By Thomas Williams, Sandra Visser
Sandra Visser and Thomas Williams provide a quick, available advent to the existence and regarded Saint Anselm (c. 1033-1109).
Anselm, Archbishop of Canterbury for the final 16 years of his existence, is without doubt one of the prime philosopher-theologians of the center a while. His prepared and rigorous considering earned him the name "The Father of Scholasticism," and his effect is discernible in figures as a variety of as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-thirteenth and fourteenth centuries, and the Protestant reformers.
In half I of this booklet, Visser and Williams lay out the framework of Anselm's proposal: his method of what he calls "the cause of faith," his account of inspiration and language, and his thought of fact.
Part II specializes in Anselm's account of God and the divine attributes, and it indicates how Anselm applies his conception of language and suggestion to enhance a theological semantics that immediately respects divine transcendence and makes it possible for the opportunity of divine rational wisdom.
In half III, Visser and Williams flip from the heavenly to the animal. They elucidate Anselm's idea of modality and his knowing of unfastened selection, an idea that used to be, for Anselm, embedded in his belief of justice.
The booklet concludes with a dialogue of Incarnation, Atonement, and unique sin, because the authors study Anselm's argument that the demise of a God-man is the single attainable therapy for human injustice.
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Extra info for Anselm (Great Medieval Thinkers)
Anselm goes on to make a distinction that shows clearly that it is not the one who utters a statement who ‘‘makes’’ it in the sense that is relevant to determining its rectitude or truth. The distinction arises out of a clever observation by the student: S: A statement . . has received the power to signify (accepit signiﬁcare) both that what-is is, and that what-is-not is—for if it had not received the power to signify that even what-is-not is, it would not signify this. So even when it signiﬁes that what-is-not is, it signiﬁes what it ought to.
32 Of course, even if Anselm makes the truth ‘‘so evident . . that anyone with understanding will see that nothing that is said against it has any power of truth,’’33 Roscelin might still reject it out of a sinful, arrogant attachment to his own views. But Anselm clearly seems to think Roscelin is capable of following a rational argument that exposes his error. The heretic’s reason is untrustworthy because it is not steered by faith, but it is not disabled altogether. Cur Deus Homo Both On the Incarnation of the Word and Cur Deus Homo were written in part to provide intellectual support for faithful Christians who wanted to know how to respond to objections to Christian orthodoxy.
Now the purpose of every statement-type is to signify that what-is is, so a given statement-token is correct when it signiﬁes that what-is is. The statement-token as such has no further purpose, beyond that of the type, by which it can be evaluated as correct or incorrect, true or false. One might be tempted to think that the token does have a purpose of its own, namely, the speaker’s purpose.