English Christian Web Book
The Cambridge Companion to Anselm
Brian Davies
About this book
The Cambridge Companion to Anselm — Brian Davies.
Author: Brian Davies
- 72 chapters
- 312 PDF pages
- 135,725 words
- ≈ 1044 min read
- English
🔍 Search this book
Ctrl K
Table of Contents
11. Eadmer, Life of St. Anselm (Vita Anselmi), ed. R. W. Southern (Oxford:
pp. 28–28 · ≈ 3 min22. R. W. Southern, Saint Anselm: A Portrait in a Landscape (Cambridge:
pp. 28–28 · ≈ 3 min33. William of Malmesbury, Gesta Regum Anglorum, ed. R. A. B. Mynors,
pp. 28–28 · ≈ 3 min48. Herluin was buried at Bec.
pp. 28–29 · ≈ 6 min537. Historia ecclesiastica, ed. M. Chibnall (6 vols.; Oxford: Clarendon Press,
pp. 30–30 · ≈ 2 min656. Letter 20 (S iii: 126).
pp. 30–30 · ≈ 2 min761. Commentaria in Epistolam Pauli ad Romanos, ed. E. M. Buytaert: (Cccm 11), 118–19.
pp. 30–30 · ≈ 2 min864. Summa Theologiae 1a, 2,1; cf. 1a, 2,3 on the five "other" ways of proving
pp. 31–31 · ≈ 1 min965. William of Auxerre, Summa Aurea, i.1, A. Daniels, Quellenbeitr¨age
pp. 31–53 · ≈ 69 min101. Mon. 31 (S i: 49–50); 68–69 (S i: 78–84); De Ver. 2 (S i: 178–79); 4 (S i:
pp. 54–54 · ≈ 4 min1117. Anselm consistently sounds this theme in the prayers, and it is a key
pp. 55–55 · ≈ 4 min1224. The Rule of St. Benedict, Prologue; in Western Asceticism, ed. Owen
pp. 55–55 · ≈ 4 min1326. See Benedicta Ward, "Introduction," The Prayers and Meditations of
pp. 55–55 · ≈ 4 min1435. Cur Deus Homo, passim.
pp. 55–55 · ≈ 4 min1554. Anselm exempts Christ's human nature from the necessity for such edu-
pp. 56–56 · ≈ 5 min1655. Here I make allowances for prodigies such as Mozart, who seem to
pp. 56–56 · ≈ 5 min1758. For example, in response to the teacher's contention that sin does not
pp. 57–57 · ≈ 5 min1864. For example, he asks whether humans were part of God's original cre-
pp. 57–57 · ≈ 5 min1967. For example, in De Veritate, when the student appeals to Aristotelian–
pp. 57–57 · ≈ 5 min2068. The teacher offers the final definitions in De Veritate (11–12; S i:
pp. 57–58 · ≈ 9 min2196. Thus Martin Grabmann overestimates Anselm's adherence to patris-
pp. 59–82 · ≈ 71 min2210. Actually the relevant biblical verse has the divine speaker using plural
pp. 83–83 · ≈ 1 min2313. See Jasper Hopkins, A Companion to the Study of St. Anselm
pp. 83–103 · ≈ 67 min241. Likewise, these activities do not require that Anselm had in mind a
pp. 104–104 · ≈ 3 min252. In what follows, citations to texts of Anselm refer by volume and page
pp. 104–104 · ≈ 3 min263. See especially Augustine's De Magistro and De Doctrina Christiana.
pp. 104–104 · ≈ 3 min274. Anselm regularly calls the significate of a sign its signification (sig-
pp. 104–109 · ≈ 21 min2845. Modern discussions bypass Anselm's (T2) and (T3) by specifying the
pp. 110–110 · ≈ 1 min2946. Near the end of De Ver. 2, Anselm makes some misleading remarks
pp. 110–110 · ≈ 1 min3047. See also De Ver. 10 (S i: 190).
pp. 110–126 · ≈ 52 min311. See S. Knuuttila, Modalities in Medieval Philosophy (London and New
pp. 127–130 · ≈ 14 min3254. See, for example, D. Walton, "Logical Form and Agency," Philosophical
pp. 131–131 · ≈ 3 min3362. For agent and patient in Aristotle's natural philosophy in general, see S.
