By St. Anselm, Brian Davies, G. R. Evans
Even though totally confident of the reality of Christianity, Anselm of Canterbury struggled to make experience of his faith. He thought of the doctrines of religion a call for participation to query, to imagine, and to benefit; and he committed his existence to confronting and figuring out the main elusive features of Christianity. His writings on issues similar to loose will, the character of fact, and the life of God make Anselm one of many maximum theologians and philosophers in heritage, and this translation offers readers with their first chance to learn his most crucial works inside of a unmarried quantity.
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I am uncertain, therefore, as to whether I ought to deny it them or allow them what they want. I do not want them to hate me, thinking that I have begrudged them it, or to laugh at me when they realize that I am a fool. So I turn to my one and only advisor. I send what I have written for examination, so that on the authority of your judgement it may either be kept from sight as something unsuitable or be corrected and offered to those who want it. MONOLOGION Prologue Some of my brethren1 have often and earnestly asked me to write down, as a kind of model meditation, some of the things I have said, in everyday language, on the subject of meditating upon the essence of the divine; and on some other subjects bound up with such meditation.
Nothing before, nothing after 8 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. Monologion In every place and time In no place or time How it is both in every place and time and in none Why ‘everywhere’ makes better sense than ‘in every place’ Why ‘always’ makes better sense than ‘in every time’ That it is not alterable in terms of accidents How it is to be called a substance. That it is beyond every substance. That it is what it is uniquely The general analysis of substance does not cover the supreme substance.
How, then, in the end, are we to understand its existence through and out of itself? There is, perhaps, a way to make sense of it: in the same way as we talk of brightness. Brightness through and from itself is bright and through and from itself brightens. e. something that has being or reality). Therefore supreme existence, supremely to exist, and the supreme existing thing (or supreme reality) go together rather like ‘brightness’, ‘to brighten’, and ‘to be bright’. 7. How all other things exist through and out of the supreme nature We still have to ask about the totality of things which exist through something other than themselves: in what way do they exist through Monologion 19 the supreme nature?