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Anselm of Canterbury

January 09, 2023

Saint Anselm redirects here. For other saints, see Saint Anselm (disambiguation).

Anselm of Canterbury, OSB (/ˈænsɛlm/; 1033/4–1109), also called Anselm of Aosta (Italian: Anselmo d'Aosta) after his birthplace and Anselm of Bec (French: Anselme du Bec) after his monastery, was an Italian[7] Benedictine monk, abbot, philosopher and theologian of the Catholic Church, who held the office of Archbishop of Canterbury from 1093 to 1109. After his death, he was canonized as a saint; his feast day is 21 April.

Saint

Anselm

OSB
Archbishop of Canterbury
Doctor of the Church
Anselm described on his stamp
ChurchCatholic Church
ArchdioceseCanterbury
SeeCanterbury
Appointed1093
Term ended21 April 1109
PredecessorLanfranc
SuccessorRalph d'Escures
Other post(s)Abbot of Bec
Orders
Consecration4 December 1093
Personal details
Born
Anselmo d'Aosta

c. 1033
Aosta, Kingdom of Burgundy, Holy Roman Empire
Died21 April 1109
Canterbury, England
BuriedCanterbury Cathedral
ParentsGundulph
Ermenberga
OccupationMonk, prior, abbot, archbishop
Sainthood
Feast day21 April
Venerated inCatholic Church
Anglican Communion[1]
Lutheranism[2]
Title as SaintBishop, Confessor, Doctor of the Church
(Doctor Magnificus)
Canonized4 October 1494
Rome, Papal States
by Pope Alexander VI
AttributesHis mitre, pallium, and crozier
His books
A ship, representing the spiritual independence of the Church.
Philosophy career
Notable workProslogion
Cur Deus Homo
EraMedieval philosophy
RegionWestern philosophy
SchoolScholasticism
Neoplatonism[3]
Augustinianism
Main interests
Metaphysics, theology
Notable ideas
Argument from Degree Ontological argument
Satisfaction theory of atonement
Influences
Influenced

As archbishop, he defended the church's interests in England amid the Investiture Controversy. For his resistance to the English kings William II and Henry I, he was exiled twice: once from 1097 to 1100 and then from 1105 to 1107. While in exile, he helped guide the Greek bishops of southern Italy to adopt Roman rites at the Council of Bari. He worked for the primacy of Canterbury over the bishops of York and Wales but, though at his death he appeared to have been successful, Pope Paschal II later reversed himself and restored York's independence.

Beginning at Bec, Anselm composed dialogues and treatises with a rational and philosophical approach, sometimes causing him to be credited as the founder of Scholasticism. Despite his lack of recognition in this field in his own time, Anselm is now famed as the originator of the ontological argument for the existence of God and of the satisfaction theory of atonement. He was proclaimed a Doctor of the Church by a bull of Pope Clement XI in 1720.

Biography

 
A French plaque commemorating the supposed birthplace of Anselm in Aosta. (The identification may be spurious.)[8]

Family

Anselm was born in or around Aosta in Upper Burgundy sometime between April 1033 and April 1034.[9] The area now forms part of the Republic of Italy, but Aosta had been part of the post-Carolingian Kingdom of Burgundy until the death of the childless Rudolph III in 1032.[10] The Emperor and the Count of Blois then went to war over his succession. Humbert the White-Handed, Count of Maurienne, so distinguished himself that he was granted a new county carved out of the secular holdings of the bishop of Aosta. Humbert's son Otto was subsequently permitted to inherit the extensive March of Susa through his wife Adelaide[11] in preference to her uncle's families, who had supported the effort to establish an independent Kingdom of Italy under William V, Duke of Aquitaine. Otto and Adelaide's unified lands[12] then controlled the most important passes in the western Alps and formed the county of Savoy whose dynasty would later rule the kingdoms of Sardinia and Italy.[13][14]

Records during this period are scanty, but both sides of Anselm's immediate family appear to have been dispossessed by these decisions[15] in favour of their extended relations.[16] His father Gundulph[17] or Gundulf[18] was a Lombard noble,[19] probably one of Adelaide's Arduinici uncles or cousins;[20] his mother Ermenberga was almost certainly the granddaughter of Conrad the Peaceful, related both to the Anselmid bishops of Aosta and to the heirs of Henry II who had been passed over in favour of Conrad.[20] The marriage was thus probably arranged for political reasons but was incapable of resisting Conrad's decrees after his successful annexation of Burgundy on 1 August 1034.[21] (Bishop Burchard subsequently revolted against imperial control but was defeated; he was ultimately translated to Lyon.) Ermenberga appears to have been the wealthier of the two. Gundulph moved to his wife's town,[10] where she held a palace, likely near the cathedral, along with a villa in the valley.[22] Anselm's father is sometimes described as having a harsh and violent temper[17] but contemporary accounts merely portray him as having been overgenerous or careless with his wealth;[23] Anselm's patient and devoutly religious mother,[17] meanwhile, made up for her husband's fault with her own prudent management of the family estates.[23] In later life, there are records of three relations who visited Bec: Folceraldus, Haimo, and Rainaldus. The first repeatedly attempted to impose on Anselm's success but was rebuffed owing to his ties to another monastery; the latter two Anselm attempted in vain to persuade to join his community.[24]

Early life

 
Becca di Nona south of Aosta, the site of a supposed mystical vision during Anselm's childhood[25]

At the age of fifteen, Anselm desired to enter a monastery but, failing to obtain his father's consent, he was refused by the abbot.[26] The illness he then suffered has been considered a psychosomatic effect of his disappointment,[17] but upon his recovery he gave up his studies and for a time lived a carefree life.[17]

Following the death of his mother, probably at the birth of his sister Richera,[27] Anselm's father repented his earlier lifestyle but professed his new faith with a severity that the boy found likewise unbearable.[28] Once Gundulph had entered a convent,[29] Anselm, at age 23,[30] left home with a single attendant,[17] crossed the Alps, and wandered through Burgundy and France for three years.[26][a] His countryman Lanfranc of Pavia was then prior of the Benedictine abbey of Bec in Normandy; attracted by the fame of his fellow countryman, Anselm reached Normandy in 1059.[17] After spending some time in Avranches, he returned the next year. His father having died, he consulted with Lanfranc as to whether to return to his estates and employ their income in providing alms or to renounce them, becoming a hermit or a monk at Bec or Cluny.[31] Professing to fear his own bias, Lanfranc sent him to Maurilius, the archbishop of Rouen, who convinced him to enter the abbey as a novice at the age of 27.[26] Probably in his first year, he wrote his first work on philosophy, a treatment of Latin paradoxes called the Grammarian.[32] Over the next decade, the Rule of Saint Benedict reshaped his thought.[33]

Abbot of Bec

Early years

Three years later, in 1063, Duke William II summoned Lanfranc to serve as the abbot of his new abbey of St Stephen at Caen[17] and the monks of Bec—with some dissenters at first on account of his youth[26]—elected Anselm prior.[34] A notable opponent was a young monk named Osborne. Anselm overcame his hostility first by praising, indulging, and privileging him in all things despite his hostility and then, when his affection and trust were gained, gradually withdrawing all preference until he upheld the strictest obedience.[35] Along similar lines, he remonstrated with a neighboring abbot who complained that his charges were incorrigible despite being beaten "night and day".[36] After fifteen years, in 1078, Anselm was unanimously elected as Bec's abbot following the death of its founder,[37] the warrior-monk Herluin.[17] He was consecrated by the Bishop of Évreux on 22 February 1079.[38]

Under Anselm's direction, Bec became the foremost seat of learning in Europe,[17] attracting students from France, Italy, and elsewhere.[39] During this time, he wrote the Monologion and Proslogion.[17] He then composed a series of dialogues on the nature of truth, free will,[17] and the fall of Satan.[32] When the nominalist Roscelin attempted to appeal to the authority of Lanfranc and Anselm at his trial for the heresy of tritheism at Soissons in 1092,[40] Anselm composed the first draft of De Fide Trinitatis as a rebuttal and as a defence of Trinitarianism and universals.[41] The fame of the monastery grew not only from his intellectual achievements, however, but also from his good example[31] and his loving, kindly method of discipline[17]—particularly with the younger monks[26]—and from his spirited defence of the abbey's independence from lay and archiepiscopal control, protecting it from the influence of both the new Archbishop of Rouen and the Earl of Leicester.[42]

In England

 
A cross at Bec Abbey commemorating the connection between it and Canterbury. Lanfranc, Anselm, and Theobald were all priors at Bec before serving as primates over England.

Following the Norman Conquest of England in 1066, devoted lords had given the abbey extensive lands across the Channel.[17] Anselm occasionally visited to oversee the monastery's property, to wait upon his sovereign William I of England (formerly Duke William II of Normandy),[43] and to visit Lanfranc, who had been installed as archbishop of Canterbury in 1070.[44] He was respected by William I[45] and the good impression he made while in Canterbury made him the favourite of its cathedral chapter as a future successor to Lanfranc.[17] Instead, upon the archbishop's death in 1089, King William II—William Rufus or William the Red—refused the appointment of any successor and appropriated the see's lands and revenues for himself.[17] Fearing the difficulties that would attend being named to the position in opposition to the king, Anselm avoided journeying to England during this time.[17] The gravely ill Hugh, Earl of Chester, finally lured him over with three pressing messages in 1092,[46] seeking advice on how best to handle the establishment of a new monastery at St Werburgh's.[26] Hugh was recovered by the time of Anselm's arrival,[26] but he was occupied four[17] or five months by his assistance.[26] He then travelled to his former pupil Gilbert Crispin, abbot of Westminster, and waited, apparently delayed by the need to assemble the donors of Bec's new lands in order to obtain royal approval of the grants.[47]

 
A 19th-century portrayal of Anselm being dragged to the cathedral by the English bishops

At Christmas, William II pledged by the Holy Face of Lucca that neither Anselm nor any other would sit at Canterbury while he lived[48] but in March he fell seriously ill at Alveston. Believing his sinful behavior was responsible,[49] he summoned Anselm to hear his confession and administer last rites.[47] He published a proclamation releasing his captives, discharging his debts, and promising to henceforth govern according to the law.[26] On 6 March 1093, he further nominated Anselm to fill the vacancy at Canterbury; the clerics gathered at court acclaiming him, forcing the crozier into his hands, and bodily carrying him to a nearby church amid a Te Deum.[50] Anselm tried to refuse on the grounds of age and ill-health for months[44] and the monks of Bec refused to give him permission to leave them.[51] Negotiations were handled by the recently restored Bishop William of Durham and Robert, count of Meulan.[52] On 24 August, Anselm gave King William the conditions under which he would accept the position, which amounted to the agenda of the Gregorian Reform: the king would have to return the Catholic Church lands which had been seized, accept his spiritual counsel, and forswear Antipope Clement III in favour of Urban II.[53] William Rufus was exceedingly reluctant to accept these conditions: he consented only to the first[54] and, a few days afterwards, reneged on that, suspending preparations for Anselm's investiture.[citation needed] Public pressure forced William to return to Anselm and in the end they settled on a partial return of Canterbury's lands as his own concession.[55] Anselm received dispensation from his duties in Normandy,[17] did homage to William, and—on 25 September 1093—was enthroned at Canterbury Cathedral.[56] The same day, William II finally returned the lands of the see.[54]

From the mid-8th century, it had become customary that metropolitan bishops could not be consecrated without a woolen pallium given or sent by the pope himself.[57] Anselm insisted that he journey to Rome for this purpose but William would not permit it. Amid the Investiture Controversy, Pope Gregory VII and Emperor Henry IV had deposed each other twice; bishops loyal to Henry finally elected Guibert, archbishop of Ravenna, as a second pope. In France, Philip I had recognized Gregory and his successors Victor III and Urban II, but Guibert (as "Clement III") held Rome after 1084.[58] William had not chosen a side and maintained his right to prevent the acknowledgement of either pope by an English subject prior to his choice.[59] In the end, a ceremony was held to consecrate Anselm as archbishop on 4 December, without the pallium.[54]

Archbishop of Canterbury

As archbishop, Anselm maintained his monastic ideals, including stewardship, prudence, and proper instruction, prayer and contemplation.[60] Anselm advocated for reform and interests of Canterbury.[61] As such, he repeatedly pressed the English monarchy for support of the reform agenda.[62] His principled opposition to royal prerogatives over the Catholic Church, meanwhile, twice led to his exile from England.[63]

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 Investiture Controversy begun by Pope Gregory VII and the emperor Henry IV.[63] By the end of his life, he had proven successful, having freed Canterbury from submission to the English king,[64] received papal recognition of the subservience of the wayward York[65] and the Welsh bishops, and gained strong authority over the Irish bishops.[66] He died before the Canterbury–York dispute was definitively settled, however, and Pope Honorius II finally found in favour of York instead.[67]

 
Canterbury Cathedral following Ernulf and Conrad's expansions[68]

