Anselm of Canterbury
Kingdom of Burgundy, Holy Roman Empire | |
---|---|
Died | 21 April 1109 Canterbury, England |
Buried | Canterbury Cathedral |
Parents | Gundulph Ermenberge |
Occupation | Monk, prior, abbot, archbishop |
Sainthood | |
Feast day | 21 April |
Venerated in | Catholic Church Anglican Communion[1] Lutheranism[2] |
Title as Saint | Bishop, Confessor, Doctor of the Church (Doctor Magnificus) |
Canonized | 4 October 1494 Rome, Papal States by Pope Alexander VI |
Attributes | His mitre, pallium, and crozier His books A ship, representing the spiritual independence of the Church. |
Philosophy career | |
Notable work | Proslogion Cur Deus Homo |
Era | Medieval philosophy |
Region | Western philosophy |
School | Scholasticism Neoplatonism[3] Augustinianism |
Main interests | Metaphysics, theology |
Notable ideas | Argument from Degree Ontological argument Satisfaction theory of atonement |
Anselm of Canterbury
in 1720.As Archbishop of Canterbury, he defended the church's interests in England amid the
Beginning at
Biography
Family
Anselm was born in or
Records during this period are scanty, but both sides of Anselm's immediate family appear to have been dispossessed by these decisions
Early life
At the age of fifteen, Anselm felt the call to enter a monastery but, failing to obtain his father's consent, he was refused by the abbot.
Following the death of his mother, probably at the birth of his sister Richera,
Abbot of Bec
Early years
Three years later, in 1063,
Under Anselm's direction, Bec became the foremost seat of learning in Europe,
In England
Part of a series on |
Catholic philosophy |
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|
Following the
At Christmas, William II pledged by the
From the mid-8th century, it had become the custom that
Archbishop of Canterbury
As archbishop, Anselm maintained his monastic ideals, including stewardship, prudence, and proper instruction, prayer and contemplation.[62] Anselm advocated for reform and interests of Canterbury.[63] As such, he repeatedly pressed the English monarchy for support of the reform agenda.[64] His principled opposition to royal prerogatives over the Catholic Church, meanwhile, twice led to his exile from England.[65]
The traditional view of historians has been to see Anselm as aligned with the papacy against lay authority and Anselm's term in office as the English theatre of the
Although the work was largely handled by
Conflicts with William Rufus
Anselm's vision was of a Catholic Church with its own internal authority, which clashed with William II's desire for royal control over both church and State.
Upon William's return, Anselm insisted that he travel to the court of Urban II to secure the pallium that legitimized his office.[42] On 25 February 1095, the Lords Spiritual and Temporal of England met in a council at Rockingham to discuss the issue. The next day, William ordered the bishops not to treat Anselm as their primate or as Canterbury's archbishop, as he openly adhered to Urban. The bishops sided with the king, the Bishop of Durham presenting his case[77] and even advising William to depose and exile Anselm.[78] The nobles siding with Anselm, the conference ended in deadlock and the matter was postponed. Immediately following this, William secretly sent William Warelwast and Gerard to Italy,[63] prevailing on Urban to send a legate bearing Canterbury's pallium.[79] Walter, bishop of Albano, was chosen and negotiated in secret with William's representative, the Bishop of Durham.[80] The king agreed to publicly support Urban's cause in exchange for acknowledgement of his rights to accept no legates without invitation and to block clerics from receiving or obeying papal letters without his approval. William's greatest desire was for Anselm to be removed from office. Walter said that "there was good reason to expect a successful issue in accordance with the king's wishes" but, upon William's open acknowledgement of Urban as pope, Walter refused to depose the archbishop.[81] William then tried to sell the pallium to others, failed,[82] tried to extract a payment from Anselm for the pallium, but was again refused. William then tried to personally bestow the pallium to Anselm, an act connoting the church's subservience to the throne, and was again refused.[83] In the end, the pallium was laid on the altar at Canterbury, whence Anselm took it on 10 June 1095.[83]
The
First exile
Anselm chose to depart in October 1097.
At the
Anselm was present in a
Conflicts with Henry I
William Rufus
Meanwhile, Anselm publicly supported Henry against the claims and threatened invasion of his brother Robert Curthose. Anselm wooed wavering barons to the king's cause, emphasizing the religious nature of their oaths and duty of loyalty;[104] he supported the deposition of Ranulf Flambard, the disloyal new bishop of Durham;[105] and he threatened Robert with excommunication.[106] The lack of popular support greeting his invasion near Portsmouth compelled Robert to accept the Treaty of Alton instead, renouncing his claims for an annual payment of 3000 marks.
