CHAPTER XII.

 

How, though he share in our weakness, he is not therefore miserable.

 

Boso. All these things plainly show that he ought to be mortal and to partake of our weaknesses. But all these things are our miseries. Will he then be miserable?

Anselm. No, indeed! For as no advantage which one has apart from his choice constitutes happiness,

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so there is no misery in choosing to bear a loss, when the choice is a wise one and made without compulsion.

Boso. Certainly, this must be allowed.

 

 

CHAPTER XIII.

 

How, along with our other weaknesses, he does not partake of our ignorance.

 

Boso. But tell me whether, in this likeness to men which he ought to have, he will inherit also our ignorance, as he does our other infirmities?

Anselm. Do you doubt the omnipotence of God?

Boso. No! but, although this man be immortal in respect to his Divine nature, yet will he be mortal in his human nature. For why will he not be like them in their ignorance, as he is in their mortality?

Anselm. That union of humanity with the Divine person will not be effected except in accordance with the highest wisdom; and, therefore, God will not take anything belonging to man which is only useless, but even a hindrance to the work which that man must accomplish. For ignorance is in no respect useful, but very prejudicial. How can he perform works, so many and so great, without the highest wisdom? Or, how will men believe him if they find him ignorant? And if he be ignorant, what will it avail him? If nothing is loved except as it is known, and there be no good thing which he does not love, then there can be no good thing of which be is ignorant. But no one perfectly understands good, save he who can distinguish it from evil; and no one can make this distinction who does not know what evil is. Therefore, as he of whom we are speaking perfectly comprehends

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what is good, so there can be no evil with which he is unacquainted. Therefore must he have all knowledge, though he do not openly show it in his intercourse with men.

Boso. In his more mature years, this should seem to he as you say; but, in infancy, as it will not be a fit time to discover wisdom, so there will be no need, and therefore no propriety, in his having it.

Anselm. Did not I say that the incarnation will be made in wisdom? But God will in wisdom assume that mortality, which he makes use of so widely, because for so great an object. But he could not wisely assume ignorance, for this is never useful, but always injurious, except when an evil will is deterred from acting, on account of it. But, in him an evil desire never existed. For if ignorance did no harm in any other respect, yet does it in this, that it takes away the good of knowing. And to answer your question in a word: that man, from the essential nature of his being, will be always full of God; and, therefore, will never want the power, the firmness or the wisdom of God.

Boso. Though wholly unable to doubt the truth of this with respect to Christ, yet, on this very account, have I asked for the reason of it. For we are often certain about a thing, and yet cannot prove it by reason.