8. Herluin was buried at Bec.
g. r. evans better trodden. A cluster of references has been identified in the thirteenth-century author William of Auxerre, whose Summa Aurea refers to the Proslogion; in Richard Fishacre (Dominican) and Alexander of Hales (Franciscan).65 The thirteenth-century Franciscan author
Duns Scotus writes in the Ordinatio 1, dist. 3, q. 1 on the subject of natural knowledge of God,66 about Anselm's observations in the Monologion on the Aristotelian "category" of relation when it is used in discussion of the Godhead.67 Discussing the existence of God, he gives approving consideration to Anselm's ontological argument, expounding it at some length.68 As we move into the fourteenth century there are allusions in Giles of Rome, Henry of Ghent, William of Ware, Robert Holcot, John of Beverley, and John
Wyclif.
Anselm's Proslogion argument has proved a great survivor as a topic for serious philosophical debate. His contribution to linguistic theory and to a number of other areas of perennial philosophical inquiry remains important. His theology, too, is still found to be full of live issues. These things are testimony to the quality and durability of his thinking. But he was, in another way, at the end of an era of quiet reflective confident trust in divine leading toward the truth and at the beginning of a time of frantic and acrimonious debate in the new truly "academic" world which was opening up. notes 1. Eadmer, Life of St. Anselm (Vita Anselmi), ed. R. W. Southern (Oxford:
Clarendon Press, 1962), i.ii, 4.
2. R. W. Southern, Saint Anselm: A Portrait in a Landscape (Cambridge:
Cambridge University Press, 1990), 400–402 and 470–73.
3. William of Malmesbury, Gesta Regum Anglorum, ed. R. A. B. Mynors, R. M. Thomson, and M. Winterbottom (2 vols.; Oxford, 1998–99), i, para.
315 and ii, paras. 333, 394, 395, 408, 413–17.
4. S ii: 239.
5. Patrologia Latina (ed. Migne), 150.725.
6. Eadmer, Life, i.ii, 5.
7. Ibid., i.v, 8.
8. Herluin was buried at Bec.
9. Eadmer, Life, i.v, 8.
10. Ibid., i.v, 9.
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Anselm's life, works, and immediate influence
11. Ibid., i.vi, 10.
12. Boethius, De Trinitate, vol. ii: Theological Tractates, ed. H. F. Stewart, E. K. Rand, and S. J. Tester (Cambridge, MA: Harvard University Press,
1973), 8.
13. Eadmer, Life, i.vii, 12.
14. Ibid., i.ix, 15.
15. Ibid., i.x, 17.
16. Ibid., i.x, 19–20.
17. Ibid., i.xxii, 37–38.
18. Letters 89 and 90 (S iii: 215–18).
19. Eadmer, Life, i.iii, 21–22.
20. Ibid., i.vii, 12.
21. Ibid., i.xix, 29.
22. Ibid., i.xix, 30–31.
23. Ibid., i.xix, 31.
24. A. Wilmart, Auteurs spirituels et textes d´evots du moyen ˆage latin (Paris, 1932).
25. Eadmer, Life, i.xxvi, 44.
26. Ibid., i.xxvii–xxviii, 44–46.
27. Eadmer, Historia Novorum, ed. M. Rule (Rolls Series; London, 1884), 28; Eadmer, Life, i.xxix, 48; i.i, 63.
28. Eadmer, Life, i.xxix, 49.
29. Ibid., ii.xi, 74.
30. Ibid., i.xxxi, 56.
31. Preface to Cur Deus Home (S i: 42.2–3).
32. The formation of Anselm's letter-collections is a complex story which has been set out in outline by R. W. Southern (Portrait, 458–81). Anselm was genuinely a modest man, as the episode over the destruction of the Life shows; and in any case the conventions of the day required a show of modesty. He wrote letters during his time at Bec which he seems not to have kept in any systematic way, although he remembered that he had written them and valued them enough to ask the monk Maurice to send them back to him. (The monk Maurice had gone to Canterbury with Lanfranc, and then become prior of the Bec community at Conflans. He was a trusted friend as well as a former pupil; it was to Maurice that Anselm wrote when he needed someone to prompt the dilatory Lanfranc to give him a "decision" about the publication of the Monologion.) In Letter 104 (S iii: 237), he writes to say that he is still waiting for the copies of his letters which Maurice was supposed to be sending him. Letter 147 (S iii: 294), contains another similar request to send him letters of his in the hands of those in his circle.
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