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Journal articles on the topic 'Athenaeum of St. Anselm'

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Published: 4 June 2025

Last updated: 1 August 2025

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1

Matczak, Bartłomiej. "Codzienność, która stała się liturgią. Życie i działalność Cipriano Vagagginiego." Teologiczne Studia Siedleckie XII (2015) 12, no. 2015 (2021): 99–109. https://doi.org/10.5281/zenodo.5549749.

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<strong>Everyday life which became liturgy. The life and activities of Cipriano Vagaggini</strong> Cipriano Vagaggini is listed among the greatest theologians of the twentieth century. Being all-round educated, familiar with the benedictine spirituality and fascinated with the liturgy of the western and eastern church, he may be called a true renaissance man. His work is still a valid guideline to the research on the relationship between liturgy and theology. The fact that he was engaged in the aforementioned renewal of the liturgy is also the testament to his greatness. He was employed i

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2

Abulafia, Anna S. "St Anselm and Those Outside the Church." Studies in Church History. Subsidia 6 (1990): 11–37. http://dx.doi.org/10.1017/s0143045900001149.

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We know from Eadmer’s Vita Anselmi that Anselm would eat little when he sat down to meals with his monks. Instead of having one of his monks read from an appropriate book at mealtimes, Anselm would instruct the community himself. Indeed, Anselm talked so much that, according to his biographer, it would take a separate book to record all that he said. In fact, Anselm’s sayings were collected, and it is to one of these that I wish to pay particular attention.

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3

Danielyan, Edgar. "On behalf of St Anselm." Analysis 75, no. 3 (2015): 405–7. http://dx.doi.org/10.1093/analys/anv040.

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4

Clanchy, M. T. "Abelard's Mockery of St Anselm." Journal of Ecclesiastical History 41, no. 1 (1990): 1–23. http://dx.doi.org/10.1017/s0022046900073383.

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Every reader of Abelar's Historia Calamilatum, the ‘story of his misfortunes’, knows how he mocked histnaster, Anselm of Laon. What has not been made clear is that he mocked in a comparable way a master of even greater standing, St Anselm, archbishop of Canterbury. The reason why this latter attack has not been emphasised is that it appears in one version only of Abelar's Theologia, and its interpretation as mockery depends on detailed scrutiny. Abelard delighted in jokes, particularly when they were dangerous. ‘He cannot restrain his laughter,’ St Bernard warned, ‘listen to his guffaws.’ Joke

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5

Levene, Nancy. "Traces of History in St. Anselm." Method & Theory in the Study of Religion 20, no. 4 (2008): 371–84. http://dx.doi.org/10.1163/157006808x371842.

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AbstractThis paper is a schematic consideration of the relationship between reason and history through the figure of St. Anselm of Canterbury, the very exemplar, one might suppose, of the pre-modern absence of historical consciousness. I argue that while Anselm may offend a maximal number of contemporary scholarly habits of mind, whether historicist, secular, or simply argumentative, he is at the front lines of a classic question recently posed by Alain Badiou, namely how much can one think outside of one's time? This question expresses an anxiety concerning both what it is possible and/or per

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6

Mansini, Guy. "St. Anselm, 'Satisfactio', and the 'Rule' of St. Benedict." Revue Bénédictine 97, no. 1-2 (1987): 101–21. http://dx.doi.org/10.1484/j.rb.4.01174.

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7

Farmer, David J. "St. Anselm : A Perspective on Anti-Administration." Public Voices 6, no. 1 (2017): 27. http://dx.doi.org/10.22140/pv.332.

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This article shows that we can learn about anti-administration and about contemporary Public Administration discourse by reflecting on the 11th - 12th century perspective of St. Anselm, a successful and brilliant 11th -12th century Bishop. The medieval perspective can underline the limited parameters of our traditional discourse.

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8

Angeles, Moses Aaron. "St Anselm on the Being of God." Philippiniana Sacra 44, no. 130 (2009): 5–20. http://dx.doi.org/10.55997/ps1001xliv130a1.