pp. 131–134 · ≈ 13 min341. If some F-thing is superior to every not-F thing, do not say
pp. 135–135 · ≈ 3 min352. If some F-thing is superior to every not-F thing, say that God
pp. 136–137 · ≈ 7 min363. do not say that God has any non-perfection, and
pp. 138–138 · ≈ 3 min374. do say that God has every perfection.
pp. 138–153 · ≈ 57 min386. It might seem to follow from this that God's greatness requires Him to
pp. 154–154 · ≈ 4 min397. This will involve speaking as if God had many attributes. This is mis-
pp. 154–154 · ≈ 4 min408. If Anselm wants only intrinsic descriptions to fall out of (4), he is assum-
pp. 154–155 · ≈ 8 min4117. It also incorporates the claim that God has beliefs. While it is usual to
pp. 156–156 · ≈ 1 min4218. Phil. Frag., Exordium.
pp. 156–156 · ≈ 1 min4320. Phil Frag., Exordium.
pp. 156–162 · ≈ 20 min441. We can think of something existing which cannot be thought not
pp. 163–163 · ≈ 3 min452. Such a thing would be greater than something which can be thought
pp. 163–163 · ≈ 3 min463. So something than which nothing greater can be thought cannot be
pp. 163–163 · ≈ 3 min474. So something than which nothing greater can be thought cannot be
pp. 163–198 · ≈ 120 min481. Whenever we quote a text we give a reference to the critical edition
pp. 199–202 · ≈ 14 min4945. De Ver. 12 (S i: 193–94; Dialogues, 23).
pp. 203–203 · ≈ 3 min5046. De Ver. 12 (S i: 194; Dialogues, 23).
pp. 203–203 · ≈ 3 min5147. We call it "enriched" because it makes explicit certain requirements
pp. 203–203 · ≈ 3 min5249. Because the enriched descriptive definition is silent about what an
pp. 203–249 · ≈ 156 min531. References to Anselm: all references are to the critical edition of
pp. 250–250 · ≈ 3 min542. J. R. Sheets is engaged, at least partly, in the attempt to dispel
pp. 250–250 · ≈ 3 min553. Anselm's ethical views have received very little attention from con-
pp. 251–251 · ≈ 3 min564. For the sake of simplicity, I treat consequentialist and eudaimonistic
pp. 251–251 · ≈ 3 min575. For Scotus's ethical theory, see John Hare, God's Call: Moral Realism,
pp. 251–252 · ≈ 7 min5813. Anselm does not explicitly speak of participation in the Monologion;
pp. 253–253 · ≈ 4 min5915. At least bracketing certain considerations having to do with natural
pp. 253–255 · ≈ 11 min6031. Though, of course, medieval eudaimonists will explain what is
pp. 256–256 · ≈ 3 min6132. Sheets ("Justice in the Moral Thought of St. Anselm") emphasizes the
pp. 256–256 · ≈ 3 min6233. The same point also emerges from the passage quoted above from De
pp. 256–256 · ≈ 3 min6334. I presented earlier versions of this chapter at Purdue University,
pp. 256–277 · ≈ 72 min641. Excellent overviews of On the Incarnation of the Word and On the Pro-
pp. 278–278 · ≈ 3 min652. See the sources mentioned in William E. Mann, "Augustine on Evil and
pp. 278–278 · ≈ 3 min663. For another analysis of Anselm's Nile analogy, see Christopher Hughes,
pp. 278–278 · ≈ 3 min674. An earlier version of this essay benefited from the criticism of Brian
pp. 278–297 · ≈ 67 min681. I. McEwan, Atonement (London: Jonathan Cape, 2001). There is no
pp. 298–301 · ≈ 13 min6964. For Barth briefly, Dogmatics in Outline (London: SCM Press, 1949),
pp. 302–302 · ≈ 1 min7066. The phrase is adopted by Richard Swinburne in his own account of
pp. 302–302 · ≈ 1 min7167. I. Kant, Religion within the Limits of Reason Alone, trans. T. M. Greene
pp. 302–302 · ≈ 1 min7268. I am grateful to Brian Davies and Ann Loades for commenting on earlier
pp. 302–312 · ≈ 26 min
pp. 28–28 · ≈ 3 min22. R. W. Southern, Saint Anselm: A Portrait in a Landscape (Cambridge:
pp. 28–28 · ≈ 3 min33. William of Malmesbury, Gesta Regum Anglorum, ed. R. A. B. Mynors,
pp. 28–28 · ≈ 3 min48. Herluin was buried at Bec.
