By Anselm, Thomas Williams

Starting from his early treatises, the Monologion (a paintings written to teach his priests tips to meditate at the divine essence) and the Proslogion (best identified for its development of the so-called ontological argument for the lifestyles of God), to his 3 philosophical dialogues on metaphysical issues equivalent to the connection among freedom and sin, and past due treatises at the Incarnation and salvation, this selection of Anselm's crucial writings may be a boon to scholars of the heritage of philosophy and theology in addition to to an individual drawn to analyzing what Anselm calls "the cause of faith."

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For this law of place and time seems to constrain only those things that exist in place or time in such a way that they do not transcend the expanse of space or the duration of time. Of such things, therefore, it is most truthfully asserted that one and the same whole cannot exist as a whole all at once in different places and times; but that conclusion does not apply with any necessity to things that are not of that sort. For it seems correct to say that a thing has a place only if its quantity is circumscribed by a place that contains it and contained by a place that circumscribes it, and a thing has a time only if its duration is somehow bounded by a time that measures it and measured by a time that bounds it.

Or are they in fact not several good things, but one good thing signified by several words? For every composite needs the things of which it is composed if it is to subsist, and it owes what it is to them, since whatever it is, it is through them, whereas those things are not through it what they are. And consequently a composite is absolutely not supreme. So then, if that nature is composed of several good things, all these features, which hold true of every composite, must apply to him. But the whole necessity of truth, which became evident above, destroys and overwhelms such impious falsehood by a clear argument.

Further, all things whatsoever that are different from him came from nonbeing to being, not through themselves but through another; and as far as their own power goes, they return to non-being unless they are sustained through another. How, then, can it be characteristic of them to exist in an unqualified sense or perfectly or absolutely, rather than barely to exist, or nearly not to exist? And only that ineffable spirit can in no way be understood to have begun from non-being, or to be capable of undergoing any degeneration from what he is into non-being; and whatever he is, he is not through anything other than himself, that is, through what he himself is.

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