Anselm of Canterbury

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Related to Anselm of Canterbury: St. Anselm, Rene Descartes

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.


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


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.


References in periodicals archive ?
12) In Why God Became Man, the first full articulation of satisfaction atonement, Anselm of Canterbury holds up only Jesus' voluntary, innocent suffering as exemplary, and Anselm does not mention the resurrection of Jesus in this writing.
Whether one accepts the theory of evolution or not, this is a compelling argument that in its details and line of reasoning is not terribly unlike that developed by Anselm of Canterbury centuries ago.
Anselm of Canterbury, "De Conceptu Virginali et de Originali Peccato," in vol.
00--This is the second of Asiedu's planned three volumes exploring the thought of Saint Anselm of Canterbury.
Most contemporary analytic philosophers know Anselm of Canterbury primarily through the famous ontological argument of his Proslogion.
His considers Justin the Apologist's Dialogue with Trypho, the appeal to reason in Anselm of Canterbury and Odo of Tournai, hopes of conversion from the Renaissance to the Reformation, new perspectives from Roman Catholicism, Martin Buber's view of Christian faith as mistaking redemption, models of relationship, and other topics.
Anselm of Canterbury and his Theological Inheritance, Aldershot, Ashgate, 2004; cloth; pp.
Yes, much about the Middle Ages was doom-laden and misogynistic, but what about the beautiful, heartfelt prayers of Anselm of Canterbury or Hildegard of Bingen's wise understanding of human behavior?
He had driven the saintly Archbishop Anselm of Canterbury out of the country, he treated clerics and their pronouncements with sarcastic derision and he kept vacant ecclesiastical appointments in his own hands and appropriated the income.
The Trinity was an even more sensitive topic, and it was for their efforts to establish this doctrine on a rational footing that Roscelin, William of Conches, Gilbert of Poitiers, and, most famously, Peter Abelard incurred the wrath of monastic conservatives like Anselm of Canterbury and Bernard of Clairvaux.
This study, invaluable though it is in assembling between covers material on the laity in the works of Peter Damian, Anselm of Canterbury, and Ivo of Chartres, keeps to familiar safe categories on the whole, and does not launch us fully on the wider seas either of the issue of actual 'lay thinking' or of the ecclesiological issues, until we reach the admirable conclusion.
Anselm of Canterbury described theology as fides quaerens intellectum, "faith seeking understanding.