BLTC Press Titles

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The Secret Doctrine, Volume II Anthropogenesis

H. P. Blavatsky

The Characters of Theophrastus


Letters on the Aesthetical Education of Man

Friedrich Schiller

Paradoxes of the Highest Science

Eliphas Levi

Cur Deus homo

by Saint Anselm (Archbishop of Canterbury)


Boso. This same deliverance, if it could in any way be said to have been effected by any other than the Person of God, (either by an angel or a man,) the human mind would much more readily receive it. For God was able to make a man without sin, not indeed from the sinful lump [of fallen nature], nor from any man, but like as He made Adam, and by such an one it would seem He might have effected the same work.

Anselm. Do not you perceive that if any other person were to redeem a man from eternal death, the redeemed man would be rightly judged to be his servant? And if this had so happened, man would by no means have been restored to that dignity which would have been his had he not sinned, since he who would otherwise have been servant to none but God, and equal to the angels in all things, would thus become servant to one who was not God, and to whom the angels were not subject.



Boso. This is what they wonder at so much, that we call this redemption our deliverance. For, say they, in what captivity, in what prison, in whose power were you held, from which God could not have delivered you except by redeeming with such labours, and at last \ with His own blood? And when we tell them He redeemed us from our sins, from His own wrath, from hell, and from the power of the devil, whom He came to fight and conquer for us, because we were unable to do so ourselves; He also re-purchased for us the kingdom of heaven, and by doing all this in this manner, He shews us how much He loved us;—when we tell them this, they answer, If you say that God, who youl tell us created all things by a word, was unable to do all this by a simple command, you refute yourselves by \ making Him not Almighty. Or if you confess that He was able, but not willing to do it, except in this way, how will you shew Him to be wise, whom you affirm to have suffered without any reason things so unbefitting Him? For all these things which you bring forward depend upon His will; for the wrath of God is nothing else than His will to punish. If, therefore, He^ does not will to punish the sins of men, man is free1 from his sins, from the wrath of God, from hell, and; from the power of the devil, all which things he suffers

on account of his sins; he also receives what he was deprived of on account of the same sins. For in whose power is hell, or the devil, or whose is the kingdom of heaven, but His who made all things? Whatever things, therefore, you either dread or look forward to with longing, these are subject to His will which nothing can resist. Wherefore, if He were unwilling that the human race should be saved, except in that way which you speak of, when He could do it by His simple will, see how, to say the least, you oppose His wisdom. For if a man were without any reason to do that with great labour which he could have done with ease, he would certainly not be judged wise by any one. And forasmuch as you tell us that God thus shewed you how much He loved you, this is not to be defended with any reason, unless it be shewn that man could not have been saved any other way. For if he could not in any other way, then perhaps there would have been a necessity for Him to shew His love in this way. But now, when He could have saved man in some other way, what reason is there that, for the sake of shewing His love, He should do and suffer what you say He did? Does He not, then, shew to the good angels how much He loves them, though for them He does not suffer such things? And as to what you say of His coming to fight for you against the devil, with what sense dare you bring this forward? Does not God's omnipotence reign everywhere? How, then, for the conquest of the devil must God needs come down from heaven? These are what unbelievers seem able to object against us.


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