Anselm held a council at
Second exile
After this ruling, Anselm received a letter forbidding his return and withdrew to Lyon to await Paschal's response.[96] On 26 March 1105, Paschal again excommunicated prelates who had accepted investment from Henry and the advisors responsible, this time including Robert de Beaumont, Henry's chief advisor.[114] He further finally threatened Henry with the same;[115] in April, Anselm sent messages to the king directly[116] and through his sister Adela expressing his own willingness to excommunicate Henry.[96] This was probably a negotiation tactic[117] but it came at a critical period in Henry's reign[96] and it worked: a meeting was arranged and a compromise concluded at L'Aigle on 22 July 1105. Henry would forsake lay investiture if Anselm obtained Paschal's permission for clerics to do homage for their lands;[118][119] Henry's bishops'[96] and counsellors' excommunications were to be lifted provided they advise him to obey the papacy (Anselm performed this act on his own authority and later had to answer for it to Paschal);[118] the revenues of Canterbury would be returned to the archbishop; and priests would no longer be permitted to marry.[119] Anselm insisted on the agreement's ratification by the pope before he would consent to return to England, but wrote to Paschal in favour of the deal, arguing that Henry's forsaking of lay investiture was a greater victory than the matter of homage.[120] On 23 March 1106, Paschal wrote Anselm accepting the terms established at L'Aigle, although both clerics saw this as a temporary compromise and intended to continue pressing for reforms,[121] including the ending of homage to lay authorities.[122]
Even after this, Anselm refused to return to England.[123] Henry travelled to Bec and met with him on 15 August 1106. Henry was forced to make further concessions. He restored to Canterbury all the churches that had been seized by William or during Anselm's exile, promising that nothing more would be taken from them and even providing Anselm with a security payment.[citation needed] Henry had initially taxed married clergy and, when their situation had been outlawed, had made up the lost revenue by controversially extending the tax over all Churchmen.[124] He now agreed that any prelate who had paid this would be exempt from taxation for three years.[citation needed] These compromises on Henry's part strengthened the rights of the church against the king. Anselm returned to England before the new year.[96]
Final years
In 1107, the
He died on
On 23 December 1752,
Writings
Anselm has been called "the most luminous and penetrating intellect between
Anselm held that faith necessarily precedes reason, but that reason can expand upon faith:[147] "And I do not seek to understand that I may believe but believe that I might understand. For this too I believe since, unless I first believe, I shall not understand".[d][148] This is possibly drawn from Tractate XXIX of St Augustine's Ten Homilies on the First Epistle of John: regarding John 7:14–18, Augustine counseled "Do not seek to understand in order to believe but believe that thou may understand".[149] Anselm rephrased the idea repeatedly[e] and Thomas Williams(SEP 2007) considered that his aptest motto was the original title of the Proslogion, "faith seeking understanding", which intended "an active love of God seeking a deeper knowledge of God".[150] Once the faith is held fast, however, he argued an attempt must be made to demonstrate its truth by means of reason: "To me, it seems to be negligence if, after confirmation in the faith, we do not study to understand that which we believe".[f][148] Merely rational proofs are always, however, to be tested by scripture[151][152] and he employs Biblical passages and "what we believe" (quod credimus) at times to raise problems or to present erroneous understandings, whose inconsistencies are then resolved by reason.[153]
Stylistically, Anselm's treatises take two basic forms, dialogues and sustained meditations.
While at Bec, Anselm composed:[34]
- De Grammatico
- Monologion
- Proslogion
- De Veritate
- De Libertate Arbitrii
- De Casu Diaboli
- De Fide Trinitatis, also known as De Incarnatione Verbi[43]
While archbishop of Canterbury, he composed:[34]
- Cur Deus Homo
- De Conceptu Virginali
- De Processione Spiritus Sancti
- De Sacrificio Azymi et Fermentati
- De Sacramentis Ecclesiae
- De Concordia
Monologion
The Monologion (
In the first chapter, Anselm begins with a statement that anyone should be able to convince themselves of the existence of God through reason alone "if he is even moderately intelligent".
