The Prayers and Meditations of Saint Anselm (1070-1080) is a collection of writings by Anselm of Aosta. Written during his time at Bec Abbey in Normandy, The Prayers and Meditations of Saint Anselm is a deeply personal and meditative work of theology written by a figure whose service as Archbishop of Canterbury is noted for his fierce independence from royal authority and devotion to meaningful reform in the Catholic Church. Included in this collection are Anselm’s “Prayer to God,” a meditation focused on the Lord’s Prayer, and the “Prayer to Christ,” a moving piece that addresses the importance of John, Peter, and Mary Magdalene to the Son of God. Apparent throughout The Prayers and Meditations of Saint Anselm are the author’s preoccupation with the nature of the soul, the doctrine of original sin, and the mysteries inherent to belief. Often considered the father of scholasticism, an important medieval school of philosophy, Anselm believes foremost in the ability of reason to sharpen and illuminate faith, allowing him to reconcile his Christian identity with his application of Neoplatonism while maintaining the supremacy of the Church and God over all aspects of inquiry. Canonized as a saint following his death in 1109, Anselm has long been recognized as a leader in the medieval Church and as a foundational figure for Christianity in England. With a beautifully designed cover and professionally typeset manuscript, this edition of Anselm of Aosta’s The Prayers and Meditations of Saint Anselm is a classic of Christian theology reimagined for modern readers.
In the Proslogion, St. Anselm presents a philosophical argument for the existence of God. Anselm's proof, known since the time of Kant as the ontological argument for the existence of God, has played an important role in the history of philosophy and has been incorporated in various forms into the systems of Descartes, Leibniz, Hegel, and others. Included in this edition of the Proslogion are Gaunilo's "A Reply on Behalf of the Fool" and St. Anselm's "The Author's Reply to Gaunilo." All three works are in the original Latin with English translation on facing pages. Professor Charlesworth's introduction provides a helpful discussion of the context of the Proslogion in the theological tradition and in Anselm's own thought and writing.
One of the first great Christian philosopher's, Saint Anselm, Archbishop of Canterbury, formed some of the earliest philosophical thought that shaped and gave birth to many of the philosophies we have today. All of Anselm's work is bound within these two covers. Be sure to think deep and think well while making your way through this book!
After Aquinas, Anselm is the most significant medieval thinker. Utterly convinced of the truth of the Christian religion, he was none the less determined to try to make sense of his Christian faith, and the result is a rigorous engagement with problems of logic which remain relevant for philosophers and theologians even today. This translation provides the first opportunity to read all of Anselm's most important works in one volume. - ;`For I do not seek to understand so that I may believe; but I believe so that I may understand. For I believe this also, that unless I believe, I shall not understand.' Does God exist? Can we know anything about God's nature? Have we any reason to think that the Christian religion is true? What is truth, anyway? Do human beings have freedom of choice? Can they have such freedom in a world created by God? These questions, and others, were ones which Anselm of Canterbury (c.1033-1109) took very seriously. He was utterly convinced of the truth of the Christian religion, but he was also determined to try to make sense of his Christian faith. Recognizing that the Christian God is incomprehensible, he also believed that Christianity is not simply something to be swallowed with mouth open and eyes shut. For Anselm, the doctrines of Christianity are an invitation to question, to think, and to learn. Anselm is studied today because his rigour of thought and clarity of writing place him among the greatest of theologians and philosophers. This translation provides readers with their first opportunity to read all of his most important works within the covers of a single volume. -
Thomas Williams' edition offers an Introduction well suited for use in an introductory philosophy course, as well as his own preeminent translation of the text.
“I formerly published, at the instance of certain of my brethren, a little work, in which, assuming the person of one who by silent reasoning with himself is searching for a knowledge he does not yet possess, I gave an example of the manner in which we may meditate concerning the grounds of our faith. But afterwards, when I considered that this work was put together by the interweaving of a great number of arguments, I began to ask myself whether there might not perhaps be found some one argument which should have no need of any other argument beside itself to prove it, and might suffice by itself to demonstrate that God really exists and is the Supreme Good, which needeth nothing beside itself to give it being or well-being, but without which nothing else can have either the one or the other; and whereof all other things are true which we believe concerning the divine essence. And when after many times earnestly directing my thoughts to this matter, it sometimes seemed to me that what I sought was just within my grasp, but sometimes that it eluded my mind's sight altogether, at, last I resolved in despair: to renounce the search for a thing, the discovery whereof was beyond my powers. But this train of thought, so soon as I desired to lay it aside lest it should hinder my mind while vainly occupied therein from attending to other matters which might be more profitable to me, at once began to press itself as it were importunately upon me, unwilling and reluctant as I was to entertain it. And so one day, when I was wearied out with violently resisting this importunity, in the midst of the struggle of my thoughts, there so presented itself to me the very thing which I had given up hope of finding, that I hastened to embrace that very train of thought which I was but a moment ago anxiously thrusting from me. Thinking therefore that if I wrote down what I so greatly rejoiced to have found, it would please others who might read it, I wrote the following little work, treating of this and of some other matters, in the character of one striving to raise his thoughts to the contemplation of God and seeking to understand what he already believes. And because neither this nor the other treatise which I mentioned before, seemed to me worthy to be called a book or to have the writer's name set in the front of it, and yet I thought I must not let them go without some title to invite thoseto read into whose hands they might come, I gave a name to each, calling the former An example of meditation on the grounds of faith and the latter Faith in search of Understanding. But, when both had been often transcribed under these titles by di vers persons, was constrained by many and especially by Hugh the reverend Archbishop of Lyons and Legate of the Apostolic See in Gaul, who laid his commands upon me in virtue of his apostolical authority, to prefix my name to them. And so that this might be done more fittingly, I have called the former Monologion, that is, The Soliloquy, and this Proslogion, that is, The Address.
