How Christ dies of his own power, and how mortality does not inhere in the essential nature of man.
Anselm. Now, also, it remains to inquire whether, as man’s nature is, it is possible for that man to die?
Boso. We need hardly dispute with regard to this, since he will be really man, and every man is by nature mortal.
Anselm. I do not think mortality inheres in the essential nature of man, but only as corrupted. Since, had man never sinned, and had his immortality been unchangeably confirmed, he would have been as really man; and, when the dying rise again, incorruptible, 256they will no less be really men. For, if mortality was an essential attribute of human nature, then he who was immortal could not be man. Wherefore, neither corruption nor incorruption belong essentially to human nature, for neither makes nor destroys a man; but happiness accrues to him from the one, and misery from the other. But since all men die, mortality is included in the definition of man, as given by philosophers, for they have never even believed in the possibility of man’s being immortal in all respects. And so it is not enough to prove that that man ought to be subject to death, for us to say that he will be in all respects a man.
Boso. Seek then for some other reason, since I know of none, if you do not, by which we may prove that he can die.
Anselm. We may not doubt that, as he will be God, he will possess omnipotence.
Boso. Certainly.
Anselm. He can, then, if he chooses, lay down his life and take it again.
Boso. If not, he would scarcely seem to be omnipotent.
Anselm. Therefore is he able to avoid death if he chooses, and also to die and rise again. Moreover, whether he lays down his life by the intervention of no other person, or another causes this, so that he lays it down by permitting it to be taken, it makes no difference as far as regards his power.
Boso. There is no doubt about it.
Anselm. If, then, he chooses to allow it, he could be slain; and if he were unwilling to allow it, he couId not be slain.
257
Boso. To this we are unavoidably brought by reason.
Anselm. Reason has also taught us that the gift which he presents to God, not of debt but freely, ought to be something greater than anything in the possession of God.
Boso. Yes.
Anselin. Now this can neither be found beneath him nor above him.
Boso. Very true.
Anselm. In himself, therefore, must it be found.
Boso. So it appears.
Anselm. Therefore will he give himself, or something pertaining to himself.
Boso. I cannot see how it should be otherwise.
Anselm. Now must we inquire what sort of a gift this should be? For he may not give himself to God, or anything of his, as if God did not have what was his own. For every creature belongs to God.
Boso. This is so.
Anselm. Therefore must this gift be understood in this way, that he somehow gives up himself, or something of his, to the honor of God, which he did not owe as a debtor.
Boso. So it seems from what has been already said.
Anselm. If we say that he will give himself to God by obedience, so as, by steadily maintaining holiness, to render himself subject to his will, this will not be giving a thing not demanded of him by God as his due. For every reasonable being owes his obedience to God.
Boso. This cannot be denied.
Anselm. Therefore must it be in some other way 258that he gives himself, or something belonging to him, to God.
Boso. Reason urges us to this conclusion.
Anslem. Let us see whether, perchance, this may be to give up his life or to lay down his life, or to deliver himself up to death for God’s honor. For God will not demand this of him as a debt; for, as no sin will be found, he ought not to die, as we have already said.
Boso. Else I cannot understand it.
Anselm. But let us further observe whether this is according to reason.
Boso. Speak you, and I will listen with pleasure.
Anselm. If man sinned with ease, is it not fitting for him to atone with difficulty? And if he was overcome by the devil in the easiest manner possible, so as to dishonor God by sinning against him, is it not right that man, in making satisfaction for his sin, should honor God by conquering the devil with the greatest possible difficulty? Is it not proper that, since man has departed from God as far as possible in his sin, he should make to God the greatest possible satisfaction?
Boso. Surely, there is nothing more reasonable.
Anselm. Now, nothing can be more severe or difficult for man to do for God’s honor, than to suffer death voluntarily when not bound by obligation; and man cannot give himself to God in any way more truly than by surrendering himself to death for God’s honor.
Boso. All these things are true.
Anselm. Therefore, he who wishes to make atonement for man’s sin should be one who can die if he chooses.
Boso. I think it is plain that the man whom we 259seek for should not only be one who is not necessarily subject to death on account of his omnipotence, and one who does not deserve death on account of his sin, but also one who can die of his own free will, for this will be necessary.
Anselm. There are also many other reasons why it is peculiarly fitting for that man to enter into the common intercourse of men, and maintain a likeness to them, only without sin. And these things are more easily and clearly manifest in his life and actions than they can possibly be shown to be by mere reason without experience. For who can say how necessary and wise a thing it was for him who was to redeem mankind, and lead them back by his teaching from the way of death and destruction into the path of life and eternal happiness, when he conversed with men, and when he taught them by personal intercourse, to set them an example himself of the way in which they ought to live? But how could he have given this example to weak and dying men, that they should not deviate from holiness because of injuries, or scorn, or tortures, or even death, had they not been able to recognise all these virtues in himself?
Source: Cur Deus Homo (CCEL)