A letter survives of Anselm responding to Lanfranc's criticism of the work. The elder cleric took exception to its lack of appeals to scripture and authority.[160] The preface of the Proslogion records his own dissatisfaction with the Monologion's arguments, since they are rooted in a posteriori evidence and inductive reasoning.[162]
Proslogion
The
More probably, Anselm intended his "single argument" to include most of the rest of the work as well,
Responsio
The argument presented in the Proslogion has rarely seemed satisfactory
Anselm's reply (Responsio) or apology (Liber Apologeticus)[162] does not address this argument directly, which has led Klima,[184] Grzesik,[43] and others to construct replies for him and led Wolterstorff[185] and others to conclude that Gaunilo's attack is definitive.[170] Anselm, however, considered that Gaunilo had misunderstood his argument.[170][181] In each of Gaunilo's four arguments, he takes Anselm's description of "that than which nothing greater can be thought" to be equivalent to "that which is greater than everything else that can be thought".[181] Anselm countered that anything which does not actually exist is necessarily excluded from his reasoning and anything which might or probably does not exist is likewise aside the point. The Proslogion had already stated "anything else whatsoever other than [God] can be thought not to exist".[186] The Proslogion's argument concerns and can only concern the single greatest entity out of all existing things. That entity both must exist and must be God.[170]
Dialogues
All of Anselm's dialogues take the form of a lesson between a gifted and inquisitive student and a knowledgeable teacher. Except for in Cur Deus Homo, the student is not identified but the teacher is always recognizably Anselm himself.[153]
Anselm's De Grammatico ("On the Grammarian"), of uncertain date,[n] deals with eliminating various paradoxes arising from the grammar of Latin nouns and adjectives[157] by examining the syllogisms involved to ensure the terms in the premises agree in meaning and not merely expression.[188] The treatment shows a clear debt to Boethius's treatment of Aristotle.[144]
Between 1080 and 1086, while still at Bec, Anselm composed the dialogues De Veritate ("On Truth"), De Libertate Arbitrii ("On the Freedom of Choice"), and De Casu Diaboli ("On the Devil's Fall").
Cur Deus Homo
Other works
Anselm's De Fide Trinitatis et de Incarnatione Verbi Contra Blasphemias Ruzelini ("On Faith in the Trinity and on the Incarnation of the Word Against the Blasphemies of Roscelin"),
De Conceptu Virginali et de Originali Peccato ("On the Virgin Conception and Original Sin") was written in 1099.
De Processione Spiritus Sancti Contra Graecos ("On the Procession of the Holy Spirit Against the Greeks"),[169] written in 1102,[34] is a recapitulation of Anselm's treatment of the subject at the Council of Bari.[95] He discussed the Trinity first by stating that human beings could not know God from Himself but only from analogy. The analogy that he used was the self-consciousness of man. The peculiar double nature of consciousness, memory, and intelligence represents the relation of the Father to the Son. The mutual love of these two (memory and intelligence), proceeding from the relation they hold to one another, symbolizes the Holy Spirit.[162]
De Concordia Praescientiae et Praedestinationis et Gratiae Dei cum Libero Arbitrio ("On the Harmony of Foreknowledge and Predestination and the Grace of God with Free Choice") was written from 1107 to 1108.[34] Like the De Conceptu Virginali, it takes the form of a single narrator in a dialogue, offering presumable objections from the other side.[153] Its treatment of free will relies on Anselm's earlier works, but goes into greater detail as to the ways in which there is no actual incompatibility or paradox created by the divine attributes.[154] In its 5th chapter, Anselm reprises his consideration of eternity from the Monologion. "Although nothing is there except what is present, it is not the temporal present, like ours, but rather the eternal, within which all times altogether are contained. If in a certain way, the present time contains every place and all the things that are in any place, likewise, every time is encompassed in the eternal present, and everything that is in any time."[205] It is an overarching present, all beheld at once by God, thus permitting both his "foreknowledge" and genuine free choice on the part of mankind.[206]
