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A good copy but with more than minor wear. For non-UK items of 1. Green cloth boards with stain to back board; clean internally. More information about this seller Contact this seller 1. Condition: New.


This book is printed on demand. Seller Inventory I More information about this seller Contact this seller 2. First Edition. A hardback book in soft green leather and with gold decorative emblem to the front and gold lettering to the spine, dated Book is from The Library of Devotion Series.

Book is in good to very good condition, a small area of damage to the bottom of the spine area of the book, otherwise very good. Book is edited by Clement C. Seller Inventory More information about this seller Contact this seller 3. More information about this seller Contact this seller 4. Published by Methuen Sm 8vo 15 cm. For the justification of including Anselm among the masters of devotional literature lies in this, that no one has ever more strikingly shown how the disinterested search for metaphysical truth can be offered as a service of passionate devotion to God.

But if He should rather please that I should still remain among you at least long enough to be able to finish the working-out of a problem, which I am revolving in my mind, concerning the origin of the soul, I could gratefully accept it, in that I know not whether any will finish it, when I am gone. The Proslogion , the principal monument of such a character, may thus be regarded as a work of high devotional as well as of high philosophical value. As a work of devotion it seemed to me not to need an elaborate philosophical commentary; I have, however, added in a supplementary Note some few observations upon the reasoning which it xix contains.

The reader who cares enough for metaphysical speculation to follow them with attention will not fail to go further. But the devotional value of the Proslogion does not stand or fall with the adequacy or inadequacy of the argument it contains; a perception of the inadequacy of the argument may even lend it a greater devotional value. Devout persons will often welcome a supposed proof of the truth of what they believe, less because they need proof for themselves, than because they wish to be able xx to silence objectors; and, if only the objectors are silenced, they are often not very careful to examine too closely the means by which it is done.

Thus they fall into the error of the scholasticism which roused the indignation of Bacon, the scholasticism which seeks not the truth but only the refutation of an opponent. They became impatient with the philosophical enquirer who has an eye for difficulties, and is never done grubbing up the roots of his convictions.

And the philosophical enquirer is apt on his side to fall out of sympathy with the devout, and all the more so if they adorn their doctrine with the language of a philosophy which is to them no more than apologetics. This may seem a strange claim to make for a treatise whose alternative title is Faith in search of Understanding , and which contains the famous saying, Credo ut intelligam , I believe in order that I may understand.

Is not this the very opposite of free enquiry, to make faith the starting-point?

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I do not think so. A philosophy of religion is as little attainable without a religious experience, which the philosopher first has, and then endeavours to xxi understand, as a philosophy of aesthetic without an experience denied to one who is insusceptible to the beauty of nature and of art. It is this living religious experience, rather than merely the acquiescence in an authoritative dogma, that Anselm has in view when he speaks of faith. No doubt to him, living in an age when only one creed was practically presented to his mind, the distinction between these two meanings of faith was not obvious as it is to us.

But I do not believe that an acquaintance with the writings of Anselm at first hand will allow a candid reader to see in him a mere apologist.

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He has much of the same originality and independence of mind, the same aptitude for introspection, as the reviver of his argument, Descartes; and as a philosopher of religion he has the advantage of the modern thinker in a far richer and more thorough religious experience with which to start. And this matter, as he told us, he found one of great difficulty.

For the consideration thereof not only often robbed him of appetite and of sleep but, which vexed him more, distracted the direction of his thoughts to God at matins and at other services of the Church. When therefore he perceived this, and could not fully achieve the discovery of that which he sought, he concluded that this train of thought was a temptation of the devil, and strove to dismiss it from his mind. But the more he laboured to do this, the more did the thought haunt his mind.

Considering then in himself that the same reasoning xxiii if it were known to others might be pleasing to them also, he did not grudge them this satisfaction, but wrote down his argument on tablets and delivered them to a brother of the monastery for more careful custody. When some days had passed, he asked this brother for the tablets. Search was made in the place where they had been put by, but they could not be found.

The brethren were asked after them, lest one of them should have taken them, but in vain. Nor could any one be found who acknowledged that he had known anything of them. Then Anselm wrote another discourse concerning the same matter on other tablets, and delivered them to the same brother to be kept more carefully. The brother laid them up in the innermost part of his bed-chamber, and the next day, though he had no suspicion of any mischief, found them lying about on the floor in front of his bed, the wax broken into fragments and scattered on every side.

The tablets were picked up, the wax collected, and brought to Anselm; he put together the wax and, though with difficulty, recovered the writing. But fearing lest it should altogether be lost through carelessness, he commanded that it should be transcribed on parchment in the name of the Lord.