pp. 28–29 · ≈ 6 min537. Historia ecclesiastica, ed. M. Chibnall (6 vols.; Oxford: Clarendon Press,
pp. 30–30 · ≈ 2 min656. Letter 20 (S iii: 126).
pp. 30–30 · ≈ 2 min761. Commentaria in Epistolam Pauli ad Romanos, ed. E. M. Buytaert: (Cccm 11), 118–19.
pp. 30–30 · ≈ 2 min864. Summa Theologiae 1a, 2,1; cf. 1a, 2,3 on the five "other" ways of proving
pp. 31–31 · ≈ 1 min965. William of Auxerre, Summa Aurea, i.1, A. Daniels, Quellenbeitr¨age
pp. 31–53 · ≈ 69 min101. Mon. 31 (S i: 49–50); 68–69 (S i: 78–84); De Ver. 2 (S i: 178–79); 4 (S i:
pp. 54–54 · ≈ 4 min1117. Anselm consistently sounds this theme in the prayers, and it is a key
pp. 55–55 · ≈ 4 min1224. The Rule of St. Benedict, Prologue; in Western Asceticism, ed. Owen
pp. 55–55 · ≈ 4 min1326. See Benedicta Ward, "Introduction," The Prayers and Meditations of
pp. 55–55 · ≈ 4 min1435. Cur Deus Homo, passim.
pp. 55–55 · ≈ 4 min1554. Anselm exempts Christ's human nature from the necessity for such edu-
pp. 56–56 · ≈ 5 min1655. Here I make allowances for prodigies such as Mozart, who seem to
pp. 56–56 · ≈ 5 min1758. For example, in response to the teacher's contention that sin does not
pp. 57–57 · ≈ 5 min1864. For example, he asks whether humans were part of God's original cre-
pp. 57–57 · ≈ 5 min1967. For example, in De Veritate, when the student appeals to Aristotelian–
pp. 57–57 · ≈ 5 min2068. The teacher offers the final definitions in De Veritate (11–12; S i:
pp. 57–58 · ≈ 9 min2196. Thus Martin Grabmann overestimates Anselm's adherence to patris-
pp. 59–82 · ≈ 71 min2210. Actually the relevant biblical verse has the divine speaker using plural
pp. 83–83 · ≈ 1 min2313. See Jasper Hopkins, A Companion to the Study of St. Anselm
pp. 83–103 · ≈ 67 min241. Likewise, these activities do not require that Anselm had in mind a
pp. 104–104 · ≈ 3 min252. In what follows, citations to texts of Anselm refer by volume and page
pp. 104–104 · ≈ 3 min263. See especially Augustine's De Magistro and De Doctrina Christiana.
pp. 104–104 · ≈ 3 min274. Anselm regularly calls the significate of a sign its signification (sig-
pp. 104–109 · ≈ 21 min2845. Modern discussions bypass Anselm's (T2) and (T3) by specifying the
pp. 110–110 · ≈ 1 min2946. Near the end of De Ver. 2, Anselm makes some misleading remarks
pp. 110–110 · ≈ 1 min3047. See also De Ver. 10 (S i: 190).
pp. 110–126 · ≈ 52 min311. See S. Knuuttila, Modalities in Medieval Philosophy (London and New
pp. 127–130 · ≈ 14 min3254. See, for example, D. Walton, "Logical Form and Agency," Philosophical
pp. 131–131 · ≈ 3 min3362. For agent and patient in Aristotle's natural philosophy in general, see S.
pp. 131–134 · ≈ 13 min341. If some F-thing is superior to every not-F thing, do not say
pp. 135–135 · ≈ 3 min352. If some F-thing is superior to every not-F thing, say that God
pp. 136–137 · ≈ 7 min363. do not say that God has any non-perfection, and
pp. 138–138 · ≈ 3 min374. do say that God has every perfection.
