IV. Debt in the theology of St.

Anselm
This analysis can show how difficult it is to accept Christianity theology of
law, contained in the teachings of Jesus and the theology of St. Paul. The
theology of debt is the linchpin of this theology of the law, but not
exhausted. It is a challenge to all sources of power of domination, and a
relativization of all authority on behalf of Christian freedom. With this
theology can hardly exercise the power of the empire, not even constitute a
Christian empire.

It explains, therefore, why this theology Christianity leaves debt at the time
which rises or aspires to power. You can not exercise power with the
theology of the debt of the Our Father and the biblical tradition of the New
Testament. She is the negation of power, both God and men. The exercise of
power is debt collection. Therefore, Jesus could not aspire to power or
exercising. He was a man without sin, and to a man kills power.

The interpretation of Jesus' death as a sacrifice, beginning with St. Paul and
provides the bridge traffic. Separated from the theology of the law, it is a
drama between God and the devil, and stop interfering in the affairs of

dominion over man. It maintains previous schemes, but empty. Theology is

theology of law which the debt disappears. What is established is a pure
sacrificialidad, although still very aggressive. As the sacrifice is made on
the altar of the devil, and the payment of a ransom blood goes to the devil,
God is still a God who does not want to sacrifice, and that does not accept
them. The sacrificial power of the empire remains a demonic power, but
now everything is disassociated from the law as the field of power of the
devil.

The radical change occurs as the sacrificial scheme dissolves and replaces it
with a sacrifice Jesus assumes demanded by the Father, who is the God who
seeks justice in law enforcement.

This change of Christianity-and begins early in Tertullian Annunciation,

however in the new Media Age achieves its consistent formulation. This is
the work of San Anselmo. Since he is no longer just forgive the debt. Now
it declared just pay what is owed. The debt must collect it, and justice is to
pay all debts. What Christian is, pay all the bills. Now, finally the Christian

can aspire to power and exercise it. Therefore, returns the sacrifice that God
pays debts.

The resulting theology is the dominant so far and although inverted again,
remains a theology of debt. Christian theology is theology debt; no need to
invent a theology of other debt. To have a theology of debt, we must be
aware of what is Christian theology, nothing more.

Anselmo theology a theology of debt that is contrary to the theology of the

debt of the Christian message is formulated, and it seems rather its
investment.

Sin itself is considered as constituting a debt of man with God, one has to
pay. The debtor-creditor relationship is transformed into the heart of man's
relationship with God himself, so the man appears as a debtor before God,
and this as a creditor against the man.

God, condemning the man, in the name of the collection of a debt, and man
to achieve the grace of God, in the name of the payment of a debt. This

interpretation of the relationship God-man has in no way the character of a

simple analogy, but appears as an original condition, in relation to which the
earth's debt among men seems to have the character of an analogy. That is,
originally, it is the debt of man with God, and by analogy debt there a man
with another, which is a symbol of this debt of man with God. In the context
of this theology, theological reflection debt ceases to be a problem of moral
theology, theology to become no more.

There is a God with whom man for his sin, has a debt, and this God Cobra.
The man has to pay, because without doing so can have no reconciliation
with God. If man does not pay, it is doomed for all eternity. God, despite
being merciful, can not forgive without payment. Forgiveness is what
prevents justice.

However, the debt is unpayable. Here, in the eleventh century, begins the
discussion of unpayable debts and payment. The thesis of unpayable debt,
Fidel Castro launched in l985, it is obviously much later. Anselmo is the
first to explicitly discussed, even in theological terms. Anselmo constantly
insists that the debt is unpayable. Therefore faces scholasticism of their time

is a founding principle of all ethics. This principle says: what can not, nor
should (Ad imposibili nemo tenetur). This would: if a debt is unpayable, it
should not be paid either, because what can not, should not be. It is the
same answer which is now very widely accepted in Latin America.
Anselmo, however, faces the problem of unpayable debt as hen currently
exactly does the IMF. He insists that it is unpayable debt, although the fact
that it is the debtor is guilty man. The man, who can not pay your debt to
God is guilty of this. Then even if it is impossible to pay, the man still owes.

Now, as an unpayable debt is paid? If it is unpayable, you can not afford.

Therefore, why insist on the guilt for the inability to pay? Also here
Anselm's answer is like IMF. It must be paid with blood, and this blood is
redemptive. Anselmo, is the blood of Jesus, that the wages. A guilty
impossibility of payment payment is made, with blood. And when it is an
unpayable debt to God, only God's blood can pay the unpayable debt. It
must take place equivalent sacrifice to non-payment, so that justice is
respected. Justice itself demands the sacrifice; the rule is imposed,
sacrificing blood. This blood is considered redemptive.

It follows, then the general scheme. God becomes man unpayable debt,
because man is guilty of the fact that the debt is unpayable. Justice asked to
be charged, although not payable. If there is no means of paying, you have
to pay with blood. If there is adequate blood, the blood of man has to run
forever, in this life and in the life of hell post mortem.

Pro be a debt to God, no human blood can definitely pay off. However, pro
debt being a man with God, human blood has to pay. Anselmo solves this
contradiction by reference to Jesus as a man and God at once. His blood can
pay the debt, because it is both divine blood and human blood. To be
sacrificed, God's justice is satisfied and man can leave the unpayable debt.
Only paying it out.
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