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9

Craig, William Lane. "St. Anselm on Divine Foreknowledge and Future Contingency." Laval théologique et philosophique 42, no. 1 (1986): 93. http://dx.doi.org/10.7202/400219ar.

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10

McIntosh, Jonathan. "Christ, the Power and Possibility of God in St. Anselm of Canterbury." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (2019): 3–21. http://dx.doi.org/10.14428/thl.v3i1.2323.

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In this article I examine the modal theism of St. Anselm of Canterbury, arguing that the person of the divine Son plays an important role in how Anselm thinks about God’s power and possibilities. Beginning with his first major theological work, the Monologion, I show how Anselm’s characterizes God’s knowledge of creation, not in the traditional, Augustinian terms of an intellectual divine “idea,” but in the comparatively more linguistic terms of a divine “locutio” or “utterance.” I go on to argue that this sets Anselm up for a somewhat unique modal theology, one in which God is best understood

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11

Gasper, Giles E. M., and Faith Wallis. "Anselm and theArticella." Traditio 59 (2004): 129–74. http://dx.doi.org/10.1017/s0362152900002555.

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Sometime between 1070 and 1077, Anselm, then prior of the monastery of Bec in Normandy, wrote to his friend Maurice, a former Bec monk residing at Christ Church, Canterbury, and asked him to seek out copies of various texts, including Bede'sDe temporibusand theRegulaof St. Dunstan — presumably theRegularis concordia, the platform-document of the English Benedictine reform of the tenth century. Shortly thereafter, Anselm wrote again to Maurice, indicating that another text had been added to his desiderata:Should it come to pass that, with [Archbishop Lanfranc's] favor always embracing us, you r

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12

RAMOS, Alice. "Anselm on Truth and Goodness." Revista Española de Filosofía Medieval 21 (October 1, 2014): 85. http://dx.doi.org/10.21071/refime.v21i.5907.

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St. Anselm provides us with a metaphysics of the Logos, whereby things are true in relation to the Divine Intellect, or by the one first truth. This type of metaphysics has ethical implications, for the truth of man’s essence needs to be brought to completion through right action. Rectitude of the rational creature’s will is necessary for man’s doing the truth or standing in the truth. This paper shows that the actualization of man’s essence can only be achieved through the return of the rational creature to the divine Truth, which is its exemplary and final cause.

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13

Mills, Matthew J. "A Vindication of Desire: St Anselm, with C. S. Lewis." Downside Review 139, no. 2 (2021): 133–44. http://dx.doi.org/10.1177/00125806211016795.

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Despite different starting points, in the cloister and the world respectively, Anselm of Canterbury (1033-1109) and C. S. Lewis (1898–1963) enjoyed a mutual interest in the concept and experience of spiritual desire. Inspired by Lewis’ famous sermon, ‘The Weight of Glory’ (1941), but principally guided by Anselm’s reflections, this essay argues that desire exists in a dynamic relationship with love and that, as a journey of desire, the Christian life is extremely challenging, since it is a journey into mystery and towards moral perfection, but also contains and ultimately fulfils God’s promise

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Jakšić, Nikola. "The Skull Reliquaries of St Anselm and St Marcella, Patron Saints of Nin." Hortus Artium Medievalium 19 (May 2013): 425–32. http://dx.doi.org/10.1484/j.ham.1.103595.

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15

Holmes, Stephen R. "The Upholding of Beauty: A Reading of Anselm'sCur Deus Homo." Scottish Journal of Theology 54, no. 2 (2001): 189–203. http://dx.doi.org/10.1017/s0036930600051334.