pp. 138–153 · ≈ 57 min386. It might seem to follow from this that God's greatness requires Him to
pp. 154–154 · ≈ 4 min397. This will involve speaking as if God had many attributes. This is mis-
pp. 154–154 · ≈ 4 min408. If Anselm wants only intrinsic descriptions to fall out of (4), he is assum-
pp. 154–155 · ≈ 8 min4117. It also incorporates the claim that God has beliefs. While it is usual to
pp. 156–156 · ≈ 1 min4218. Phil. Frag., Exordium.
pp. 156–156 · ≈ 1 min4320. Phil Frag., Exordium.
pp. 156–162 · ≈ 20 min441. We can think of something existing which cannot be thought not
pp. 163–163 · ≈ 3 min452. Such a thing would be greater than something which can be thought
pp. 163–163 · ≈ 3 min463. So something than which nothing greater can be thought cannot be
pp. 163–163 · ≈ 3 min474. So something than which nothing greater can be thought cannot be
pp. 163–198 · ≈ 120 min481. Whenever we quote a text we give a reference to the critical edition
pp. 199–202 · ≈ 14 min4945. De Ver. 12 (S i: 193–94; Dialogues, 23).
pp. 203–203 · ≈ 3 min5046. De Ver. 12 (S i: 194; Dialogues, 23).
pp. 203–203 · ≈ 3 min5147. We call it "enriched" because it makes explicit certain requirements
pp. 203–203 · ≈ 3 min5249. Because the enriched descriptive definition is silent about what an
pp. 203–249 · ≈ 156 min531. References to Anselm: all references are to the critical edition of
pp. 250–250 · ≈ 3 min542. J. R. Sheets is engaged, at least partly, in the attempt to dispel
pp. 250–250 · ≈ 3 min553. Anselm's ethical views have received very little attention from con-
pp. 251–251 · ≈ 3 min564. For the sake of simplicity, I treat consequentialist and eudaimonistic
pp. 251–251 · ≈ 3 min575. For Scotus's ethical theory, see John Hare, God's Call: Moral Realism,
pp. 251–252 · ≈ 7 min5813. Anselm does not explicitly speak of participation in the Monologion;
pp. 253–253 · ≈ 4 min5915. At least bracketing certain considerations having to do with natural
pp. 253–255 · ≈ 11 min6031. Though, of course, medieval eudaimonists will explain what is
pp. 256–256 · ≈ 3 min6132. Sheets ("Justice in the Moral Thought of St. Anselm") emphasizes the
pp. 256–256 · ≈ 3 min6233. The same point also emerges from the passage quoted above from De
pp. 256–256 · ≈ 3 min6334. I presented earlier versions of this chapter at Purdue University,
pp. 256–277 · ≈ 72 min641. Excellent overviews of On the Incarnation of the Word and On the Pro-
pp. 278–278 · ≈ 3 min652. See the sources mentioned in William E. Mann, "Augustine on Evil and
pp. 278–278 · ≈ 3 min663. For another analysis of Anselm's Nile analogy, see Christopher Hughes,
pp. 278–278 · ≈ 3 min674. An earlier version of this essay benefited from the criticism of Brian
pp. 278–297 · ≈ 67 min681. I. McEwan, Atonement (London: Jonathan Cape, 2001). There is no
pp. 298–301 · ≈ 13 min6964. For Barth briefly, Dogmatics in Outline (London: SCM Press, 1949),
pp. 302–302 · ≈ 1 min7066. The phrase is adopted by Richard Swinburne in his own account of
pp. 302–302 · ≈ 1 min7167. I. Kant, Religion within the Limits of Reason Alone, trans. T. M. Greene
pp. 302–302 · ≈ 1 min7268. I am grateful to Brian Davies and Ann Loades for commenting on earlier
pp. 302–312 · ≈ 26 min
🔖 My bookmarks
Saved in this browser only. Tap 🔖 Bookmark while reading to add a chapter.
If you spot a typographic error from the PDF conversion, please tell us and quote the chapter title or page range.