Please Help Us Keep These Thousands of Blog Posts Growing and Free for All

$5.00

Introduction

Anselm of Canterbury (1033–1109 C.E.), often referred to as the “Father of Scholasticism,” stands as one of the most influential theologians and philosophers of the Middle Ages. Born in Aosta, in what is now Italy, Anselm entered the monastic life at Bec in Normandy, eventually becoming its abbot. Later, he was appointed Archbishop of Canterbury in 1093 C.E., a role that placed him at the center of ecclesiastical and political conflicts, particularly regarding the investiture controversy.

Anselm’s intellectual legacy is most prominently associated with his contributions to theology and philosophy. He is best known for formulating the ontological argument for the existence of God, presented in his work Proslogion. This argument, which asserts that God, as “that than which nothing greater can be conceived,” must necessarily exist, remains a cornerstone in discussions of philosophical theology. His writings reflect a deep commitment to the principle of fides quaerens intellectum (“faith seeking understanding”), where rational inquiry serves to deepen and defend the truths of Christian faith.

Beyond the ontological argument, Anselm developed significant theological treatises, including Cur Deus Homo (“Why God Became Man”), which explores the necessity of the incarnation and atonement. His influence extended through the scholastic movement, shaping the intellectual framework of later thinkers like Thomas Aquinas. Despite his intellectual rigor, Anselm’s work also reflects a profound devotion, blending rational discourse with a heart-oriented pursuit of God.

Anselm’s tenure as Archbishop of Canterbury was marked by his unwavering commitment to ecclesiastical reform and his defense of the church’s independence from secular powers. This commitment often placed him in conflict with the English monarchy, particularly under King William II and King Henry I. His contributions to theology, philosophy, and church reform have ensured his enduring reputation as a pivotal figure in the history of Christianity.

Life and Works of Anselm of Canterbury

Early Life and Education

Anselm of Canterbury was born in 1033 C.E. in Aosta, a town in the Lombard region of what is now northern Italy. His family was of noble lineage, with his father, Gundulf, noted for his ambition and severity, and his mother, Ermenberga, known for her piety and gentleness. These contrasting influences profoundly shaped Anselm’s character, blending a disciplined intellect with a devout and contemplative spirit.

As a child, Anselm exhibited remarkable intelligence and a natural inclination toward religious devotion. After his mother’s death, family tensions, particularly with his father, led Anselm to leave Aosta around 1056 C.E., embarking on a journey that ultimately brought him to the Benedictine abbey at Bec in Normandy. The abbey, under the direction of Lanfranc of Pavia, was a thriving center of intellectual and spiritual life. Lanfranc’s mentorship deeply influenced Anselm, helping to cultivate his theological and philosophical talents.

Monastic Life at Bec

Anselm entered the monastery at Bec in 1060 C.E., committing himself to a life of contemplation, study, and devotion. His natural aptitude for leadership and scholarship quickly became evident, and he succeeded Lanfranc as prior of Bec in 1063 C.E. Anselm served in this role with distinction, producing a body of theological and philosophical works that reflected his methodical reasoning and deep piety.

In 1078 C.E., Anselm was appointed abbot of Bec, a position that broadened his responsibilities and influence. During this time, he further developed his theological framework, emphasizing the harmony between faith and reason. His writings from this period, such as Monologion and Proslogion, reflect his commitment to exploring profound theological truths with intellectual precision.

Appointment as Archbishop of Canterbury

Anselm’s growing reputation as a theologian and reformer led to his appointment as Archbishop of Canterbury in 1093 C.E., succeeding Lanfranc. This role placed him in the midst of one of the most significant ecclesiastical controversies of the medieval period—the investiture controversy, which centered on the conflict between church and state over the appointment of bishops and abbots.

Anselm’s tenure as archbishop was marked by his steadfast defense of the church’s independence from secular authority. Under King William II and later King Henry I, Anselm faced repeated challenges and periods of exile. Despite these struggles, he maintained his commitment to ecclesiastical reform and the integrity of church governance. His letters and writings from this period reveal both his theological rigor and his determination to uphold the church’s autonomy.