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St Anselm of Canterbury is famous on two counts: he is the originator of the ontological argument for the existence of God and he is the source of the satisfaction theory of the atonement. These positions do not exhaust his theological contribution; he also wrote works defending and defining Western Trinitarian doctrine, against Sabellianism and tritheism, and arguing for the filioque; he wrote on the Incarnation; and was influential in modifying Augustine's account of the transmission of original sin. There is also a collection of meditations and prayers, traditionally attributed to St Anselm

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16

Vaughn, Sally N. "Anselm: Saint and Statesman." Albion 20, no. 2 (1988): 205–20. http://dx.doi.org/10.2307/4050042.

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As the latest in a long line of St. Anselm's biographers, I am privileged here to address the comments of my most distinguished predecessor, Sir Richard Southern. Perhaps the greatest compliment one's work can receive is a rigorous and thorough examination of its premises, evidence, and argument; Southern has graciously rendered that favor to my Anselm of Bec and Robert of Meulan. I am grateful to both Sir Richard and to Albion for this opportunity to reply.No one could dispute Southern's summation of the difficulty involved in assessing the richness and variety of Anselm's activities and achi

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Heslop, T. A. "St Anselm and the Good Samaritan Window at Canterbury Cathedral." Journal of the Warburg and Courtauld Institutes 77, no. 1 (2014): 1–33. http://dx.doi.org/10.1086/jwci24396001.

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18

Đakovac, Aleksandar. "Richard of St. Victor: Person and existence." Sabornost, no. 14 (2020): 95–114. http://dx.doi.org/10.5937/sabornost2014095d.

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Richard of St. Victor is an important figure in the history of scholasticism. In this paper, we will analyze his idea of the person, which he developed for the needs of Triadology. The peculiarity of Richard's point of view is reflected in the attempt to establish the relationship as a key ontological definition of the person. In his thinking, Richard relies on his predecessors, primarily Tertullian, Augustine and to some extent Anselm. Despite the limitations arising from such a background, Richard's insights were a novelty in the thought of the Western Christianity, and the consequences of h

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19

Van Houts, E. "St Anselm and the Handmaidens of God: A Study of St Anselm's Correspondence with Women." English Historical Review 119, no. 482 (2004): 700–702. http://dx.doi.org/10.1093/ehr/119.482.700.

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20

Miller, Kevin E. "Giving the Devil his Due?: St. Anselm on Justice and Satisfaction." New Blackfriars 78, no. 914 (1997): 178–86. http://dx.doi.org/10.1111/j.1741-2005.1997.tb02747.x.

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21

GRANSDEN, ANTONIA. "The Cult of St Mary at Beodericisworth and then in Bury St Edmunds Abbey to c. 1150." Journal of Ecclesiastical History 55, no. 4 (2004): 627–53. http://dx.doi.org/10.1017/s0022046904001472.

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This paper argues that the earliest church at Beodericisworth, the later Bury St Edmunds, was dedicated to the Virgin Mary. Probably in the reign of Athelstan, the (supposed) body of St Edmund, king and martyr, was translated into this church. The cult of St Edmund burgeoned and before the end of the eleventh century St Edmund's shrine had become one of England's foremost pilgrim centres and attracted the wealth which helped pay for the great Romanesque church built to house it. Nevertheless, a wide variety of sources, both written and visual, demonstrate that the cult of St Mary retained much

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22

Wigley, Stephen D. "Karl Barth on St. Anselm: The Influence of Anselm's: ‘Theological Scheme’ on T.F. Torrance and Eberhard Jüngel." Scottish Journal of Theology 46, no. 1 (1993): 79–97. http://dx.doi.org/10.1017/s003693060003831x.

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In recent articles on Karl Barth and St. Anselm, Gordon Watson has drawn attention to what he regards as a ‘characteristic systematic weakness’ or ‘systemic problem in Barth's methodology’. This has its origins in Barth's failure to ‘take into account St. Anselm's assumption of the importance of a common rational structure in thought and language existent between believer and unbeliever as the basis for speech about God’ and has consequences not only for Barth's exposition of Anselm's ‘theological scheme’ but also for the subsequent development of Barth's soteriology in that he ‘undervalues th

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23

Małecki, Wiesław. "Konieczność - nieoczywisty wymiar wieczności w koncepcji św. Anzelma z Canterbury." Zeszyty Naukowe Centrum Badań im. Edyty Stein, no. 15 (October 22, 2018): 105–16. http://dx.doi.org/10.14746/cbes.2016.15.8.

