CHAPTER XVIII.
Whether there will be more holy men than evil angels.
Anselm.
If the angels, before any of them fell, existed in that perfect number
of which we have spoken,
then men were only made to
supply the place of the lost angels; and it is plain that their number will not
be greater. But if that number were not found in all the angels together, then
both the loss and the original deficiency must be made up from men, and more
men will be chosen than there were fallen angels. And so we shall say that men
were made not only to restore the diminished number, but also to complete the
imperfect number.
Boso. Which is the better theory, that angels were
originally made perfect in number or that they were not?
Anselm. I will state my views.
Boso. I cannot ask more of you.
Anselm. If man was created after the fall of evil
angels, as some understand the account in Genesis, I do not think that I can
prove from this either of these suppositions positively. For it is possible, I
think, that the angels should have been created perfect in number, and that
afterwards man was created to complete their number when it had been lessened;
and it is also possible that they were not perfect in number, because God
deferred completing the number, as he does even now, determining in his own
time to create man. Wherefore, either God would only complete that which was
not yet perfect, or, if it were also diminished, He would restore it. But if
the whole creation took place at once, and those days in which Moses appears to
describe a successive creation are not to be understood like such days as ours,
I cannot see how angels could have been created perfect in number. Since, if it
were so, it seems to me that some, either men or angels, would fall
immediately, else in heaven's empire there would be more than the
complete
number required. If, therefore, all things were created at one and the same
time, it should seem that angels, and the first two human beings, formed an
incomplete number, so that, if no angel fell, the deficiency alone should be
made up, but if any fell, the lost part should be restored; and that human
nature, which had stood firm, though weaker than that of angels, might, as it
were, justify God, and put the devil to silence, if he were to attribute his
fall to weakness. And in case human nature fell, much more would it justify God
against the devil, and even against itself, because, though made far weaker and
of a mortal race, yet, in the elect, it would rise from its weakness to an
estate exalted above that from which the devil was fallen, as far as good
angels, to whom it should be equal, were advanced after the overthrow of the
evil, because they persevered. From these reasons, I am rather inclined to the
belief that there was not, originally, that complete number of angels necessary
to perfect the celestial state; since, supposing that man and angels were not created
at the same time, this is possible; and it would follow of necessity, if they
were created at the same time, which is the opinion of the majority, because we
read: "He, who liveth forever, created all things at once." But if
the perfection of the created universe is to be understood as consisting, not
so much in the number of beings, as in the number of natures; it follows that
human nature was either made to consummate this perfection, or that it was
superfluous, which we should not dare affirm of the nature of the smallest
reptile. Wherefore, then, it was made for itself, and not merely to restore the
number of beings possessing another nature. From which it is plain that, even
had no
angel fallen, men would yet have had their place in the celestial
kingdom. And hence it follows that there was not a perfect number of angels,
even before a part fell; otherwise, of necessity some men or angels must fall,
because it would be impossible that any should continue beyond the perfect
number.
Boso. You have not labored in vain.
Anselm. There is, also, as I think, another reason
which supports, in no small degree, the opinion that angels were not created
perfect in number.
Boso. Let us hear it.
Anselm. Had a perfect number of angels been created,
and had man been made only to fill the place of the lost angels, it is plain
that, had not some angels fallen from their happiness, man would never have,
been exalted to it.
Boso. We are agreed.
Anselm. But if any one shall ask: "Since the
elect rejoice as much over the fall of angels as over their own exaltation,
because the one can never take place without the other; how can they be
justified in this unholy joy, or how shall we say that angels are restored by
the substitution of men, if they (the angels) would have remained free from
this fault, had they not fallen, viz., from rejoicing over the fall of
others?" We reply: Cannot men be made free from this fault? nay, how ought
they to be happy with this fault? With what temerity, then, do we say that God
neither wishes nor is able to make this substitution without this fault!
Boso. Is not the case similar to that of the Gentiles
who were called unto faith, because the Jews rejected it?
Anselm. No; for had the Jews all believed, yet the
Gentiles
would have been called; for "in every nation he that feareth God and
worketh righteousness is accepted of him." But since the Jews despised the
apostles, this was the immediate occasion of their turning to the Gentiles.
Boso. I see no way of opposing you.
Anselm. Whence does that joy which one has over
another's fall seem to arise?
