Chapter 70. This Being gives itself in return to the creature that loves i... (Monologium (Meditations on the Being of God)) (Anselm of Canterbury, St.)

Therefore it cannot be made to appear true that he who is most just and most powerful makes no return to the being that loves him perseveringly, to which although it neither existed nor loved him, he gave existence that it might be able to be a loving being. For, if he makes no return to the loving soul, the most just does not distinguish between the soul that loves, and the soul that despises what ought to be supremely loved, nor does he love the soul that loves him; or else it does not avail to be loved by him; all of which suppositions are inconsistent with his nature; hence he does make a return to every soul that perseveres in loving him.

But what is this return? For, if he gave to what was nothing, a rational being, that it might be a loving soul, what shall he give to the loving soul, if it does not cease to love? If what waits upon love is so great, how great is the recompense given to love? And if the sustainer of love is such as we declare, of what character is the profit? For, if the rational creature, which is useless to itself without this love, is with it preeminent among all creatures, assuredly nothing can be the reward of love except what is preeminent among all natures.

For this same good, which demands such love toward itself, also requires that it be desired by the loving soul. For, who can love justice, truth, blessedness, incorruptibility, in such a way as not to wish to enjoy them? What return, then, shall the supreme Goodness make to the being that loves and desires it, except itself? For, whatever else it grants, it does not give in return, since all such bestowals neither compensate the love, nor console the loving being, nor satisfy the soul that desires this supreme Being.

Or, if it wishes to be loved and desired, so as to make some other return than its love, it wishes to be loved and desired, not for its own sake, but for the sake of another; and does not wish to be loved itself, but wishes another to be loved; which it is impious to suppose.

So, it is most true that every rational soul, if, as it should, it earnestly devotes itself through love to longing for supreme blessedness, shall at some time receive that blessedness to enjoy, that what it now sees as through a glass and in a riddle, it may then see face to face. But it is most foolish to doubt whether it enjoys that blessedness eternally; since, in the enjoyment of that blessedness, it will be impossible to turn the soul aside by any fear, or to deceive it by false security; nor, having once experienced the need of that blessedness, will it be able not to love it; nor will that blessedness desert the soul that loves it; nor shall there be anything powerful enough to separate them against their will. Hence, the soul that has once begun to enjoy supreme Blessedness will be eternally blessed.