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Alphabetical [« »] artificer 5 artisan 7 arts 1 as 406 ascertained 5 ascribed 2 aside 1 | Frequency [« »] 527 be 445 not 408 or 406 as 374 which 359 this 342 but | Anselmus Cantuariensis Monologium IntraText - Concordances as |
Par.
1 Pre| almost foolish objections as occur to me.~This task I 2 Pre| their zeal; and reluctant as I was because of the difficulty 3 Pre| their affection that, so far as I was able, I have prosecuted 4 Pre| overwhelmed with contempt, as by men disgusted with some 5 Pre| those who entreated me, as put an end to the entreaties 6 Pre| not to denounce me at once as one who boldly seizes upon 7 Pre| seizes upon new ideas, or as a maintainer of falsehood; 8 1 | does not desire, except as he judges them to be good. 9 1 | them to be good. So that, as reason leads the way and 10 1 | the conclusion is reached as if necessarily, yet it is 11 1 | whether it is regarded as existing in these cases 12 1 | less, cannot be understood as just, except through the 13 1 | something which is conceived of as the same in different goods, 14 1 | bad? Rather, then, just as a strong, swift robber is 15 1 | nothing is ordinarily regarded as good, except either for 16 1 | either for some utility -- as, for instance, safety is 17 1 | some honorable character -- as, for instance, beauty is 18 2 | subject continued. ~BUT, just as it has been proved that 19 2 | not mean physically great, as a material object is great, 20 3 | designated are mentioned as having mutual relations, 21 4 | regard such a conclusion as absurdly foolish. There 22 4 | with which it is ranked as inferior.~Now, this. nature 23 4 | very essence itself, just as they have not more than 24 4 | I here understand nature as identical with essence.~ 25 4 | are through it.~For since, as our reasoning showed us 26 4 | being, being or subsisting as supreme, that is, the highest 27 5 | CHAPTER V.~Just as this Nature exists through 28 5 | other source than it, just as they do not exist except 29 5 | follows, then, that just as all existing beings are 30 5 | the supreme Nature, and as that Nature exists through 31 6 | some other external aid, as through some instrument. 32 6 | nature exists, is nothing, is as false as it would be absurd 33 6 | is nothing, is as false as it would be absurd to say 34 6 | no good can be understood as existing before that good, 35 6 | whatever it is.~Finally, as to how it should be understood 36 6 | itself, nor did it spring up as its own matter, nor did 37 6 | through and from itself. For, as are the mutual relations 38 6 | relations, one to another, as the light and to light and 39 7 | that exist through another, as to how they exist through 40 7 | world, with its parts, just as we see, consists of earth, 41 7 | the supreme good, inasmuch as nothing exists whencesoever, 42 7 | does not derive existence as if materially, from the 43 7 | creation, or by its existence as material, it follows, necessarily, 44 7 | created either from something, as from material, or from nothing.~ 45 8 | This is so firmly believed, as a result of experience, 46 8 | created from nothing; just as all agree that nothing comes 47 8 | But, if this is posited as a truth, then it is so posited 48 8 | been created at all; just as, to one who asks regarding 49 8 | and does not exist at all, as to whence it was created, 50 8 | what does not exist at all, as if this very nothing were 51 8 | since this is always false, as often as it is assumed an 52 8 | is always false, as often as it is assumed an irreconcilable 53 8 | not from anything; just as this conclusion consistently 54 8 | poor before, is rich now, as he was not before; and he 55 8 | ill before, is well now, as he was not before.~In this 56 8 | they were created only as something. For so, beholding 57 8 | man who was before reputed as nothing is now, by virtue 58 8 | s making, truly reckoned as something.~ ~ 59 9 | creative agent, some example, as it were, or (as is more 60 9 | example, as it were, or (as is more fittingly supposed) 61 9 | were not nothing, so far as the creator's thought is 62 10 | his thought itself; just as when an artisan is about 63 10 | objects, which we employ as their own names, in order 64 10 | applied, or expresses it as does that likeness which 65 10 | nearly approaches the object as that expression which consists 66 11 | supreme Substance expressed, as it were, within itself the 67 11 | profound expression, just as an artisan first conceives 68 11 | some sort of animal, such as has no existence; yet, by 69 11 | any external source, but as first and sole cause, could 70 12 | supreme Being. ~BUT since, as our reasoning shows, it 71 13 | CHAPTER XIII.