Anselm to a Dying Brother
May 17th, 2010 by J.W.M.
In addition to the last words of Bernard of Clairvaux, the advice of Anselm of Canterbury is also a splendidly evangelical gem of truly catholic theology:
There is an exhortation of Anselm to a dying brother, written in the most comforting words: “When a brother seems to be in his death struggle, it is godly and advisable to exercise him through a prelate or other priest with written questions and exhortations. He may be asked in the first place: ‘Brother, are you glad that you will die in the faith?’ Let him answer: ‘Yes.’ ‘Do you confess that you did not live as well as you should have?’ ‘I confess.’ ‘Are you sorry for this?’ ‘Yes.’ ‘Are you willing to better yourself if you should have further time to live?’ ‘Yes.’ ‘Do you believe that the Lord Jesus Christ, the Son of God, has died for you?’ ‘Yes.’ ‘Do you believe that you cannot be saved except through His death?’ ‘Yes.’ ‘Do you heartily thank Him for this?’ ‘Yes.’ ‘Therefore always give thanks to Him while your soul is in you, and on this death alone place your whole confidence. Commit yourself wholly to this death, with this death cover yourself wholly, and wrap yourself in it completely. And if the Lord should want to judge you, say: “Lord, I place the death of our Lord Jesus between me and Thee and Thy judgment; I will not contend with Thee in any other way.” If He says that you have merited damnation, say: “I place the death of our Lord Jesus between myself and my evil deserts, and the merits of his most worthy passion I bring in place of the merit which I should have had, and, alas, do not have.”‘
“He shall say further: ‘The death of our Lord Jesus Christ I set between me and Thy wrath.’ Then he shall say three times: ‘Into Thy hands, Lord, I commend my spirit.’ And the gathering of those standing about him shall respond: ‘Into Thy hands, Lord, we commend his spirit.’ And he shall die safely and shall not see death eternally.”
Quoted in Martyin Chemnitz, Examination of the Council of Trent I, trans. Fred Kramer (St. Louis: Concordia Publishing House), 510-11.
The Roman Church since Trent has taught officially that right standing with God comes from a combination of faith and works. Thus Christ’s work becomes enabling rather than efficacious, and salvation contingent upon the works of man: God will do his part, but only if man does his part. How then can Roman Catholics call Jesus ‘Savior,’ when they admit he does not actually save anybody? How can they call themselves ‘catholic,’ when by this teaching they so obviously break with the teachings of their own fathers?
