CHAPTER XV.
Whether God suffers his honor to be violated even in the
least degree.
Boso. What you say satisfies me. But there is still
another point which I should like to have you answer. For if, as you make out,
God ought to sustain his own honor, why does he allow it to be violated even in
the least degree? For what is in any way made liable to injury is not entirely
and perfectly preserved.
Anselm. Nothing can be added to or taken from the
honor of God. For this honor which belongs to him is in no way subject to
injury or change. But as the individual creature preserves, naturally or by
reason, the condition belonging, and, as it were, allotted to him, he is said
to obey and honor God; and to this, rational nature, which possesses
intelligence, is especially bound. And when the being chooses what he ought, he
honors God; not by bestowing
anything upon him, but
because he brings himself freely under God's will and disposal, and maintains
his own condition in the universe, and the beauty of the universe itself, as
far as in him lies. But when he does not choose what he ought, he dishonors
God, as far as the being himself is concerned, because he does not submit
himself freely to God's disposal. And he disturbs the order and beauty of the
universe, as relates to himself, although he cannot injure nor tarnish the
power and majesty of God. For if those things which are held together in the
circuit of the heavens desire to be elsewhere than under the heavens, or to be
further removed from the heavens, there is no place where they can be but under
the heavens, nor can they fly from the heavens without also approaching them.
For both whence and whither and in what way they go, they are still under the
heavens; and if they are at a greater distance from one part of them, they are
only so much nearer to the opposite part. And so, though man or evil angel
refuse to submit to the Divine will and appointment, yet he cannot escape it;
for if he wishes to fly from a will that commands, he falls into the power of a
will that punishes. And if you ask whither he goes, it is only under the
permission of that will; and even this wayward choice or action of his becomes
subservient, under infinite wisdom, to the order and beauty of the universe
before spoken of. For when it is understood that God brings good out of many
forms of evil, then the satisfaction for sin freely given, or if this be not
given, the exaction of punishment, hold their own place and orderly beauty in
the same universe. For if Divine wisdom were not to insist upon things, when
wickedness tries to disturb the
right appointment, there
would be, in the very universe which God ought to control, an unseemliness
springing from the violation of the beauty of arrangement, and God would appear
to be deficient in his management. And these two things are not only unfitting,
but consequently impossible; so that satisfaction or punishment must needs
follow every sin.
Boso. You have relieved my objection.
Anselm. It is then plain that no one can honor or
dishonor God, as he is in himself; but the creature, as far as he is concerned,
appears to do this when he submits or opposes his will to the will of God.
Boso. I know of nothing which can be said against
this.
Anselm. Let me add something to it.
Boso. Go on, until I am weary of listening.