Although the work was largely handled by Christ Church's priors Ernulf (1096–1107) and Conrad (1108–1126), Anselm's episcopate also saw the expansion of Canterbury Cathedral from Lanfranc's initial plans.[69] The eastern end was demolished and an expanded choir placed over a large and well-decorated crypt, doubling the cathedral's length.[70] The new choir formed a church unto itself with its own transepts and a semicircular ambulatory opening into three chapels.[71]

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.[62] One of Anselm's first conflicts with William came in the month he was consecrated. William II was preparing to wrest Normandy from his elder brother, Robert II, and needed funds.[72] Anselm was among those expected to pay him. He offered £500 but William refused, encouraged by his courtiers to insist on 1000 as a kind of annates for Anselm's elevation to archbishop. Anselm not only refused, he further pressed the king to fill England's other vacant positions, permit bishops to meet freely in councils, and to allow Anselm to resume enforcement of canon law, particularly against incestuous marriages,[26] until he was ordered to silence.[73] When a group of bishops subsequently suggested that William might now settle for the original sum, Anselm replied that he had already given the money to the poor and "that he disdained to purchase his master's favour as he would a horse or ass".[40] The king being told this, he replied Anselm's blessing for his invasion would not be needed as "I hated him before, I hate him now, and shall hate him still more hereafter".[73] Withdrawing to Canterbury, Anselm began work on the Cur Deus Homo.[40]

 
"Anselm Assuming the Pallium in Canterbury Cathedral" from E. M. Wilmot-Buxton's 1915 Anselm[74]

Upon William's return, Anselm insisted that he travel to the court of Urban II to secure the pallium that legitimized his office.[40] 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[75] and even advising William to depose and exile Anselm.[76] 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,[61] prevailing on Urban to send a legate bearing Canterbury's pallium.[77] Walter, bishop of Albano, was chosen and negotiated in secret with William's representative, the Bishop of Durham.[78] 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.[79] William then tried to sell the pallium to others, failed,[80] 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.[81] In the end, the pallium was laid on the altar at Canterbury, whence Anselm took it on 10 June 1095.[81]

The First Crusade was declared at the Council of Clermont in November.[b] Despite his service for the king which earned him rough treatment from Anselm's biographer Eadmer,[83][84] upon the grave illness of the Bishop of Durham in December, Anselm journeyed to console and bless him on his deathbed.[85] Over the next two years, William opposed several of Anselm's efforts at reform—including his right to convene a council[45]—but no overt dispute is known. However, in 1094, the Welsh had begun to recover their lands from the Marcher Lords and William's 1095 invasion had accomplished little; two larger forays were made in 1097 against Cadwgan in Powys and Gruffudd in Gwynedd. These were also unsuccessful and William was compelled to erect a series of border fortresses.[86] He charged Anselm with having given him insufficient knights for the campaign and tried to fine him.[87] In the face of William's refusal to fulfill his promise of church reform, Anselm resolved to proceed to Rome—where an army of French crusaders had finally installed Urban—in order to seek the counsel of the pope.[62] William again denied him permission. The negotiations ended with Anselm being "given the choice of exile or total submission": if he left, William declared he would seize Canterbury and never again receive Anselm as archbishop; if he were to stay, William would impose his fine and force him to swear never again to appeal to the papacy.[88]

First exile

 
Romanelli's c. 1640 Meeting of Countess Matilda and Anselm of Canterbury in the Presence of Pope Urban II

Anselm chose to depart in October 1097.[62] Although Anselm retained his nominal title, William immediately seized the revenues of his bishopric and retained them til death.[89] From Lyon, Anselm wrote to Urban, requesting that he be permitted to resign his office. Urban refused but commissioned him to prepare a defence of the Western doctrine of the procession of the Holy Spirit against representatives from the Greek Church.[90] Anselm arrived in Rome by April[90] and, according to his biographer Eadmer, lived beside the pope during the Siege of Capua in May.[91] Count Roger's Saracen troops supposedly offered him food and other gifts but the count actively resisted the clerics' attempts to convert them to Catholicism.[91]

At the Council of Bari in October, Anselm delivered his defence of the Filioque and the use of unleavened bread in the Eucharist before 185 bishops.[92] Although this is sometimes portrayed as a failed ecumenical dialogue, it is more likely that the "Greeks" present were the local bishops of Southern Italy,[93] some of whom had been ruled by Constantinople as recently as 1071.[92] The formal acts of the council have been lost and Eadmer's account of Anselm's speech principally consists of descriptions of the bishops' vestments, but Anselm later collected his arguments on the topic as De Processione Spiritus Sancti.[93] Under pressure from their Norman lords, the Italian Greeks seem to have accepted papal supremacy and Anselm's theology.[93] The council also condemned William II. Eadmer credited Anselm with restraining the pope from excommunicating him,[90] although others attribute Urban's politic nature.[94]

Anselm was present in a seat of honour at the Easter Council at St Peter's in Rome the next year.[95] There, amid an outcry to address Anselm's situation, Urban renewed bans on lay investiture and on clerics doing homage.[96] Anselm departed the next day, first for Schiavi—where he completed his work Cur Deus Homo—and then for Lyon.[94][97]

Conflicts with Henry I

 
The life of St Anselm told in 16 medallions in a stained-glass window in Quimper Cathedral, Brittany, in France

William Rufus was killed hunting in the New Forest on 2 August 1100. His brother Henry was present and moved quickly to secure the throne before the return of his elder brother Robert, Duke of Normandy, from the First Crusade. Henry invited Anselm to return, pledging in his letter to submit himself to the archbishop's counsel.[98] The cleric's support of Robert would have caused great trouble but Anselm returned before establishing any other terms than those offered by Henry.[99] Once in England, Anselm was ordered by Henry to do homage for his Canterbury estates[100] and to receive his investiture by ring and crozier anew.[101] Despite having done so under William, the bishop now refused to violate canon law. Henry for his part refused to relinquish a right possessed by his predecessors and even sent an embassy to Pope Paschal II to present his case.[94] Paschal reaffirmed Urban's bans to that mission and the one that followed it.[94]

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;[102] he supported the deposition of Ranulf Flambard, the disloyal new bishop of Durham;[103] and he threatened Robert with excommunication.[104] 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 Lambeth Palace which found that Henry's beloved Matilda had not technically become a nun and was thus eligible to wed and become queen.[105] On Michaelmas in 1102, Anselm was finally able to convene a general church council at London, establishing the Gregorian Reform within England. The council prohibited marriage, concubinage, and drunkenness to all those in holy orders,[106] condemned sodomy[107] and simony,[104] and regulated clerical dress.[104] Anselm also obtained a resolution against the British slave trade.[108] Henry supported Anselm's reforms and his authority over the English Church, but continued to assert his own authority over Anselm. Upon their return, the three bishops he had dispatched on his second delegation to the pope claimed—in defiance of Paschal's sealed letter to Anselm, his public acts, and the testimony of the two monks who had accompanied them—that the pontiff had been receptive to Henry's counsel and secretly approved of Anselm's submission to the crown.[109] In 1103, then, Anselm consented to journey himself to Rome, along with the king's envoy William Warelwast.[110] Anselm supposedly travelled in order to argue the king's case for a dispensation[111] but, in response to this third mission, Paschal fully excommunicated the bishops who had accepted investment from Henry, though sparing the king himself.[94]

Second exile

After this ruling, Anselm received a letter forbidding his return and withdrew to Lyon to await Paschal's response.[94] 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.[112] He further finally threatened Henry with the same;[113] in April, Anselm sent messages to the king directly[114] and through his sister Adela expressing his own willingness to excommunicate Henry.[94] This was probably a negotiation tactic[115] but it came at a critical period in Henry's reign[94] 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;[116][117] Henry's bishops'[94] and counselors' excommunications were to be lifted provided they advise him to obey the papacy (Anselm performed this act on his own authority and latter had to answer for it to Paschal);[116] the revenues of Canterbury would be returned to the archbishop; and priests would no longer be permitted to marry.[117] 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.[118] 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,[119] including the ending of homage to lay authorities.[120]

Even after this, Anselm refused to return to England.[121] 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.[122] 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.[94]

 
The Altar of St Anselm in his chapel at Canterbury Cathedral. It was constructed by English sculptor Stephen Cox from Aosta marble donated by its regional government[123] and consecrated on 21 April 2006 at a ceremony including the Bishop of Aosta and the Abbot of Bec.[124] The location of Anselm's relics, however, remains uncertain.

Final years

In 1107, the Concordat of London formalized the agreements between the king and archbishop,[64] Henry formally renouncing the right of English kings to invest the bishops of the church.[94] The remaining two years of Anselm's life were spent in the duties of his archbishopric.[94] He succeeded in getting Paschal to send the pallium for the archbishop of York to Canterbury, so that future archbishops-elect would have to profess obedience before receiving it.[65] The incumbent archbishop Thomas II had received his own pallium directly and insisted on York's independence. From his deathbed, Anselm anathematized all who failed to recognize Canterbury's primacy over all the English Church. This ultimately forced Henry to order Thomas to confess his obedience to Anselm's successor.[66] On his deathbed, he announced himself content, except that he had a treatise in mind on the origin of the soul and did not know, once he was gone, if another was likely to compose it.[125]

He died on Holy Wednesday, 21 April 1109.[111] His remains were translated to Canterbury Cathedral[126] and laid at the head of Lanfranc at his initial resting place to the south of the Altar of the Holy Trinity (now St Thomas's Chapel).[129] During the church's reconstruction after the disastrous fire of the 1170s, his remains were relocated,[129] although it is now uncertain where.

On 23 December 1752, Archbishop Herring was contacted by Count Perron, the Sardinian ambassador, on behalf of King Charles Emmanuel, who requested permission to translate Anselm's relics to Italy.[130] (Charles had been duke of Aosta during his minority.) Herring ordered his dean to look into the matter, saying that while "the parting with the rotten Remains of a Rebel to his King, a Slave to the Popedom, and an Enemy to the married Clergy (all this Anselm was)" would be no great matter, he likewise "should make no Conscience of palming on the Simpletons any other old Bishop with the Name of Anselm".[132] The ambassador insisted on witnessing the excavation, however,[134] and resistance on the part of the prebendaries seems to have quieted the matter.[127] They considered the state of the cathedral's crypts would have offended the sensibilities of a Catholic and that it was probable that Anselm had been removed to near the altar of SS Peter and Paul, whose side chapel to the right (i.e., south) of the high altar took Anselm's name following his canonization. At that time, his relics would presumably have been placed in a shrine and its contents "disposed of" during the Reformation.[129] The ambassador's own investigation was of the opinion that Anselm's body had been confused with Archbishop Theobald's and likely remained entombed near the altar of the Virgin Mary,[136] but in the uncertainty nothing further seems to have been done then or when inquiries were renewed in 1841.[138]

Writings

 
A late 16th-century engraving of Anselm, archbishop of Canterbury

Anselm has been called "the most luminous and penetrating intellect between St Augustine and St Thomas Aquinas"[111] and "the father of scholasticism",[41] Scotus Erigena having employed more mysticism in his arguments.[94] Anselm's works are considered philosophical as well as theological since they endeavor to render Christian tenets of faith, traditionally taken as a revealed truth, as a rational system.[139] Anselm also studiously analyzed the language used in his subjects, carefully distinguishing the meaning of the terms employed from the verbal forms, which he found at times wholly inadequate.[140] His worldview was broadly Neoplatonic, as it was reconciled with Christianity in the works of St Augustine and Pseudo-Dionysius,[3][c] with his understanding of Aristotelian logic gathered from the works of Boethius.[142][143][41] He or the thinkers in northern France who shortly followed him—including Abelard, William of Conches, and Gilbert of Poitiers—inaugurated "one of the most brilliant periods of Western philosophy", innovating logic, semantics, ethics, metaphysics, and other areas of philosophical theology.[144]

Anselm held that faith necessarily precedes reason, but that reason can expand upon faith:[145] "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][146] 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".[147] 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".[148] 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][146] Merely rational proofs are always, however, to be tested by scripture[149][150] 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.[151]

Stylistically, Anselm's treatises take two basic forms, dialogues and sustained meditations.[151] In both, he strove to state the rational grounds for central aspects of Christian doctrines as a pedagogical exercise for his initial audience of fellow monks and correspondents.[151] The subjects of Anselm's works were sometimes dictated by contemporary events, such as his speech at the Council of Bari or the need to refute his association with the thinking of Roscelin, but he intended for his books to form a unity, with his letters and latter works advising the reader to consult his other books for the arguments supporting various points in his reasoning.[152] It seems to have been a recurring problem that early drafts of his works were copied and circulated without his permission.[151]

 
A mid-17th century engraving of Anselm

While at Bec, Anselm composed:[32]

While archbishop of Canterbury, he composed:[32]

