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By St. Anselm, Brian Davies, G. R. Evans

Even if 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 dedicated his existence to confronting and knowing the main elusive points of Christianity. His writings on concerns resembling 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 presents readers with their first chance to learn his most crucial works inside of a unmarried quantity.

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Extra resources for Anselm of Canterbury: The Major Works

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I considered how I measured up to what it involved, and I tried to excuse myself. I gave lots of reasons. For the easier they wanted it to be to use, the harder they made it to produce. But I was eventually overcome by the unassuming persistence of their requests together with the sheer goodness, which I could not fail to respect, of their earnestness. And so, although I took it up quite against my will (in view of the difficulty involved and the feebleness of my talents), I completed it (in view of their love) willingly, to the best of my ability, and in accordance with their specifications.

The following then is clear: before all things existed, the manner, features and fact of their future existence already existed, in the reasoning of the supreme nature. On the one hand, then, before being made, what was made was, clearly, nothing, inasmuch as it then was not what it now is, and inasmuch as there was nothing out of which it was made. Yet on the other hand, it was not nothing as far as the reason of the maker was concerned. 10. This reasoning is the kind of verbalization of the object4 that a craftsman makes when he expresses in words to himself what he is going to make But what is this form that is already there, in the maker’s reasoning, before the things that are going to be created?

The argument is simply the same as before. We have already reached the conclusion that all things that exist, exist through some one thing, and hence that this thing exists 26 Monologion through itself while other things exist through something other than themselves. By the same argument it can be proved that all things that flourish, flourish through some one thing, and hence that this thing alone flourishes through itself while other things flourish through something other than themselves. This is the only possibility.

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