~As all things were created 72 13 | continue to exist, so long as they do exist, by the sustenance 73 13 | itself, necessarily, just as nothing has been created 74 14 | is manifestly absurd that as any created being can in 75 15 | strongly impelled to inquire as earnestly as I am able, 76 15 | to inquire as earnestly as I am able, which of all 77 15 | lead this investigation.~As to relative expressions, 78 15 | it would not be conceived as either supreme or greater, 79 15 | Nature can be so conceived of as not supreme, that still 80 15 | when it is conceived of as the highest of all beings, 81 15 | better than not to be it; as to be wise is better than 82 15 | not wise, simply in so far as it is not wise, is less 83 15 | is better than to be it, as not to be gold may be better 84 15 | not gold, man is something as much better than gold, as 85 15 | as much better than gold, as he would be of inferior 86 15 | while lead is something as much more base than gold, 87 15 | much more base than gold, as it would be more precious, 88 15 | Nature may be so conceived of as not supreme, that supreme 89 15 | better than not to be it; as it is impious to suppose 90 15 | For, the rational mind, as to which no bodily sense 91 15 | it should by all means, as our reasoning shows, be 92 15 | make any further inquiry as to what that supreme Nature 93 16 | justness, it is the same as saying that it is just through 94 16 | not conceive of a just man as being justness, but as possessing 95 16 | man as being justness, but as possessing justness. Since, 96 16 | is properly conceived of as being justness, but not 97 16 | being justness, but not as possessing justness. Hence, 98 16 | compelled to acknowledge as true of all attributes which 99 17 | is, therefore, the same as all, whether taken all at 100 17 | separately. Therefore, just as whatever is attributed to 101 18 | FROM what time, then, as this so simple Nature which 102 18 | Hence, the same follows as regards the supreme Nature, 103 19 | Nothing is here treated as an entity, supposed actually 104 19 | whatever has been posited as true above is necessarily 105 19 | not anything existed. Just as, supposing I should say, " 106 19 | this way, that nothing, as an entity in itself, which 107 19 | rejected by all reasoning as false. But there remains 108 20 | or nowhere and never: or, as I express it, either in 109 21 | part.~But how does it exist as a whole, everywhere and 110 21 | understood that it exists as a whole at once, in all 111 21 | times; or, that it exists as a whole, in individual places 112 21 | individual places and times as well.~But, if it exists 113 21 | Hence, it does not so exist, as a whole, in all places and 114 21 | supreme Nature can exist, as a whole, in every individual 115 21 | and seem to avoid debate, as if by evasion in diverse 116 21 | supreme Nature can exist, as a whole, in individual places, 117 21 | exist.~If, then, it exists as a whole in each individual 118 21 | individual whole. For, just as place is so distinguished 119 21 | places, so that which exists as a whole, in one place, is 120 21 | distinct from that which exists as a whole at the same time, 121 21 | wholes. For, of what exists as a whole, in any place, there 122 21 | this place.~What exists as a whole, then, in any place, 123 21 | How, then, can what exists as a whole, in any place, exist 124 21 | place, exist simultaneously, as a whole, in another place, 125 21 | one whole cannot exist as a whole in different places 126 21 | if anything is to exist as a whole in different individual 127 21 | the supreme Nature exists as a whole, at one time, in 128 21 | individual place, there are as many supreme Natures as 129 21 | as many supreme Natures as there can be individual 130 21 | Therefore, it does not exist, as a whole, at one time in 131 21 | different times it exists, as a whole, in individual places, 132 21 | supreme Nature does not exist, as a whole, in individual places 133 21 | different times does it exist, as a whole, in individual places, 134 21 | it does not at all exist, as a whole, in each individual 135 21 | this supreme Nature exists, as a whole, at individual times, 136 21 | how can anything exist, as a whole, simultaneously, 137 21 | But, if this Being exists, as a whole, separately and 138 21 | for individual times, just as a man exists as a whole 139 21 | times, just as a man exists as a whole yesterday, to-day, 140 21 | eternity, does not exist, as a whole, simultaneously, 141 21 | nothing else than its essence, as considerations set forth 142 21 | at distinct times, just as it does not exist, as a 143 21 | just as it does not exist, as a whole, simultaneously 144 21 | individual times.