Cur Deus Homo XV-XVIII: Men and Angels, Perfection and Election (Cath-Orth caucus)

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.

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.

Anselm.. It was proper that God should design to make up for the number of angels that fell, from human nature which he created without sin.

Boso. This is a part of our belief, but still I should like to have some reason for it.

Anselm.. You mistake me, for we intended to discuss only the incarnation of the Deity, and here you are bringing in other questions.

Boso. Be not angry with me; "for the Lord loveth a cheerful giver;" and no one shows better how cheerfully he gives what he promises, than he who gives more than he promises; therefore, tell me freely what I ask.

Anselm.. There is no question that intelligent nature, which finds its happiness, both now and forever, in the contemplation of God, was foreseen by him in a certain reasonable and complete number, so that there would be an unfitness in its being either less or greater. For either God did not know in what number it was best to create rational beings, which is false; or, if he did know, then he appointed such a number as he perceived was most fitting. Wherefore, either the angels who fell were made so as to be within that number; or, since they were out of that number, they could not continue to exist, and so fell of necessity. But this last is an absurd idea.

Anselm.. Therefore, since they ought to be of that number, either their number should of necessity be made up, or else rational nature, which was foreseen as perfect in number, will remain incomplete. But this cannot be.

Anselm.. But this restoration can only be made from human beings, since there is no other source.

Boso. Why could not they themselves be restored, or other angels substituted for them?

Anselm.. When you shall see the difficulty of our restoration, you will understand the impossibility of theirs. But other angels cannot be substituted for them on this account (to pass over its apparent inconsistency with the completeness of the first creation), because they ought to be such as the former angels would have been, had they never sinned. But the first angels in that case would have persevered without ever witnessing the punishment of sin; which, in respect to the others who were substituted for them after their fall, was impossible. For two beings who stand firm in truth are not equally deserving of praise, if one has never seen the punishment of sin, and the other forever witnesses its eternal reward. For it must not for a moment be supposed that good angels are upheld by the fall of evil angels, but by their own virtue. For, as they would have been condemned together, had the good sinned with the bad, so, had the unholy stood firm with the holy, they would have been likewise upheld. For, if, without the fall of a part, the rest could not be upheld, it would follow, either that none could ever be upheld, or else that it was necessary for some one to fall, in order by his punishment to uphold the rest; but either of these suppositions is absurd. Therefore, had all stood, all would have been upheld in the same manner as those who stood; and this manner I explained, as well as I could, when treating of the reason why God did not bestow perseverance upon the devil.

Boso. You have proved that the evil angels must be restored from the human race; and from this reasoning it appears that the number of men chosen will not be less than that of fallen angels. But show, if you can, whether it will be greater.

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.. 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.

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.

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.

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.

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.

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.

Anselm.. No one, therefore, will have cause to rejoice over the perdition of another.

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.

Anselm.. I think that another reason can be brought to support this opinion.

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 has 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 has 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 has 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 has 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 has 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.

Write to me if you want in or out on this St. Anselm ping list.

The summary:

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With sin, honor of God does not suffer in an objective sense, but it appears to be suffering:

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

The rest of the installment is a digression into the tension between the perfection of the creation and the fallen state of some angels and some men. The central assumption for this part of the discourse is that since God created a perfect universe, there is a certain perfect number of perfect creatures that inhabit it in eternity. Since we know that some angels fell, questions arise about how this number is to be made up after the Creation reaches its intended glorified state.

The number of fallen angels is to be made up from men and not from angels, because men are designed with an ability of reaching perfection through their intelligent nature, while angels are either perfect already or fallen for all eternity. If the number of fallen angels were to be made up from other angels, these other angels would have had the benefit of seeing the punishment due for sin, and hence would not have matched in perfection the originally steadfast and obedient angels.

this restoration can only be made from human beings, since there is no other source
...
the first angels in that case would have persevered without ever witnessing the punishment of sin; which, in respect to the others who were substituted for them after their fall, was impossible

There will be more holy men than there were fallen angels. Firstly, all angels created initially (before the fall of Satan) must not have been the perfect number. Why? There are several logical possibilities. If the creation was progressive, then either the angels were in the perfect number and men were created to make up for the deficit after the fall of Satan; or the angels were incomplete in number as God deferred the completion till the creation of man. If the creation was instantaneous (the six days being metaphorical days), then certainly the initial number was less then the perfect number, in order to complete it with holy men even if the fall of Satan did not occur. We see that only the theory that the initial number was less than perfect survives both logical possibilities of looking at the dynamics of the Creation. Further, since we cannot believe that man's creation was superfluous, we have to conclude that man was created to compete the perfection of the divine design, substituting his own nature for the angelic nature. Therefore, the number of holy men and steadfast angels together is the perfect number, and the number of steadfast angels and fallen angels is less than the perfect number: there are more holy men that fallen angels. St. Anselm concludes:

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.

There is a second consideration that leads to the same conclusion. Suppose that a perfect number was initially created. Then, the fall woul have been a joyous occasion for the elect. But that is unseemly to rejoice over the fall. If however, the number of the elect exceeds the number of the fallen angels, then no one "will have cause to rejoice over the perdition of another"

Thirdly, let us consider the state of the creation prior to the fall of Adam. Was the number of the holy creatures perfect then? We have to conclude that it was either not perfect or, if perfect in potential, not confirmed as perfect:

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 God did not confirm Adam and Eve immediately in holiness, as they did fall. From this it follows that perfection was not complete in them alone: "It therefore remains that the celestial state was not complete in its original number, but must be completed from among men".

Finally there seems to be an objection from Scripture: "He has appointed the bounds of the people according to the number of the children of Israel" (Deuteronomy 32:8), -- doesn't "children of Israel" refer to the angels of God? St. Anselm uses this occasion to set up the proper rule of biblical exegesis:

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.

In other words, a theological hypothesis must not contradict clear scripture; but it does not have to conform with every possible explanation when several are available. In this case:

I think there is no other possible method of explanation: "he has 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.

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