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| Alphabetical [« »] investigates 1 invite 2 irreconcilable 1 is 314 isaiah 2 it 196 its 13 | Frequency [« »] 398 and 376 you 337 the 314 is 231 to 216 of 206 not | Anselmus Cantuariensis Proslogium IntraText - Concordances is |
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1 Pre| named it Proslogium, --that is, A Discourse.~AFTER I had
2 Pre| himself, matters of which he is ignorant; considering that
3 Pre| truly exists, and that there is a supreme good requiring
4 Pre| first, Monologium, that is, A Soliloquy; but the second,
5 Pre| second, Proslogium, that is, A Discourse.~
6 1 | it easily. Without God it is ill with us. Our labors
7 1 | unapproachable light. But where is unapproachable light, or
8 1 | to see you, and your face is too far from him. He longs
9 1 | and your dwelling-place is inaccessible. He is eager
10 1 | dwelling-place is inaccessible. He is eager to find you, and knows
11 1 | never have I seen you. It is you that hast made me, and
12 1 | departed without which nothing is happy, and that remains
13 1 | remains which, in itself, is only miserable. Man once
14 1 | yourself, without whom it is so ill with us. Pity our
15 1 | in hope. Lord, my heart is made bitter by its desolation;
16 2 | CHAPTER II.~Truly there is a God, although the fool
17 2 | said in his heart, There is no God. ~AND so, Lord, do
18 2 | greater can be conceived. Or is there no such nature, since
19 2 | said in his heart, there is no God? (Psalms xiv. 1).
20 2 | and what he understands is in his understanding; although
21 2 | understand it to exist.~For, it is one thing for an object
22 2 | it.~Hence, even the fool is convinced that something
23 2 | understands it. And whatever is understood, exists in the
24 2 | exist in reality; which is greater.~Therefore, if that,
25 2 | greater can be conceived, is one, than which a greater
26 2 | conceived. But obviously this is impossible. Hence, there
27 2 | impossible. Hence, there is doubt that there exists
28 3 | conceived not to exist. --God is that, than which nothing
29 3 | be conceived not to exist is not God.~AND it assuredly
30 3 | conceived not to exist. For, it is possible to conceive of
31 3 | conceived not to exist; and this is greater than one which can
32 3 | conceived not to exist, it is not that, than which nothing
33 3 | can be conceived. But this is an irreconcilable contradiction.
34 3 | irreconcilable contradiction. There is, then, so truly a being
35 3 | above the Creator; and this is most absurd. And, indeed,
36 3 | indeed, whatever else there is, except you alone, can be
37 3 | said in his heart, there is no God (Psalms xiv. 1),
38 3 | Psalms xiv. 1), since it is so evident, to a rational
39 3 | all? Why, except that he is dull and a fool?~ ~
40 4 | when the word signifying it is conceived; (2) when the
41 4 | 2) when the thing itself is understood As far as the
42 4 | could not conceive; or how is it that he could not conceive
43 4 | said in his heart? since it is the same to say in the heart,
44 4 | could not conceive; there is more than one way in which
45 4 | one way in which a thing is said in the heart or conceived.
46 4 | in one sense, an object is conceived, when the word
47 4 | when the word signifying it is conceived; and in another,
48 4 | entity, which the object is, is understood.~In the former
49 4 | entity, which the object is, is understood.~In the former
50 4 | themselves, although this is possible according to the
51 4 | who understands what God is can conceive that God does
52 4 | signification. For, God is that than which a greater
53 5 | CHAPTER V.~God is whatever it is better to
54 5 | CHAPTER V.~God is whatever it is better to be than not to
55 5 | from nothing? For, whatever is not this is less than a
56 5 | For, whatever is not this is less than a thing which
57 5 | through which every good is? Therefore, you are just,
58 5 | blessed, and whatever it is better to be than not to
59 5 | be than not to be. For it is better to be just than not
60 6 | CHAPTER VI.~How God is sensible (sensibilis) although
61 6 | sensibilis) although he is not a body. --God is sensible,
62 6 | he is not a body. --God is sensible, omnipotent, compassionate,
63 6 | compassionate, passionless; for it is better to be these than
64 6 | He who in any way knows, is not improperly said in some
65 6 | to feel.~BUT, although it is better for you to be sensible,
66 6 | but a supreme Spirit, who is superior to body? But, if
67 6 | to body? But, if feeling is only cognition, or for the
68 6 | whatever in any way cognises is not inappropriately said,
69 7 | CHAPTER VII.~How he is omnipotent, although there
70 7 | many things of which he is not capable. --To be capable
71 7 | corrupted, or of lying, is not power, but impotence.
72 7 | can not lie, nor make what is true, false --as, for example,
73 7 | capable of these things is not power, but impotence.