Fragments survive of the work Anselm left unfinished at his death, which would have been a dialogue concerning certain pairs of opposites, including ability/inability, possibility/impossibility, and necessity/freedom.[207] It is thus sometimes cited under the name De Potestate et Impotentia, Possibilitate et Impossibilitate, Necessitate et Libertate.[43] Another work, probably left unfinished by Anselm and subsequently revised and expanded, was De Humanis Moribus per Similitudines ("On Mankind's Morals, Told Through Likenesses") or De Similitudinibus ("On Likenesses").[208] A collection of his sayings (Dicta Anselmi) was compiled, probably by the monk Alexander.[209] He also composed prayers to various saints.[20]
Anselm wrote nearly 500 surviving letters (Epistolae) to clerics, monks, relatives, and others,
Many of Anselm's letters contain passionate expressions of attachment and affection, often addressed "to the beloved lover" (dilecto dilectori). While there is wide agreement that Anselm was personally committed to the monastic ideal of
Legacy
Two biographies of Anselm were written shortly after his death by his chaplain and secretary Eadmer (Vita et Conversatione Anselmi Cantuariensis) and the monk Alexander (Ex Dictis Beati Anselmi).[33] Eadmer also detailed Anselm's struggles with the English monarchs in his history (Historia Novorum). Another was compiled about fifty years later by John of Salisbury at the behest of Thomas Becket.[210] The historians William of Malmesbury, Orderic Vitalis, and Matthew Paris all left full accounts of his struggles against the second and third Norman kings.[210]
Anselm's students included
Modern scholarship remains sharply divided over the nature of Anselm's episcopal leadership. Some, including
Veneration
Anselm's hagiography records that, when a child, he had a miraculous vision of God on the summit of the Becca di Nona near his home, with God asking his name, his home, and his quest before sharing bread with him. Anselm then slept, awoke, returned to Aosta, and then retraced his steps before returning to speak to his mother.[27]
Anselm's
Anselm was proclaimed a
Anselm is
Editions of Anselm's works
- Gerberon, Gabriel (1675), Sancti Anselmi ex Beccensi Abbate Cantuariensis Archiepiscopi Opera, nec non Eadmeri Monachi Cantuariensis Historia Novorum, et Alia Opuscula [The Works of St Anselm, Archbishop of Canterbury and Former Abbot of Bec, and the History of New Things and Other Minor Works of Eadmer, monk of Canterbury] (in Latin), Paris: Louis Billaine & Jean du Puis (2d ed. published by François Montalant in 1721; republished with errors by Jacques Paul Migne as Vols. CLVIII & CLIX of the 2nd series of his Patrologia Latina in 1853 & 1854)
- Ubaghs, Gerard Casimir [Gerardus Casimirus] (1854), De la Connaissance de Dieu, ou Monologue et Prosloge avec ses Appendices, de Saint Anselme, Archevêque de Cantorbéry et Docteur de l'Église [On Knowing God, or the Monologue and Proslogue with their Appendices, by Saint Anselme, Archbishop of Canterbury and Doctor of the Church] (in Latin and French), Louvain: Vanlinthout & Cie
- Ragey, Philibert (1883), Mariale seu Liber precum Metricarum ad Beatam Virginem Mariam Quotidie Dicendarum (in Latin), London: Burns & Oates
- Deane, Sidney Norton (1903), St. Anselm: Proslogium, Monologium, an Appendix in Behalf of the Fool by Gaunilon, and Cur Deus Homo with an Introduction, Bibliography, and Reprints of the Opinions of Leading Philosophers and Writers on the Ontological Argument, Chicago: Open Court Publishing Co. (Republished and expanded as St. Anselm: Basic Writings in 1962)
- Webb, Clement Charles Julian (1903), The Devotions of Saint Anselm Archbishop of Canterbury, London: Methuen & Co. (Translating the Proslogion, the "Meditations", and some prayers and letters)
- Schmitt, Franz Sales [Franciscus Salesius] (1936), "Ein neues unvollendetes Werk des heilige Anselm von Canterbury [A New Unfinished Work by St Anselm of Canterbury]", Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters [Contributions on the History of the Philosophy and Theology of the Middle Ages], Vol. XXXIII, No. 3 (in Latin and German), Munster: Aschendorf, pp. 22–43
- Henry, Desmond Paul (1964), The De Grammatico of St Anselm (in Latin and English), South Bend: University of Notre Dame Press
- Charlesworth, Maxwell John (1965), St. Anselm's Proslogion (in Latin and English), South Bend: University of Notre Dame Press
- Schmitt, Franz Sales [Franciscus Salesius] (1968), S. Anselmi Cantuariensis Archiepiscopi Opera Omnia [The Complete Works of St. Anselm, Archbishop of Canterbury] (in Latin), Stuttgart: Friedrich Fromann Verlag
- Southern, Richard W.; et al. (1969), Memorials of St. Anselm (in Latin and English), Oxford: Oxford University Press
- Ward, Benedicta (1973), The Prayers and Meditations of Saint Anselm, New York: Penguin Books
- Hopkins, Jasper; et al. (1976), Anselm of Canterbury, Edwin Mellen (A reprint of earlier separate translations; republished by Arthur J. Banning Press as The Complete Philosophical and Theological Treatises of Anselm of Canterbury in 2000) (Hopkins's translations available here [1].)
