By St. Anselm, Brian Davies, G. R. Evans
Even though totally confident of the reality of Christianity, Anselm of Canterbury struggled to make experience of his faith. He thought of the doctrines of religion a call for participation to query, to imagine, and to benefit; and he committed his lifestyles to confronting and knowing the main elusive elements of Christianity. His writings on issues equivalent to loose will, the character of fact, and the life of God make Anselm one of many maximum theologians and philosophers in heritage, and this translation offers readers with their first chance to learn his most vital works inside of a unmarried quantity.
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Extra resources for Anselm of Canterbury: The Major Works
Therefore when I have taken in something of what you bestow, its sweetness is to me a source of delight, its guarantee a source of satisfaction. But I am telling all this to one who knows. Let me, then, pass over such things that I may set out the reason for my reminding you of this. Some of the brethren, your servants and my fellow servants, have, by their many and frequent requests, compelled me to agree to write them something—as you may read in the preface to what I have Having written his Monologion, Anselm sent it for approval to Lanfranc, by then Archbishop of Canterbury (cf.
What could be truer? What, then, does it mean to call this nature, justice itself, just? Now, since a man cannot be, but may possess, justice, a just man is intelligibly thought of not as ‘being justice’ but as ‘possessing justice’. And since the supreme nature is strictly said not to possess, but to be, justice, when it is said to be just strictly it is intelligibly thought of as ‘being justice’, and not as ‘possessing justice’. And if ‘being justice’ expresses what it is (and not a quality), then it follows that ‘just’ expresses what it is (and not a quality).
14. The supreme essence is in and through all things. All things are through and in, and out of, the supreme essence And if so—no, rather, because it is necessarily so—it follows that where the supreme essence is not, there is nothing. The supreme essence, then, is everywhere. It is in and through all things. Now, no creature can, of course, go beyond the immensity of the Creator and Sustainer. And it would, thus, be absurd if the Creator and Sustainer were somehow prevented from transcending the totality of things made.