74 7 | but impotence. For, he who is capable of these things
75 7 | capable of these things is capable of what is not for
76 7 | things is capable of what is not for his good, and of
77 7 | more capable of them he is, the more power have adversity
78 7 | against these.~He, then, who is thus capable is so not by
79 7 | then, who is thus capable is so not by power, but by
80 7 | but by impotence. For, he is not said to be able because
81 7 | said to be able because he is able of himself, but because
82 7 | be," and "to do" for what is really not to do, "or to
83 7 | existence of something: "It is as you say it to be," though
84 7 | more proper to say, "It is not, as you say it is not."
85 7 | It is not, as you say it is not." In the same way, we
86 7 | man does"; although to sit is not to do anything, and
87 7 | do anything, and to rest is to do nothing.~So, then,
88 7 | nothing.~So, then, when one is said to have the power of
89 7 | doing or experiencing what is not for his good, or what
90 7 | ought not to do, impotence is understood in the word power.
91 7 | and the more powerless is he against them.~Therefore,
92 8 | CHAPTER VIII.~How he is compassionate and passionless.
93 8 | compassionate and passionless. God is compassionate, in terms
94 8 | effect of compassion. God is not compassionate, in terms
95 8 | feel sympathy, your heart is not wretched from sympathy
96 8 | the wretched ; but this it is to be compassionate. But
97 9 | justly pities the wicked. He is better who is good to the
98 9 | wicked. He is better who is good to the righteous and
99 9 | and the wicked than he who is good to the righteous alone.
100 9 | righteous alone. Although God is supremely just, the source
101 9 | source of his compassion is hidden. God is supremely
102 9 | compassion is hidden. God is supremely compassionate,
103 9 | compassionate, because he is supremely just. He saves
104 9 | wicked out of justice; for it is just that God, than whom
105 9 | that God, than whom none is better or more powerful,
106 9 | pities unjustly. But this it is impious to suppose. Therefore,
107 9 | just, do you anything that is not just? Or, what justice
108 9 | not just? Or, what justice is that to give him who merits
109 9 | save the wicked, if this is not just, and you do not
110 9 | you do not anything that is not just? Or, since your
111 9 | Or, since your goodness is incomprehensible, is this
112 9 | goodness is incomprehensible, is this hidden in the unapproachable
113 9 | secret parts of your goodness is hidden the fountain whence
114 9 | wicked being. For, he who is good, both to the righteous
115 9 | righteous and the wicked, is better than he who is good
116 9 | wicked, is better than he who is good to the wicked alone;
117 9 | wicked alone; and he who is good to the wicked, both
118 9 | punishing and sparing them, is better than he who is good
119 9 | them, is better than he who is good by punishing them alone.
120 9 | evils; yet this, at least, is most wonderful, why you,
121 9 | compassion appears, and yet is not clearly seen! We see
122 9 | spring whence it arises is not seen. For, it is from
123 9 | arises is not seen. For, it is from the abundance of your
124 9 | the depth of your goodness is hidden the reason for this
125 9 | goods on the evil, and it is known that the supremely
126 9 | justice.~For, though it is hard to understand how your
127 9 | understand how your compassion is not inconsistent with your
128 9 | flows from goodness, which is no goodness without justice;
129 9 | without justice; nay, that it is in true harmony with justice.
130 9 | even because you are just. Is, then, your compassion born
131 9 | out of justice? If this is true, my Lord, if this is
132 9 | is true, my Lord, if this is true, teach me how it is.
133 9 | is true, teach me how it is. Is it because it is just,
134 9 | true, teach me how it is. Is it because it is just, that
135 9 | it is. Is it because it is just, that you should be
136 9 | this way, therefore, it is just that you should spare
137 9 | souls of evil.~Finally, what is not done justly ought not
138 9 | what ought not to be done is done unjustly. If, then,
139 9 | them unjustly. And if It is impious to suppose this,
140 9 | impious to suppose this, it is right to believe that you
141 10 | in sparing the wicked, is just, according to his own
142 10 | nature because he does what is consistent with his goodness;
143 10 | with his goodness; but he is not just, according to our
144 10 | punishment deserved.~BUT it is also just that you should
145 10 | punish the wicked. For what is more just than that the
146 10 | evil, evils? How, then, is it just that you should
147 10 | you punish the wicked, it is just, because it is consistent
148 10 | it is just, because it is consistent with their deserts;
149 10 | you sparest the wicked, it is just, not because it is
150 10 | is just, not because it is compatible with their deserts,
151 10 | deserts, but because it is compatible with your goodness.~
152 11 | compassion and truth; and yet God is just in all his ways. --
153 11 | his supreme justice.~BUT, is there any reason why it
154 11 | there any reason why it is not also just, according
155 11 | punish the wicked? Surely it is just that you should be
156 11 | according to their deserts is more just than he who so
157 11 | requites the good alone. It is, therefore, just, according
158 11 | xxv. 10); and yet the Lord is righteous in all his ways (
159 11 | without inconsistency: For, it is not just that those whom
160 11 | condemned. For that alone is just which you do will;
161 11 | So, then, your compassion is born of your justice.~For
162 11 | of your justice.~For it is just that you should be
163 11 | eternal: and whatever it is better to be than not to
164 12 | CHAPTER XII.~God is the very life whereby he
165 13 | CHAPTER XIII.~How he alone is uncircumscribed and eternal,
166 13 | time contain God. But he is himself everywhere and always.