Key Works and Intellectual Contributions

Anselm’s writings are foundational to both Christian theology and medieval philosophy. His works are characterized by a methodical approach that seeks to demonstrate the rational basis of faith, encapsulated in his principle fides quaerens intellectum (“faith seeking understanding”). Among his most significant works are:

Monologion (1076 C.E.): In this treatise, Anselm offers a rational exposition of God’s existence and attributes, relying on reason rather than scriptural authority.
Proslogion (1078 C.E.): This work introduces the ontological argument, a philosophical proof for the existence of God based on the concept of God as “that than which nothing greater can be conceived.”
Cur Deus Homo (Why God Became Man) (1098 C.E.): This theological treatise examines the necessity of the incarnation and atonement, presenting a rational explanation for why Christ’s sacrifice was essential for human salvation.

Anselm’s works reflect his profound engagement with the questions of divine existence, the nature of God, and the relationship between reason and faith. His arguments and methods influenced subsequent thinkers, including Thomas Aquinas, and remain a cornerstone of Christian philosophy and apologetics.

Later Life and Legacy

In his later years, Anselm continued to defend the autonomy of the church and to produce theological writings. His unwavering dedication to ecclesiastical reform and his intellectual achievements earned him widespread respect, even among his opponents. Anselm passed away on April 21, 1109 C.E., in Canterbury, England. He was canonized as a saint in 1494 C.E., and in 1720 C.E., Pope Clement XI declared him a Doctor of the Church—a recognition of his profound impact on Christian thought.

Anselm’s legacy endures in both the church and the academy. His integration of reason and faith, his contributions to theological method, and his defense of the church’s independence from secular powers established him as one of the most important figures in medieval Christianity. His influence extended beyond his lifetime, shaping the intellectual and spiritual landscape of the Christian tradition.

The Theistic Proofs

Anselm of Canterbury is renowned for his theistic proofs, which stand as a cornerstone of his intellectual legacy. These proofs are best understood within the context of his guiding principle, fides quaerens intellectum (“faith seeking understanding”), which frames his approach to theology and philosophy. His works, particularly the Monologion and Proslogion, demonstrate a commitment to employing reason as a means of deepening and articulating faith.

Through these writings, Anselm sought to demonstrate the rational necessity of God’s existence and to offer a systematic exploration of divine attributes. His arguments reflect not only his intellectual rigor but also his profound devotion, aiming to glorify God by engaging human reason in the service of faith.

“Faith Seeking Understanding”: The Character and Purpose of Anselm’s Theistic Proofs

The phrase fides quaerens intellectum, central to Anselm’s thought, encapsulates his belief that faith and reason are not adversaries but allies. Anselm did not seek to establish faith purely through rational proofs; rather, he assumed the foundation of Christian belief and used reason to explore and illuminate it further. In the preface to the Proslogion, Anselm wrote:

“I do not seek to understand that I may believe, but I believe in order to understand. For I believe this: unless I believe, I will not understand.”

This perspective underscores Anselm’s conviction that faith is the starting point for understanding, yet understanding strengthens and deepens faith. His theistic proofs are not merely intellectual exercises but acts of worship, intended to lead the believer closer to God by contemplating His nature and existence.

Anselm’s arguments, though rational in structure, are deeply theological in purpose. They are designed to demonstrate the necessity of God’s existence and to elucidate His attributes in a manner consistent with Christian doctrine. Importantly, Anselm viewed these proofs as a form of spiritual meditation, encouraging believers to engage their minds in the contemplation of divine truths.

The Arguments of the Monologion

The Monologion (“A Soliloquy on the Existence of God”), written in 1076 C.E., represents Anselm’s first major work of systematic theology. In this treatise, he sets out to demonstrate the existence and attributes of God through reason alone, independent of scriptural authority. The Monologion is structured as a series of reflections, where Anselm seeks to establish a rational foundation for the concept of God.

The Necessity of a Supreme Being

Anselm begins the Monologion by considering the existence of things that are good or great in varying degrees. He argues that the existence of such qualities implies the existence of an ultimate source or standard that embodies perfect goodness and greatness. This source, he concludes, is God.

This reasoning echoes what later philosophers would call the “argument from degrees,” where the recognition of relative qualities in creation necessitates the existence of a being who possesses these qualities in their absolute form. Anselm writes:

“All good things exist through something supremely good. This supremely good thing is good through itself. Other good things are good through it.”

In this, Anselm demonstrates that contingent things require a necessary being as their ultimate cause and source of perfection.