 
The illuminated beginning of an 11th-century manuscript of the Monologion

Monologion

The Monologion (Latin: Monologium, "Monologue"), originally entitled A Monologue on the Reason for Faith (Monoloquium de Ratione Fidei)[153][g] and sometimes also known as An Example of Meditation on the Reason for Faith (Exemplum Meditandi de Ratione Fidei),[155][h] was written in 1075 and 1076.[32] It follows St Augustine to such an extent that Gibson argues neither Boethius nor Anselm state anything which was not already dealt with in greater detail by Augustine's De Trinitate;[157] Anselm even acknowledges his debt to that work in the Monologion's prologue.[158] However, he takes pains to present his reasons for belief in God without appeal to scriptural or patristic authority,[159] using new and bold arguments.[160] He attributes this style—and the book's existence—to the requests of his fellow monks that "nothing whatsoever in these matters should be made convincing by the authority of Scripture, but whatsoever... the necessity of reason would concisely prove".[161]

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".[162] He argues that many different things are known as "good", in many varying kinds and degrees. These must be understood as being judged relative to a single attribute of goodness.[163] He then argues that goodness is itself very good and, further, is good through itself. As such, it must be the highest good and, further, "that which is supremely good is also supremely great. There is, therefore, some one thing that is supremely good and supremely great—in other words, supreme among all existing things."[164] Chapter 2 follows a similar argument, while Chapter 3 argues that the "best and greatest and supreme among all existing things" must be responsible for the existence of all other things.[164] Chapter 4 argues that there must be a highest level of dignity among existing things and that highest level must have a single member. "Therefore, there is a certain nature or substance or essence who through himself is good and great and through himself is what he is; through whom exists whatever truly is good or great or anything at all; and who is the supreme good, the supreme great thing, the supreme being or subsistent, that is, supreme among all existing things."[164] The remaining chapters of the book are devoted to consideration of the attributes necessary to such a being.[164] The Euthyphro dilemma, although not addressed by that name, is dealt with as a false dichotomy.[165] God is taken to neither conform to nor invent the moral order but to embody it:[165] in each case of his attributes, "God having that attribute is precisely that attribute itself".[166]

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.[158] 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.[160]

Proslogion

Main articles: Proslogion and Ontological argument

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),[153][167][i] was written over the next two years (1077–1078).[32] It is written in the form of an extended direct address to God.[151] It grew out of his dissatisfaction with the Monologion's interlinking and contingent arguments.[151] His "single argument that needed nothing but itself alone for proof, that would by itself be enough to show that God really exists"[168] is commonly[j] taken to be merely the second chapter of the work. In it, Anselm reasoned that even atheists can imagine a greatest being, having such attributes that nothing greater could exist (id quo nihil maius cogitari possit).[111] However, if such a being's attributes did not include existence, a still greater being could be imagined: one with all of the attributes of the first and existence. Therefore, the truly greatest possible being must necessarily exist. Further, this necessarily-existing greatest being must be God, who therefore necessarily exists.[160] This reasoning was known to the Scholastics as "Anselm's argument" (ratio Anselmi) but it became known as the ontological argument for the existence of God following Kant's treatment of it.[168][k]

 
A 12th-century illumination from the Meditations of St. Anselm

More probably, Anselm intended his "single argument" to include most of the rest of the work as well,[151] wherein he establishes the attributes of God and their compatibility with one another. Continuing to construct a being greater than which nothing else can be conceived, Anselm proposes such a being must be "just, truthful, happy, and whatever it is better to be than not to be".[171] Chapter 6 specifically enumerates the additional qualities of awareness, omnipotence, mercifulness, impassibility (inability to suffer),[170] and immateriality;[172] Chapter 11, self-existent,[172] wisdom, goodness, happiness, and permanence; and Chapter 18, unity.[170] Anselm addresses the question-begging nature of "greatness" in this formula partially by appeal to intuition and partially by independent consideration of the attributes being examined.[172] The incompatibility of, e.g., omnipotence, justness, and mercifulness are addressed in the abstract by reason, although Anselm concedes that specific acts of God are a matter of revelation beyond the scope of reasoning.[173] At one point during the 15th chapter, he reaches the conclusion that God is "not only that than which nothing greater can be thought but something greater than can be thought".[151] In any case, God's unity is such that all of his attributes are to be understood as facets of a single nature: "all of them are one and each of them is entirely what [God is] and what the other[s] are".[174] This is then used to argue for the triune nature of the God, Jesus, and "the one love common to [God] and [his] Son, that is, the Holy Spirit who proceeds from both".[175] The last three chapters are a digression on what God's goodness might entail.[151] Extracts from the work were later compiled under the name Meditations or The Manual of St Austin.[26]

Responsio

The argument presented in the Proslogion has rarely seemed satisfactory[160][l] and was swiftly opposed by Gaunilo, a monk from the abbey of Marmoutier in Tours.[179] His book "for the fool" (Liber pro Insipiente)[m] argues that we cannot arbitrarily pass from idea to reality[160] (de posse ad esse not fit illatio).[41] The most famous of Gaunilo's objections is a parody of Anselm's argument involving an island greater than which nothing can be conceived.[168] Since we can conceive of such an island, it exists in our understanding and so must exist in reality. This is, however, absurd, since its shore might arbitrarily be increased and in any case varies with the tide.

Anselm's reply (Responsio) or apology (Liber Apologeticus)[160] does not address this argument directly, which has led Klima,[182] Grzesik,[41] and others to construct replies for him and led Wolterstorff[183] and others to conclude that Gaunilo's attack is definitive.[168] Anselm, however, considered that Gaunilo had misunderstood his argument.[168][179] 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".[179] 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".[184] 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.[168]

Dialogues

 
An illuminated archbishop—presumably Anselm—from a 12th-century edition of his Meditations

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.[151]

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[155] by examining the syllogisms involved to ensure the terms in the premises agree in meaning and not merely expression.[186] The treatment shows a clear debt to Boethius's treatment of Aristotle.[142]

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").[32] De Veritate is concerned not merely with the truth of statements but with correctness in will, action, and essence as well.[187] Correctness in such matters is understood as doing what a thing ought or was designed to do.[187] Anselm employs Aristotelian logic to affirm the existence of an absolute truth of which all other truth forms separate kinds. He identifies this absolute truth with God, who therefore forms the fundamental principle both in the existence of things and the correctness of thought.[160] As a corollary, he affirms that "everything that is, is rightly".[189] De Libertate Arbitrii elaborates Anselm's reasoning on correctness with regard to free will. He does not consider this a capacity to sin but a capacity to do good for its own sake (as opposed to owing to coercion or for self-interest).[187] God and the good angels therefore have free will despite being incapable of sinning; similarly, the non-coercive aspect of free will enabled man and the rebel angels to sin, despite this not being a necessary element of free will itself.[190] In De Casu Diaboli, Anselm further considers the case of the fallen angels, which serves to discuss the case of rational agents in general.[191] The teacher argues that there are two forms of good—justice (justicia) and benefit (commodum)—and two forms of evil: injustice and harm (incommodum). All rational beings seek benefit and shun harm on their own account but independent choice permits them to abandon bounds imposed by justice.[191] Some angels chose their own happiness in preference to justice and were punished by God for their injustice with less happiness. The angels who upheld justice were rewarded with such happiness that they are now incapable of sin, there being no happiness left for them to seek in opposition to the bounds of justice.[190] Humans, meanwhile, retain the theoretical capacity to will justly but, owing to the Fall, they are incapable of doing so in practice except by divine grace.[192]

 
The beginning of the Cur Deus Homo’s prologue, from a 12th-century manuscript held at Lambeth Palace

Cur Deus Homo

Main articles: Cur Deus Homo and Satisfaction theory of atonement

Cur Deus Homo ("Why God was a Man") was written from 1095 to 1098 once Anselm was already archbishop of Canterbury[32] as a response for requests to discuss the Incarnation.[193] It takes the form of a dialogue between Anselm and Boso, one of his students.[194] Its core is a purely rational argument for the necessity of the Christian mystery of atonement, the belief that Jesus's crucifixion was necessary to atone for mankind's sin. Anselm argues that, owing to the Fall and mankind's fallen nature ever since, humanity has offended God. Divine justice demands restitution for sin but human beings are incapable of providing it, as all the actions of men are already obligated to the furtherance of God's glory.[195] Further, God's infinite justice demands infinite restitution for the impairment of his infinite dignity.[192] The enormity of the offence led Anselm to reject personal acts of atonement, even Peter Damian's flagellation, as inadequate[196] and ultimately vain.[197] Instead, full recompense could only be made by God, which His infinite mercy inclines Him to provide. Atonement for humanity, however, could only be made through the figure of Jesus, as a sinless being both fully divine and fully human.[193] Taking it upon himself to offer his own life on our behalf, his crucifixion accrues infinite worth, more than redeeming mankind and permitting it to enjoy a just will in accord with its intended nature.[192] This interpretation is notable for permitting divine justice and mercy to be entirely compatible[163] and has exercised immense influence over church doctrine,[160][198] largely supplanting the earlier theory developed by Origen and Gregory of Nyssa[111] that had focused primarily on Satan's power over fallen man.[160] Cur Deus Homo is often accounted Anselm's greatest work,[111] but the legalist and amoral nature of the argument, along with its neglect of the individuals actually being redeemed, has been criticized both by comparison with the treatment by Abelard[160] and for its subsequent development in Protestant theology.[199]

 
The first page of a 12th-century manuscript of the De Concordia

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"),[41] also known as Epistolae de Incarnatione Verbi ("Letters on the Incarnation of the Word"),[32] was written in two drafts in 1092 and 1094.[41] It defended Lanfranc and Anselm from association with the supposedly tritheist heresy espoused by Roscelin of Compiègne, as well as arguing in favour of Trinitarianism and universals.

De Conceptu Virginali et de Originali Peccato ("On the Virgin Conception and Original Sin") was written in 1099.[32] He claimed to have written it out of a desire to expand on an aspect of Cur Deus Homo for his student and friend Boso and takes the form of Anselm's half of a conversation with him.[151] Although Anselm denied belief in Mary's Immaculate Conception,[200] his thinking laid two principles which formed the groundwork for that dogma's development. The first is that it was proper that Mary should be so pure that—apart from God—no purer being could be imagined. The second was his treatment of original sin. Earlier theologians had held that it was transmitted from generation to generation by the sinful nature of sex. As in his earlier works, Anselm instead held that Adam's sin was borne by his descendants through the change in human nature which occurred during the Fall. Parents were unable to establish a just nature in their children which they had never had themselves.[201] This would subsequently be addressed in Mary's case by dogma surrounding the circumstances of her own birth.

De Processione Spiritus Sancti Contra Graecos ("On the Procession of the Holy Spirit Against the Greeks"),[167] written in 1102,[32] is a recapitulation of Anselm's treatment of the subject at the Council of Bari.[93] 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 represent 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.[160]

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.[32] Like the De Conceptu Virginali, it takes the form of a single narrator in a dialogue, offering presumable objections from the other side.[151] 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.[152] 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."[203] 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.[204]

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.[205] It is thus sometimes cited under the name De Potestate et Impotentia, Possibilitate et Impossibilitate, Necessitate et Libertate.[41] 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").[206] A collection of his sayings (Dicta Anselmi) was compiled, probably by the monk Alexander.[207] He also composed prayers to various saints.[19]

Anselm wrote nearly 500 surviving letters (Epistolae) to clerics, monks, relatives, and others,[208] the earliest being those written to the Norman monks who followed Lanfranc to England in 1070.[19] Southern asserts that all of Anselm's letters "even the most intimate" are statements of his religious beliefs, consciously composed so as to be read by many others.[209] His long letters to Waltram, bishop of Naumberg in Germany (Epistolae ad Walerannum) De Sacrificio Azymi et Fermentati ("On Unleavened and Leavened Sacrifice") and De Sacramentis Ecclesiae ("On the Church's Sacraments") were both written between 1106 and 1107 and are sometimes bound as separate books.[32] Although he seldom asked others to pray for him, two of his letters to hermits do so, "evidence of his belief in their spiritual prowess".[210] His letters of guidance—one to Hugh, a hermit near Caen, and two to a community of lay nuns—endorse their lives as a refuge from the difficulties of the political world with which Anselm had to contend.[210]

 
A 12th-century illumination of Eadmer composing Anselm's biography

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 celibacy, some academics such as McGuire[211] and Boswell[212] have characterized these writings as expressions of a homosexual inclination.[213] The general view, expressed by Olsen[214] and Southern, sees the expressions as representing a "wholly spiritual" affection "nourished by an incorporeal ideal".[215]

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).[31] 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.[208] The historians William of Malmesbury, Orderic Vitalis, and Matthew Paris all left full accounts of his struggles against the second and third Norman kings.[208]

