That satisfaction ought to be proportionate to guilt; and that man is of himself unable to accomplish this.
Anselm. Neither, I think, will you doubt this, that satisfaction should be proportionate to guilt.
Boso. Otherwise sin would remain in a manner exempt 226 from control (inordinatum), which cannot be, for God leaves nothing uncontrolled in his kingdom. But this is determined, that even the smallest unfitness is impossible with God.
Anselm. Tell me, then, what payment you make God for your sin?
Boso. Repentance, a broken and contrite heart, self-denial, various bodily sufferings, pity in giving and forgiving, and obedience.
Anselm. What do you give to God in all these?
Boso. Do I not honor God, when, for his love and fear, in heartfelt contrition I give up worldly joy, and despise, amid abstinence and toils, the delights and ease of this life, and submit obediently to him, freely bestowing my possessions in giving to and releasing others?
Anselm. When you render anything to God which you owe him, irrespective of your past sin, you should not reckon this as the debt which you owe for sin. But you owe God every one of those things which you have mentioned. For, in this mortal state, there should be such love and such desire of attaining the true end of your being, which is the meaning of prayer, and such grief that you have not yet reached this object, and such fear lest you fail of it, that you should find joy in nothing which does not help you or give encouragement of your success. For you do not deserve to have a thing which you do not love and desire for its own sake, and the want of which at present, together with the great danger of never getting it, causes you no grief. This also requires one to avoid ease and worldly pleasures such as seduce the mind from real rest and pleasure, except so far as you think suffices for the accomplishment of that object. 227But you ought to view the gifts which you bestow as a part of your debt, since you know that what you give comes not from yourself, but from him whose servant both you are and he also to whom you give. And nature herself teaches you to do to your fellow servant, man to man, as you would be done by; and that he who will not bestow what he has ought not to receive what he has not. Of forgiveness, indeed, I speak briefly, for, as we said above, vengeance in no sense belongs to you, since you are not your own, nor is he who injures you yours or his, but you are both the servants of one Lord, made by him out of nothing. And if you avenge yourself upon your fellow servant, you proudly assume judgment over him when it is the peculiar right of God, the judge of all. But what do you give to God by your obedience, which is not owed him already, since he demands from you all that you are and have and can become?
Boso. Truly I dare not say that in all these things I pay any portion of my debt to God.
Anselm. How then do you pay God for your transgression?
Boso. If in justice I owe God myself and all my powers, even when I do not sin, I have nothing left to render to him for my sin.
Anselm. What will become of you then? How will you be saved?
Boso. Merely looking at your arguments, I see no way of escape. But, turning to my belief, I hope through Christian faith, “which works by love,” that I may be saved, and the more, since we read that if the sinner turns from his iniquity and does what is right, all his transgressions shall be forgotten.
Anselm. This is only said of those who either 228looked for Christ before his coming, or who believe in him since he has appeared. But we set aside Christ and his religion as if they did not exist, when we proposed to inquire whether his coming were necessary to man’s salvation.
Boso. We did so.
Anselm. Let us then proceed by reason simply.
Boso. Though you bring me into straits, yet I very much wish you to proceed as you have begun.
Source: Cur Deus Homo (CCEL)