- Fröhlich, Walter (1990–1994), The Letters of Saint Anselm of Canterbury (in Latin and English), Kalamazoo: Cistercian Publications
- Davies, Brian; et al. (1998), Anselm of Canterbury: The Major Works, Oxford: Oxford University Press
- Williams, Thomas (2007), Anselm: Basic Writings, Indianapolis: Hackett Publishing (A reprint of earlier separate translations)
See also
- Fides quaerens intellectum
- Other Anselms and Saint Anselms
- Saint Anselm's, various places named in Anselm's honor
- Cur Deus Homo
- Cluny Abbey, Gregorian Reform, and clerical celibacy
- Investiture Controversy
- Canterbury–York dispute
- Saint Anselm of Canterbury, patron saint archive
- Slavery in the British Isles
- Scholasticism
- Existence of God
Notes
- ^ An entry concerning Anselm's parents in the records of Christ Church in Canterbury leaves open the possibility of a later reconciliation.[18]
- earthly Jerusalem in this world, which under whatever name was nothing but a vision of destruction".[84]
- ^ Direct knowledge of Plato's works was still quite limited. Calcidius's incomplete Latin translation of Plato's Timaeus was available and a staple of 12th-century philosophy but "seems not to have interested" Anselm.[143]
- Latin: Neque enim quaero intelligere ut credam, sed credo ut intelligam. Nam et hoc credo, quia, nisi credidero, non intelligam.
- ^ Other examples include "The Christian ought to go forth to understanding through faith, not journey to faith through understanding" (Christianus per fidem debet ad intellectum proficere, non per intellectum ad fidem accedere) and "The correct order demands that we believe the depths of the Christian faith before we presume to discuss it with reason" (Rectus ordo exigit, ut profunda Christianae fidei credamus, priusquam ea praesumamus ratione discutere).[96]
- Latin: Negligentise mihi esse videtur, si, postquam confirmatius in fide, non studemus quod credimus, intelligere.
- Hugh, Archbishop of Lyon,[156] but didn't explain why he chose to use the Greek forms. Logan conjectures it may have derived from Anselm's secondhand acquaintance with Stoic terms used by St Augustine and by Martianus Capella.[155]
- term of art which described the more active process of silently "reaching out into the unknown".[158]
- ^ See note above on the renaming of Anselm's works.
- ^ As by Thomas Williams.[170]
- ^ Various scholars have disputed the use of the term "ontological" in reference to Anselm's argument. A list up to his own time is provided by McEvoy.[171]
- Duns Scotus, Descartes, Leibniz, Gödel, Plantinga, and Malcolm. In addition to Gaunilo, other notable objectors to its reasoning include Thomas Aquinas and Immanuel Kant, with the most thorough analysis having been done by Zalta and Oppenheimer.[178][179][180]
- ^ The title is a reference to Anselm's invocation of the Psalms' "The fool has said in his heart, 'There is no God'".[182][183] Gaunilo offers that, if Anselm's argument were all that supported the existence of God, the fool would be correct in rejecting his reasoning.[170]
Citations
- ^ "Holy Men and Holy Women" (PDF). Churchofengland.org.
- ^ "Notable Lutheran Saints". Resurrectionpeople.org. Archived from the original on 16 May 2019. Retrieved 16 July 2019.
- ^ a b Charlesworth (2003), pp. 23–24.
- ^ A. D. Smith, Anselm's Other Argument, Harvard University Press, 2014, p. 66.
- ^ Brian Davies, Brian Leftow (eds.), The Cambridge Companion to Anselm, Cambridge University Press, 2004, p. 120.
- ^ Steven P. Marrone, William of Auvergne and Robert Grosseteste: New Ideas of Truth in Early Thirteenth Century, Princeton University Press, 2014, p. 146.
- ^ "Saint Anselm of Canterbury". Britannica.com. Retrieved 24 November 2018.
- ^ Rule (1883), p. 2–3.
- ^ Rule (1883), p. 1–2.
- ^ a b Southern (1990), p. 7.
- ^ Previté-Orton, Charles William (1912). The Early History of the House of Savoy: 1000-1233. Cambridge: Cambridge University Press. p. 155. Retrieved 3 March 2021.
- ^ Kirsch, Johann Peter (1911). . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company.
- ISBN 0300051328.
- ^ Villari, Luigi (1911). Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 24 (11th ed.). Cambridge University Press. pp. 254–257. . In
- ^ Rule (1883), p. 1–4.
- ^ Southern (1990), p. 8.