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The main aim of this article is to describe and analyze St. Anselm concept of eternity to present a non-obvious dimension of this idea. Because his philosophical andtheological notion of eternity does not involve only – as common sense suggests – the idea of time but also the very concept of necessity. However, this time, it goes far beyond the understanding of the necessity only in logical terms like it was in case of his ontologicalproof for the existence of God.

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24

HAYWARD, PAUL. "Gregory the Great as ‘Apostle of the English’ in Post-Conquest Canterbury." Journal of Ecclesiastical History 55, no. 1 (2004): 19–57. http://dx.doi.org/10.1017/s0022046903008911.

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Offering a new interpretation of the sermon ‘De ordinatione beati Gregorii anglorum apostoli’, a text preserved in Eadmer's ‘personal manuscript’ (Corpus Christi College, Cambridge, MS 371), this article argues that the cult of St Gregory the Great was promoted by Archbishop Lanfranc (1070–89) and Archbishop Anselm (1093–1109) in order to undermine the pretensions to apostolic rank of St Augustine's Abbey, Canterbury. It draws attention to the existence of a hitherto unrecognised but major conflict over apostolic authority that took place in England after the Norman Conquest; a conflict that i

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25

Trepczyński, Marcin. "Non-Monotonic Reasoning in Medieval Theology: Problems and Assumptions." Studia Humana 11, no. 3-4 (2022): 53–66. http://dx.doi.org/10.2478/sh-2022-0016.

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Abstract Some interesting cases of non-monotonic reasoning have already been identified in medieval theological texts. Jacob Archambault proved in 2015 that the argumentation presented by St Anselm of Canterbury in his Proslogion has non-monotonic “embeddings”. My own contribution from 2011 indicated that we can argue that a non-monotonic logic underlies some discussions provided by St Thomas Aquinas in his Summa theologiae, and showed that Boethius of Dacia used non-monotonic reasoning in his De aeternitate mundi. In this article, I would like to briefly present these examples and verify whet

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26

Bennett, Thomas Andrew. "Is New Testament Theology Sufficiently Theological?" Religions 13, no. 6 (2022): 508. http://dx.doi.org/10.3390/rel13060508.

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In this essay, I assess contemporary New Testament Theology against six values or aims of academic theology as espoused classically by St. Anselm and, recently, by Veli-Matti Kärkkäinen. I find New Testament Theology to excel in the first three, with contributions being coherent, historical, and engaged with contemporary contexts. It is with the second three theological trajectories—being confessional, constructive, and collaborative—that I find some standout hopeful examples that, should they become ubiquitous within the disciple, would lead to New Testament Theology becoming sufficiently the

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Dumsday, Travis. "From Satan’s Wager to Eve’s Gambit to Our Leap: An Anselmian Reply to the Problem of Divine Hiddenness." Roczniki Filozoficzne 69, no. 3 (2021): 67–85. http://dx.doi.org/10.18290/rf21693-5.

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While St. Anselm does not supply us with an explicit discussion of the problem of divine hiddenness (PDH) as it is typically conceived today—namely, as an argument for atheism—he is keenly aware of the existential difficulty posed by our seeming lack of access to God. Moreover, he provides the ingredients for an interesting and heretofore neglected approach to the PDH, one rooted in multiple Christian narratives about lapses from knowledge-infused states of grace, both angelic and human. The goal of this paper is to draw out that Anselmian approach explicitly, and to provide at least a rudimen

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Brown, Derek. "The Economy of Salvation." Philosophy and Theology 30, no. 2 (2018): 383–405. http://dx.doi.org/10.5840/philtheol2019423108.