Boso. Whence, to be sure, but from the fact that each
individual will be certain that, had not another fallen, he would never have
attained the place where he now is?
Anselm. If, then, no one had this certainty, there
would be no cause for one to rejoice over the doom of another.
Boso. So it appears.
Anselm. Think you that any one of them can have this
certainty, if their number shall far exceed that of those who fell?
Boso. I certainly cannot think that any one would or
ought to have it. For how can any one know whether he were created to restore
the part diminished, or to make up that which was not yet complete in the
number necessary to constitute the state? But all are sure that they were made
with a view to the perfection of that kingdom.
Anselm. If, then, there shall be a larger number than
that of the fallen angels, no one can or ought to know that he would not have
attained this height but for another's fall.
Boso. That is true.
Anselm. No one, therefore, will have cause to rejoice
over the perdition of another.
Boso. So it appears.
Anselm. Since, then, we see
that if there are more men elected than the number of fallen angels, the
incongruity will not follow which must follow if there are not more men
elected; and since it is impossible that there should be anything incongruous
in that celestial state, it becomes a necessary fact that angels were not made
perfect in number, and that there will be more happy men than doomed angels.
Boso. I see not how this can be denied.
Anselm. I think that another reason can be brought to
support this opinion.
Boso. You ought then to present it.
Anselm. We believe that the material substance of the
world must be renewed, and that this will not take place until the number of
the elect is accomplished, and that happy kingdom made perfect, and that after
its completion there will be no change. Whence it may be reasoned that God
planned to perfect both at the same time, in order that the inferior nature, which
knew not God, might not be perfected before the superior nature which ought to
enjoy God; and that the inferior, being renewed at the same time with the
superior, might, as it were, rejoice in its own way; yes, that every creature
having so glorious and excellent a consummation, might delight in its Creator
and in itself, in turn, rejoicing always after its own manner, so that what the
will effects in the rational nature of its own accord, this also the irrational
creature naturally shows by the arrangement of God. For we are wont to rejoice
in the fame of our ancestors, as when on the birthdays of the saints we delight
with festive triumph, rejoicing in their honor. And this opinion derives
support from the fact that, had not Adam sinned, God might yet put off the
completion
of that state until the number of men which he designed
should be made out, and men themselves be transferred, so to speak, to an
immortal state of bodily existence. For they had in paradise a kind of
immortality, that is, a power not to die, but since it was possible for them to
die, this power was not immortal, as if, indeed, they had not been capable of
death. But if God determined to bring to perfection, at one and the same time,
that intelligent and happy state and this earthly and irrational nature; it
follows that either that state was not complete in the number of angels before
the destruction of the wicked, but God was waiting to complete it by men, when
he should renovate the material nature of the world; or that, if that kingdom
were perfect in number, it was not in confirmation, and its confirmation must
be deferred, even had no one sinned, until that renewal of the world to which
we look forward; or that, if that confirmation could not be deferred so long,
the renewal of the world must be hastened that both events might take place at
the same time. But that God should determine to renew the world immediately
after it was made, and to destroy in the very beginning those things which
after this renewal would not exist, before any reason appeared for their
creation, is simply absurd. It therefore follows that, since angels were not
complete in number, their confirmation will not be long deferred on this
account, because the renewal of a world just created ought soon to take place,
for this is not fitting. But that God should wish to put off their confirmation
to the future renewing of the world seems improper, since he so quickly
accomplished it in some, and since we know that in regard to our first parents,
if they had not sinned as they did,
he would have
confirmed them, as well as the angels who persevered. For, although not yet
advanced to that equality with angels to which men were to attain, when the
number taken from among them was complete; yet, had they preserved their
original holiness, so as not to have sinned though tempted, they would have
been confirmed, with all their offspring, so as never more to sin; just as when
they were conquered by sin, they were so weakened as to be unable, in
themselves, to live afterwards without sinning. For who dares affirm that
wickedness is more powerful to bind a man in servitude, after he has yielded to
it at the first persuasion, than holiness to confirm him in liberty when he has
adhered to it in the original trial? For as human nature, being included in the
person of our first parents, was in them wholly won over to sin (with the
single exception of that man whom God being able to create from a virgin was
equally able to save from the sin of Adam), so had they not sinned, human
nature would have wholly conquered. It therefore remains that the celestial
state was not complete in its original number, but must be completed from among
men.