- ^ a b c d e f g h i j k l m n o p q r s EB (1878), p. 91.
- ^ a b Robson (1996).
- ^ Joseph-Gabriel Rivolin, Anselme d'Aoste, notes bio-bibliographiques.
- ^ a b c ODCC (2005), p. 73.
- ^ a b Rule (1883), p. 1.
- ^ Joseph-Gabriel Rivolin, Anselme d'Aoste, notes bio-bibliographiques.
- ^ Rule (1883), p. 2.
- ^ Rule (1883), p. 4–7.
- ^ a b Rule (1883), p. 7–8.
- ^ Southern (1990), p. 9.
- ^ a b Rule (1883), p. 12–14.
- ^ a b c d e f g h i j k l Butler (1864).
- ^ Wilmot-Buxton (1915), Ch. 3.
- ^ Rambler (1853), p. 365–366.
- ^ Rambler (1853), p. 366.
- ^ Charlesworth (2003), p. 9.
- ^ a b c d IEP (2006), §1.
- ^ a b c d e f g h i j k l m n SEP (2007), §1.
- ^ Southern (1990), p. 32.
- ^ Charlesworth (2003), p. 10.
- ^ Rambler (1853), pp. 366–367.
- ^ Rambler (1853), p. 367–368.
- ^ Rambler (1853), p. 368.
- ^ Vaughn (1975), p. 282.
- ^ Charlesworth (2003), p. 15.
- ^ a b c d Rambler (1853), p. 483.
- ^ a b c d e f g h i j PEF (2000).
- ^ Vaughn (1975), p. 281.
- ^ Rambler (1853), p. 369.
- ^ a b Charlesworth (2003), p. 16.
- ^ a b ODCC (2005), p. 74.
- ^ Rambler (1853), p. 370.
- ^ a b Southern (1990), p. 189.
- ^ Rambler (1853), p. 371.
- ^ Barlow (1983), pp. 298–299.
- ^ Southern (1990), p. 189–190.
- ^ Southern (1990), p. 191–192.
- ^ Barlow (1983), p. 306.
- ^ Vaughn (1974), p. 246.
- ^ a b c Vaughn (1975), p. 286.
- ^ Vaughn (1974), p. 248.
- ^ Charlesworth (2003), p. 17.
- ^ Boniface (747), Letter to Cuthbert.
- ^ Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica. Vol. 12 (11th ed.). Cambridge University Press. p. 683.
- ^ a b CE (1907).
- ^ Vaughn (1988), p. 218.
- ^ a b Vaughn (1978), p. 357.
- ^ a b c d Vaughn (1975), p. 293.
- ^ a b EB (1878), pp. 91–92.
- ^ a b Vaughn (1980), p. 82.
- ^ a b Vaughn (1980), p. 83.
- ^ a b Vaughn (1975), p. 298.
- ^ Duggan (1965), pp. 98–99.
- ^ Willis (1845), p. 38.
- ^ Willis (1845), pp. 17–18.
- ^ Cook (1949), p. 49.
- ^ Willis (1845), pp. 45–47.
- ^ Vaughn (1975), p. 287.
- ^ a b Rambler (1853), p. 482.
- ^ Wilmot-Buxton (1915), p. 136.
- ^ Powell & al. (1968), p. 52.
- ^ Vaughn (1987), pp. 182–185.
- ^ Vaughn (1975), p. 289.
- ^ Cantor (1958), p. 92.
- ISBN 0-520-04936-5, pp. 342-344
- ^ Davies (1874), p. 73.
- ^ a b Rambler (1853), p. 485.
- ^ Southern (1990), p. 169.
- ^ Cantor (1958), p. 97.
- ^ Vaughn (1987), p. 188.
- ^ Vaughn (1987), p. 194.
- ^ Potter (2009), p. 47.
- ^ Vaughn (1975), p. 291.
- ^ Vaughn (1975), p. 292.
- ^ Vaughn (1978), p. 360.
- ^ a b c Southern (1990), p. 279.
- ^ a b Southern (1963).
- ^ a b Kidd (1927), pp. 252–3.
- ^ a b c d Fortescue (1907), p. 203.
- ^ a b c d e f g h i j k l m n o EB (1878), p. 92.
- ^ Southern (1990), p. 280.
- ^ Southern (1990), p. 281.
- doi:10.1484/J.JML.1.100545. Archived from the original(PDF) on 8 June 2016.
- ^ Vaughn (1980), p. 63.
- ^ Southern (1990), p. 291.
- ^ Hollister (1983), p. 120.
