After Aquinas, Anselm is the most significant medieval thinker. Utterly convinced of the truth of the Christian religion, he was none the less determined to try to make sense of his Christian faith, and the result is a rigorous engagement with problems of logic which remain relevant for philosophers and theologians even today. This translation provides the first opportunity to read all of Anselm's most important works in one volume.

In the Proslogion, St. Anselm presents a philosophical argument for the existence of God. Anselm's proof, known since the time of Kant as the ontological argument for the existence of God, has played an important role in the history of philosophy and has been incorporated in various forms into the systems of Descartes, Leibniz, Hegel, and others. Included in this edition of the Proslogion are Gaunilo's "A Reply on Behalf of the Fool" and St. Anselm's "The Author's Reply to Gaunilo." (...) All three works are in the original Latin with English translation on facing pages. Professor Charlesworth's introduction provides a helpful discussion of the context of the Proslogion in the theological tradition and in Anselm's own thought and writing. (shrink)

In these three dialogues, renowned for their dialectical structure and linguistic precision, Anselm sets out his classic account of the relationship between freedom and sin--its linchpin his definition of freedom of choice as the power to preserve rectitude of will for its own sake. In doing so, Anselm explores the fascinating implications for God, human beings, and angels of his conclusion that freedom of choice neither is nor entails the power to sin. In addition to an Introduction, notes, and a (...) glossary, Thomas Williams brings to the translation of these important dialogues the same precision and clarity that distinguish his previous translation of Anselm's _Proslogion_ and _Monologion_, which Professor Paul Spade of Indiana University called "scrupulously faithful and accurate without being slavishly literal, yet lively and graceful to both the eye and ear. (shrink)

The Monologion (Latin: Monologium, "Monologue"), originally entitled A Monologue on the Reason for Faith (Monoloquium de Ratione Fidei) and sometimes also known as An Example of Meditation on the Reason for Faith (Exemplum Meditandi de Ratione Fidei), was written in 1075 and 1076.The Proslogion (Latin: Proslogium, "Discourse"), originally entitled Faith Seeking Understanding (Fides Quaerens Intellectum) and then An Address on God's Existence (Alloquium de Dei Existentia), was written over the next two years (1077-1078).

"Le Proslogion de Saint Anselme de Cantorbéry - l'œuvre la plus célèbre d'un des premiers et des plus grands philosophes du moyen âge - a joué dans l'histoire de la philosophie médiévale et moderne un rôle de tout premier plan. Il contient, en effet, ce fameux argument, dit..." ontologique ", qui - fortune à nulle autre pareille - sema la division et la discorde parmi les philosophes et les théologien". Alexandre Koyré, Introduction au Proslogion.

Saint Anselm’s proof for God’s existence in his Proslogion, as the label “ontological” retrospectively hung on it indicates, is usually treated as involving some sophisticated problem of, or a much less sophisticated tampering with, the concept of existence. In this paper I intend to approach Saint Anselm’s reasoning from a somewhat different angle.

Saint Anselm of Canterbury (1033-1109) was the outstanding Christian philosopher and theologian of the eleventh century. He is best known for the celebrated “ontological argument” for the existence of God in chapter two of the Proslogion, but his contributions to philosophical theology (and indeed to philosophy more generally) go well beyond the ontological argument. In what follows I examine Anselm's theistic proofs, his conception of the divine nature, and his account of human freedom, sin, and redemption.

"The best-known version of the ontological argument was formulated by Saint Anselm of Canterbury. With his argument Anselm tried to prove the existence of God. In my paper I restate all the propositions of Anselm’s argument, and also present Gaunilo’s counter-arguments. Finally, I raise some problems that further analysis of the argument could benefit from. Keywords: Saint Anselm, Gaunilo, existence, God, ontological argument".

This article addresses one of the crucial metaphysical presuppositions of the contemporary problem of evil: the belief that evil is that which a good thing must eliminate, or to be more precise, that evil is that which God must eliminate. The first part analyzes J. L. Mackie’s atheological argument in “Evil and Omnipotence.” The second part analyzes the reasons why Saint Anselm rejected the claim that God must eliminate evil in his De Casu Diaboli. The article’s goal is not (...) just raise crucial questions with respect to contemporary approaches to evil. It is also to reflect with Saint Anselm upon one of the genuine aporiai posed by existing evils: how does one remove them? (shrink)

Nella prima parte del saggio l'A. esamina gli argomenti del Monologion sulla verità e il modo in cui si collegano allo studio ontologico della summa natura. Nella seconda parte passa all'analisi della teoria anselmiana della verità esposta nel De veritate, dove si definisce il significato della verità nel linguaggio , nelle azioni e nell'essenza delle cose. Nell'ultima parte si approfondisce il senso della convergenza dei tre approcci alla verità, si valuta la definizione di verità come giustizia percepibile dalla mente e (...) il rapporto fra suprema verità eterna e la verità degli esseri creati. (shrink)