Anselm of Aosta wrote the majority of his Prayers and Meditations between 1070 and 1080 and created a tradition of intimate, intensely personal prayer that drastically altered the Christian attitude to private devotion. Anselm's ardor, literary brilliance, and scrupulous theology have secured him admiration. And, as Archbishop of Canterbury, his tussle with the early Norman kings earned him a place in secular history as well.
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Anselm of Canterbury, later canonized in the 1100's, was a Benedictine monk and philosopher who is known as the father of scholasticism. He is also the founder of the ontological argument, saying that God exists because of his infinite power and authority over mankind. His written works are known for their rationalization of faith based on spiritual truths found within the Christian belief, which is detailed in "Proslogium." He believed in varying degrees of "good" and "bad," which meant that there must be an ultimate goodness with which to compare "good" and "bad." For Saint Anselm in "Monologium," this ultimate goodness is God. "Why God Became Man" discusses how Jesus Christ was sent to atone for God's dissatisfaction with mankind, defending God's honor and justice. Saint Anselm's ideas were not universally accepted. One rebuttal came in the form of "In Behalf of the Fool," a response to and critique of Saint Anselm's works written by the Benedictine monk Gaunilo. Today, Saint Anselm's writings, as well as the critique by Gaunilo, remain critical to anyone studying Christian theology. Saint Anselm's rationalization based purely on intuitive reasoning is astonishing. Because Saint Anselm did not rely on empirical evidence for faith, his beliefs were truly a test of his personal faith in God. Saint Anselm and his works are both impressive testaments to the historic and social significance of the Christian religion.
Anselm of Canterbury, also called Anselm of Aosta (Italian: Anselmo d'Aosta) after his birthplace and Anselm of Bec (French: Anselme du Bec) after his monastery, was an Italian[4] Benedictine monk, abbot, philosopher and theologian of the Catholic Church, who held the office of archbishop of Canterbury from 1093 to 1109. After his death, he was canonized as a saint; his feast day is 21 April.
After Aquinas, Anselm is the most significant medieval thinker. Utterly convinced of the truth of the Christian religion, he was none the less determined to try to make sense of his Christian faith, and the result is a rigorous engagement with problems of logic which remain relevant for philosophers and theologians even today. This translation provides the first opportunity to read all of Anselm's most important works in one volume. - ;`For I do not seek to understand so that I may believe; but I believe so that I may understand. For I believe this also, that unless I believe, I shall not understand.' Does God exist? Can we know anything about God's nature? Have we any reason to think that the Christian religion is true? What is truth, anyway? Do human beings have freedom of choice? Can they have such freedom in a world created by God? These questions, and others, were ones which Anselm of Canterbury (c.1033-1109) took very seriously. He was utterly convinced of the truth of the Christian religion, but he was also determined to try to make sense of his Christian faith. Recognizing that the Christian God is incomprehensible, he also believed that Christianity is not simply something to be swallowed with mouth open and eyes shut. For Anselm, the doctrines of Christianity are an invitation to question, to think, and to learn. Anselm is studied today because his rigour of thought and clarity of writing place him among the greatest of theologians and philosophers. This translation provides readers with their first opportunity to read all of his most important works within the covers of a single volume. -
Saint Anselm of Canterbury was a Benedictine monk and philosopher, known as the father of scholasticism, whose works are impressive testaments to the historic and social significance of the Christian religion. In the "Proslogium," or "Discourse on the Existence of God" we find the origination of the ontological argument for the existence of God. Saint Anselm's rationalizations for Christian beliefs are continued in his "Monologium" or "Monologue" in which he argues that anyone of reasonable intelligence should be able to see proof for the existence of God in examining the various degrees of good and evil in the world. "Cur Deus Homo" or "Why God Became Man" discusses how Jesus Christ was sent to atone for God's dissatisfaction with mankind, defending God's honor and justice. Saint Anselm's ideas were not universally accepted, which is exhibited by the rebuttal of Benedictine monk Gaunilo, "In Behalf of the Fool," a work which is included along with Saint Anslem's response in this volume. Because Saint Anselm's rationalization for spirituality did not rely on empirical evidence but rather was based purely on intuitive reasoning his beliefs were truly a testament of his personal faith in God. Saint Anselm's writings, as well as the critique by Gaunilo, remain to this day as critical expositions on Christian theology. This collection of Saint Anselm's works is printed on premium acid-free paper and follows the translation of Sidney Norton Deane.
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