The Unity of the Supreme Being

Anselm also explores the unity of God in the Monologion, arguing that the ultimate source of all things must be one, not many. He reasons that if there were multiple sources of supreme goodness, none of them could truly be supreme, as each would lack something possessed by the other. Thus, God must be one and indivisible.

This argument affirms the monotheistic foundation of Christian theology and aligns with biblical teaching. Deuteronomy 6:4 declares: “Hear, O Israel: Jehovah our God, Jehovah is one.”

The Eternal and Unchanging Nature of God

In addition to establishing God’s unity, Anselm reflects on His eternal and unchanging nature. He reasons that a being who serves as the ultimate cause of all things cannot be subject to change, for change implies imperfection or contingency. Anselm’s reasoning here anticipates later theological discussions about God’s immutability, as articulated in passages like Malachi 3:6: “I, Jehovah, do not change.”

The Argument of the Proslogion

The Proslogion (“A Discourse on the Existence of God”), written in 1078 C.E., builds upon the Monologion by presenting a more concise and striking argument for the existence of God. It is in this work that Anselm formulates his famous ontological argument. Unlike the arguments in the Monologion, which rely on observing the world and reasoning upward to God, the Proslogion begins with the very concept of God itself.

The Ontological Argument

The ontological argument is rooted in the definition of God as “that than which nothing greater can be conceived.” Anselm reasons as follows:

God is defined as the greatest conceivable being.
A being that exists in reality is greater than a being that exists only in the mind.
If God exists only in the mind, then a greater being could be conceived—one that exists in reality.
Therefore, God must exist in reality.

This argument is unique in that it does not depend on empirical evidence or observation of the natural world. Instead, it relies solely on the logical implications of the concept of God. Anselm believed this argument to be so compelling that it would demonstrate the necessity of God’s existence to any rational mind.

Philosophical and Biblical Resonance

The ontological argument has been both celebrated and critiqued for its reliance on pure reason. Philosophers like René Descartes later adopted and refined the argument, while others, such as Immanuel Kant, questioned its validity. Kant argued that existence is not a predicate or attribute that can be ascribed to a concept, thereby challenging the logical structure of the argument.

Despite these debates, the ontological argument resonates with biblical truths about God’s necessary and self-existent nature. Exodus 3:14, where Jehovah declares, “I am who I am,” affirms the self-existence and necessity of God, qualities that align with the argument’s conclusions.

Spiritual and Theological Implications

For Anselm, the ontological argument was not merely a philosophical exercise but a reflection of his deep faith. He saw the argument as a way to glorify God by demonstrating His supreme greatness and necessary existence. The Proslogion itself is structured as a prayerful meditation, blending intellectual rigor with heartfelt devotion.

Anselm’s theistic proofs, as articulated in the Monologion and Proslogion, represent a profound synthesis of faith and reason. Through these works, Anselm sought to demonstrate the rational necessity of God’s existence and to provide a systematic exploration of His attributes. The Monologion employs observations of the world to reason upward to God, while the Proslogion uses the very concept of God to prove His existence. Together, these arguments reflect Anselm’s enduring legacy as a theologian and philosopher who exemplified the principle of fides quaerens intellectum.

Proving the Divine Attributes

The Necessity of Divine Perfection

Anselm begins his investigation into the divine nature by asserting that God is the ultimate standard of all perfections. Every good thing in creation derives its goodness from God, who is supremely and necessarily good. As he explains in the Monologion, God is “that through which all things exist,” implying that God must embody all perfections to the highest degree. This foundation is key to proving the divine attributes, as it posits God as the source and ultimate realization of all virtues and qualities.

Omnipotence and Sovereignty

One of the central attributes Anselm examines is God’s omnipotence. To be “that than which nothing greater can be conceived,” God must possess unlimited power, as any limitation would contradict His supreme nature. In the Monologion, Anselm argues that the very existence of creation testifies to the necessity of a Creator who is powerful enough to bring all things into being.

This reasoning aligns with biblical teaching. Isaiah 40:28 declares: “Do you not know? Have you not heard? Jehovah is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom.” God’s omnipotence ensures His ability to accomplish His will without constraint.

