How man cannot be saved without satisfaction for sin.
Anselm. It was fitting for God to fill the places of the fallen angels from among men.
Boso. That is certain.
Anselm. Therefore there ought to be in the heavenly
Boso. Truly it is fitting that men should be equal with good angels.
Anselm. Have good angels ever sinned?
Boso. No.
Anselm. Can you think that man, who has sinned, and never made satisfaction to God for his sin, but only been suffered to go unpunished, may become the equal of an angel who has never sinned?
Boso. These words I can both think of and utter, but can no more perceive their meaning than I can make truth out of falsehood.
Anselm. Therefore it is not fitting that God should take sinful man without an atonement, in substitution for lost angels; for truth will not suffer man thus to be raised to an equality with holy beings.
Boso. Reason shows this.
Anselm. Consider, also, leaving out the question of equality with the angels, whether God ought, under such circumstances, to raise man to the same or a similar kind of happiness as that which he had before he sinned.
Boso. Tell your opinion, and I will attend to it as well as I can.
Anselm. Suppose a rich man possessed a choice pearl which had never been defiled, and which could not be taken from his hands without his permission;
Boso. I accept your supposition.
Anselm. What if he should allow it to be struck from his hand and cast in the mire, though he might have prevented it; and afterwards taking it all soiled by the mire and unwashed, should commit it again to his beautiful and loved casket; will you consider him a wise man?
Boso. How can I? for would it not be far better to keep and preserve his pearl pure, than to have it polluted?
Anselm. Would not God be acting like this, who held man in paradise, as it were in his own hand, without sin, and destined to the society of angels, and allowed the devil, inflamed with envy, to cast him into the mire of sin, though truly with man's consent? For, had God chosen to restrain the devil, the devil could not have tempted man. Now I say, would not God be acting like this, should he restore man, stained with the defilement of sin, unwashed, that is, without any satisfaction, and always to remain so; should He restore him at once to paradise, from which he had been thrust out?
Boso. I dare not deny the aptness of your comparison, were God to do this, and therefore do not admit that he can do this. For it should seem either that he could not accomplish what he designed, or else that he repented of his good intent, neither of which things is possible with God.
Anselm. Therefore, consider it settled that, without satisfaction, that is, without voluntary payment of the debt, God can neither pass by the sin unpunished, nor can the sinner attain that happiness, or happiness
Boso. I am wholly unable to refute your reasoning. But what say you to this: that we pray God, "put away our sins from us," and every nation prays the God of its faith to put away its sins. For, if we pay our debt, why do we pray God to put it away? Is not God unjust to demand what has already been paid? But if we do not make payment, why do we supplicate in vain that he will do what he cannot do, because it is unbecoming?
Anselm. He who does not pay says in vain: "Pardon"; but he who pays makes supplication, because prayer is properly connected with the payment; for God owes no man anything, but every creature owes God; and, therefore, it does not become man to treat with God as with an equal. But of this it is not now needful for me to answer you. For when you think why Christ died, I think you will see yourself the answer to your question.
Boso. Your reply with regard to this matter suffices me for the present. And, moreover, you have so clearly shown that no man can attain happiness in sin, or be freed from sin without satisfaction for the trespass, that, even were I so disposed, I could not doubt it.