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This paper extends Jean-Luc Nancy’s engagement with St. Anselm. Specifically, while Nancy is primarily concerned with Anselm’s Proslogion, this paper brings Nancy’s deconstructive protocols to bear on Anselm’s Cur Deus Homo. Of particular interest is Nancy’s treatment of the semiological association of economics and metaphysics. Ultimately, the “supplemental logic” developed here allows us to read Anselm’s dependence on the category of debt in the context of prayer. Finally, by stressing Nancy’s reception of French literary theory and poststructuralism, this paper offers an intervention into t

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Gelinas, Patrice, and Lisa Baillargeon. "Accounting as a Structuring Governance Mechanism:." Journal of Accounting, Business and Management (JABM) 30, no. 2 (2023): 70. http://dx.doi.org/10.31966/jabminternational.v30i2.795.

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This paper seeks to contribute to the debate on how to conceptualise structure and agency in accounting through a longitudinal exploration of the financial statements of the St. Anselm Foundry over almost a century. We argue that linkages between the firm’s information production choices, its governance structure and the socio-economic context in which it operates are better explained as a function of different interacting structural conditions, as mediated through human agency, than with agency theory alone. This argument is consistent with a proposal by Kilfoyle and Richardson (2011), but ou

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De La Noval, Roberto J. "Anselmian apocatastasis: the fitting necessity of universal salvation in St Anselm'sCur Deus Homo." Scottish Journal of Theology 71, no. 2 (2018): 142–58. http://dx.doi.org/10.1017/s0036930618000042.

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AbstractThis article makes a case for universal salvation based on the soteriology of Anselm of Canterbury'sCur Deus Homo. It argues that without an affirmation of universal salvation, Anselm's argument fails on the grounds of its own soteriological logic, which unites the fitting and the necessary for God, assumes the primary importance of divine aseity for understanding salvation history, and affirms the ontological unity of the human race as the object of God's redemptive love. Also detailed is the development of the relationship between mercy and justice in Anselm's thought from theProslog

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31

Philpott, Mark. "The history of a soul: R. W. Southern, St Anselm, a portrait in a landscape." Nottingham Medieval Studies 37 (January 1993): 127–31. http://dx.doi.org/10.1484/j.nms.3.222.

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32

Luscombe, D. E. (David Edward). "St. Anselm and the Handmaidens of God: A Study of Anselm's Correspondence with Women (review)." Catholic Historical Review 91, no. 2 (2005): 360–61. http://dx.doi.org/10.1353/cat.2005.0162.

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33

Mews, C. J. "St Anselm and the Handmaidens of God. A Study of Anselm's Correspondence with Women (review)." Parergon 22, no. 1 (2005): 290–92. http://dx.doi.org/10.1353/pgn.2005.0046.

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34

Zhang, Zhizhao. "A Study on Descartes’ Ontological Argument." Scientific Journal Of Humanities and Social Sciences 6, no. 12 (2024): 100–105. https://doi.org/10.54691/ejpyym36.

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Ontological Argument can be dated back to the Middle Ages, when Scholasticism flourished and some scholastic philosophers made great efforts to support their belief with human reason, especially by proving the existence of God. Among these philosophers, St. Anselm was recorded as the first to put forward the Ontological Argument. From then on Ontological Argument has witnessed fierce controversy. Descartes is distinguished by his proof of the existence of God in Meditations on First Philosophy. He formulated his arguments in Meditation III and Meditation V. However, Ontological Argument and De

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35

Benson, Martin. "Prayer and Proof, Affect and Argument: The Role of Joy in St. Anselm’s Proslogion." Downside Review 135, no. 3 (2017): 154–62. http://dx.doi.org/10.1177/0012580617728437.