~If, then, as our discussion has proved, 145 21 | proved, it neither so exists, as a whole, in all places or 146 21 | or times that it exists, as a whole, at one time in 147 21 | nor so that it exists, as a whole, in individual times 148 21 | does not in any way exist, as a whole, in every time or 149 21 | and always, except either as a whole or in part. But 150 22 | existing simultaneously, as a whole, in different places 151 22 | which does not exist, except as true eternity, is not distributed 152 22 | cannot exist simultaneously, as a whole, in different places 153 22 | place does not act upon it as place, nor time as time, 154 22 | upon it as place, nor time as time, it is not irrational 155 22 | the law of parts -- such as place follows, according 156 22 | according to magnitude, or such as time submits to, according 157 22 | in any way be contained, as a whole, simultaneously 158 22 | prevented from being present, as a whole and simultaneously, 159 22 | that the supreme Being, as a whole, be lacking to no 160 22 | to it, since it is just as truly present in all finite 161 22 | finite and mutable beings as if it were circumscribed 162 22 | contradiction that threatened us; as to how the highest Being 163 23 | all existing things, not as if it were contained by 164 23 | were contained by them, but as containing all, by permeating 165 23 | objects which are not places; as, when I say that the understanding 166 23 | understanding contained.~Hence, as regards the truth of the 167 23 | in all places. And since, as the reasons set forth above 168 24 | possesses interminable life, as a perfect whole at once. 169 24 | interminable life, existing at once as a perfect whole.~For, since 170 24 | and does not exist, except as at once and perfectly whole, 171 24 | interminable life, existing as at once and perfectly whole?~ 172 24 | that substance which alone, as we have proved, was not 173 25 | any accidents [Accidents, as Anselm uses the term, are 174 25 | has been shown to exist as in every way substantially 175 25 | itself, sometimes exist as different from itself, at 176 25 | be, but, be conceived of, as variable by virtue of accidents? 177 25 | these relations toward him, as soon as he shall have been 178 25 | relations toward him, as soon as he shall have been born, 179 25 | have been born, according as he shall grow, or undergo 180 25 | undergone such accidents as cause mutation, yet it does 181 25 | it would be conceived of, as itself variable.~Whence 182 25 | no accident; since, just as those accidents, which effect 183 25 | effect of theirs regarded as being true accidents, so 184 25 | But, however it may be as to the proper signification 185 25 | it shall be conceived of as mutable.~ ~ 186 26 | substance of any kind, except as it is called substance for 187 26 | being, and so transcends, as it is above, every substance? 188 26 | above, every substance? For, as great as is the difference 189 26 | substance? For, as great as is the difference between 190 27 | included among substances as commonly treated, yet it 191 27 | substance is treated either as universal, i. e., as essentially 192 27 | either as universal, i. e., as essentially common to more 193 27 | more than one substance, as being a man is common to 194 27 | common to individual men; or as individual, having a universal 195 27 | essence in common with others, as individual men have in common 196 27 | indivisible spirit. For since, as is shown above, it is neither 197 27 | nor can be conceived of as mutable, through any differences 198 28 | to non-existence, so far as their own power is concerned, 199 28 | alone to be conceived of as simple, and perfect, and 200 29 | itself can be conceived of as nothing else than the intelligence ( 201 29 | its intelligence is, just as it is identical with its 202 30 | which I dismissed above as doubtful, namely, whether 203 30 | but one; assuredly, just as the latter is supremely 204 31 | or less true, according as it more or less closely 205 31 | ambiguity will remain if -- as the reality of a man is 206 31 | of being is conceived of as in the Word, whose essence 207 31 | gain nor loss, according as it is more or less like 208 31 | degree than others. For, just as that is more excellent by 209 31 | can easily be ascertained as follows. If we should conceive 210 31 | more excellent, according as it is more like that substance 211 32 | silent meditation by itself, as my mind does now.