Anselm's students included Eadmer, Alexander, Gilbert Crispin, Honorius Augustodunensis, and Anselm of Laon. His works were copied and disseminated in his lifetime and exercised an influence on the Scholastics, including Bonaventure, Thomas Aquinas, Duns Scotus, and William of Ockham.[143] His thoughts have guided much subsequent discussion on the procession of the Holy Spirit and the atonement. His work also anticipates much of the later controversies over free will and predestination.[59] An extensive debate occurred—primarily among French scholars—in the early 1930s about "nature and possibility" of Christian philosophy, which drew strongly on Anselm's work.[143]

Modern scholarship remains sharply divided over the nature of Anselm's episcopal leadership. Some, including Fröhlich[216] and Schmitt,[217] argue for Anselm's attempts to manage his reputation as a devout scholar and cleric, minimizing the worldly conflicts he found himself forced into.[217] Vaughn[218] and others argue that the "carefully nurtured image of simple holiness and profound thinking" was precisely employed as a tool by an adept, disingenuous political operator,[217] while the traditional view of the pious and reluctant church leader recorded by Eadmer—one who genuinely "nursed a deep-seated horror of worldly advancement"—is upheld by Southern[219] among others.[210][217]

 
A 19th-century stained-glass window depicting Anselm as archbishop, with his pallium and crozier

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.[25]

Anselm's canonization was requested of Pope Alexander III by Thomas Becket at the Council of Tours in 1163.[208] He may have been formally canonized before Becket's murder in 1170: no record of this has survived but he was subsequently listed among the saints at Canterbury and elsewhere.[citation needed] It is usually reckoned, however, that his cult was only formally sanctioned by Pope Alexander VI in 1494[94][220] or 1497[136] at the request of Archbishop Morton.[136] His feast day is commemorated on the day of his death, 21 April, by the Roman Catholic Church, much of Anglican Communion,[31] and some forms of High Church Lutheranism.[citation needed] The location of his relics is uncertain. His most common attribute is a ship, representing the spiritual independence of the church.[citation needed]

Anselm was proclaimed a Doctor of the Church by Pope Clement XI in 1720;[26] he is known as the doctor magnificus ("Magnificent Doctor")[41] or the doctor Marianus ("Marian doctor").[citation needed] A chapel of Canterbury Cathedral south of the high altar is dedicated to him; it includes a modern stained-glass representation of the saint, flanked by his mentor Lanfranc and his steward Baldwin and by kings William II and Henry I.[221][222] The Pontifical Atheneum of St. Anselm, named in his honor, was established in Rome by Pope Leo XIII in 1887. The adjacent Sant'Anselmo all'Aventino, the seat of the Abbot Primate of the Federation of Black Monks (all the monks under the Rule of St Benedict except the Cistercians and the Trappists), was dedicated to him in 1900. 800 years after his death, on 21 April 1909, Pope Pius X issued the encyclical "Communium Rerum" praising Anselm, his ecclesiastical career, and his writings. In the United States, the Saint Anselm Abbey and its associated college are located in New Hampshire; they held a celebration in 2009 commemorating the 900th anniversary of Anselm's death. In 2015, the Archbishop of Canterbury, Justin Welby, created the Community of Saint Anselm, an Anglican religious order that resides at Lambeth Palace and is devoted to "prayer and service to the poor".[223]

Anselm is remembered in the Church of England and the Episcopal Church on 21 April.[224][225]

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 many 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

Notes

  1. ^ An entry concerning Anselm's parents in the records of Christ Church in Canterbury leaves open the possibility of a later reconciliation.[18]
  2. ^ Anselm did not publicly condemn the Crusade but replied to an Italian whose brother was then in Asia Minor that he would be better off in a monastery instead. Southern summarized his position in this way: "For him, the important choice was quite simply between the heavenly Jerusalem, the true vision of Peace signified by the name Jerusalem, which was to be found in the monastic life, and the carnage of the earthly Jerusalem in this world, which under whatever name was nothing but a vision of destruction".[82]
  3. ^ 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.[141]
  4. ^ Latin: Neque enim quaero intelligere ut credam, sed credo ut intelligam. Nam et hoc credo, quia, nisi credidero, non intelligam.
  5. ^ 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).[94]
  6. ^ Latin: Negligentise mihi esse videtur, si, postquam confirmatius in fide, non studemus quod credimus, intelligere.
  7. ^ Anselm requested the works be retitled in a letter to Hugh, Archbishop of Lyon,[154] 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.[153]
  8. ^ Although the Latin meditandus is usually translated as "meditation", Anselm was not using the term in its modern sense of "self-reflection" or "consideration" but instead as a philosophical term of art which described the more active process of silently "reaching out into the unknown".[156]
  9. ^ See note above on the renaming of Anselm's works.
  10. ^ As by Thomas Williams.[168]
  11. ^ 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.[169]
  12. ^ Variations of the argument were elaborated and defended by 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.[176][177][178]
  13. ^ The title is a reference to Anselm's invocation of the Psalms' "The fool has said in his heart, ‘There is no God’".[180][181] Gaunilo offers that, if Anselm's argument were all that supported the existence of God, the fool would be correct in rejecting his reasoning.[168]
  14. ^ Southern[185] and Thomas Williams[32] date it to 1059–60, while Marenbon places it "probably... shortly after" 1087.[141]

Citations

  1. ^ "Holy Men and Holy Women" (PDF). Churchofengland.org.
  2. ^ "Notable Lutheran Saints". Resurrectionpeople.org.
  3. ^ a b Charlesworth (2003), pp. 23–24.
  4. ^ A. D. Smith, Anselm's Other Argument, Harvard University Press, 2014, p. 66.
  5. ^ Brian Davies, Brian Leftow (eds.), The Cambridge Companion to Anselm, Cambridge University Press, 2004, p. 120.
  6. ^ Steven P. Marrone, William of Auvergne and Robert Grosseteste: New Ideas of Truth in Early Thirteenth Century, Princeton University Press, 2014, p. 146.
  7. ^ "Saint Anselm of Canterbury". Britannica.com. Retrieved 24 November 2018.
  8. ^ Rule (1883), p. 2–3.
  9. ^ Rule (1883), p. 1–2.
  10. ^ a b Southern (1990), p. 7.
  11. ^ 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.
  12. ^ Kirsch, Johann Peter (1913). "Piedmont". In HERBERMANN, CHARLES G. (ed.). Catholic Encyclopedia (Vol. 12). Vol. 12. New York: The Encyclopedia Press. Retrieved 3 March 2021.
  13. ^ Denis Mack Smith (1989). Italy and Its Monarchy. ISBN 0300051328.
  14. ^ Villari, Luigi (1911). "Savoy, House of" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 24 (11th ed.). Cambridge University Press. pp. 254–257.
  15. ^ Rule (1883), p. 1–4.
  16. ^ Southern (1990), p. 8.
  17. ^ a b c d e f g h i j k l m n o p q r s EB (1878), p. 91.
  18. ^ a b Robson (1996).
  19. ^ a b c ODCC (2005), p. 73.
  20. ^ a b Rule (1883), p. 1.
  21. ^ Rule (1883), p. 2.
  22. ^ Rule (1883), p. 4–7.
  23. ^ a b Rule (1883), p. 7–8.
  24. ^ Southern (1990), p. 9.
  25. ^ a b Rule (1883), p. 12–14.
  26. ^ a b c d e f g h i j k l Butler (1864).
  27. ^ Wilmot-Buxton (1915), Ch. 3.
  28. ^ Rambler (1853), p. 365–366.
  29. ^ Rambler (1853), p. 366.
  30. ^ Charlesworth (2003), p. 9.
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Further reading

External links

 
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Wikimedia Commons has media related to Anselm of Canterbury.
  • 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 Bec in 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
Catholic Church titles
Preceded by
Herluin
 Abbot of Bec
1078–1093 		Succeeded by
Guillaume de Montfort-sur-Risle
Preceded by Archbishop of Canterbury
1093–1109 		Succeeded by