Omniscience and Wisdom

God’s omniscience, or perfect knowledge, is equally essential to His nature. Anselm reasons that the Creator of all things must possess complete knowledge of His creation. This knowledge is not limited to the present but encompasses all time—past, present, and future. In the Proslogion, Anselm reflects on God’s eternal knowledge, which allows Him to comprehend all things simultaneously and without error.

Psalm 147:5 affirms this truth: “Great is our Lord and mighty in power; his understanding has no limit.” For Anselm, God’s omniscience is inseparably linked to His wisdom, which governs His actions in perfect accordance with His will and purpose.

Justice and Mercy

The attributes of justice and mercy presented a significant theological challenge for Anselm, as they appear to be in tension with one another. Justice demands the punishment of wrongdoing, while mercy seeks to forgive. Anselm resolves this tension by demonstrating that God’s justice and mercy are not contradictory but complementary.

In Cur Deus Homo, Anselm explains that God’s justice is upheld through the atonement provided by Jesus Christ. By bearing the penalty for human sin, Christ satisfies the demands of justice while simultaneously demonstrating divine mercy. This reconciliation of justice and mercy is rooted in Scripture, as seen in Psalm 85:10: “Love and faithfulness meet together; righteousness and peace kiss each other.”

Immutability and Eternity

Another critical aspect of Anselm’s exploration of the divine nature is God’s immutability and eternity. God’s unchanging nature is necessary for His perfection, as any change would imply either improvement (which contradicts His perfection) or decline (which contradicts His nature). In the Monologion, Anselm argues that God must exist outside of time, as temporal existence entails change.

Malachi 3:6 affirms God’s immutability: “I, Jehovah, do not change.” Similarly, Psalm 90:2 proclaims God’s eternal nature: “Before the mountains were born or you brought forth the whole world, from everlasting to everlasting, you are God.” These attributes ensure that God’s character and purposes remain constant, providing a foundation for faith and trust.

The Consistency of the Divine Attributes

Anselm’s work is notable for its insistence on the harmony and consistency of God’s attributes. While human understanding often struggles to reconcile qualities such as omnipotence and goodness, Anselm demonstrates that these attributes are not only consistent but also mutually reinforcing.

Omnipotence and Goodness

Some critics have argued that omnipotence could allow for the possibility of evil, but Anselm rejects this notion. In the Monologion, he explains that God’s omnipotence is always exercised in accordance with His goodness. God cannot act contrary to His nature, and therefore, His power is never arbitrary or destructive. As James 1:17 states: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.”

Justice and Mercy in Harmony

As previously mentioned, the attributes of justice and mercy are reconciled in Anselm’s thought through the atonement. For Anselm, the cross of Christ is the ultimate demonstration of God’s ability to harmonize these attributes. Justice is satisfied through the payment of sin’s penalty, while mercy is extended through forgiveness and grace. Romans 3:26 encapsulates this harmony: “He did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.”

Simplicity of God

A central aspect of Anselm’s theology is the doctrine of divine simplicity, which asserts that God is not composed of parts or divisible qualities. Instead, all of God’s attributes are unified in His being. For example, God’s justice is not separate from His goodness; rather, His justice is an expression of His goodness. This understanding preserves the consistency of the divine nature and prevents any attribute from being seen as contradictory to another.

Anselm’s exploration of the divine nature provides a profound insight into the attributes of God and their logical consistency. Through reason and faith, he demonstrates that God’s omnipotence, omniscience, justice, mercy, immutability, and other attributes are not only essential to His nature but also perfectly harmonious. These attributes collectively reveal a God who is supremely perfect, entirely consistent, and worthy of worship. Anselm’s reflections invite believers to contemplate the divine nature with both intellectual rigor and spiritual devotion, deepening their understanding of the God revealed in Scripture.

Truth in Statements and in the Will

The Nature of Truth

In De Veritate, Anselm investigates the concept of truth, beginning with its manifestation in statements and extending to its presence in the human will. He defines truth as a conformity to reality or a standard, noting that statements are true when they accurately describe what is. For instance, a statement like “God is just” is true because it reflects the reality of God’s nature as revealed in Scripture (e.g., Psalm 89:14: “Righteousness and justice are the foundation of your throne”).

Truth in the Human Will

Anselm extends the concept of truth beyond statements to include the human will. He argues that truth in the will consists of the alignment of the will with its proper purpose, which is to seek and love the good. For Anselm, this ultimate good is God Himself, the source and standard of all truth and goodness. When the human will acts in harmony with God’s will, it operates truthfully; when it turns away from God, it becomes false.