167 13 | be.~BUT everything that is in any way bounded by place
168 13 | bounded by place or time is less than that which no
169 13 | limits. Since, then, nothing is greater than you, no place
170 13 | uncircumscribed and eternal. How is it, then, that other spirits
171 13 | you alone uncircumscribed? Is it that a created spirit,
172 13 | when compared with you is circumscribed, but when
173 13 | altogether circumscribed is that which, when it is wholly
174 13 | circumscribed is that which, when it is wholly in one place, cannot
175 13 | be in another. And this is seen to be true of corporeal
176 13 | alone. But uncircumscribed is that which is, as a whole,
177 13 | uncircumscribed is that which is, as a whole, at the same
178 13 | time everywhere. And this is understood to be true of
179 13 | same time, uncircumscribed is that which, when it is anywhere
180 13 | uncircumscribed is that which, when it is anywhere as a whole, can
181 13 | not everywhere. And this is recognised as true of created
182 14 | CHAPTER XIV.~How and why God is seen and yet not seen by
183 14 | him to be a being which is the highest of all beings,
184 14 | conceived; that this being is life itself, light, wisdom,
185 14 | blessed eternity; and that it is every where and always.~
186 14 | not found your God, how is he this being which you
187 14 | you have found him, why is it that you do not feel
188 14 | seen light and truth. Or, is what it has seen both light
189 14 | darkness, of which-there is none in you; but it sees
190 14 | of its own darkness.~Why is this, Lord, why is this?
191 14 | Why is this, Lord, why is this? Is the eye of the
192 14 | this, Lord, why is this? Is the eye of the soul darkened
193 14 | by your glory? Surely it is both darkened in itself,
194 14 | dazzled by you. Doubtless it is both obscured by its own
195 14 | your infinity. Truly, it is both contracted by its own
196 14 | greatness.~For how great is that light from which shines
197 14 | rational mind? How great is that truth in which is everything
198 14 | great is that truth in which is everything that is true,
199 14 | which is everything that is true, and outside which
200 14 | true, and outside which is only nothingness and the
201 14 | the false? How boundless is the truth which sees at
202 14 | what splendor where it is? Assuredly more than a creature
203 15 | CHAPTER XV.~He is greater than can be conceived. ~
204 15 | be conceived that there is such a being, if you are
205 15 | can be conceived. But this is impossible.~ ~
206 16 | CHAPTER XVI.~This is the unapproachable light
207 16 | dwells. ~TRULY, O Lord, this is the unapproachable light
208 16 | you dwell; for truly there is nothing else which can penetrate
209 16 | I see it not, because it is too bright for me. And yet,
210 16 | to gaze upon it long. It is dazzled by the brightness,
211 16 | dazzled by the brightness, it is overcome by the greatness,
212 16 | overcome by the greatness, it is overwhelmed by the infinity,
213 16 | overwhelmed by the infinity, it is dazed by the largeness,
214 17 | CHAPTER XVII.~In God is harmony, fragrance, sweetness,
215 18 | CHAPTER XVIII.~God is life, wisdom, eternity,
216 18 | every true good. --Whatever is composed of parts is not
217 18 | Whatever is composed of parts is not wholly one; it is capable,
218 18 | parts is not wholly one; it is capable, either in fact
219 18 | the very whole which God is, or unity itself, not even
220 18 | satisfaction; and lo, again it is overwhelmed with need. I
221 18 | not find; when we find, it is not that which we seek.~
222 18 | Are they parts of you, or is each one of these rather
223 18 | which you are? For, whatever is composed of parts is not
224 18 | whatever is composed of parts is not altogether one, but
225 18 | not altogether one, but is: in some sort plural, and
226 18 | either in fact or in concept is capable of dissolution.