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And so he composed a book, xxiv small in bulk but great in the importance of the wise judgments and subtle reasonings which it contained, and this he called Proslogion or The Address. For herein he addresses either him self or God throughout. Now this work came into the hands of a certain person, who was not a little dissatisfied with some of the reasoning therein, and thinking it insufficient, desired to refute it. This was then sent to Anselm by a friend; and when he had considered it, he was glad, and thanking his censor, he devised an answer to the censure, and adding that to the treatise which had been sent him, he returned to the friend who had sent it the censure and the reply together, in the hope that not only this friend but others who desired to possess his book, would wish it so, that to his own work should be added the censure of his reasoning, and to the censure his own answer thereunto.

L , clviii. My choice has been made with a view to the devotion of Anglican Christians of to-day, for whom this series is primarily intended. I have thus not chosen for translation meditations and prayers, the language of which would be entirely uncongenial to modern Anglican feeling, prayers for example addressed to St Mary or to other saints.

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But what I have chosen, I have given in full. I take this opportunity of acknowledging with grateful thanks the help which I have received in the preparation of this book for the press from my sister, Miss Mildred Webb, and from my friend, Mr Guy Kendall, of Magdalen College, who read the whole of it in proof. St Anselm does not appear to me to rank, except in one kind, that of which the Proslogion is an example, among the great masters of devotional literature. His meditations and prayers xxvi are often indeed characteristic of their writer.

The student of his theological and philosophical works will often notice in them phrases which show how deeply his thought entered into his personal religion and coloured its expression. They are in spirit exceedingly free from any taint of superstition; in many of his prayers addressed to saints there is a perfunctoriness and conventionality which show that, while he could use on occasion without misgiving the language of a view which made of God the image of an earthly king whose ear might be gained by the means of powerful favourites at court, this kind of devotion remained somewhat external to his inner life, the truer expression of which is found else where in prayers which breathe a genuinely evangelical spirit of trust in God through Christ alone.

The second Meditation which I have included in this selection is especially admired by Mr Rule. In it a profound horror of sin and an intimate sense of personal sinfulness find expression under the vividly realised scriptural imagery of a great assize. Those who are acquainted with the history of Luther will remember how the great thought of justification by faith alone came to him as a deliverance from the spirit of distrustful and xxvii unloving anxiety which was a natural temptation of the monastic life.

Isolated from the ordinary occupations, duties, and trials of human life, spending much time in self-examination, inspired with the ambition to exemplify as perfectly as possible in his own person a certain somewhat one-sided ideal of living, which was deliberately regarded as an ideal in itself higher than that of the secular Christian, the earnest religious had much to invite him now to a reliance on his own works , now by reaction to an unrelieved horror of the judgment which must be passed by a perfectly just Judge on an obedience so imperfect as self-examination showed him that his was.

Nevertheless this fear and horror of judgment is a normal stage in the development of the Christian life. Even where the Christian life has advanced beyond it, the moods of the Christian, like those of other men, are not always on a level with his highest spiritual attainment. The sincere expression of an important part of spiritual experience does not quickly lose its value, even though its form have fallen out of fashion.

It has often been remarked that the middle ages, in their preoccupation with the xxviii thought of Christ as Judge, sometimes forgot to think of Him as Saviour, and therefore devised other mediators to stand between the guilty sinner and His wrath; and many representations of the Last Judgment in art give support to this observation. Through whatever changes the language of Christian devotion has passed or is yet to pass, the revelation of God in the life and death of Jesus Christ has been and is to thousands of Christians as to Anselm here, a revelation at once of sin condemned and salvation freely offered, in the light of which no thought either of the bargaining which derogates from the holiness of God, or of the merit which gives an occasion to human pride, can for a moment find a place.

In great part it embodies the doctrine of the Atonement which is set forth at length in his famous theological xxix work Cur Deus Homo. That doctrine is open to the charge of conceiving the whole matter from a legal standpoint, which gives to the notions connected with the owing and paying of debts an ultimate and absolute value that they cannot possess.

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It holds, however, an important place in the history of theology by reason of its decided rejection of the views which some had put forward that the death of Christ was a price paid to the devil, or even a trick played upon him. The latter view Anselm sees clearly to be inconsistent with holding God to be the Truth; it is indeed a low and heathenish notion, already before the days of Christianity condemned by Plato, who made it a canon of theology to attribute no deceitfulness to God.

But even the theory that a price due to the devil had to be paid was false; for it gave to the power of evil an independent place over against God which believers in One God could not consistently concede to it. These theories Anselm rightly puts aside; but his own theory also falls short of what is required in a doctrine of the Atonement.