~Hence, 212 32 | Hence, that Spirit, supreme as he is eternal, is thus eternally 213 33 | identical with himself, as is evidently true of the 214 33 | image, after its likeness, as if formed from its impression. 215 33 | express its likeness, so far as it is able, in the mental 216 33 | thought forms such an image as I have acquired in memory 217 33 | thought in its likeness, as if formed from its impression, 218 33 | its representation, just as it is called his likeness.~ 219 34 | can objects so different as the creative and the created 220 34 | have been created; just as a work which is made after 221 35 | same to the supreme Spirit as conceiving or expressing, 222 35 | of them. Therefore, just as all things are in his Word 223 36 | substances; if our knowledge is as far surpassed by those substances 224 36 | surpassed by those substances as their likeness is removed 225 37 | simultaneously sustain this relation as more than one being. ~BUT 226 37 | bear it simultaneously, as more than one, since there 227 37 | than one. Therefore, just as he is the creator and the 228 38 | it is, although in so far as regards either what they 229 38 | cannot be expressed plurally, as one speaks of two equal 230 38 | it is Word and image only as it is the Word and image 231 39 | derive existence from him, as do those beings which have 232 39 | been created by him; but as Creator from Creator, supreme 233 39 | derive existence from him, as if it were created by him, 234 39 | they are said to be born, as offspring to a parent. -- 235 40 | should it be esteemed like, as a child is like his parent? 236 40 | and child, none so begets as to be solely and without 237 40 | no beings so consistently as to the supreme Spirit and 238 41 | is most truly begotten. As the former supposition is 239 42 | some the contrary is true, as among certain kinds of birds, 240 42 | but a Son.~Hence, just as it is the property of the 241 42 | most truly begotten. And as the one is most truly the 242 43 | whereby a strange plurality, as ineffable as it is inevitable, 243 43 | plurality, as ineffable as it is inevitable, is proved 244 43 | but one Spirit. For, just as to separate properties of 245 43 | unity, although it belongs, as a whole, to them taken separately.~ 246 43 | them taken separately.~For, as there are not two fathers 247 44 | is thus honored. For, not as one conceives of a man's 248 44 | Father through the Son, as if the one could not be 249 44 | through the other, just as a man cannot be wise except 250 44 | except through wisdom.~For, as the supreme Wisdom is ever 251 44 | each through himself, just as each is wise through himself.~ 252 44 | existence from his Father. For, as the Father has essence, 253 44 | and being an essence, just as the one possesses the essence 254 45 | except by being an essence; as the Son is more appropriately 255 45 | of the Father is the same as to assert that the Son is 256 46 | of another interpretation as well, not inconsistent with 257 46 | with that of the Father, as we have already seen; but 258 47 | consequently inferred that as the Son is the intelligence, 259 48 | Is the Son to be regarded as the intelligence conceiving 260 48 | conceiving of memory, or as the memory of the Father, 261 48 | memory of the Father, or as the memory of memory? Indeed, 262 48 | than to regard the Father as memory, just as the Son 263 48 | the Father as memory, just as the Son is the Word; because 264 48 | always thinks of itself, just as it remembers itself, that, 265 48 | Word is born. Therefore, as the Word is properly conceived 266 48 | is properly conceived of as the child, the memory most 267 48 | therefore follows that, just as the Son is the intelligence 268 48 | Father, who is memory, just as he is the wisdom of the 269 48 | memory, born of memory, as he is wisdom, born of wisdom, 270 49 | Spirit loves himself, just as he remembers himself, and 271 49 | any object, unless, so far as reason requires, the object 272 49 | then, loves himself, just as he remembers himself and 273 52 | CHAPTER LII.