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Cur Deus Homo (Why God Became Man) Free FREE CUR DEUS HOMO (WHY GOD BECAME MAN) PDF St Anselm of Canterbury,James Gardiner Vose | 98 pages | 20 Nov 2015 | Createspace | 9781519419538 | English | United States Anselm on the Incarnation | Christian History Institute Anselm of Canterbury was a native of Aosta and the son of the Lombard landowner. He left home for France in and entered the monastic school at Bec in Normany inwhich was directed by the famous teacher Lanfranc of Pavia. He Cur Deus Homo (Why God Became Man) monastic vows insucceeded Lanfranc as prior inand became abbot in He would go on to follow Lanfranc as the Archbishop of Canterbury inand publish a number of important theological and philosophical works over the course of his career, including Monologion, Proslogion, and De Processione Sancti Spiritusas well as his theological masterpiece Cur Deus Homo (Why God Became Man) the atonement, Cur Deus Homo. Cur Deus Homo was written between and in response to two different challenges to the Christian faith: the Jewish criticisms of Christian doctrine and the theological debates of the secular schools. Jewish opponents questioned the necessity, possibility, and dignity of the incarnation and atonement. The schoolmen argued that God became man simply to deliver man from the dominion of the Devil. Against the latter he argues that God became man not to merely trick Satan into overstepping his authority but to make satisfaction for sin. The work takes the form of a discussion between Anselm and his favorite pupil, Boso, who gives voice to the questions of unbelievers and believers. Their conversations are divided into two books and each book is subdivided into multiple chapters. In Book I Anselm answers the objections of unbelievers who reject the Christian faith because it appears to be contrary to reason chs. Anselm opens by explaining the purpose, central question, and methodology of the work. Cur Deus Homo was occasioned by repeated requests for proof about the incarnation and atonement. Unbelievers reject them as unreasonable and unfitting for God, and the faithful desire to more fully understand the things they already believe. The question that both want answered is this: why did God Almighty become man and die to redeem humanity from sin, when he could have Cur Deus Homo (Why God Became Man) this in another way or through another person? In other words, what reason Cur Deus Homo (Why God Became Man) necessity lay behind the incarnation and atonement? After stating the question in chapter 1, Anselm makes a proviso. If, in answering a question, he proves something by reason that is not supported by a greater authority, his answer should not be treated as more certain than is warranted. The first, and perhaps, chief objection to the incarnation and atonement is that it is unfitting for God to endure such extreme humiliation — i. On the contrary, it exalts his ineffable love and mercy. Moreover, it is eminently fitting as well. Since death entered the human race through the disobedience of man, it is fitting that life should be restored through the obedience of man. Since sin and condemnation had their beginning with a woman, it is fitting that the author of righteousness and salvation be born of a woman. Boso admits that these things are, in fact, beautiful, but are they rationally sound? Unless it can be proven that the incarnation and atonement were necessary, fitting, and possible, then unbelievers will never believe the truth of them. Boso questions the third of the previous assertions. This, according to Anselm, is impossible. If man was rescued from judgment by another man or angelhe would be a servant or debtor to that man or angel and not God alone, which would be idolatry. Moreover, such a deliverance would not restore man to his original pre-fall dignity. Man, as created, was a servant of God alone and an equal to holy angels. What is the bondage or captivity that only the death of God can deliver man from? And if he is, how can it be proven that he is all-wise for choosing such a humiliating means of redemption? Furthermore, could God not have demonstrated his love for man in some other way? And finally, why did God have to become a man to defeat the Devil? Why was God bound to strive with the Devil by justice, rather than by force? Moreover, though the Devil justly torments man for his sin, he does so unjustly — i. Therefore, there is no reason, as far as the Devil is concerned, why God should not use his power against him to deliver man from his torment. Boso sums up the previous arguments chs. The Father did not condemn the Son against his will, but he willingly and readily endured death to save men. Boso counters by pointing to a number of Biblical texts Phil. And since no one else could achieve this, for the Son, who willed the salvation of men, this amounted to the same thing as if the Father had commanded him to die. Anselm offers more interpretations of the previous texts. He argues that since the Father willed the salvation of men, and since the death of his Son was the only way to save the them, therefore the Father willed the death of his Son rather than leaving the world unsaved. Even so, Boso argues, it is unfitting for such a Father to allow such a Son to endure such treatment even though he did so willingly. Anselm replies that it is supremely fitting for such Cur Deus Homo (Why God Became Man) Father to permit such a Son to do what he will for the glory of God and the salvation of men, when no other way was possible. Boso remains unconvinced. Though Anselm has answered his questions, he still has not shown why the Cur Deus Homo (Why God Became Man) and atonement are both necessary and reasonable. Nothing is to be believed unless it is first proved by reason. Nothing unfitting shall be attributed to God. No reason shall be rejected unless a weightier one is opposed to it. It will be supposed, for the sake of argument, that the incarnation never happened. And it is agreed that: 1 man was made for eternal blessedness, which cannot be attained in this life; 2 while no man can reach it unless his sins are forgiven, no man passes through this life without sin; 3 therefore, the remission of sins is necessary for a man to arrive at eternal blessedness. Anselm and Boso begin their new discussion by defining two critical terms: sin and satisfaction. Sin is defined as not rendering God his due or violating his will in any way. This, according to Anselm, is the satisfaction every sinner ought to make to God. Anselm asks whether it would be fitting for God to simply forgive sin by mercy alone without requiring satisfaction for sin. Boso affirms that it would be fitting, but Anselm disagrees. To do so would be both unfitting and unjust. It would place the righteous and the unrighteous in the same position, and it would make the kingdom of Cur Deus Homo (Why God Became Man) less just than the kingdom of men. It is inconsistent for God to command us to do something that is improper for him to do himself. There is no inconsistency, according to Anselm, because God is forbidding us from exercising a prerogative — taking vengeance — that belongs to him alone. The remainder of this article is premium content. Become a member to continue reading. Already have an account? Sign In. Amazon Kindle. Overview Cur Deus Homo was written between and in response to two different challenges to the Christian faith: the Jewish criticisms of Christian doctrine and the theological debates of the secular schools. Outline of the Argument God made man for eternal blessedness. Man fell from his original state, forfeited eternal blessedness, and ruined the entire race through sin. The remission of sins in necessary for fallen man to arrive at eternal blessedness. In order for sins to be remitted, satisfaction must be Cur Deus Homo (Why God Became Man). Only man ought to make satisfaction for his sin, but he cannot. Only God can make this satisfaction, but he ought not. Since only man ought to make satisfaction, and only God can, it must be made by a God- man. Therefore, a God-man is necessary for the redemption of humanity. Buy the books. Connect with us Fill out this Cur Deus Homo (Why God Became Man) to sign up and get Christian book summaries! Share This Share this with your friends! Cur Deus Homo by R.C. Sproul Cur Deus Homo? Latin for "Why a God Man? In this work he proposes the satisfaction view of Cur Deus Homo (Why God Became Man) atonement. I have been often and most earnestly requested by many, both personally and by letter, that I would hand down in writing the proofs of a certain doctrine of Cur Deus Homo (Why God Became Man) faith, which I am accustomed to give to inquirers; for they say that these proofs gratify them, and are considered sufficient. This they ask, not for the sake of attaining to faith by means of reason, but that they may be gladdened by understanding and meditating on those things which they believe; and that, as far as possible, they may be always ready to convince any one who demands of them a reason of that hope which is in us. From Wikipedia, the free encyclopedia. Scholastic schools. Thomism Scotism Occamism. Major scholastic works.
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