January 09, 2023
anselm, canterbury, saint, anselm, redirects, here, other, saints, saint, anselm, disambiguation, 1033, 1109, also, called, anselm, aosta, italian, anselmo, aosta, after, birthplace, anselm, french, anselme, after, monastery, italian, benedictine, monk, abbot,. Saint Anselm redirects here For other saints see Saint Anselm disambiguation Anselm of Canterbury OSB ˈ ae n s ɛ l m 1033 4 1109 also called Anselm of Aosta Italian Anselmo d Aosta after his birthplace and Anselm of Bec French Anselme du Bec after his monastery was an Italian 7 Benedictine monk abbot philosopher and theologian of the Catholic Church who held the office of Archbishop of Canterbury from 1093 to 1109 After his death he was canonized as a saint his feast day is 21 April SaintAnselmOSBArchbishop of CanterburyDoctor of the ChurchAnselm described on his stampChurchCatholic ChurchArchdioceseCanterburySeeCanterburyAppointed1093Term ended21 April 1109PredecessorLanfrancSuccessorRalph d EscuresOther post s Abbot of BecOrdersConsecration4 December 1093Personal detailsBornAnselmo d Aostac 1033Aosta Kingdom of Burgundy Holy Roman EmpireDied21 April 1109Canterbury EnglandBuriedCanterbury CathedralParentsGundulphErmenbergaOccupationMonk prior abbot archbishopSainthoodFeast day21 AprilVenerated inCatholic ChurchAnglican Communion 1 Lutheranism 2 Title as SaintBishop Confessor Doctor of the Church Doctor Magnificus Canonized4 October 1494Rome Papal Statesby Pope Alexander VIAttributesHis mitre pallium and crozier His booksA ship representing the spiritual independence of the Church Philosophy careerNotable workProslogionCur Deus HomoEraMedieval philosophyRegionWestern philosophy British philosophy Italian philosophySchoolScholasticismNeoplatonism 3 AugustinianismMain interestsMetaphysics theologyNotable ideasArgument from Degree Ontological argumentSatisfaction theory of atonementInfluences Augustine Boethius 4 Pseudo Dionysius Eriugena LanfrancInfluenced Bonaventure Aquinas Duns Scotus Ockham Bradwardine 5 Grosseteste 6 As archbishop he defended the church s interests in England amid the Investiture Controversy For his resistance to the English kings William II and Henry I he was exiled twice once from 1097 to 1100 and then from 1105 to 1107 While in exile he helped guide the Greek bishops of southern Italy to adopt Roman rites at the Council of Bari He worked for the primacy of Canterbury over the bishops of York and Wales but though at his death he appeared to have been successful Pope Paschal II later reversed himself and restored York s independence Beginning at Bec Anselm composed dialogues and treatises with a rational and philosophical approach sometimes causing him to be credited as the founder of Scholasticism Despite his lack of recognition in this field in his own time Anselm is now famed as the originator of the ontological argument for the existence of God and of the satisfaction theory of atonement He was proclaimed a Doctor of the Church by a bull of Pope Clement XI in 1720 Contents 1 Biography 1 1 Family 1 2 Early life 1 3 Abbot of Bec 1 3 1 Early years 1 3 2 In England 1 4 Archbishop of Canterbury 1 4 1 Conflicts with William Rufus 1 4 2 First exile 1 4 3 Conflicts with Henry I 1 4 4 Second exile 1 4 5 Final years 2 Writings 2 1 Monologion 2 2 Proslogion 2 3 Responsio 2 4 Dialogues 2 5 Cur Deus Homo 2 6 Other works 3 Legacy 4 Veneration 5 Editions of Anselm s works 6 See also 7 Notes 8 Citations 9 References 10 Further reading 11 External linksBiography Edit A French plaque commemorating the supposed birthplace of Anselm in Aosta The identification may be spurious 8 Family Edit Anselm was born in or around Aosta in Upper Burgundy sometime between April 1033 and April 1034 9 The area now forms part of the Republic of Italy but Aosta had been part of the post Carolingian Kingdom of Burgundy until the death of the childless Rudolph III in 1032 10 The Emperor and the Count of Blois then went to war over his succession Humbert the White Handed Count of Maurienne so distinguished himself that he was granted a new county carved out of the secular holdings of the bishop of Aosta Humbert s son Otto was subsequently permitted to inherit the extensive March of Susa through his wife Adelaide 11 in preference to her uncle s families who had supported the effort to establish an independent Kingdom of Italy under William V Duke of Aquitaine Otto and Adelaide s unified lands 12 then controlled the most important passes in the western Alps and formed the county of Savoy whose dynasty would later rule the kingdoms of Sardinia and Italy 13 14 Records during this period are scanty but both sides of Anselm s immediate family appear to have been dispossessed by these decisions 15 in favour of their extended relations 16 His father Gundulph 17 or Gundulf 18 was a Lombard noble 19 probably one of Adelaide s Arduinici uncles or cousins 20 his mother Ermenberga was almost certainly the granddaughter of Conrad the Peaceful related both to the Anselmid bishops of Aosta and to the heirs of Henry II who had been passed over in favour of Conrad 20 The marriage was thus probably arranged for political reasons but was incapable of resisting Conrad s decrees after his successful annexation of Burgundy on 1 August 1034 21 Bishop Burchard subsequently revolted against imperial control but was defeated he was ultimately translated to Lyon Ermenberga appears to have been the wealthier of the two Gundulph moved to his wife s town 10 where she held a palace likely near the cathedral along with a villa in the valley 22 Anselm s father is sometimes described as having a harsh and violent temper 17 but contemporary accounts merely portray him as having been overgenerous or careless with his wealth 23 Anselm s patient and devoutly religious mother 17 meanwhile made up for her husband s fault with her own prudent management of the family estates 23 In later life there are records of three relations who visited Bec Folceraldus Haimo and Rainaldus The first repeatedly attempted to impose on Anselm s success but was rebuffed owing to his ties to another monastery the latter two Anselm attempted in vain to persuade to join his community 24 Early life Edit Becca di Nona south of Aosta the site of a supposed mystical vision during Anselm s childhood 25 At the age of fifteen Anselm desired to enter a monastery but failing to obtain his father s consent he was refused by the abbot 26 The illness he then suffered has been considered a psychosomatic effect of his disappointment 17 but upon his recovery he gave up his studies and for a time lived a carefree life 17 Following the death of his mother probably at the birth of his sister Richera 27 Anselm s father repented his earlier lifestyle but professed his new faith with a severity that the boy found likewise unbearable 28 Once Gundulph had entered a convent 29 Anselm at age 23 30 left home with a single attendant 17 crossed the Alps and wandered through Burgundy and France for three years 26 a His countryman Lanfranc of Pavia was then prior of the Benedictine abbey of Bec in Normandy attracted by the fame of his fellow countryman Anselm reached Normandy in 1059 17 After spending some time in Avranches he returned the next year His father having died he consulted with Lanfranc as to whether to return to his estates and employ their income in providing alms or to renounce them becoming a hermit or a monk at Bec or Cluny 31 Professing to fear his own bias Lanfranc sent him to Maurilius the archbishop of Rouen who convinced him to enter the abbey as a novice at the age of 27 26 Probably in his first year he wrote his first work on philosophy a treatment of Latin paradoxes called the Grammarian 32 Over the next decade the Rule of Saint Benedict reshaped his thought 33 Abbot of Bec Edit Early years Edit Bec Abbey in Normandy Three years later in 1063 Duke William II summoned Lanfranc to serve as the abbot of his new abbey of St Stephen at Caen 17 and the monks of Bec with some dissenters at first on account of his youth 26 elected Anselm prior 34 A notable opponent was a young monk named Osborne Anselm overcame his hostility first by praising indulging and privileging him in all things despite his hostility and then when his affection and trust were gained gradually withdrawing all preference until he upheld the strictest obedience 35 Along similar lines he remonstrated with a neighboring abbot who complained that his charges were incorrigible despite being beaten night and day 36 After fifteen years in 1078 Anselm was unanimously elected as Bec s abbot following the death of its founder 37 the warrior monk Herluin 17 He was consecrated by the Bishop of Evreux on 22 February 1079 38 Under Anselm s direction Bec became the foremost seat of learning in Europe 17 attracting students from France Italy and elsewhere 39 During this time he wrote the Monologion and Proslogion 17 He then composed a series of dialogues on the nature of truth free will 17 and the fall of Satan 32 When the nominalist Roscelin attempted to appeal to the authority of Lanfranc and Anselm at his trial for the heresy of tritheism at Soissons in 1092 40 Anselm composed the first draft of De Fide Trinitatis as a rebuttal and as a defence of Trinitarianism and universals 41 The fame of the monastery grew not only from his intellectual achievements however but also from his good example 31 and his loving kindly method of discipline 17 particularly with the younger monks 26 and from his spirited defence of the abbey s independence from lay and archiepiscopal control protecting it from the influence of both the new Archbishop of Rouen and the Earl of Leicester 42 In England Edit A cross at Bec Abbey commemorating the connection between it and Canterbury Lanfranc Anselm and Theobald were all priors at Bec before serving as primates over England Following the Norman Conquest of England in 1066 devoted lords had given the abbey extensive lands across the Channel 17 Anselm occasionally visited to oversee the monastery s property to wait upon his sovereign William I of England formerly Duke William II of Normandy 43 and to visit Lanfranc who had been installed as archbishop of Canterbury in 1070 44 He was respected by William I 45 and the good impression he made while in Canterbury made him the favourite of its cathedral chapter as a future successor to Lanfranc 17 Instead upon the archbishop s death in 1089 King William II William Rufus or William the Red refused the appointment of any successor and appropriated the see s lands and revenues for himself 17 Fearing the difficulties that would attend being named to the position in opposition to the king Anselm avoided journeying to England during this time 17 The gravely ill Hugh Earl of Chester finally lured him over with three pressing messages in 1092 46 seeking advice on how best to handle the establishment of a new monastery at St Werburgh s 26 Hugh was recovered by the time of Anselm s arrival 26 but he was occupied four 17 or five months by his assistance 26 He then travelled to his former pupil Gilbert Crispin abbot of Westminster and waited apparently delayed by the need to assemble the donors of Bec s new lands in order to obtain royal approval of the grants 47 A 19th century portrayal of Anselm being dragged to the cathedral by the English bishops At Christmas William II pledged by the Holy Face of Lucca that neither Anselm nor any other would sit at Canterbury while he lived 48 but in March he fell seriously ill at Alveston Believing his sinful behavior was responsible 49 he summoned Anselm to hear his confession and administer last rites 47 He published a proclamation releasing his captives discharging his debts and promising to henceforth govern according to the law 26 On 6 March 1093 he further nominated Anselm to fill the vacancy at Canterbury the clerics gathered at court acclaiming him forcing the crozier into his hands and bodily carrying him to a nearby church amid a Te Deum 50 Anselm tried to refuse on the grounds of age and ill health for months 44 and the monks of Bec refused to give him permission to leave them 51 Negotiations were handled by the recently restored Bishop William of Durham and Robert count of Meulan 52 On 24 August Anselm gave King William the conditions under which he would accept the position which amounted to the agenda of the Gregorian Reform the king would have to return the Catholic Church lands which had been seized accept his spiritual counsel and forswear Antipope Clement III in favour of Urban II 53 William Rufus was exceedingly reluctant to accept these conditions he consented only to the first 54 and a few days afterwards reneged on that suspending preparations for Anselm s investiture citation needed Public pressure forced William to return to Anselm and in the end they settled on a partial return of Canterbury s lands as his own concession 55 Anselm received dispensation from his duties in Normandy 17 did homage to William and on 25 September 1093 was enthroned at Canterbury Cathedral 56 The same day William II finally returned the lands of the see 54 From the mid 8th century it had become customary that metropolitan bishops could not be consecrated without a woolen pallium given or sent by the pope himself 57 Anselm insisted that he journey to Rome for this purpose but William would not permit it Amid the Investiture Controversy Pope Gregory VII and Emperor Henry IV had deposed each other twice bishops loyal to Henry finally elected Guibert archbishop of Ravenna as a second pope In France Philip I had recognized Gregory and his successors Victor III and Urban II but Guibert as Clement III held Rome after 1084 58 William had not chosen a side and maintained his right to prevent the acknowledgement of either pope by an English subject prior to his choice 59 In the end a ceremony was held to consecrate Anselm as archbishop on 4 December without the pallium 54 Archbishop of Canterbury Edit As archbishop Anselm maintained his monastic ideals including stewardship prudence and proper instruction prayer and contemplation 60 Anselm advocated for reform and interests of Canterbury 61 As such he repeatedly pressed the English monarchy for support of the reform agenda 62 His principled opposition to royal prerogatives over the Catholic Church meanwhile twice led to his exile from England 63 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 Investiture Controversy begun by Pope Gregory VII and the emperor Henry IV 63 By the end of his life he had proven successful having freed Canterbury from submission to the English king 64 received papal recognition of the subservience of the wayward York 65 and the Welsh bishops and gained strong authority over the Irish bishops 66 He died before the Canterbury York dispute was definitively settled however and Pope Honorius II finally found in favour of York instead 67 Canterbury Cathedral following Ernulf and Conrad s expansions 68 Although the work was largely handled by Christ Church s priors Ernulf 1096 1107 and Conrad 1108 1126 Anselm s episcopate also saw the expansion of Canterbury Cathedral from Lanfranc s initial plans 69 The eastern end was demolished and an expanded choir placed over a large and well decorated crypt doubling the cathedral s length 70 The new choir formed a church unto itself with its own transepts and a semicircular ambulatory opening into three chapels 71 Conflicts with William Rufus Edit 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 62 One of Anselm s first conflicts with William came in the month he was consecrated William II was preparing to wrest Normandy from his elder brother Robert II and needed funds 72 Anselm was among those expected to pay him He offered 500 but William refused encouraged by his courtiers to insist on 1000 as a kind of annates for Anselm s elevation to archbishop Anselm not only refused he further pressed the king to fill England s other vacant positions permit bishops to meet freely in councils and to allow Anselm to resume enforcement of canon law particularly against incestuous marriages 26 until he was ordered to silence 73 When a group of bishops subsequently suggested that William might now settle for the original sum Anselm replied that he had already given the money to the poor and that he disdained to purchase his master s favour as he would a horse or ass 40 The king being told this he replied Anselm s blessing for his invasion would not be needed as I hated him before I hate him now and shall hate him still more hereafter 73 Withdrawing to Canterbury Anselm began work on the Cur Deus Homo 40 Anselm Assuming the Pallium in Canterbury Cathedral from E M Wilmot Buxton s 