By St. Anselm, Brian Davies, G. R. Evans
Even if completely confident of the reality of Christianity, Anselm of Canterbury struggled to make feel of his faith. He thought of the doctrines of religion a call for participation to question, to imagine, and to profit; and he committed his lifestyles to confronting and knowing the main elusive facets of Christianity. His writings on issues resembling loose will, the character of fact, and the lifestyles of God make Anselm one of many maximum theologians and philosophers in heritage, and this translation presents readers with their first chance to learn his most crucial works inside of a unmarried quantity.
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Additional resources for Anselm of Canterbury: The Major Works
This is a more appropriate possible claim than that the Father is the Son’s essence. Likewise the Son is the Father’s strength, wisdom and the like 46. Some of these claims can be taken in another way as well 47. The Son is the understanding of understanding, the truth of truth, and so on 48. It makes sense to think of the Father in terms of consciousness and the Son in terms of understanding. And how the Son is the understanding and wisdom of consciousness, the consciousness of the Father and the consciousness of consciousness 49.
17. The supreme nature is simple: thus all the things which can be said of its essence are simply one and the same thing in it. And things can only be said of it in respect of substance with respect to what it is So the supreme nature is many good things. Is it then a composite of these many good things? Or is it not rather one good thing, signiﬁed by many names? A composite requires, for its existence, its components and owes its being what it is to them. It is what it is through them. They, however, are not what they are through it.
Monologion 31 18. Without beginning, without end This simple nature, that creates and sustains all things—when did it begin? When will it end? Or is it, rather, without beginning or end? If it has a beginning, then it has it either out of (or through) itself, or out of (or through) something else, or out of (or through) nothing. In no way, however, is it out of (or through) something else. In no way is it out of (or through) nothing. This I have already established here. In no way, therefore, did it get a beginning out of (or through) something else, or out of (or through) nothing.