which properly belongs to him, and must therefore give satisfaction for it, i. e. he must restore to God the glory which is his ; for the divine justice would not al- low of forgiveness out of pure compassion, apart from such reparation. This reparation must be commen- surate with the enormity of the sin ; yet it is not in the power of man to give such, because, apart from this, he is God's debtor. Such a satisfaction cannot be given unless some one is aide to offer to God some- thing of his own of more value than all which is not God, for the whole world should not have tempted man to sin (Matt, xvi, 26, " For what is a man profited, if he shall cjuin the whole world, and lose his own soul ?)'' Since, however, he has sinned, he must offer to God more than the whole world, i. e. more than all outside of God. Consequently none can have this to give but God himself. But since it is man who owes it, it must also be given by a God-man, i. e. by a person possessing the two natures, divine and human. This could be no other than the second person of the Trini- ty, the Son ; for otherwise there would be two Sons in the Trinitj' ; and, had the Father become man, two grandsons (namely, the Father, grandson of himself by human descent, and the Son, grandson of the Virgin, as son of the Virgin's son). It was fitting that the man with whom God united himself should be born of a woman without the co-operation of man, and even from a virgin ; for as sin and the ground of condemna- tion were brought about by that sex, it is just that the remedy should also have come from it alone. Thus Christ was then born without original sin; he could sin if he willed it, but he could not will it ; consequent- ly he died without owing death and of his own free will. His death, therefore, outweighed the number and magnitude of all sins. He gave unto God, for the sins of mankind, his own life unsullied by any sin of his own, thus giving what he did not owe, when con- sidered as both God and man. But in consequence of his offering voluntarily so great a sacrifice, and inas- much as to him no equivalent for it could be given, it was necessary, in order that the sacrifice should not be vain, that others at least should be benefited there- by in some way, namely, humanity in the forgiveness of sin. Anselm affirms the doctrine of a satisfactio vicaria activa (an active vicarious satisfaction), but not of a satis/ actio passim (passive satisfaction) ; for he nowhere says that Christ endured the actual pun- ishment of men's sins (Neander, Dogmengeschichte, ii, 516). Dr. Shedd (Hist, of Doctrines, ii. 282) questions this statement of Neander's, but on what appear to be insufficient grounds.
The fundamental principles of Anselm's doctrine of satisfaction are found in the writings of many fathers before Anselm, e. g. Athanasius, Gregorius of Nazian- zen, Chrysostom, and Cyril of Alexandria ; but An- selm is the first who collected and arranged them into a systematic whole. Dr. Shedd has treated the rela- tion of Anselm to theology ( Hist, of Doctrines, bks. iv and v) more skillfully than any other modern writer in short compass. In concluding his analysis of the Cur Deus Homo, he remarks that it " exhibits a depth, breadth, and vigor of thinking not surpassed by any production of the same extent in theological liter- ature. Such a view of the atonement as is here ex- hibited is thoroughly' Biblical, and thoroughly Prot- estant. There may be incidental views and positions in this tract with which the modern theologian would not wholly agree ; but certainly, so far as the general theory of vicarious satisfaction is concerned, this little treatise contains the substance of the reformed doc- trine; while, at the same time, it enunciates those philosophical principles which must enter into the scientific construction of this cardinal truth of Chris- tianity. On both the theoretic and the practical side, it is one of the Christian classics" (vol. ii, p. 283). As to the claim of absolute originality for Anselm's system, "it may be admitted that Anselm first used
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the term satisfaction to express the method in which a his family (Badagio), was horn at Milan, 1036. He solutio could be effected of a debitum which had been succeeded, in 1061, his uncle, Pope Alexander II, as incurred by sin; but the same fundamental idea is : bishop of Lucca, which see he resigned in order to be- found in the sacrificial theory, to which so frequent ■ come a monk at Clugny. He returned to his see at reference is made by many earlier writers. Sacrifices ; the express order of Pope Gregory VI, who employed were appointed in the mosaic economy by which vio- { him for important embassies, and made him a cardinal.
lated laws might be appeased, and the offerer preservi his forfeited life by something other than obedience. 8 disfaction expresses a wider group of considerations, of which sacrifice is a particular illustration. We may grant to Anselm the dignity of having set forth,