- ^ Vaughn (1980), p. 67.
- ^ Hollister (2003), pp. 137–138.
- ^ Hollister (2003), pp. 135–136.
- ^ a b c Vaughn (1975), p. 295.
- ^ Hollister (2003), pp. 128–129.
- ^ Partner (1973), pp. 467–475, 468.
- ^ Boswell (1980), p. 215.
- ^ Crawley (1910).
- ^ Rambler (1853), p. 489–91.
- ^ Vaughn (1980), p. 71.
- ^ a b c d e f ODCC (2005), p. 74.
- ^ Vaughn (1980), p. 74.
- ^ Charlesworth (2003), pp. 19–20.
- ^ Rambler (1853), p. 496–97.
- ^ Vaughn (1980), p. 75.
- ^ a b Vaughn (1978), p. 367.
- ^ a b Vaughn (1980), p. 76.
- ^ Vaughn (1980), p. 77.
- ^ Rambler (1853), p. 497–98.
- ^ Vaughn (1975), pp. 296–297.
- ^ Vaughn (1980), p. 80.
- ^ Vaughn (1975), p. 297.
- ^ Cross, Michael, "Altar in St Anselm Chapel", Canterbury Historical and Archaeological Society, retrieved 30 June 2015
- ^ "St Anselm's Chapel Altar", Waymarking, Seattle: Groundspeak, 28 April 2012, retrieved 30 June 2015
- ^ Rambler (1853), p. 498.
- ^ Willis (1845), p. 46.
- ^ a b Ollard & al. (1931), App. D, p. 21.
- ^ HMC (1901), p. 227–228.
- ^ a b c A letter of 9 January 1753 by "S.S." (probably Samuel Shuckford but possibly Samuel Stedman)[129] to Thomas Herring.[130]
- ^ Ollard & al. (1931), App. D, p. 20.
- ^ HMC (1901), p. 226.
- John Lynch.[133]
- ^ HMC (1901), p. 227.
- John Lynch.[135]
- ^ HMC (1901), p. 229–230.
- ^ Count Perron.[137]
- ^ HMC (1901), p. 230–231.
- ^ A letter of 16 August 1841 by Lord Bolton, possibly to W. R. Lyall.[139]
- ^ Davies & al. (2004), p. 2.
- ^ IEP (2006), Introduction.
- ^ a b Marenbon (2005), p. 170.
- ^ a b Logan (2009), p. 14.
- ^ a b c IEP (2006), §2.
- ^ Marenbon (2005), p. 169–170.
- ^ Hollister (1982), p. 302.
- ^ a b Chisholm 1911, p. 82.
- ^ Schaff (2005).
- ^ SEP (2007).
- ^ Anselm of Canterbury, Cur Deus Homo, Vol. I, §2.
- ^ Anselm of Canterbury, De Fide Trinitatis, §2.
- ^ a b c d e f g h i j k l m IEP (2006), §3.
- ^ a b Davies & al. (2004), p. 201.
- ^ a b c Logan (2009), p. 85.
- ^ Anselm of Canterbury, Letters, No. 109.
- ^ a b Luscombe (1997), p. 44.
- ^ Logan (2009), p. 86.
- ^ Gibson (1981), p. 214.
- ^ a b Logan (2009), p. 21.
- ^ Logan (2009), p. 21–22.
- ^ a b c d e f g h i j k EB (1878), p. 93.
- ^ Anselm of Canterbury, Monologion, p. 7, translated by Sadler.[153]
- ^ SEP (2007), §2.1.
- ^ a b IEP (2006).
- ^ a b c d SEP (2007), §2.2.
- ^ a b Rogers (2008), p. 8.
- ^ IEP (2006), §6.
- ^ a b Forshall (1840), p. 74.
- ^ a b c d e f g h SEP (2007), §2.3.
- ^ McEvoy (1994).
- ^ a b c d e f IEP (2006), §4.
- ^ Anselm of Canterbury, Proslogion, p. 104, translated by Sadler.[172]
- ^ a b c SEP (2007), §3.1.
- ^ SEP (2007), §3.2.
- ^ Anselm of Canterbury, Proslogion, p. 115, translated by Sadler.[172]
- ^ Anselm of Canterbury, Proslogion, p. 117, translated by Sadler.[172]
- ^ Zalta & al. (1991).
- ^ Zalta & al. (2007).
- ^ Zalta & al. (2011).
- ^ a b c IEP (2006), §5.
- ^ Psalm 14:1.
- ^ Psalm 53:1.