1915 Anselm 74 Upon William s return Anselm insisted that he travel to the court of Urban II to secure the pallium that legitimized his office 40 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 75 and even advising William to depose and exile Anselm 76 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 61 prevailing on Urban to send a legate bearing Canterbury s pallium 77 Walter bishop of Albano was chosen and negotiated in secret with William s representative the Bishop of Durham 78 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 79 William then tried to sell the pallium to others failed 80 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 81 In the end the pallium was laid on the altar at Canterbury whence Anselm took it on 10 June 1095 81 The First Crusade was declared at the Council of Clermont in November b Despite his service for the king which earned him rough treatment from Anselm s biographer Eadmer 83 84 upon the grave illness of the Bishop of Durham in December Anselm journeyed to console and bless him on his deathbed 85 Over the next two years William opposed several of Anselm s efforts at reform including his right to convene a council 45 but no overt dispute is known However in 1094 the Welsh had begun to recover their lands from the Marcher Lords and William s 1095 invasion had accomplished little two larger forays were made in 1097 against Cadwgan in Powys and Gruffudd in Gwynedd These were also unsuccessful and William was compelled to erect a series of border fortresses 86 He charged Anselm with having given him insufficient knights for the campaign and tried to fine him 87 In the face of William s refusal to fulfill his promise of church reform Anselm resolved to proceed to Rome where an army of French crusaders had finally installed Urban in order to seek the counsel of the pope 62 William again denied him permission The negotiations ended with Anselm being given the choice of exile or total submission if he left William declared he would seize Canterbury and never again receive Anselm as archbishop if he were to stay William would impose his fine and force him to swear never again to appeal to the papacy 88 First exile Edit Romanelli s c 1640 Meeting of Countess Matilda and Anselm of Canterbury in the Presence of Pope Urban II Anselm chose to depart in October 1097 62 Although Anselm retained his nominal title William immediately seized the revenues of his bishopric and retained them til death 89 From Lyon Anselm wrote to Urban requesting that he be permitted to resign his office Urban refused but commissioned him to prepare a defence of the Western doctrine of the procession of the Holy Spirit against representatives from the Greek Church 90 Anselm arrived in Rome by April 90 and according to his biographer Eadmer lived beside the pope during the Siege of Capua in May 91 Count Roger s Saracen troops supposedly offered him food and other gifts but the count actively resisted the clerics attempts to convert them to Catholicism 91 At the Council of Bari in October Anselm delivered his defence of the Filioque and the use of unleavened bread in the Eucharist before 185 bishops 92 Although this is sometimes portrayed as a failed ecumenical dialogue it is more likely that the Greeks present were the local bishops of Southern Italy 93 some of whom had been ruled by Constantinople as recently as 1071 92 The formal acts of the council have been lost and Eadmer s account of Anselm s speech principally consists of descriptions of the bishops vestments but Anselm later collected his arguments on the topic as De Processione Spiritus Sancti 93 Under pressure from their Norman lords the Italian Greeks seem to have accepted papal supremacy and Anselm s theology 93 The council also condemned William II Eadmer credited Anselm with restraining the pope from excommunicating him 90 although others attribute Urban s politic nature 94 Anselm was present in a seat of honour at the Easter Council at St Peter s in Rome the next year 95 There amid an outcry to address Anselm s situation Urban renewed bans on lay investiture and on clerics doing homage 96 Anselm departed the next day first for Schiavi where he completed his work Cur Deus Homo and then for Lyon 94 97 Conflicts with Henry I Edit The life of St Anselm told in 16 medallions in a stained glass window in Quimper Cathedral Brittany in France William Rufus was killed hunting in the New Forest on 2 August 1100 His brother Henry was present and moved quickly to secure the throne before the return of his elder brother Robert Duke of Normandy from the First Crusade Henry invited Anselm to return pledging in his letter to submit himself to the archbishop s counsel 98 The cleric s support of Robert would have caused great trouble but Anselm returned before establishing any other terms than those offered by Henry 99 Once in England Anselm was ordered by Henry to do homage for his Canterbury estates 100 and to receive his investiture by ring and crozier anew 101 Despite having done so under William the bishop now refused to violate canon law Henry for his part refused to relinquish a right possessed by his predecessors and even sent an embassy to Pope Paschal II to present his case 94 Paschal reaffirmed Urban s bans to that mission and the one that followed it 94 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 102 he supported the deposition of Ranulf Flambard the disloyal new bishop of Durham 103 and he threatened Robert with excommunication 104 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 Lambeth Palace which found that Henry s beloved Matilda had not technically become a nun and was thus eligible to wed and become queen 105 On Michaelmas in 1102 Anselm was finally able to convene a general church council at London establishing the Gregorian Reform within England The council prohibited marriage concubinage and drunkenness to all those in holy orders 106 condemned sodomy 107 and simony 104 and regulated clerical dress 104 Anselm also obtained a resolution against the British slave trade 108 Henry supported Anselm s reforms and his authority over the English Church but continued to assert his own authority over Anselm Upon their return the three bishops he had dispatched on his second delegation to the pope claimed in defiance of Paschal s sealed letter to Anselm his public acts and the testimony of the two monks who had accompanied them that the pontiff had been receptive to Henry s counsel and secretly approved of Anselm s submission to the crown 109 In 1103 then Anselm consented to journey himself to Rome along with the king s envoy William Warelwast 110 Anselm supposedly travelled in order to argue the king s case for a dispensation 111 but in response to this third mission Paschal fully excommunicated the bishops who had accepted investment from Henry though sparing the king himself 94 Second exile Edit After this ruling Anselm received a letter forbidding his return and withdrew to Lyon to await Paschal s response 94 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 112 He further finally threatened Henry with the same 113 in April Anselm sent messages to the king directly 114 and through his sister Adela expressing his own willingness to excommunicate Henry 94 This was probably a negotiation tactic 115 but it came at a critical period in Henry s reign 94 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 116 117 Henry s bishops 94 and counselors excommunications were to be lifted provided they advise him to obey the papacy Anselm performed this act on his own authority and latter had to answer for it to Paschal 116 the revenues of Canterbury would be returned to the archbishop and priests would no longer be permitted to marry 117 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 118 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 119 including the ending of homage to lay authorities 120 Even after this Anselm refused to return to England 121 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 122 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 94 The Altar of St Anselm in his chapel at Canterbury Cathedral It was constructed by English sculptor Stephen Cox from Aosta marble donated by its regional government 123 and consecrated on 21 April 2006 at a ceremony including the Bishop of Aosta and the Abbot of Bec 124 The location of Anselm s relics however remains uncertain Final years Edit In 1107 the Concordat of London formalized the agreements between the king and archbishop 64 Henry formally renouncing the right of English kings to invest the bishops of the church 94 The remaining two years of Anselm s life were spent in the duties of his archbishopric 94 He succeeded in getting Paschal to send the pallium for the archbishop of York to Canterbury so that future archbishops elect would have to profess obedience before receiving it 65 The incumbent archbishop Thomas II had received his own pallium directly and insisted on York s independence From his deathbed Anselm anathematized all who failed to recognize Canterbury s primacy over all the English Church This ultimately forced Henry to order Thomas to confess his obedience to Anselm s successor 66 On his deathbed he announced himself content except that he had a treatise in mind on the origin of the soul and did not know once he was gone if another was likely to compose it 125 He died on Holy Wednesday 21 April 1109 111 His remains were translated to Canterbury Cathedral 126 and laid at the head of Lanfranc at his initial resting place to the south of the Altar of the Holy Trinity now St Thomas s Chapel 129 During the church s reconstruction after the disastrous fire of the 1170s his remains were relocated 129 although it is now uncertain where On 23 December 1752 Archbishop Herring was contacted by Count Perron the Sardinian ambassador on behalf of King Charles Emmanuel who requested permission to translate Anselm s relics to Italy 130 Charles had been duke of Aosta during his minority Herring ordered his dean to look into the matter saying that while the parting with the rotten Remains of a Rebel to his King a Slave to the Popedom and an Enemy to the married Clergy all this Anselm was would be no great matter he likewise should make no Conscience of palming on the Simpletons any other old Bishop with the Name of Anselm 132 The ambassador insisted on witnessing the excavation however 134 and resistance on the part of the prebendaries seems to have quieted the matter 127 They considered the state of the cathedral s crypts would have offended the sensibilities of a Catholic and that it was probable that Anselm had been removed to near the altar of SS Peter and Paul whose side chapel to the right i e south of the high altar took Anselm s name following his canonization At that time his relics would presumably have been placed in a shrine and its contents disposed of during the Reformation 129 The ambassador s own investigation was of the opinion that Anselm s body had been confused with Archbishop Theobald s and likely remained entombed near the altar of the Virgin Mary 136 but in the uncertainty nothing further seems to have been done then or when inquiries were renewed in 1841 138 Writings Edit A late 16th century engraving of Anselm archbishop of Canterbury Anselm has been called the most luminous and penetrating intellect between St Augustine and St Thomas Aquinas 111 and the father of scholasticism 41 Scotus Erigena having employed more mysticism in his arguments 94 Anselm s works are considered philosophical as well as theological since they endeavor to render Christian tenets of faith traditionally taken as a revealed truth as a rational system 139 Anselm also studiously analyzed the language used in his subjects carefully distinguishing the meaning of the terms employed from the verbal forms which he found at times wholly inadequate 140 His worldview was broadly Neoplatonic as it was reconciled with Christianity in the works of St Augustine and Pseudo Dionysius 3 c with his understanding of Aristotelian logic gathered from the works of Boethius 142 143 41 He or the thinkers in northern France who shortly followed him including Abelard William of Conches and Gilbert of Poitiers inaugurated one of the most brilliant periods of Western philosophy innovating logic semantics ethics metaphysics and other areas of philosophical theology 144 Anselm held that faith necessarily precedes reason but that reason can expand upon faith 145 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 146 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 147 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 148 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 146 Merely rational proofs are always however to be tested by scripture 149 150 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 151 Stylistically Anselm s treatises take two basic forms dialogues and sustained meditations 151 In both he strove to state the rational grounds for central aspects of Christian doctrines as a pedagogical exercise for his initial audience of fellow monks and correspondents 151 The subjects of Anselm s works were sometimes dictated by contemporary events such as his speech at the Council of Bari or the need to refute his association with the thinking of Roscelin but he intended for his books to form a unity with his letters and latter works advising the reader to consult his other books for the arguments supporting various points in his reasoning 152 It seems to have been a recurring problem that early drafts of his works were copied and circulated without his permission 151 A mid 17th century engraving of Anselm While at Bec Anselm composed 32 De Grammatico Monologion Proslogion De Veritate De Libertate Arbitrii De Casu Diaboli De Fide Trinitatis also known as De Incarnatione Verbi 41 While archbishop of Canterbury he composed 32 Cur Deus Homo De Conceptu Virginali De Processione Spiritus Sancti De Sacrificio Azymi et Fermentati De Sacramentis Ecclesiae De Concordia The illuminated beginning of an 11th century manuscript of the Monologion Monologion Edit The Monologion Latin Monologium Monologue originally entitled A Monologue on the Reason for Faith Monoloquium de Ratione Fidei 153 g and sometimes also known as An Example of Meditation on the Reason for Faith Exemplum Meditandi de Ratione Fidei 155 h was written in 1075 and 1076 32 It follows St Augustine to such an extent that Gibson argues neither Boethius nor Anselm state anything which was not already dealt with in greater detail by Augustine s De Trinitate 157 Anselm even acknowledges his debt to that work in the Monologion s prologue 158 However he takes pains to present his reasons for belief in God without appeal to scriptural or patristic authority 159 using new and bold arguments 160 He attributes this style and the book s existence to the requests of his fellow monks that nothing whatsoever in these matters should be made convincing by the authority of Scripture but whatsoever the necessity of reason would concisely prove 161 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 162 He argues that many different things are known as good in many varying kinds and degrees These must be understood as being judged relative to a single attribute of goodness 163 He then argues that goodness is itself very good and further is good through itself As such it must be the highest good and further that which is supremely good is also supremely great There is therefore some one thing that is supremely good and supremely great in other words supreme among all existing things 164 Chapter 2 follows a similar argument while Chapter 3 argues that the best and greatest and supreme among all existing things must be responsible for the existence of all other things 164 Chapter 4 argues that there must be a highest level of dignity among existing things and that highest level must have a single member Therefore there is a certain nature or substance or essence who through himself is good and great and through himself is what he is through whom exists whatever truly is good or great or anything at all and who is the supreme good the supreme great thing the supreme being or subsistent that is supreme among all existing things 164 The remaining chapters of the book are devoted to consideration of the attributes necessary to such a being 164 The Euthyphro dilemma although not addressed by that name is dealt with as a false dichotomy 165 God is taken to neither conform to nor invent the moral order but to embody it 165 in each case of his attributes God having that attribute is precisely that attribute itself 166 