John 14:6 underscores this relationship: “I am the way and the truth and the life. No one comes to the Father except through me.” Anselm’s understanding of truth aligns with this scriptural affirmation of God as the ultimate truth, and the human will’s purpose is fulfilled in conforming to Him.

Freedom and Sin

Freedom of the Will

In De Libertate Arbitrii, Anselm defines freedom of the will as “the ability to preserve rectitude of will for its own sake.” This definition emphasizes the moral dimension of freedom, distinguishing it from mere freedom of choice. True freedom, for Anselm, involves the capacity to choose and act in accordance with what is good and right.

Anselm contrasts this understanding of freedom with the corrupted freedom experienced by fallen humanity. While humans retain the ability to choose, their will is inclined toward sin due to the inherited consequences of Adam’s disobedience (Romans 5:12: “Sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned”).

The Origin and Nature of Sin

Anselm addresses the origin of sin by examining the misuse of freedom. In De Casu Diaboli (“On the Fall of the Devil”), he argues that sin arises not from a deficiency in creation but from a free and deliberate turning away from God. Both angels and humans, created with free will, were capable of maintaining rectitude or deviating from it. The fall occurred when creatures chose their own will over God’s.

This concept is evident in Genesis 3, where Adam and Eve’s disobedience stemmed from their desire to be like God, knowing good and evil (Genesis 3:5-6). Sin, for Anselm, is not merely an act but a state of separation from God, characterized by the rejection of His will and the pursuit of self-interest.

The Consequences of Sin

The consequences of sin are both moral and relational. Sin disrupts the proper order of the will, rendering it incapable of achieving true freedom or rectitude. It also creates a chasm between humanity and God, as Isaiah 59:2 declares: “Your iniquities have separated you from your God; your sins have hidden his face from you.” For Anselm, this separation demands a solution that humanity is powerless to provide on its own, necessitating divine intervention.

Grace and Redemption

The Necessity of Redemption

In Cur Deus Homo, Anselm provides a systematic explanation of the necessity of redemption, grounded in the justice and mercy of God. He argues that sin incurs a debt that must be paid to satisfy divine justice. Humanity, having sinned, is incapable of paying this debt, as all people are already obligated to offer perfect obedience to God. Only a being who is both fully human and fully divine can satisfy the requirements of justice and provide the means of redemption.

Anselm writes:

“It is necessary that the God-man, who is truly able to pay the debt, fulfills the obligation owed to God. Thus, divine justice is satisfied, and mercy is extended to sinners.”

This theological framework aligns with biblical teaching on the atoning work of Christ. Romans 3:24-25 states: “All are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.”

Grace as the Means of Redemption

For Anselm, grace is the unmerited favor of God that enables humans to receive the benefits of Christ’s redemptive work. While justice requires satisfaction for sin, grace provides the means by which sinners are reconciled to God. Ephesians 2:8-9 emphasizes this truth: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.”

Anselm’s understanding of grace is deeply relational, emphasizing the transformative power of God’s love in restoring the human will to its proper alignment with Him. Redemption not only addresses the consequences of sin but also restores the freedom of the will, enabling believers to live in truth and righteousness.

The Harmony of Justice and Mercy

One of Anselm’s most significant contributions to theology is his demonstration of how divine justice and mercy are harmonized in the work of Christ. By taking on human nature and offering Himself as a perfect sacrifice, Jesus satisfies the demands of justice while extending mercy to sinners. This reconciliation is central to the gospel message and is beautifully expressed in 2 Corinthians 5:21: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Conclusion

Anselm’s exploration of freedom, sin, and redemption provides a profound understanding of the human condition and the necessity of divine grace. By emphasizing the alignment of the human will with truth, the nature of sin as a misuse of freedom, and the redemptive work of Christ as the ultimate expression of God’s justice and mercy, Anselm offers a theology that is both intellectually rigorous and spiritually edifying. His insights continue to resonate with believers, pointing to the transformative power of God’s grace in restoring humanity to its intended purpose and relationship with Him.

You May Also Enjoy

How Should Christians Evaluate Anselm of Canterbury’s Contributions to Apologetics?

How Should Christians Evaluate Anselm of Canterbury’s Contributions to Theology?

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).