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Anselm of Canterbury’s Proslogion is a Benedictine prayer-exercise that contains a famous argument for the existence of God. This article highlights how the argument is intertwined with the prayer. The article argues that since the understanding of God leads to a joyous affect, the logic of the argument must be causally connected with joy. While much of the secondary literature applies a division between ‘prayer’ and ‘proof’, this article suggests a reading of the Proslogion proof as a prayer-practice, and the prayer-practice is in turn analyzed through the logic of the proof. The result is a

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36

Dér, Katalin. "MUNDUS DECOLOR AN ANTIQUE MOTIF IN ST. ANSELM OF CANTERBURY (OR 7 [64–71, 20–21] * )." Acta Antiqua Academiae Scientiarum Hungaricae 39, no. 1-4 (1999): 95–103. http://dx.doi.org/10.1556/aant.39.1999.1-4.7.

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37

Thamrindinata, Hendra. "St. Anselm of Canterbury (1033-1109 AD): His Contributions to the Intellectual Developments on Medieval Scholasticism." Diligentia: Journal of Theology and Christian Education 2, no. 1 (2020): 15. http://dx.doi.org/10.19166/dil.v2i1.2234.

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<p class="abstracttextDILIGENTIA">Medieval scholasticism, considering its perennial influence for six centuries in the European universities, is an important intellectual power that deserves to be taken into account. In order to obtain a clearer picture of medieval scholasticism, it is necessary to have a precise understanding on the contributions of early medieval scholastic theologians who have laid the foundation for its subsequent developments. Therefore, this article will elaborate the thought of St. Anselm of Canterbury by analyzing his relevant works conceptually, discovering aspe

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Pontynen, Arthur. "Culture and Knowledge of Reality." Journal of Interdisciplinary Studies 28, no. 1 (2016): 108–35. http://dx.doi.org/10.5840/jis2016281/26.

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This essay addresses the problem of the decline of interest in the Liberal and Fine Arts, and the humanities, East and West, accompanied by a reductionist understanding of reality and life. That reductionism results in a trivialization and brutalization of culture. The essay considers three prominent modes of understanding: Scientism, Relationalism, and Wisdom-seeking. A scientistic relationalism is anti-intellectual and anti-cultural. In contrast, a Wisdom-seeking relationalism affirms human dignity, and is grounded in a qualitative ontology necessary to an intellectual and moral life. The hi

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Saarinen, Risto. "Hegel’s Camel. From the History of Reconciliation to the Theory of Atonement." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (2022): 363–81. http://dx.doi.org/10.1515/nzsth-2022-0018.

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Abstract The paper discusses the relationship between “atonement” and “reconciliation” in systematic theology, claiming that Hegel’s concept of reconciliation (Versöhnung) continues to influence contemporary English-speaking theology. It is argued that the so-called theories of atonement often tacitly assume “Hegel’s camel”, an idea consisting of three propositions as follows: (i) atonement is a consistent umbrella concept that pertains to the systematic explanation of the entire work of Christ, (ii) atonement contains both an overarching rational insight and a moral code of conduct that provi

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Veselá, Irena. "P. Anselm Hackenwälder (1730-1772) - Augustinian and Regenschori at St. Thomas in Brno and His Svitavy Roots." Musicologica Olomucensia 34, no. 2 (2023): 88–119. http://dx.doi.org/10.5507/mo.2022.014.

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Raw, Barbara C. "The Office of the Trinity in the Crowland Psalter (Oxford, Bodleian Library, Douce 296)." Anglo-Saxon England 28 (December 1999): 185–200. http://dx.doi.org/10.1017/s0263675100002313.

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The main part of Oxford, Bodleian Library, Douce 296, consists of a psalter (9r–105v), together with the usual accompaniments of calendar (1r–6v), tables (7r–8r), canticles (105v–116v), litany (117r–119v) and prayers (119v–127v). The main part of the manuscript, written by a single scribe, ends halfway down 127v, in the centre of a gathering of six folios. The lower part of 127v and the remaining three folios are taken up by an Office of the Trinity, written by a different scribe. The manuscript is attributed to Crowland on the basis of entries in the calendar and litany. Guthlac's name is ent

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Burns, Robert M. "The Divine Simplicity in St Thomas." Religious Studies 25, no. 3 (1989): 271–93. http://dx.doi.org/10.1017/s0034412500019855.