227 18 | are one; and each of these is the whole, which you are,
228 18 | eternity, which you are, is nowhere and never a part
229 19 | will be; and to have been is not to be destined to be;
230 19 | destined to be; and to be is not to have been, or to
231 19 | exist as a whole forever? Or is it true that nothing of
232 19 | passes away, so that it is not now; and that nothing
233 19 | and that nothing of it is destined to be, as if it
234 20 | things. --The eternity of God is present as a whole with
235 20 | of their eternity which is still to be, and have no
236 20 | no longer that part which is past.~HENCE, you do permeate
237 20 | which will have no end? Is it because they cannot exist
238 20 | you do transcend them. Or, is it also because they can
239 20 | has an end transcends what is ended in any sense. Or,
240 20 | your eternity and theirs is present as a whole with
241 20 | of their eternity which is to come, just as they no
242 20 | longer have that part which is past? For so you do ever
243 20 | which they have not yet come is ever present with you.~ ~
244 21 | CHAPTER XXI.~Is this the age of the age,
245 21 | the age or ages of ages.~Is this, then, the age of the
246 21 | nor half, nor any part, is in you.~ ~
247 22 | CHAPTER XXII.~He alone is what he is and who be is. --
248 22 | XXII.~He alone is what he is and who be is. --All things
249 22 | is what he is and who be is. --All things need God for
250 22 | he who you are. For, what is one thing in the whole and
251 22 | parts, and in which there is any mutable element, is
252 22 | is any mutable element, is not altogether what it is.
253 22 | is not altogether what it is. And what begins from non-existence,
254 22 | a past existence, which is no longer, or a future existence,
255 22 | future existence, which is not yet, --this does not
256 23 | CHAPTER XXIII.~This good is equally Father, and Son,
257 23 | and Holy Spirit. And this is a single, necessary Being,
258 23 | necessary Being, which is every good, and wholly good,
259 23 | only good. --Since the Word is true, and is truth itself,
260 23 | Since the Word is true, and is truth itself, there is nothing
261 23 | and is truth itself, there is nothing in the Father, who
262 23 | Father, who utters it, which is not accomplished in the
263 23 | expresses himself. Neither is the love which proceeds
264 23 | degree in which what they are is good. Of supreme simplicity
265 23 | proceed, except that which is this, of which it is born,
266 23 | which is this, of which it is born, or from which it proceeds.~
267 23 | you, God the Father; this is your Word, that is, your
268 23 | this is your Word, that is, your Son. For nothing,
269 23 | express yourself; for the Word is true, as you are truthful.
270 23 | truthful. And, hence, it is truth itself, just as you
271 23 | you are. This very good is the one love common to you
272 23 | you and to your Son, that is, the Holy Spirit proceeding
273 23 | from both. For this love is not unequal to you or to
274 23 | your being and his. Nor is there anything else proceeding
275 23 | you and from him, which is not unequal to you and to
276 23 | from which it proceeds, is.~But what each is, separately,
277 23 | proceeds, is.~But what each is, separately, this is all
278 23 | each is, separately, this is all the Trinity at once,
279 23 | seeing that each separately is none other than the supremely
280 23 | varied. Moreover, there is a single necessary Being.
281 23 | necessary Being. Now, this is that single, necessary Being,
282 23 | necessary Being, in which is every good; nay, which is
283 23 | is every good; nay, which is every good, and a single
284 24 | good. --If the created life is good, how good is the creative
285 24 | created life is good, how good is the creative life!~AND now,
286 24 | character and how great is that good! For, if individual
287 24 | earnestness how delectable is that good which contains
288 24 | For, if the created life is good, how good is the creative
289 24 | created life is good, how good is the creative life! If the
290 24 | If the salvation given is delightful, how delightful
291 24 | delightful, how delightful is the salvation which has
292 24 | knowledge of the created world is lovely, how lovely is the
293 24 | world is lovely, how lovely is the wisdom which has created
294 24 | things, what and how great is the delight in him who has
295 25 | who enjoy this good. --Joy is multiplied in the blessed
296 25 | Desire the simple good which is every good, and it is enough.
297 25 | which is every good, and it is enough. For, what do you
298 25 | desire, my soul? There, there is whatever you love, whatever
299 25 | angels of God, --because it is sown a natural body; it
300 25 | sown a natural body; it is raised a spiritual body (
301 25 | though not in nature. If it is a long and sound life that
302 25 | there a healthful eternity is, and an eternal health.
303 25 | salvation of the righteous is of the Lord (Psalms xxxvii.
304 25 | Psalms xxxvii. 39) If it is satisfaction of hunger,
305 25 | Psalms xvii. 15). If it is quenching of thirst, they
306 25 | Psalms xxxvi. 8). If it is melody, there the choirs
307 25 | forever, before God. If it is any not impure, but pure,
308 25 | Psalms xxxvi. 8).~If it is wisdom that delights you,
309 25 | But what, or how great, is the joy, where such and
310 25 | where such and so great is the good! Heart of man,
311 26 | CHAPTER XXVI.~Is this joy which the Lord
312 26 | and tell me whether this is the joy of which you tell
313 26 | I have found a joy that is full, and more than full.
314 26 | in his heart whether this is the joy into which your