St. Anselm is a master of philosophical prose. His writings on God, truth, and free will are models of clarity born of unflagging concern for argumentative precision. He is especially adept at using analogies to cinch his readers' understanding of these recondite matters. Who could forget the light shed upon the concept of existence by the Painter Analogy in the Ontological Argument or how his River Analogy illumines the unification of the Holy Trinity? Such intellectual insights could only be gifts (...) of the Holy Ghost for the edification of Holy Mother Church. I shall discuss here the three splendid analogies that St. Anselm draws in De Concordia in order to reconcile grace and free will, fostering an understanding of co-operation according to which divine assistance must accentuate, rather than nullify, exercises of human freedom. Central to my discussion is The Father of Scholasticism's four-fold distinction between a power, its exercises, the effects of those exercises, and opportunities to bring about those effects. (shrink)

L'exposé cartésien de l'argument ontologique s'écarte radicalement de l'esprit originaire de la preuve, chez Saint Anselme. Le Dieu de Descartes, parfait parce que tout-puissant, est bien différent du Dieu du Proslogion, Celui qui est tel que rien de plus grand ne puisse être pensé, fin de la pensée et du désir humains. La preuve d'Anselme conceptualise une expérience humaine qui se pense comme l'expérience chrétienne orthodoxe, décrivant, de ce fait, l'homme en sa vérité. Mais on n'entrera pleinement (...) dans la pensée spéculative que si l'aspiration à Dieu en l'homme est considérée comme l'envers dialectique de l'amour, créateur de l'homme, en Dieu. Chez Hegel, ce n'est pas l'esprit fini qui accomplit la preuve ontologique, mais l'Esprit dans sa totalité. Ce mouvement de l'Esprit vers soi à travers sa division d'avec soi n'est pas un simple processus logique; en sa profondeur, il est le mouvement de réconciliation de la liberté humaine avec la liberté divine, créatrice et rédemptrice. La vérité de la Totalité, et donc, aussi, de l'histoire, dans le Concept, dit également la libre unification de l'homme et de Dieu dans et par la figure historique du Christ. Hegel pense le christianisme sans le réduire, parce qu'il le pense à partir de l'acte préalable de la foi, par lequel la liberté humaine s'ouvre à l'amour divin, posant ainsi l'unité dialectique du Tout. Que la foi puisse être rationnellement exposée ne l'empêche pas d'être la foi, c'est-à-dire la vie en union au Christ, Logos éternel et homme crucifié. On a dit: Un Dieu compris n'est plus un Dieu. Cela n'est vrai que des faux dieux. (shrink)

This admirable study, the mature fruit of some twenty-five years’ meticulous reflection upon records, critical editions and their manuscript sources, decisively illuminates the human personality and life of an enigmatic genius of the late eleventh century, the most original intellect produced in the monastic life and one of the formative forces of the Anglo-Norman Church. Its distinctive approach is through Anselm’s intimate relationship with Eadmer, his Saxon biographer and monastic companion for the sixteen years he was Archbishop of Canterbury; but (...) its details include an analysis of the effect upon the Church of the Norman conquest of Britain, the first controversies between the Canterbury archbishops and the conquering kings, the mid-eleventh century burgeoning of speculative and spiritual writing and the gradual change of monastic life. (shrink)

A critical edition of Eadmer’s Vita Sancti Anselmi is the natural supplement to a modern biography. Professor Southern has established the original text with meticulous care, adding a lucid translation en face and has enriched it with an editorial preface and notes which carry their scholarship lightly for the contemporary reader. This Life was written shortly after the death of Anselm in 1109 in order, apparently, to rebut criticisms of his sanctity and of his administrative success at Canterbury; hence as (...) a complement to Eadmer’s earlier Historia Novorum in Anglia, which expounded Anselm’s defence of Church autonomy against royal dominance, as Eadmer’s preface here explains. (shrink)

My paper highlights one Personalist aspect of St. Anselm's Platonic perspective, namely the ontological priority and interpenetration of persons. The paper first discusses Anselm's metaphysical Platonism, then charts the Anselmian path towards God, through participation in the divine attributes. It then focuses on images of persons, and their degree of being. I argue that, at least for certain human relationships marked by strong love or friendship, Anselm regards the image of the person as mediating the being of the person imaged.

In this contribution we suggest two simple contentions: i) that Saint Anselm’s ontological argument, as presented in the Proslogion, only makes sense if embedded in an ordered and bounded ontology; and ii) that an interpretation of the main premise of the argument, within such ontology, produces a dilemma that demands a new revision of the argument.

Continuation to a study published in AHDLMA 58. It analyses the dispute between St Anselm and Roscelin, rejecting the idea of a simple division between realists and nominalists. Roscelin's trinitarian theology is interpreted as an extension of a rationalising mode of argument established by St Anselm. With a critical edition of an anonymous essay on the Trinity, argued to be by Roscelin.