By Anselm, Thomas Williams

Starting from his early treatises, the Monologion (a paintings written to teach his priests the right way to meditate at the divine essence) and the Proslogion (best recognized for its development of the so-called ontological argument for the life of God), to his 3 philosophical dialogues on metaphysical themes similar to the connection among freedom and sin, and past due treatises at the Incarnation and salvation, this choice of Anselm's crucial writings may be a boon to scholars of the historical past of philosophy and theology in addition to to an individual attracted to analyzing what Anselm calls "the cause of faith."

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For this law of place and time seems to constrain only those things that exist in place or time in such a way that they do not transcend the expanse of space or the duration of time. Of such things, therefore, it is most truthfully asserted that one and the same whole cannot exist as a whole all at once in different places and times; but that conclusion does not apply with any necessity to things that are not of that sort. For it seems correct to say that a thing has a place only if its quantity is circumscribed by a place that contains it and contained by a place that circumscribes it, and a thing has a time only if its duration is somehow bounded by a time that measures it and measured by a time that bounds it.

But in the case of the supreme essence, only one of these meanings applies, namely, that he is present, not that he is contained by them. Consequently, if our ordinary way of speaking permitted, it would seem more appropriate to say that he exists with a time or place rather than in a time or place. For saying that something exists in another thing implies more strongly that it is contained than does saying that it exists with that thing. And so he is properly said to exist in no place or time, since he is in no way contained by any other thing.

What they once were no longer exists, and what they will be does not yet exist, and what they are in the fleeting, utterly brief, and barely-existing present barely exists. Therefore, since they exist so changeably, it is not unreasonable to deny that they exist in an unqualified sense and perfectly and absolutely, and to assert that they nearly do not exist, and barely do exist. Further, all things whatsoever that are different from him came from nonbeing to being, not through themselves but through another; and as far as their own power goes, they return to non-being unless they are sustained through another.

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