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Anselm of Canterbury

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Anselm of Canterbury 

Born 1033, in Aosta, Italy; died Apr. 21, 1109, in Canterbury, England. Theologian; representative of the Scholastics. Archbishop of Canterbury from 1093.

Anselm understood faith to be a prerequisite for rational knowledge: “I do not seek to understand in order that I may believe, but I believe in order that I may understand” (Proslogion, p. 1). In contrast to the deductions of the existence of god from the existence of objects, Anselm developed the so-called ontological proof of god, deducing his being from the very concept of god, for “something than which nothing greater can be conceived” cannot be thought of as nonexistent. The understanding of being as some sort of “perfection,” which appeared in this reasoning, and the striving toward a direct intellectual contemplation of god are characteristic of the Platonic tradition. In a polemic about universals, Anselm took the position of realism. His extreme theological rationalism appears in the tract Cur Deus homo? (Why Did God Take Human Form?), in which he attempted through pure logic to prove the necessity of the incarnation of god.

WORKS

Opera omnia, vols. 1–5. Edinburgh-Rome, 1946–51.
Monologion. Latin-German edition of F. Schmitt. Stuttgart-Baden-Baden, 1964.

REFERENCES

Istoriiafilosofii, vol. 1. Moscow, 1940. Pages 425–30.
Barth, K. Fides quaerens intellectum: Anselms Beweis der Existenz Gottes. . . . Munich, 1931.
Jaspers, K. Die grossen Philosophen, vol. 1. Munich, 1957.

S. S. AVERINTSEV



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The topics include Duns Scotus and the univocity of the concept of being, Anselm of Canterbury on pure perfection, and Suarez and Heidegger on the transcendental moment in the cognito transcendentalis.
He expanded on the environmental theme by mentioning an 11th century theologian, Anselm of Canterbury, who the pope says spoke "in an almost prophetic way of what we witness today as a polluted world whose future is at risk.
With due respect, I believe that he was overly dismissive of the "objective" model of Anselm of Canterbury, which stresses Christ's sacrifice as payment for sin, particularly in view of the theology of the Passion history in Matthew's Gospel.
 
 
 
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