Free Grid of the Gods by Joseph P. Farrell, Scott D. de Hart

world Grid. In brief, the sacrifice of the mass was understood to be a supremely alchemical act, the transubstantiation of earthly bread and wine into the heavenly body and blood of Christ, which had been sacrificed to God the Father at the Crucifixion. It was an act that made that sacrifice really present.
    Two cultures, both of them practicing sacrifice of some sort, thus confronted each other, and though it could be said that the Spanish were hardly practicing actual human sacrifice, a closer look at the theological doctrine underlying Western Latin Christian belief will reveal that there was no great broad conceptual ocean dividing thetwo cultures, but rather the reverse, that much of the language and conceptulization behind both cultures’ practice and belief was the same.
    For the western Latin Church, the constellation of ideas surrounding the sacrifice of Christ were most completely enunciated by the 11th century theologian, Anselm, Archbishop of Canterbury (1033-1109), in a work entitled Cur Deus Homo , or Why the God-Man? Here, the “logic” of sacrifice, debt, and payment is laid out clearly, and with a cold-bloodedness that lies just hidden beneath the surface language of piety.
    The first indicator that even Christ Himself is viewed as but a cog in a vast sacrificial “machine” is found in the opening lines of the Cur Deus Homo , the very lines that formed the epigraph to this chapter: “…in fine , leaving Christ out of view (as if nothing had ever been known of him), it proves, by absolute reasons , the impossibility that any man should be saved without him.” 20 In other words, once Christ is out of view, then it is the “absolute reasons” that form the basis of the machine of sacrifice into which Christ steps as “the essential cog.”
    A reading of a few select passages will make this clear.
    1. Debt and Will
     
    The Cur Deus Homo is laid out as a set of dialogues between Anselm and his pupil, Boso. We begin our examination of the logic of sacrifice in Anselm with this exchange between the archbishop and his student in chapter IX of the Cur Deus:
     
Boso: …How it was of his own accord that he died, and what this means: “he was made obedient even unto death; “ and: “for which cause God hath highly exalted him;” and: “I came not to do my own will; “ and: “he spared not his own Son;” and: “not as I will, but as thou wilt.”
     
Anselm: It seems to me that you do not rightly understand the difference between what he did at the demand of obedience, and what he suffered, not demanded by obedience, but inflicted on him, because he kept his obedience perfect.
     
…
     
That man, therefore, owed this obedience to God the Father, humanity to Deity; and the Father claimed it from him.
     
Boso: …For death was inflicted on him for his perseverance in obedience and he endured it; but I do not understand how it is that obedience did not demand this.
     
…
     
Anselm: …It may, indeed be said, that the Father commanded him to die, when he enjoined that upon him on account of which he met death…And this, since none other could accomplish it , availed as much with the Son, who so earnestly desired the salvation of man, as if the Father had commanded him to die; and, therefore, “as the Father gave him commandment, so he did, and the cup which the Father gave to him he drank, being obedient even unto death.”
     
    Note the curious statement “since none other could accomplish it,” a statement that many interpreters take as referring to the insufficiency and weakness of the human will and its inability not to sin. Christ, as a “perfect man” presumably does not suffer this weakness, and therefore, is able to offer a perfect obedience.
    But this would be to reduce Anselm’s argument, for this is not the only “absolute reason” that he has in mind.
    2. Debt, Payment, and Satisfaction
     
    That “absolute reason” is revealed by what Anselm has to say about the ideas of