Anselm of Canterbury - The Major Works

by Anselm of Canterbury

Book Overview

Although utterly convinced of the truth of Christianity, Anselm of Canterbury struggled to make sense of his religion. He considered the doctrines of faith an invitation to question, to think, and to learn; and he devoted his life to confronting and understanding the most elusive aspects of Christianity. His writings on matters such as free will, the nature of truth, and the existence of God make Anselm one of the greatest theologians and philosophers...

• Format: Paperback
• Language: English
• ISBN: 0192825259
• ISBN13: 9780192825254
• Release Date: November 1998
• Publisher: Oxford University Press, USA
• Length: 544 Pages
• Weight: 0.82 lbs.
• Dimensions: 1.1" x 7.7" x 5.0"

Customer Reviews

Christian Theology Never Smelled So Sweet.

St. Anselm of Canterbury: The Major Works is an incredible book. His proofs are amazingly written and although some of the writings, the wording is a little tricky, it is for the most part clear and concise. His proofs really allow a non-christian and a Christian to fully grasp Why God became Man and the foundation of Christianity such as: How does one know that God exists. Everyone should read this whether they think they know all there is to know or whether one has never even though about this stuff.

Critical, repetitive, for the theologically tenacious only.

Anselm is most famously identified with his ontological arguments. This collection begins with the Monologian, a soliloquy (or meditation), and the Proslogian, an allocution, Anselm's go at a more robust ontology. It is true that classical ontology has not been highly regarded in the modern and post-modern academies; the "science of being" is metaphysical and not something that fits well with modern methods, or uses, of inquiry. This is so because classic ontology, as developed notably by Anaxagoras, Plato, Plotinus, etc, sees the central question of being (i.e. existence, essence, the-thing-in-itself) as transcending all sense-based inquiry (empiricism). In modern thought, 'pure reason' as such recoils from a ubiquitous relativism (please notice the self-contradiction) and broadly nihilistic presuppositions. An epistemologically and psychologically troubled mix! It is not the case that the modern thinker has 'refuted' ontological arguments so much as it is the case that he fancies them odd and tedious, presumes them useless, and conveniently pronounces them "meaningless". If, after surveying the problems of the modern/post-modern views, you think Plato, Aristotle, and Plotinus might have been onto something, Anselm may interest you (although he may put you to sleep with his deliberate and repetitive arguments). On First Philosophy: "Supreme truth does not admit at all of the big and the small, the long and the short, which belong to spatial and temporal distension." From that which "time and space stipulate, I do not doubt that the supreme substance is exempt." (Mono. 22) ". . . the supreme spirit . . . is not like anything. It is the original." (M. 32) On the Trinity (here Anselm hoped that Augustine would have concurred): "Father [supreme essence, consciousness], Son [understanding, Word of the supreme essence], and Spirit [love, mutuality of supreme essence and the begotten Word], each on its own, as individual, knows and understands -- while all three taken together are not three knowers and understanders but one single knower, one single understander. . . one speaker and one thing spoken; one wisdom in them that speaks, one substance in them that is spoken. From which it follows that there is only one Word. . . A conclusion that has something of the wonderful and unaccountable about it!" (M. 63) "Perhaps it is explicable -- and hence our conclusions true -- only up to a point, while being incomprehensible, and therefore ineffable, as a whole . . . the supreme essence is above and beyond all other natures. Thus when we talk about it, the words may be common . . . but not their meanings." (M. 65) The Proslogian contains Anselm's famous ontological argument "that God truly exists." "That-than-which-nothing-greater-can-be-thought" (alternately, that-than-which-a-greater-cannot-be-thought) either must be the highest/truest/purest thought that can exist or the highest/truest/purest reality. Since we readily discern that the highest reality must b

Important for understanding how we got where we are

Anselm of Canterbury is one of the most important theologians in the history of the Western Church. That means that his ideas most likely have influenced the way you think about the world, whether you realize it or not. It also means that the ideas he taught have reached us in a very garbled form. Take his doctrine of the "atonement," for instance (you can read it in "Why God Became Man" in this volume). Anselm taught that by sinning humans have failed to give God the "honor" due him as our creator and as a supremely great and good and beautiful being. This creates a "debt" that must be paid back. We can't pay it, because even if we were perfectly good (which we can't be), that would only be our due anyway. It wouldn't pay back the original "debt" incurred by Adam and Eve. That debt is so great that only God himself could pay it. Yet the debt had to be paid by a human being. So God became human and paid the debt on our behalf. This notion lies behind hundreds of evangelical and fundamentalist sermons which you can hear in churches throughout this country every Sunday. It also is partly responsible for the notion of God a lot of nonreligious people reject--a cosmic tyrant who demands perfect obedience and threatens us with punishment if we don't comply.Yet Anselm actually _never_ taught that Jesus was "punished" on our behalf. On the contrary, the debt was paid precisely so that no punishment would be necessary. Jesus' death on the cross was not a sadistic punishment exacted by an angry God, but was the culmination of his absolute obedience to God's will. It was that obedience, completed in his sacrificial death, that paid "the debt we could not owe."For Anselm, and for Christians generally, honoring God is the highest and most joyful thing we can do. It is the most truly human and humanizing activity imaginable. This is tied to Anselm's notion of God (expressed in his "Proslogion," also in this volume). For Anselm, God is the being than which nothing greater can be imagined. This isn't primarily about an omnipotent being who can make us do things. It's about a being so unimaginably glorious that the greatest happiness anyone can know is just to be in his presence. To turn away from a being like that (knowing what we're doing, which most of us don't) is to be something less than we could be. Obviously this is a bit of a modern interpretation of Anselm, but I don't think it contradicts him.I do think, though, that there are better ways to think about the Atonement than Anselm's. Earlier Christians had spoken of Jesus' death and resurrection primarily as a victory over death and the devil--what the baptismal vows in the Episcopal Book of Common Prayer call the "forces that corrupt and destroy the creatures of God." Anselm didn't like this notion, because he thought it limited God's power and gave the devil some sort of independent existence (and in some versions even legal "rights"). But I think that that understanding of Jesus' saving work is proba

Good Classic Christian Reading

Anselm was a very important author for Medieval Christianity. He contributed the Ontological argument for the existence (or should I say subsitence) of God, as well as formulating verbally the substitutionary atonement of Christ. This book provides these as well as a host of other rich classical Christian thoughts. It is difficult reading, but excellent in that it makes one think, believer or non-believer, in the metaphysical realities of life. I would have to say a must for anyone interested in the development of Christian thinking, as well as Philosophical development.