All translations from Anselm are from Davies and Evans, Anselm of Canterbury
(12) In Why God Became Man, the first full articulation of satisfaction atonement, Anselm of Canterbury
holds up only Jesus' voluntary, innocent suffering as exemplary, and Anselm does not mention the resurrection of Jesus in this writing.
Evans explains, medieval monks and nuns did not have a word for culture understood as a "set of assumptions hanging together in the make-up of persons or systems" and "determining their ways of approaching and doing things." Their word was cultus--like our word culture, one of the "metaphorical developments of cultura" (cultivation or tillage)--and it "meant simply 'worship.'" Despite the terminological disjunction, Evans sets out to discover how some monks "understood what they were doing"; he finds in the writings of Anselm of Canterbury
and Aelred of Rievaulx the cultural assumption that "monks are to be occupied in a spiritually profitable way at all times" (75-76).
Anselm of Canterbury
is one of the most important and influential figures of the medieval world, best known for his ontological 'proof' of the existence of God.
He expanded on the environmental theme by mentioning an 11th century theologian, Anselm of Canterbury
, who the pope says spoke "in an almost prophetic way of what we witness today as a polluted world whose future is at risk."
The sixteen papers in this volume (five of which are in German, two in French, and the rest in English) arise from a conference held in 2004 in Stuttgart on the thought and career of both Anselm of Canterbury
(1033-1109) and Peter Abelard (c.1079-1142) and the wider aspects of intellectual change from the early eleventh century onwards.
Jasper Hopkins returns to the question of "Nicholas of Cusa's intellectual relationship to Anselm of Canterbury
," for Nicholas had undoubtedly read Anselm and there have long been interesting problems about what exactly Nicholas made of him.
With due respect, I believe that he was overly dismissive of the "objective" model of Anselm of Canterbury
, which stresses Christ's sacrifice as payment for sin, particularly in view of the theology of the Passion history in Matthew's Gospel.
Among those who in the past contributed substantially to this debate can be found such philosophers and theologians as Augustine of Hippo, Anselm of Canterbury
, and Thomas Aquinas, to name just three from the past two millennia.
The investiture controversy with Anselm of Canterbury
is carefully detailed, particularly as a means to demonstrate the king's policy of using delaying tactics to reach eventual accommodation on difficult issues.
Anselm of Canterbury
in the eleventh century, carrying through the twelfth and thirteenth centuries with St.
Suffice it to say that Adams insisted (and in this respect he sounded like Anselm of Canterbury
) that nothing could be accepted as true that could not be understood by man's reason.
He places it clearly in relation both to other contemporary interfaith dialogue texts and to Anselm of Canterbury
Saint Anselm of Canterbury
is one of that limited number of great theologians of the Church who, secure in faith, nevertheless sought to bring reason to bear on the problems of faith so as to give understanding not only to believers but also to those who, lacking the incentive to believe, might eventually be willing to give assent to what reason without faith reveals, If the task were beyond his powers, then one must be ready to say that it was also beyond the powers of Aristotle, Saint Augustine, Saint Thomas Aquinas, Pascal, and a host of other brilliant and dedicated philosophers and theologians.
As John Rist explains, for Augustine this was "a revolt of the senses and of the body generally."(64) Thirteenth-century theologians brought together Augustine's emphasis on concupiscence with the views of Anselm of Canterbury