Anselm’s On the Fall of the Devil, part 9
Leading up to their discussion of the problem of the fall of the devil, we have thus far seen Anselm’s Student and Teacher develop two competing theologies of nothing. On the one hand is the Student’s theistic possibilism which, by holding God as the univocal cause of both the being and non-being of things, effectively and nihilistically obliterated the difference between created being and an hypothesized created non-being. On the other hand is the theistic actualism of the Teacher’s recognizing only God’s causality of those things which actually do exist, thereby subordinating the possibility of a thing’s non-being as something presupposing its prior, actual existence. Yet despite his intent to speak “properly” of God’s agency relative to the non-existence of things, we saw how the Teacher himself struggled to carry through consistently his own theological metaphysics and semantics of non-being. As it will be my purpose to show in this section, it is a similar ambiguity that plagues the Teacher’s account of how and why the devil fell.
Following chapter one’s ground-laying discussion of how God causes, not the non-being, but only their being, chapter two resumes the discussion of the non-perseverance of the fallen angels, and in chapter three the Teacher explains how it was that the angels who fell were genuinely offered by God—but on account of their own failure of will, did not receive from him—the gift of persevering in their will for justice. More than this, the angels who rebelled were not only offered the perseverance in willing justice, but they were even given the will for such perseverance. The reason they did not ultimately receive the gift of perseverance itself, accordingly, is that they did not persevere in their will for persevering in the will for justice. To avoid the ensuing infinite regress, however, the Teacher recommends that, when it is asked why the fallen angels did not persevere in willing justice, “some other explanation [alia causa] regarding this failure of will” ought to be given instead. It is this strategy, as we shall see, of attributing the will’s failure to preserve justice to an alia causa, to some other, positive cause, that comprises the heart of Anselm’s solution to the problem of the fall of the devil.
 On the Fall of the Devil 3: “alia causa reddenda est, unde scilicet contigerit defectus illius voluntatis, quam quia non perseverasti velle voluntatem.”