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Biography of St. Anselm
St. Anselm of Canterbury, also known as Anselm of Aosta, was born in 1033 in Aosta, in present-day Italy. He is one of the most significant figures in medieval Christian philosophy and theology, best known for his ontological argument for the existence of God and his contributions to the development of scholasticism.
Anselm entered the Benedictine monastery of Bec in Normandy, France, at a young age. There, under the guidance of Lanfranc, the prior of the monastery, he pursued his studies in theology and philosophy. Anselm’s intellectual prowess and piety soon became evident, leading to his appointment as the prior of Bec in 1063.
In his writings, Anselm sought to reconcile faith with reason and to provide rational explanations for theological doctrines. His most famous work, Proslogion, published in 1077, contains his ontological argument, which aims to prove the existence of God through the concept of a being “than which nothing greater can be conceived.”
Anselm became the Archbishop of Canterbury in 1093. As archbishop, he was known for his reform efforts and his defense of the rights of the church against secular interference. He engaged in debates with other intellectuals of his time, including the Jewish philosopher Moses ben Maimon (Maimonides), and wrote extensively on theological and philosophical topics.
One of Anselm’s notable contributions is his theory of atonement known as the “satisfaction theory.” According to this theory, Christ’s sacrificial death satisfies divine justice and reconciles humanity with God. This idea had a profound impact on medieval theology and influenced later thinkers such as Thomas Aquinas and John Calvin.
Anselm’s writings and ideas greatly influenced the development of scholasticism, a medieval intellectual movement that sought to reconcile faith and reason through systematic philosophical and theological inquiry. His method of dialectic reasoning, known as the “scholastic method,” became a hallmark of scholastic thought.
St. Anselm passed away on April 21, 1109, in Canterbury, England. His contributions to theology, philosophy, and the integration of reason and faith continue to be studied and debated to this day. He was recognized as a Doctor of the Church in 1720 and remains a highly respected figure in Christian intellectual history.
Proslogion
Chapter II
Truly there is a God, although the fool hath said in his heart, There is no God.
And so, Lord, do thou, who dost give understanding to faith, give me, so far as thou knowest it to be profitable, to understand that thou art as we believe; and that thou art that which we believe. And indeed, we believe that thou art a being than which nothing greater can be conceived. Or is there no such nature, since the fool hath said in his heart, there is no God? (Psalms xiv. 1). But, at any rate, this very fool, when he hears of this being of which I speak—a being than which nothing greater can be conceived—understands what he hears, and what he understands is in his understanding; although he does not understand it to exist.
For, it is one thing for an object to be in the understanding, and another to understand that the object exists. When a painter first conceives of what he will afterwards perform, he has it in his understanding, but he does not yet understand it to be, because he has not yet performed it. But after he has made the painting, he both has it in his understanding, and he understands that it exists, because he has made it.
Hence, even the fool is convinced that something exists in the understanding, at least, than which nothing greater can be conceived. For, when he hears of this, he understands it. And whatever is understood, exists in the understanding. And assuredly that, than which nothing greater can be conceived, cannot exist in the understanding alone. For, suppose it exists in the understanding alone: then it can be conceived to exist in reality; which is greater.
Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. But obviously this is impossible. Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.
Chapter III
God cannot be conceived not to exist.—God is that, than which nothing greater can be conceived.—That which can be conceived not to exist is not God.
And it assuredly exists so truly, that it cannot be conceived not to exist. For, it is possible to conceive of a being which cannot be conceived not to exist; and this is greater than one which can be conceived not to exist. Hence, if that, than which nothing greater can be conceived, can be conceived not to exist, it is not that, than which nothing greater can be conceived. But this is an irreconcilable contradiction. There is, then, so truly a being than which nothing greater can be conceived to exist, that it cannot even be conceived not to exist; and this being thou art, O Lord, our God.
So truly, therefore, dost thou exist, O Lord, my God, that thou canst not be conceived not to exist; and rightly. For, if a mind could conceive of a being better than thee, the creature would rise above the Creator; and this is most absurd. And, indeed, whatever else there is, except thee alone, can be conceived not to exist. To thee alone, therefore, it belongs to exist more truly than all other beings, and hence in a higher degree than all others. For, whatever else exists does not exist so truly, and hence in a less degree it belongs to it to exist. Why, then, has the fool said in his heart, there is no God (Psalms xiv. 1), since it is so evident, to a rational mind, that thou dost exist in the highest degree of all? Why, except that he is dull and a fool?
Chapter IV
How the fool has said in his heart what cannot be conceived. —A thing may be conceived in two ways: (1) when the word signifying it is conceived; (2) when the thing itself is understood. As far as the word goes, God can be conceived not to exist; in reality he cannot.
But how has the fool said in his heart what he could not conceive; or how is it that he could not conceive what he said in his heart? Since it is the same to say in the heart, and to conceive.
But, if really, nay, since really, he both conceived, because he said in his heart; and did not say in his heart, because he could not conceive; there is more than one way in which a thing is said in the heart or conceived. For, in one sense, an object is conceived, when the word signifying it is conceived; and in another, when the very entity, which the object is, is understood.
In the former sense, then, God can be conceived not to exist; but in the latter, not at all. For no one who understands what fire and water are can conceive fire to be water, in accordance with the nature of the facts themselves, although this is possible according to the words. So, then, no one who understands what God is can conceive that God does not exist; although he says these words in his heart, either without any or with some foreign, signification. For, God is that than which a greater cannot be conceived. And he who thoroughly understands this, assuredly understands that this being so truly exists, that not even in concept can it be non-existent. Therefore, he who understands that God so exists, cannot conceive that he does not exist.
I thank thee, gracious Lord, I thank thee; because what I formerly believed by thy bounty, I now so understand by thine illumination, that if I were unwilling to believe that thou dost exist, I should not be able not to understand this to be true.
Chapter V
God is whatever it is better to be than not to be; and he, as the only self-existent being, creates all things from nothing.
What art thou, then, Lord God, than whom nothing greater can be conceived? But what art thou, except that which, as the highest of all beings, alone exists through itself, and creates all other things from nothing? For, whatever is not this is less than a thing which can be conceived of. But this cannot be conceived of thee. What good, therefore, does the supreme Good lack, through which every good is? Therefore, thou art just, truthful, blessed, and whatever it is better to be than not to be. For it is better to be just than not just; better to be blessed than not blessed.