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 158 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 160 Proslogion Edit Main articles Proslogion and Ontological argument 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 153 167 i was written over the next two years 1077 1078 32 It is written in the form of an extended direct address to God 151 It grew out of his dissatisfaction with the Monologion s interlinking and contingent arguments 151 His single argument that needed nothing but itself alone for proof that would by itself be enough to show that God really exists 168 is commonly j taken to be merely the second chapter of the work In it Anselm reasoned that even atheists can imagine a greatest being having such attributes that nothing greater could exist id quo nihil maius cogitari possit 111 However if such a being s attributes did not include existence a still greater being could be imagined one with all of the attributes of the first and existence Therefore the truly greatest possible being must necessarily exist Further this necessarily existing greatest being must be God who therefore necessarily exists 160 This reasoning was known to the Scholastics as Anselm s argument ratio Anselmi but it became known as the ontological argument for the existence of God following Kant s treatment of it 168 k A 12th century illumination from the Meditations of St Anselm More probably Anselm intended his single argument to include most of the rest of the work as well 151 wherein he establishes the attributes of God and their compatibility with one another Continuing to construct a being greater than which nothing else can be conceived Anselm proposes such a being must be just truthful happy and whatever it is better to be than not to be 171 Chapter 6 specifically enumerates the additional qualities of awareness omnipotence mercifulness impassibility inability to suffer 170 and immateriality 172 Chapter 11 self existent 172 wisdom goodness happiness and permanence and Chapter 18 unity 170 Anselm addresses the question begging nature of greatness in this formula partially by appeal to intuition and partially by independent consideration of the attributes being examined 172 The incompatibility of e g omnipotence justness and mercifulness are addressed in the abstract by reason although Anselm concedes that specific acts of God are a matter of revelation beyond the scope of reasoning 173 At one point during the 15th chapter he reaches the conclusion that God is not only that than which nothing greater can be thought but something greater than can be thought 151 In any case God s unity is such that all of his attributes are to be understood as facets of a single nature all of them are one and each of them is entirely what God is and what the other s are 174 This is then used to argue for the triune nature of the God Jesus and the one love common to God and his Son that is the Holy Spirit who proceeds from both 175 The last three chapters are a digression on what God s goodness might entail 151 Extracts from the work were later compiled under the name Meditations or The Manual of St Austin 26 Responsio Edit The argument presented in the Proslogion has rarely seemed satisfactory 160 l and was swiftly opposed by Gaunilo a monk from the abbey of Marmoutier in Tours 179 His book for the fool Liber pro Insipiente m argues that we cannot arbitrarily pass from idea to reality 160 de posse ad esse not fit illatio 41 The most famous of Gaunilo s objections is a parody of Anselm s argument involving an island greater than which nothing can be conceived 168 Since we can conceive of such an island it exists in our understanding and so must exist in reality This is however absurd since its shore might arbitrarily be increased and in any case varies with the tide Anselm s reply Responsio or apology Liber Apologeticus 160 does not address this argument directly which has led Klima 182 Grzesik 41 and others to construct replies for him and led Wolterstorff 183 and others to conclude that Gaunilo s attack is definitive 168 Anselm however considered that Gaunilo had misunderstood his argument 168 179 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 179 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 184 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 168 Dialogues Edit An illuminated archbishop presumably Anselm from a 12th century edition of his Meditations 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 151 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 155 by examining the syllogisms involved to ensure the terms in the premises agree in meaning and not merely expression 186 The treatment shows a clear debt to Boethius s treatment of Aristotle 142 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 32 De Veritate is concerned not merely with the truth of statements but with correctness in will action and essence as well 187 Correctness in such matters is understood as doing what a thing ought or was designed to do 187 Anselm employs Aristotelian logic to affirm the existence of an absolute truth of which all other truth forms separate kinds He identifies this absolute truth with God who therefore forms the fundamental principle both in the existence of things and the correctness of thought 160 As a corollary he affirms that everything that is is rightly 189 De Libertate Arbitrii elaborates Anselm s reasoning on correctness with regard to free will He does not consider this a capacity to sin but a capacity to do good for its own sake as opposed to owing to coercion or for self interest 187 God and the good angels therefore have free will despite being incapable of sinning similarly the non coercive aspect of free will enabled man and the rebel angels to sin despite this not being a necessary element of free will itself 190 In De Casu Diaboli Anselm further considers the case of the fallen angels which serves to discuss the case of rational agents in general 191 The teacher argues that there are two forms of good justice justicia and benefit commodum and two forms of evil injustice and harm incommodum All rational beings seek benefit and shun harm on their own account but independent choice permits them to abandon bounds imposed by justice 191 Some angels chose their own happiness in preference to justice and were punished by God for their injustice with less happiness The angels who upheld justice were rewarded with such happiness that they are now incapable of sin there being no happiness left for them to seek in opposition to the bounds of justice 190 Humans meanwhile retain the theoretical capacity to will justly but owing to the Fall they are incapable of doing so in practice except by divine grace 192 The beginning of the Cur Deus Homo s prologue from a 12th century manuscript held at Lambeth Palace Cur Deus Homo Edit Main articles Cur Deus Homo and Satisfaction theory of atonement Cur Deus Homo Why God was a Man was written from 1095 to 1098 once Anselm was already archbishop of Canterbury 32 as a response for requests to discuss the Incarnation 193 It takes the form of a dialogue between Anselm and Boso one of his students 194 Its core is a purely rational argument for the necessity of the Christian mystery of atonement the belief that Jesus s crucifixion was necessary to atone for mankind s sin Anselm argues that owing to the Fall and mankind s fallen nature ever since humanity has offended God Divine justice demands restitution for sin but human beings are incapable of providing it as all the actions of men are already obligated to the furtherance of God s glory 195 Further God s infinite justice demands infinite restitution for the impairment of his infinite dignity 192 The enormity of the offence led Anselm to reject personal acts of atonement even Peter Damian s flagellation as inadequate 196 and ultimately vain 197 Instead full recompense could only be made by God which His infinite mercy inclines Him to provide Atonement for humanity however could only be made through the figure of Jesus as a sinless being both fully divine and fully human 193 Taking it upon himself to offer his own life on our behalf his crucifixion accrues infinite worth more than redeeming mankind and permitting it to enjoy a just will in accord with its intended nature 192 This interpretation is notable for permitting divine justice and mercy to be entirely compatible 163 and has exercised immense influence over church doctrine 160 198 largely supplanting the earlier theory developed by Origen and Gregory of Nyssa 111 that had focused primarily on Satan s power over fallen man 160 Cur Deus Homo is often accounted Anselm s greatest work 111 but the legalist and amoral nature of the argument along with its neglect of the individuals actually being redeemed has been criticized both by comparison with the treatment by Abelard 160 and for its subsequent development in Protestant theology 199 The first page of a 12th century manuscript of the De Concordia Other works Edit 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 41 also known as Epistolae de Incarnatione Verbi Letters on the Incarnation of the Word 32 was written in two drafts in 1092 and 1094 41 It defended Lanfranc and Anselm from association with the supposedly tritheist heresy espoused by Roscelin of Compiegne as well as arguing in favour of Trinitarianism and universals De Conceptu Virginali et de Originali Peccato On the Virgin Conception and Original Sin was written in 1099 32 He claimed to have written it out of a desire to expand on an aspect of Cur Deus Homo for his student and friend Boso and takes the form of Anselm s half of a conversation with him 151 Although Anselm denied belief in Mary s Immaculate Conception 200 his thinking laid two principles which formed the groundwork for that dogma s development The first is that it was proper that Mary should be so pure that apart from God no purer being could be imagined The second was his treatment of original sin Earlier theologians had held that it was transmitted from generation to generation by the sinful nature of sex As in his earlier works Anselm instead held that Adam s sin was borne by his descendants through the change in human nature which occurred during the Fall Parents were unable to establish a just nature in their children which they had never had themselves 201 This would subsequently be addressed in Mary s case by dogma surrounding the circumstances of her own birth De Processione Spiritus Sancti Contra Graecos On the Procession of the Holy Spirit Against the Greeks 167 written in 1102 32 is a recapitulation of Anselm s treatment of the subject at the Council of Bari 93 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 represent 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 160 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 32 Like the De Conceptu Virginali it takes the form of a single narrator in a dialogue offering presumable objections from the other side 151 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 152 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 203 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 204 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 205 It is thus sometimes cited under the name De Potestate et Impotentia Possibilitate et Impossibilitate Necessitate et Libertate 41 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 206 A collection of his sayings Dicta Anselmi was compiled probably by the monk Alexander 207 He also composed prayers to various saints 19 Anselm wrote nearly 500 surviving letters Epistolae to clerics monks relatives and others 208 the earliest being those written to the Norman monks who followed Lanfranc to England in 1070 19 Southern asserts that all of Anselm s letters even the most intimate are statements of his religious beliefs consciously composed so as to be read by many others 209 His long letters to Waltram bishop of Naumberg in Germany Epistolae ad Walerannum De Sacrificio Azymi et Fermentati On Unleavened and Leavened Sacrifice and De Sacramentis Ecclesiae On the Church s Sacraments were both written between 1106 and 1107 and are sometimes bound as separate books 32 Although he seldom asked others to pray for him two of his letters to hermits do so evidence of his belief in their spiritual prowess 210 His letters of guidance one to Hugh a hermit near Caen and two to a community of lay nuns endorse their lives as a refuge from the difficulties of the political world with which Anselm had to contend 210 A 12th century illumination of Eadmer composing Anselm s biography 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 celibacy some academics such as McGuire 211 and Boswell 212 have characterized these writings as expressions of a homosexual inclination 213 The general view expressed by Olsen 214 and Southern sees the expressions as representing a wholly spiritual affection nourished by an incorporeal ideal 215 Legacy EditTwo 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 31 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 208 The historians William of Malmesbury Orderic Vitalis and Matthew Paris all left full accounts of his struggles against the second and third Norman kings 208 Anselm s students included Eadmer Alexander Gilbert Crispin Honorius Augustodunensis and Anselm of Laon His works were copied and disseminated in his lifetime and exercised an influence on the Scholastics including Bonaventure Thomas Aquinas Duns Scotus and William of Ockham 143 His thoughts have guided much subsequent discussion on the procession of the Holy Spirit and the atonement His work also anticipates much of the later controversies over free will and predestination 59 An extensive debate occurred primarily among French scholars in the early 1930s about nature and possibility of Christian philosophy which drew strongly on Anselm s work 143 Modern scholarship remains sharply divided over the nature of Anselm s episcopal leadership Some including Frohlich 216 and Schmitt 217 argue for Anselm s attempts to manage his reputation as a devout scholar and cleric minimizing the worldly conflicts he found himself forced into 217 Vaughn 218 and others argue that the carefully nurtured image of simple holiness and profound thinking was precisely employed as a tool by an adept disingenuous political operator 217 while the traditional view of the pious and reluctant church leader recorded by Eadmer one who genuinely nursed a deep seated horror of worldly advancement is upheld by Southern 219 among others 210 217 A 19th century stained glass window depicting Anselm as archbishop with his pallium and crozierVeneration Edit Sant Anselmo in Rome the seat of the Abbot Primate of the Benedictine Confederation 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 25 Anselm s canonization was requested of Pope Alexander III by Thomas Becket at the Council of Tours in 1163 208 He may have been formally canonized before Becket s murder in 1170 no record of this has survived but he was subsequently listed among the saints at Canterbury and elsewhere citation needed It is usually reckoned however that his cult was only formally sanctioned by Pope Alexander VI in 1494 94 220 or 1497 136 at the request of Archbishop Morton 136 His feast day is commemorated on the day of his death 21 April by the Roman Catholic Church much of Anglican Communion 31 and some forms of High Church Lutheranism citation needed The location of his relics is uncertain His most common attribute is a ship representing the spiritual independence of the church citation needed Anselm was proclaimed a Doctor of the Church by Pope Clement XI in 1720 26 he is known as the doctor magnificus Magnificent Doctor 41 or the doctor Marianus Marian doctor citation needed A chapel of Canterbury Cathedral south of the high altar is dedicated to him it includes a modern stained glass representation of the saint flanked by his mentor Lanfranc and his steward Baldwin and by kings William II and Henry I 221 222 The Pontifical Atheneum of St Anselm named in his honor was established in Rome by Pope Leo XIII in 1887 The adjacent Sant Anselmo all Aventino the seat of the Abbot Primate of the Federation of Black Monks all the monks under the Rule of St Benedict except the Cistercians and the Trappists was dedicated to him in 1900 800 years after his death on 21 April 1909 Pope Pius X issued the encyclical Communium Rerum praising Anselm his ecclesiastical career and his writings In the United States the Saint Anselm Abbey and its associated college are located in New Hampshire they held a celebration in 2009 commemorating the 900th anniversary of Anselm s death In 2015 the Archbishop