# Encyclopædia Britannica, Ninth Edition/Anselm

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Anselm may, with some justice, be considered the first scholastic philosopher and theologian. His only great predecessor, Scotus Erigena, had more of the speculative and mystical element than is consistent with a schoolman; but in Anselm are found that recognition of the relation of reason to revealed truth, and that attempt to elaborate a rational system of faith, which form the special characteristics of scholastic thought. His constant endeavour is to render the contents of the Christian consciousness clear to reason, and to develop the intelligible truths interwoven with the Christian belief. The necessary preliminary for this is the possession of the Christian consciousness. “He who does not believe will not experience; and he who has not experienced will not understand.” That faith must precede knowledge is reiterated by him. “Neque enim quæro intelligere ut credam, sed credo ut intelligam. Nam et hoc credo, quia, nisi credidere, non intelligam.” “Christianus per fidem debet ad intellectum proficere, non per intellectum ad fidem accedere.” “Rectus ordo exigit, ut profunda Christianæ fidei credamus, priusquam ea præsumamus ratione discutere” But after the faith is held fast, the attempt must be made to demonstrate by reason the truth of what we believe. It is wrong not to do so. “Negligentiæ mihi esse videtur, si, postquam confirmati sumus in fide, non studemus quod credimus, intelligere.” To such an extent does he carry this demand for rational explanation that, at times, it seems as if he claimed for unassisted intelligence the power of penetrating even to the mysteries of the Christian faith. On the whole, however, the qualified statement is his real view; merely rational proofs are always, he affirms, to be tested by Scripture. (Cur Deus homo, i. 2 and 38; De Fide Trin. 2.)
Anselm's speculations did not receive, in the middle ages, the respect and attention justly their due. This was probably due to their unsystematic character, for they are generally tracts or dialogues on detached questions, not elaborate treatises like the great works of Albert, Aquinas, and Erigena. They have, however, a freshness and philosophical vigour, which more than makes up for their want of system, and which raises them far above the level of most scholastic}} writings.
A full account of Anselm's life is given by Eadmer, Vita Anselmni. His works have been frequently published; the best editions are by Gerberon (containing the life, by Eadmer), Paris, 1675, 2nd ed. 1721; and in Migne, Patrologiæ Cursus Completus, vol. clv.
The Cur Deus homo has been frequently published in a separate form. The Monologion and Proslogion have been translated, with notes, by Bouchitté, Le Rationalisme Chrétien, Paris, 1842. In addition to the copious notices in general histories of theology and philosophy, the following works may be referred to:—Möhler, Anselm, translated into English, 1842; Franck, Anselm von Canterbury, 1842; Hasse, Anselm von Canterbury, I. "Leben," 1843, II. "Philosophie," 1852; Remusat, Anselme de Cantorbéry, 1855, 2d ed. 1868; R. W. Church, St Anselm, 1870.