~This love is as great as the supreme Spirit 274 52 | LII.~This love is as great as the supreme Spirit himself. ~ 275 52 | the supreme Spirit, common as it is to Father and Son! 276 52 | But, if he loves himself as much as he remembers and 277 52 | he loves himself as much as he remembers and conceives 278 52 | conceives of himself in as great a degree as that in 279 52 | himself in as great a degree as that in which his essence 280 52 | undoubtedly his love is as great as he himself is.~ ~ 281 52 | undoubtedly his love is as great as he himself is.~ ~ 282 54 | CHAPTER LIV.~It proceeds as a whole from the Father, 283 54 | whole from the Father, and as a whole from the Son, and 284 54 | yet does not exist except as one love. ~IT should be 285 54 | or one, not proceeding as a whole from one, but in 286 54 | separately, but one proceeding as a whole from each separately, 287 54 | separately, and likewise as a whole from the two at 288 54 | great a good.~Therefore, as the Father separately is 289 54 | supreme Spirit emanates as a whole, and from the Son 290 54 | whole, and from the Son as a whole, and at once from 291 54 | from Father and Son, not as two, but as one and the 292 54 | and Son, not as two, but as one and the same whole.~ ~ 293 55 | them; is it to be regarded as their Son or offspring? 294 55 | their Son or offspring? But, as the Word, so soon as it 295 55 | But, as the Word, so soon as it is examined, declares 296 55 | relation, since, so long as it is conceived to proceed 297 55 | same way from the Father as from the Son, regard for 298 56 | be said to be begotten, as the Word is said to be begotten. 299 56 | which it derives existence, as when we say that light or 300 56 | properly be said to be begotten as can the Word; since the 301 57 | is uncreated and creator, as are Father and Son; and 302 57 | separately is the supreme Being, as are Father and Son, and 303 57 | this is true, necessarily, as the Father separately, and 304 57 | expression is admissible, as the Word of the supreme 305 57 | itself essentially spirit, as are Father and Son, they 306 57 | Son, they are not regarded as the spirits of anything, 307 57 | nor the Son of the Father, as it were, by breathing; while 308 57 | while that love is regarded as the Breath or Spirit of 309 57 | not unreasonably, take, as it were its own, some name 310 57 | designated by the name Spirit, as by its own name, since this 311 58 | CHAPTER LVIII.~As the Son is the essence or 312 58 | Father and Son. ~ALSO, just as the Son is the substance 313 59 | three at once exist only as one supreme Being, but he 314 59 | separately.~For the Father exists as a whole in the Son, and 315 59 | the supreme Being exists, as a whole, in its intelligence 316 59 | intelligit) its memory as a whole, and loves it, and 317 59 | remembers its intelligence as a whole, and loves it as 318 59 | as a whole, and loves it as a whole, and remembers its 319 59 | and remembers its love as a whole, and conceives of 320 59 | whole, and conceives of it as a whole.~But we mean by 321 60 | truth, which occurs to me as I reflect, ought to be most 322 60 | must be so conceived of as memory, the Son as intelligence, 323 60 | conceived of as memory, the Son as intelligence, and the Spirit 324 60 | intelligence, and the Spirit as love, that it shall also 325 60 | the Father, or the Son: as if the Father were able, 326 61 | is intelligence and love as well as memory, and the 327 61 | intelligence and love as well as memory, and the Son is memory 328 61 | the Son is memory and love as well as intelligence, and 329 61 | memory and love as well as intelligence, and the Spirit 330 61 | since he is not memory as begetter, or love as proceeding 331 61 | memory as begetter, or love as proceeding from another 332 61 | since he is not memory as begetter, or intelligence 333 61 | begetter, or intelligence as begotten, but he alone, 334 62 | and the other two, just as each conceives of, and understands, 335 62 | not in the supreme Being as many words as there are 336 62 | supreme Being as many words as there are expressive beings, 337 62 | are expressive beings, and as many words as there are 338 62 | beings, and as many words as there are beings who are 339 62 | thought, apparently there are as many words corresponding 340 62 | corresponding to that object as there are thinkers; since 341 62 | objects than one, there are as many words in the mind of 342 62 | the mind of the thinker as there are objects thought 343 62 | another --for each one, as we have already seen, exists 344 62 | beget his own word, just as when he is expressed by 345 62 | or by another? Apparently as many words as can be proved 346 62 | Apparently as many words as can be proved to be born 347 63 | other necessary attributes as well; or else Father and 348 63 | the other two.