was I conceived and born. O how was it then with thee? Whither were they hurrying thee? think thereon and tremble, consider and be afraid. O good Lord Jesus Christ, when I was thus set in the midst of these dangers and knew it not nor sought for deliverance, Thou didst shine forth upon me like the sun, and show me in what state I stood. Thou didst cast away that leaden weight which dragged me downwards;
Thou didst remove the heavy burden which bowed me to the earth; Thou didst drive away them that urged me forward and didst set Thy face against them in my behalf. Thou didst call me by a new name which Thou gavest me after Thine own name. I was bowed together, and Thou didst lift me up to look upon Thy face, saying, Trust in Me, I have redeemed thee, I have given My life for thee; if thou cleave to Me, thou shalt escape the evils which were about thee, and shalt not fall into the pit whither thou wast hastening; I will lead thee unto My kingdom, and make thee an heir of God and joint heir with Me. Afterwards didst Thou receive me into Thy care, so that nothing should harm my soul against Thy will; and behold, though I have not stuck fast unto Thee, as Thou didst
Viaticum: Anselm has doubtless in his mind the use of this word for the Eucharist, when administered to the sick and dying as a provision from the journey from this world to the next.
St. Anselm The Devotions of Saint Anselm Archbishop of Canterbury bid me, yet hast Thou not suffered me to fall into hell, but still lookest that I should cleave unto
Thee and Thou do what Thou didst promise. Indeed, O Lord, thus I was, and these things hast Thou done unto me. I was in darkness, and knew nothing, not even myself; in a slippery place, because
I was weak and frail, and ready to fall into sin; on the road downwards into the pit of hell, because in my first parents I had fallen from righteousness into unrighteousness, whereby is made the descent into hell, and from blessedness into temporal misery, whence one must fall into misery eternal. The weight of original sin dragged me downwards, and the insupportable burden of God's judgment bowed down my back, and mine enemies the devils pressed hotly upon me, that, so far as in them lay, they might make me to sin yet more and so bring upon myself a greater condemnation. Thus was I destitute of all help when Thou didst shine forth upon me and show me in what state I stood.
For even when I could not yet understand it, Thou didst teach all this to others who stood in my place,167 and afterwards to myself, before I sought for it. Thou didst cast away the leaden weight that dragged me downwards, and the burden that was heavy upon my back, and the enemies that urged me to destruction, because Thou didst take away the sin wherein I was born and conceived, and the condemnation thereof, and didst forbid the wicked spirits to do any violence to my soul.
Thou madest me to be called a Christian after Thy name; as Christ I confess Thee, as a Christian
Thou knowest me among my redeemed; Thou hast lifted and raised me up to know and to love
Thee; Thou hast made me to trust in the salvation of my soul, for the sake whereof Thou gavest
Thy life, and Thou hast promised me Thy glory if I will follow Thee. And so, though even as yet I do not follow Thee as Thou didst counsel me, but have done many new sins which Thou hast forbidden, yet still Thou waitest till I shall follow Thee and Thou give me what Thou hast promised.
Consider, O my soul, consider earnestly, all that is within me, how much my whole being oweth unto Him. Truly, O Lord, because Thou madest me, I owe unto Thy love my whole self; because
Thou didst redeem me, I owe Thee my whole self; because Thou makest me such great promises,
I owe Thee my whole self, nay more, I owe unto Thy love more than myself, insomuch as Thou art greater than I, for whom Thou didst give Thyself, to whom Thou dost promise Thyself. Make me, I beseech Thee, O Lord, to taste by love that which I taste by knowledge; to perceive by affection what I perceive by understanding. I owe more than my whole self to Thee, but I have no more than this, neither can I of myself render even all this to Thee. Draw me, O Lord, into Thy love, even this whole self of mine. All that I am is Thine by creation, make it to be all Thine by love. Behold,
O Lord, my heart is before Thee; it striveth, but of itself it cannot do what it would; do Thou do that which of itself it cannot do. Bring me into the secret chamber of Thy love. I ask, I seek, I knock.
Thou who makest me to ask, make me also to receive; Thou grantest me to seek, grant me also to find; Thou teachest me to knock, do Thou open to my knocking. To whom dost Thou give, if Thou deniest him that asketh? Who is he that findeth, if he that seeketh is disappointed? What dost Thou
The allusion is to the sponsors in baptism.