of Canterbury Justin Welby created the Community of Saint Anselm an Anglican religious order that resides at Lambeth Palace and is devoted to prayer and service to the poor 223 Anselm is remembered in the Church of England and the Episcopal Church on 21 April 224 225 Editions of Anselm s works EditGerberon 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 amp Jean du Puis 2d ed published by Francois Montalant in 1721 republished with many errors by Jacques Paul Migne as Vols CLVIII amp CLIX of the 2nd series of his Patrologia Latina in 1853 amp 1854 Ubaghs Gerard Casimir Gerardus Casimirus 1854 De la Connaissance de Dieu ou Monologue et Prosloge avec ses Appendices de Saint Anselme Archeveque de Cantorbery et Docteur de l Eglise 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 amp Cie Ragey Philibert 1883 Mariale seu Liber precum Metricarum ad Beatam Virginem Mariam Quotidie Dicendarum in Latin London Burns amp 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 amp 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 Beitrage 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 TheDe Grammaticoof St Anselm in Latin and English South Bend University of Notre Dame Press Charlesworth Maxwell John 1965 St Anselm sProslogion 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 Frohlich 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 EditFides quaerens intellectum Other Anselms and Saint Anselms Saint Anselm s various places named in Anselm s honor Cur Deus Homo Cluny 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 GodNotes Edit An entry concerning Anselm s parents in the records of Christ Church in Canterbury leaves open the possibility of a later reconciliation 18 Anselm did not publicly condemn the Crusade but replied to an Italian whose brother was then in Asia Minor that he would be better off in a monastery instead Southern summarized his position in this way For him the important choice was quite simply between the heavenly Jerusalem the true vision of Peace signified by the name Jerusalem which was to be found in the monastic life and the carnage of the earthly Jerusalem in this world which under whatever name was nothing but a vision of destruction 82 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 141 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 94 Latin Negligentise mihi esse videtur si postquam confirmatius in fide non studemus quod credimus intelligere Anselm requested the works be retitled in a letter to Hugh Archbishop of Lyon 154 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 153 Although the Latin meditandus is usually translated as meditation Anselm was not using the term in its modern sense of self reflection or consideration but instead as a philosophical term of art which described the more active process of silently reaching out into the unknown 156 See note above on the renaming of Anselm s works As by Thomas Williams 168 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 169 Variations of the argument were elaborated and defended by Duns Scotus Descartes Leibniz Godel 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 176 177 178 The title is a reference to Anselm s invocation of the Psalms The fool has said in his heart There is no God 180 181 Gaunilo offers that if Anselm s argument were all that supported the existence of God the fool would be correct in rejecting his reasoning 168 Southern 185 and Thomas Williams 32 date it to 1059 60 while Marenbon places it probably shortly after 1087 141 Citations Edit Holy Men and Holy Women PDF Churchofengland org Notable Lutheran Saints Resurrectionpeople org 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 Previte 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 1913 Piedmont In HERBERMANN CHARLES G ed Catholic Encyclopedia Vol 12 Vol 12 New York The Encyclopedia Press Retrieved 3 March 2021 Denis Mack Smith 1989 Italy and Its Monarchy ISBN 0300051328 Villari Luigi 1911 Savoy House of In Chisholm Hugh ed Encyclopaedia Britannica Vol 24 11th ed Cambridge University Press pp 254 257 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 a b c ODCC 2005 p 73 a b Rule 1883 p 1 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 Guibert of Ravenna Encyclopaedia 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 amp al 1968 p 52 Vaughn 1987 pp 182 185 Vaughn 1975 p 289 Cantor 1958 p 92 Barlow Frank 1983 William Rufus Berkeley University of California Press 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 Sharpe Richard 2009 Anselm as author Publishing in the late eleventh century PDF The Journal of Medieval Latin 19 1 87 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 amp 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 127 to Thomas Herring 128 Ollard amp al 1931 App D p 20 HMC 1901 p 226 A letter of 23 December 1752 by Thomas Herring to John Lynch 131 HMC 1901 p 227 A letter of 6 January 1753 by Thomas Herring to John Lynch 133 HMC 1901 p 229 230 a b c A letter of 31 March 1753 by P Bradley to Count Perron 135 HMC 1901 p 230 231 A letter of 16 August 1841 by Lord Bolton possibly to W R Lyall 137 Davies amp 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 amp 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 151 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 170 a b c SEP 2007 3 1 SEP 2007 3 2 Anselm of Canterbury Proslogion p 115 translated by Sadler 170 Anselm of Canterbury Proslogion p 117 translated by Sadler 170 Zalta amp al 1991 Zalta amp al 2007 Zalta amp 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 170 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 188 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 amp 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 202 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 Frohlich 1990 pp 37 52 a b c d Gale 2010 Vaughn 1987 Southern 1990 pp 459 481 Southern 1990 p xxix 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 Lesser Feasts and Fasts 2018 Church Publishing Inc 1 December 2019 ISBN 978 1 64065 234 7 References Edit Anselm of Canterbury 1033 1109 Internet Encyclopedia of Philosophy 2006 retrieved 30 June 2015 St Anselm The Oxford Dictionary of the Christian Church 3rd ed Oxford Oxford University Press 2005 pp 73 75 ISBN 978 0 19 280290 3 Reviews St Gregory and St Anselm Saint Anselme de Cantorbery Tableau de la vie monastique et de la lutte du pouvoir spirituel avec le pouvoir temporel au onzieme siecle Par M C de Remusat Didier Paris 1853 The Rambler A Catholic Journal and Review Vol XII No 71 amp 72 London Levey Robson amp Franklyn for Burns amp Lambert 1853 pp 360 374 480 499 Saint Anselm Stanford Encyclopedia of Philosophy Stanford University 2000 Revised 2007 Anselm of Canterbury PDF Universal Encyclopedia of Philosophy Lublin Polish Thomas Aquinas Association Originally published in Polish as Powszechna Encyklopedia Filozofii Anselm of Canterbury De Concordia in Latin Schmitt edition a href Template Citation html title Template Citation citation a CS1 maint ref duplicates default link Barlow Frank 1983 William Rufus Berkeley University of California Press ISBN 0 520 04936 5 Baynes T S ed 1878 Anselm Encyclopaedia Britannica vol 2 9th ed New York Charles Scribner s Sons pp 91 93 Boniface 747 Letter to Cuthbert archbishop of Canterbury translated by Talbot Boswell John 1980 Christianity Social Tolerance and Homosexuality Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century University Of Chicago Press ISBN 0 226 06711 4 Butler Alban 1864 St Anselm Archbishop of Canterbury The Lives of the Fathers Martyrs and Other Principal Saints Vol VI D amp J Sadlier amp Co Cantor Norman F 1958 Church Kingship and Lay Investiture in England 1089 1135 Princeton Princeton University Press OCLC 2179163 Charlesworth Maxwell J 2003 Introduction St Anselm sProslogionwithA Reply on Behalf of the Foolby Gaunilo and the Author s Reply to Gaunilo South Bend University of Notre Dame Press Originally published 1965 Chisholm Hugh ed 1911 Anselm Encyclopaedia Britannica Vol 2 11th ed Cambridge University Press pp 81 83 Cook G H 1949 Portrait of Canterbury Cathedral London Phoenix House Crawley John J 1910 Lives of the Saints John J Crawley amp Co Davies Brian et al 2004 The Cambridge Companion to Anselm Cambridge Cambridge University Press ISBN 0 521 00205 2 Davies James 1874 History of England from the Death of Edward the Confessor to the Death of John 1066 1216 A D London George Philip amp Son Dinkova Bruun Greti 2015 Nummus Falsus The Perception of Counterfeit Money in the Eleventh and Early Twelfth Century Money and the Church in Medieval Europe 1000 1200 Practice Morality and Thought Farnham Ashgate Publishing pp 77 92 ISBN 9781472420992 Doe Michael 2000 Seeking the Truth in Love The Church and Homosexuality Darton Longman and Todd p 18 ISBN 978 0 232 52399 7 Duggan Charles 1965 From the Conquest to the Death of John The English Church and the Papacy in the Middle Ages Reprinted 1999 by Sutton Publishing pp 63 116 ISBN 0 7509 1947 7 Foley George C 1909 Anselm s Theory of the Atonement London Longmans Green amp Co Forshall Josiah ed 1840 Catalogue of Manuscripts in the British Museum New Series Vol I Pt II The Burney Manuscripts London British Museum Fortescue Adrian H T K 1907 The Orthodox Eastern Church Catholic Truth Society ISBN 9780971598614 Frohlich Walter 1990 Introduction The Letters of Saint Anselm of Canterbury Vol I Kalamazoo Cistercian Publications Fulton Rachel 2002 From Judgment to Passion Devotion to Christ amp the Virgin Mary 800 1200 New York Columbia University Press ISBN 0 231 12550 X Gale Colin 5 July 2010 Treasures in Earthen Vessels Treasures from Lambeth Palace Library Fulcrum London Fulcrum Anglican Gibson Margaret 1981 The Opuscula Sacra in the Middle Ages Boethius His Life Thought and Influence Oxford Oxford University Press pp 214 234 Historical Manuscripts Commission 1901 Report on Manuscripts in Various Collections Vol IBerwick upon Tweed Burford and Lostwithiel Corporations the Counties of Wilts and Worcester the Bishop of Chichester and the Deans and Chapters of Chichester Canterbury and Salisbury London Mackie amp Co for His Majesty s Stationery Office Holland Richard A Jr 2012 Anselm God Time and the Incarnation Eugene Wipf amp Stock pp 42 44 ISBN 978 1 61097 729 6 Hollister C Warren 1982 Medieval Europe A Short History New York John Wiley amp Sons Hollister C Warren 1983 The Making of England 55 B C to 1399 Lexington D C Heath and Company Hollister C Warren 2003 Henry I New Haven Yale University Press ISBN 978 0 300 09829 7 Hughes Edwards Mari 2012 Reading Medieval Anchoritism Ideology and Spiritual Practices Cardiff University of Wales Press ISBN 978 0 7083 2505 6 Janaro John Spring 2006 Saint Anselm and the Development of the Doctrine of the Immaculate Conception Historical and Theological Perspectives PDF The Saint Anselm Journal 3 2 48 56 archived from the original PDF on 28 May 2010 retrieved 23 April 2009 Kent William 1907 St Anselm 1 in Herbermann Charles ed Catholic Encyclopedia vol 1 New York Robert Appleton Company a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a CS1 maint date and year link Kidd B J 1927 The Churches of Eastern Christendom From A D 451 to the Present Time reprinted by Routledge 2013 ISBN 9781136212789 Klima Gyula 2000 Saint Anselm s Proof A Problem of Reference Intentional Identity and Mutual Understanding Medieval Philosophy and Modern Times Proceedings of Medieval and Modern Philosophy of Religion Boston University 25 27 August 1992 Dordrecht Kluwer pp 69 88 Logan Ian 2009 Reading Anselm sProslogion The History of Anselm s Argument and its Significance Today Farnham Routledge ISBN 978 0 7546 6123 8 Luscombe David Edward 1997 Medieval Thought Oxford Oxford University Press Reprinted 2004 ISBN 0 19 289179 0 Marenbon John 2005 Anselm Proslogion Central Works of Philosophy Ancient and Medieval King s Lynn Biddles for McGill Queen s University Press ISBN 0 7735 3016 9 McEvoy James 1994 La preuve anselmienne de l existence de Dieu est elle ontologique Is the Anselmian Proof of the Existence of God Ontological Revue philosophique de Louvain Vol 92 McGuire Brian P 1985 Monastic Friendship and Toleration in Twelfth Century Cistercian Life Monks Hermits and the Ascetic Tradition Papers Read at the 1984 Summer Meeting and the 1985 Winter Meeting of the Ecclesiastical History Society Blackwell Publishing ISBN 0 631 14351 3 Ollard Sidney Leslie et al eds 1931 Archbishop Herring s Visitation Returns 1743 Vol V reprinted by Cambridge University Press 2013 ISBN 9781108058773 Olsen Glenn 1988 St Anselm and Homosexuality Anselm Studies II Proceedings of the Fifth International Saint Anselm Conference pp 93 141 Partner Nancy December 1973 Henry of Huntingdon Clerical Celibacy and the Writing of History Church History 42 4 467 475 468 doi 10 2307 3164967 JSTOR 3164967 S2CID 162469275 Potter Philip J 2009 Gothic Kings of Britain The Lives of 31 Medieval Rulers 1016 1399 ISBN 9780786452484 Powell J Enoch et al 1968 The House of Lords in the Middle Ages A History of the English House of Lords to 1540 London Weidenfeld amp Nicolson OCLC 263296875 Robson Michael June 1996 Saint Anselm and his Father Gundulf Historical Research Vol 69 No 169 pp 197 200 doi 10 1111 j 1468 2281 1996 tb01851 x Rogers Katherin A 2008 Anselm on Freedom Oxford Oxford University Press ISBN 978 0 19 923167 6 Rule Martin 1883 The Life and Times of St Anselm Archbishop of Canterbury and Primate of the Britons Vol I London Kegan Paul Trench amp Co Schaff 13 July 2005 NPNF1 07 St Augustine Homilies on the Gospel of John Homilies on the First Epistle of John Soliloquies Christian Classics Ethereal Library retrieved 2 May 2015 Southern Richard W 1990 St Anselm A Portrait in a Landscape Cambridge Cambridge University Press ISBN 978 0 521 43818 6 Southern Richard W 1963 Saint Anselm and His Biographer Cambridge Cambridge University Press Vaughn Sally N Autumn 1974 St Anselm Reluctant Archbishop Albion A Quarterly Journal Concerned with British Studies Vol 6 No 3 pp 240 250 Vaughn Sally N 1975 St Anselm of Canterbury the Philosopher Saint as Politician Journal of Medieval History Vol I pp 279 306 Vaughn Sally N Winter 1978 Robert of Meulan and Raison d Etat in the Anglo Norman State 1093 1118 Albion A Quarterly Journal Concerned with British Studies Vol 10 No 4 pp 352 373 Vaughn Sally N 1980 St Anselm and the English Investiture Controversy Reconsidered Journal of Medieval History Vol 6 pp 61 86 Vaughn Sally N 1987 Anselm of Bec and Robert of Meulan The Innocence of the Dove and the Wisdom of the Serpent Berkeley University of California Press Vaughn Sally N Summer 1988 Anselm Saint and Statesman Albion A Quarterly Journal Concerned with British Studies Vol 20 No 2 pp 205 220 Willis Robert 1845 The Architectural History of Canterbury Cathedral Oxford I Shrimpton for Parker Wilmot Buxton Ethel Mary 1915 Anselm London George G Harrap amp Co Illustrated by Morris Meredith Williams Wolterstorff Nicholas 1993 In Defense of Gaunilo s Defense of the Fool Christian Perspectives on Religious Knowledge Grand Rapids William B Eerdmans Publishing Zalta Edward N et al 1991 On the Logic of the Ontological Argument PDF Philosophical Perspectives Vol 5 pp 509 529 Zalta Edward N et al 2007 Reflections on the Logic of the Ontological Argument PDF Studia Neoaristotelica Vol 4 No 1 pp 28 35 Zalta Edward N et al 2011 A Computationally Discovered Simplification of the Ontological Argument PDF Australasian Journal of Philosophy Vol 89 No 2 pp 333 349Further reading EditCousin M Victor 1852 Course of the History of Modern Philosophy Vol II Lecture IX Scholastic Philosophy New York D Appleton amp Co translated from the French by O W Wight reprinted 1869 Anselm of Canterbury Cur Deus Homo 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 The Catholic University of America Press ISBN 978 0 8132 2873 0External links Edit Wikiquote has quotations related to Anselm of Canterbury Wikisource has original works by or about Anselm of Canterbury Wikimedia Commons has media related to Anselm of Canterbury 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 Bec in 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 amp 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 OPennCatholic Church titlesPreceded byHerluin Abbot of Bec1078 1093 Succeeded byGuillaume de Montfort sur RislePreceded byLanfranc Archbishop of Canterbury1093 1109 Succeeded byRalph d Escures in 1114 Portals Saints Biography Christianity England Retrieved from https en wikipedia org w index php title Anselm of Canterbury amp oldid 1127180419, wikipedia, wiki, book, books, library,

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