~For, just as it is an inherent property 349 63 | intelligence ever to regard as present what it knows and 350 63 | beholding through conception, as it were, are the same, just 351 63 | were, are the same, just as the expression of our human 352 63 | it is established that as knowledge and intelligence 353 63 | that is, his ever beholding as present what he knows and 354 63 | Necessarily, therefore, just as the Father separately, and 355 63 | such a way one that just as it cannot be attributed 356 63 | to them taken separately as plural, so, neither can 357 63 | it be attributed to them as plural, when the three are 358 64 | incomprehensible, so ineffable, as that which is above all 359 64 | examined by the human intellect as to be capable of explanation 360 64 | if a consideration, such as that above, rationally comprehends 361 65 | ineffable, how can it be such as our discussion has shown? 362 65 | not express with precision as they are; but by another 363 65 | express with precision, as when we speak in riddles. 364 65 | see a thing, not precisely as it is in itself, but through 365 65 | through a likeness or image, as when we look upon a face 366 65 | reason or in some other way, as it were in a riddle, is 367 66 | that every being, in so far as it exists, is like the supreme 368 66 | It is evident, then, that as the rational mind alone, 369 67 | like the supreme Wisdom as this power of remembering, 370 68 | to nothing so earnestly as to the expression, through 371 68 | have no power so important as that of remembering, and 372 68 | purpose, that according as, on the grounds of discernment, 373 68 | Being above all other goods, as this Being is itself the 374 69 | make not to exist, so long as it truly loves him; and 375 70 | sustainer of love is such as we declare, of what character 376 70 | incorruptibility, in such a way as not to wish to enjoy them? 377 70 | be loved and desired, so as to make some other return 378 70 | every rational soul, if, as it should, it earnestly 379 70 | enjoy, that what it now sees as through a glass and in a 380 71 | this it may be inferred, as a certain consequence, that 381 71 | it was created, dies so as to feel nothing, or so as 382 71 | as to feel nothing, or so as to be nothing at all, its 383 71 | eternal misery; that just as the loving soul shall rejoice 384 71 | eternal punishment; and as the former shall feel an 385 72 | souls which are to be judged as neither loving nor scorning, 386 72 | loving nor scorning, such as the souls of infants seem 387 73 | unhesitatingly to be judged as so loving that for the love 388 73 | at some time, and which as so scorning it, that they 389 75 | direct belief to it," just as by believing to strive for 390 76 | Hence, it is manifest that as none is able to strive for 391 77 | faith will be useless and, as it were, dead, unless it 392 77 | in an abundance of works, as it could not do without 393 77 | it ought always to have? As that faith, then, which 394 77 | through love is recognised as living, so that which is 395 78 | show why they are three; as if I should call this Being 396 78 | its three persons, just as I would call it a unity 397 78 | another, that there must be as many substances as there 398 78 | must be as many substances as there are persons, a fact 399 78 | than one, when there are as many persons as there are 400 78 | there are as many persons as there are individual substances. 401 78 | the supreme Being, just as there are not more substances 402 78 | in any fitting language; as if he should say, for instance, 403 78 | called a substance, except as the word substance is used 404 79 | one, conceives of him only as of some substance which 405 79 | in behalf of any object, as the supremely good and supremely 406 79 | and who rules all? For, as it is established that through