- ^ Klima (2000).
- ^ Wolterstorff (1993).
- ^ Anselm of Canterbury, Proslogion, p. 103, translated by Sadler.[172]
- ^ Southern (1990), p. 65.
- ^ IEP (2006), §8.
- ^ a b c SEP (2007), §4.1.
- ^ IEP (2006), §9.
- ^ Anselm of Canterbury, De Veritate, p. 185, translated by Sadler.[190]
- ^ a b SEP (2007), §4.2.
- ^ a b IEP (2006), §11.
- ^ a b c SEP (2007), §4.3.
- ^ a b IEP (2006), §7.
- ^ IEP (2006), §3 & 7.
- ^ Chisholm 1911, p. 83.
- ^ Fulton (2002), p. 176.
- ^ Fulton (2002), p. 178.
- ^ Foley (1909).
- ^ Foley (1909), pp. 256–7.
- ^ Janaro (2006), p. 51.
- ^ Janaro (2006), p. 52.
- ^ IEP (2006), §12.
- ^ Anselm of Canterbury, De Concordia, p. 254, translated by Sadler.[204]
- ^ Holland (2012), p. 43.
- ^ IEP (2006), §13.
- ^ Dinkova-Bruun (2015), p. 85.
- ^ IEP (2006), §14.
- ^ a b c d Rambler (1853), p. 361.
- ^ Southern (1990), p. 396.
- ^ a b c Hughes-Edwards (2012), p. 19.
- ^ McGuire (1985).
- ^ Boswell (1980), pp. 218–219.
- ^ Doe (2000), p. 18.
- ^ Olsen (1988).
- ^ Southern (1990), p. 157.
- ^ Fröhlich (1990), pp. 37–52.
- ^ a b c d Gale (2010).
- ^ Vaughn (1987).
- ^ Southern (1990), pp. 459–481.
- ^ Southern (1990), p. xxix.
- New Schaff–Herzog Encyclopedia of Religious Knowledge. Vol. 3 (third ed.). London and New York: Funk and Wagnalls.
- ^ "The Stained Glass of Canterbury, Modern Edition", A Clerk of Oxford, 27 April 2011, retrieved 29 June 2015
- ^ Thistleton, Alan, "St Anselm Window", Canterbury Historical and Archaeological Society, retrieved 30 June 2015
- ^ Lodge, Carey (18 September 2015). "Archbishop Welby launches monastic community at Lambeth Palace". Christian Today. Retrieved 5 April 2016.
- ^ "The Calendar". The Church of England. Retrieved 27 March 2021.
- ISBN 978-1-64065-234-7.
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Further reading
- Cousin, M. Victor (1852), Course of the History of Modern Philosophy, Vol. II, Lecture IX: Scholastic Philosophy, New York: D. Appleton & Co. (translated from the French by O.W. Wight, reprinted 1869)
- Anselm of Canterbury, Deane translation) , (
- Anselm of Canterbury, Monologion (in Latin), (Schmitt edition)
- Anselm of Canterbury, Proslogion (in Latin), (Schmitt edition)
- Anselm of Canterbury, De Veritate (in Latin), (Schmitt edition)
- Sweeney, Eileen C. (2012), Anselm of Canterbury and the Desire for the Word, Washington D.C.: ISBN 978-0-8132-2873-0
External links
- Lewis, David, "St Anselm (1033–1109) The most eminent thinker and theologian of his age", Canterbury Historical and Archaeological Society, retrieved 30 June 2015, a treatment of the locations around the cathedral honoring St Anselm, including the icon of Our Lady of Bec, Anselm, and Lanfranc donated by the abbey of Becin 1999 on the 50th anniversary of its refounding.
- "Saint Anselm", The Biographical Dictionary of the Society for the Diffusion of Useful Knowledge, Vol. II, Pt. II, London: Longman, Brown, Green, & Longmans, 1843, pp. 852–858
- St Anselm's works at Vicifons and the Latin Library (in Latin)
- St Anselm's works at Wikisource; the Christian Classics Ethereal Library; and the Online Library of Liberty (in English)
- St Anselm's works and related essays at Prof. Jasper Hopkin's homepage. (in English)
- Works by Anselm of Canterbury at LibriVox (public domain audiobooks)
- "Philosophers' Criticisms of Anselm's Ontological Argument for the Being of God", Medieval Sourcebook, New York: Fordham University, 1998
- Lewis E 5 De casu diaboli (On the Fall of the Devil) at OPenn
- Académie Saint Anselme d'Aoste.