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on the procession of the holy spirit
Unknown Binding
About the author
Anselm of Canterbury
139 books132 followersAnselm of Aosta was an Italian-born English theologian, monk, and abbot at the Benedictine abbey of Bec served as Archbishop of Canterbury under William II from 1093 to his death on 1109. He is held to be a Saint in the Roman Catholic, Anglican, and Lutheran churches, and was proclaimed a Doctor of the Church by a bull of Pope Clement XI in 1720.
Anselm helped to inaugurate the Scholastic movement in the medieval period, sometimes credited as the "father of scholasticism," and was known for what is today referred to as the "ontological argument" for the existence of God.
Anselm helped to inaugurate the Scholastic movement in the medieval period, sometimes credited as the "father of scholasticism," and was known for what is today referred to as the "ontological argument" for the existence of God.
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September 19, 2026
Note: I read the translation contained in the Oxford World Classics edition of Anselm's major works.
This is the third book toward goal of engaging with more medieval Christianity this year. The last two (á Kempis' Imitation of Christ [15th century] and Symeon's hymns [10th century]) were more devotional, whereas this is scholastic theology. Perhaps not surprisingly, I feel much more at home with medieval scholasticism than medieval piety.
Anselm, as usual, writes densely, logically, and very clearly. A couple stray thoughts:
This treatise is a clear example of scholastic theology as biblical theology. In nearly every chapter, Scripture sets the parameters within which Anselm reasons. Even in chapters where no Scripture is cited, it's clearly hovering in the background.
Also, when Anselm defends the Latin church's unilateral adjustment to the Nicene Creed, he (obviously unintentionally) makes a great practical argument for denominationalism: It wasn't feasible to arrange for all the Greek bishops to be present for a council to decide on amending the creed. The non-feasibility of organizing one worldwide church institution is one legitimate reason for a multi-denominational structure within the visible church.
Also, the Spirit obviously proceeds from the Son as well as the Father. Get it together, Greeks.
This is the third book toward goal of engaging with more medieval Christianity this year. The last two (á Kempis' Imitation of Christ [15th century] and Symeon's hymns [10th century]) were more devotional, whereas this is scholastic theology. Perhaps not surprisingly, I feel much more at home with medieval scholasticism than medieval piety.
Anselm, as usual, writes densely, logically, and very clearly. A couple stray thoughts:
This treatise is a clear example of scholastic theology as biblical theology. In nearly every chapter, Scripture sets the parameters within which Anselm reasons. Even in chapters where no Scripture is cited, it's clearly hovering in the background.
Also, when Anselm defends the Latin church's unilateral adjustment to the Nicene Creed, he (obviously unintentionally) makes a great practical argument for denominationalism: It wasn't feasible to arrange for all the Greek bishops to be present for a council to decide on amending the creed. The non-feasibility of organizing one worldwide church institution is one legitimate reason for a multi-denominational structure within the visible church.
Also, the Spirit obviously proceeds from the Son as well as the Father. Get it together, Greeks.
Displaying 1 - 1 of 1 review