Boso. What you say seems very reasonable to me. But
what shall we think of that which is said respecting God: "He hath
appointed the bounds of the people according to the number of the children of
Israel;" which some, because for the expression "children of
Israel" is found sometimes "angels of God," explain in this way,
that the number of elect men taken should be understood as equal to that of
good angels?
Anselm. This is not discordant with the previous
opinion, if it be not certain that the number of angels who fell is the same as
that of those who stood. For
if there be more elect
than evil angels, and elect men must needs be substituted for the evil angels,
and it is possible for them to equal the number of the good angels, in that
case there will be more holy men than evil angels. But remember with what condition
I undertook to answer your inquiry, viz., that if I say anything not upheld by
greater authority, though I appear to demonstrate it, yet it should be received
with no further certainty than as my opinion for the present, until God makes
some clearer revelation to me. For I am sure that, if I say anything which
plainly opposes the Holy Scriptures, it is false; and if I am aware of it, I
will no longer hold it. But if, with regard to subjects in which opposite
opinions may be held without hazard, as that, for instance, which we now
discuss; for if we know not whether there are to be more men elected than the
number of the lost angels, and incline to either of these opinions rather than
the other, I think the soul is not in danger; if, I say, in questions like
this, we explain the Divine words so as to make them favor different sides, and
there is nowhere found anything to decide, beyond doubt, the opinion that
should be held, I think there is no censure to be given. As to the passage
which you spoke of: "He hath determined the bounds of the people (or
tribes) according to the number of the angels of God;" or as another
translation has it: "according to the number of the children of
Israel;" since both translations either mean the same thing, or are
different, without contradicting each other, we may understand that good angels
only are intended by both expressions, "angels of God," and
"children of Israel," or that elect men only are meant, or that both
angels and elect men are included, even the
whole
celestial kingdom. Or by angels of God may be understood holy angels only, and
by children of Israel, holy men only; or, by children of Israel, angels only,
and by angels of God, holy men. If good angels are intended in both
expressions, it is the same as if only "angels of God" had been used;
but if the whole heavenly kingdom were included, the meaning is, that a people,
that is, the throng of elect men, is to be taken, or that there will be a
people in this stage of existence, until the appointed number of that kingdom,
not yet completed, shall be made up from among men. But I do not now see why
angels only, or even angels and holy men together, are meant by the expression
"children of Israel"; for it is not improper to call holy men
"children of Israel," as they are called "sons of Abraham."
And they can also properly be called "angels of God," because they
imitate the life of angels, and they are promised in heaven a likeness to and
equality with angels, and all who live holy lives are angels of God. Therefore
the confessors or martyrs are so called; for he who declares and bears witness
to the truth, he is a messenger of God, that is, his angel. And if a wicked man
is called a devil, as our Lord says of Judas, because they are alike in malice;
why should not a good man be called an angel, because he follows holiness?
Wherefore I think we may say that God hath appointed the bounds of the people
according to the number of elect men, because men will exist and there will be
a natural increase among them, until the number of elect men is accomplished;
and when that occurs, the birth of men, which takes place in this life, will
cease. But if by "angels of God" we only understand holy angels, and
by "children of Israel " only holy men; it may
be
explained in two ways: that "God hath appointed the bounds of the people
according to the number of the angels of God," viz., either that so great
a people, that is, so many men, will be taken as there are holy angels of God,
or that a people will continue to exist upon earth, until the number of angels
is completed from among men. And I think there is no other possible method of
explanation: "he hath appointed the bounds of the people according to the
number of the children of Israel," that is, that there will continue to be
a people in this stage of existence, as I said above, until the number of holy
men is completed. And we infer from either translation that as many men will be
taken as there were angels who remained steadfast. Yet, although lost angels
must have their ranks filled by men, it does not follow that the number of lost
angels was equal to that of those who persevered. But if any one affirms this,
he will have to find means of invalidating the reasons given above, which
prove, I think, that there was not among angels, before the fall, that perfect
number before mentioned, and that there are more men to be saved than the
number of evil angels.
Boso. I by no means regret that I urged you to these
remarks about the angels, for it has not been for nought. Now let us return
from our digression.