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In the Summa Theologiae ‘simplicity’ is treated as pre–eminent among the terms which may properly be used to describe the divine nature. The Question in which Thomas demonstrates that God must be ‘totally and in every way simple’ (1.3.7) immediately follows the five proofs of God's existence, preceding the treatment of His other perfections, and being frequently used as the basis for proving them. Then in Question 13 ‘univocal predication' is held to be ‘impossible between God and creatures’ so that at best ‘some things are said of God and creatures analogically’ because of the necessity of us

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Zinn, Grover A. "Hugh of St. Victor's De scripturis et scriptoribus sacris as an Accessus Treatise for the Study of the Bible." Traditio 52 (1997): 111–34. http://dx.doi.org/10.1017/s0362152900011958.

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The first half of the twelfth century was, by any account, a remarkable time in the intellectual history of the medieval West. During this period the development and expansion of schools located in urban centers took place at an accelerating pace. Within these schools, masters forged new tools for organizing, analyzing, and presenting materials for their students. Not only was the rich harvest gleaned from the writings of authorities from past centuries subjected to a more organized sifting and evaluation; the results of contemporary intellectual debate were incorporated into texts that made t

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Cramer, Peter. "Ernulf of Rochester and Early Anglo-Norman Canon Law." Journal of Ecclesiastical History 40, no. 4 (1989): 483–510. http://dx.doi.org/10.1017/s002204690005898x.

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Ernulf, bishop of Rochester, died aged eighty-four, on 15 March 1124. In the course of his life, he studied under Lanfranc and was a close friend of Anselm at Bec. One-time prior of Christ Church, Canterbury, his advice was apparently sought by the king; he became a much respected abbot of Peterborough; and, as bishop, he instigated the important collection of secular and ecclesiastical law, the Textus Roffensis. Of his own writing, only three letters survive: one to Anselm, pleading with him to return from exile; one to the monk Lambert of St-Bertin, answering four questions on the eucharist

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Ogurechnikova, Natalija. "Theme of Lucifer and forms of speech in Icelandic biblical paraphrase." Scandinavian Philology 20, no. 1 (2022): 127–49. http://dx.doi.org/10.21638/11701/spbu21.2022.109.

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The subject of the article is the theme of Lucifer in Lilja, a poetic Icelandic biblical paraphrase dating from the first half of the 14th century. When analyzing Lucifer stanzas, attention is paid to the forms of speech of the author, their communicative properties and distribution. Attention to the sources of the monologue is determined by specificity of its structure and by peculiarities of the internal monologue as a form of speech. One thesis is that the context of St. Anselm’s speculative theology supports an interpretation of the monologue, which corresponds to the main idea of all Luci

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Schaffer, Wolfgang. "Claudia Tiggemann-Klein/Anselm Tiggemann: Das St. Marien- Hospital im Herzen Kölns. Gesundheitsfürsorge, Frömmigkeit und Bürgerinitiative im Spiegel der Stadtgeschichte." Geschichte in Köln 54, no. 1 (2007): 292–94. http://dx.doi.org/10.7788/gik.2007.54.1.292.

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Watt, Jack. "Parisian Theologians and The Jews: Peter Lombard and Peter Cantor." Studies in Church History. Subsidia 11 (1999): 55–76. http://dx.doi.org/10.1017/s0143045900002222.

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To honour the scholar whose distinguished contribution to medieval intellectual history has included examination of the early history of Parisian scholarship, I have chosen to examine an aspect of the work of two major teachers and authors in that ‘monde scolaire qui préfigure déjà le monde universitaire de demain’, the school of Notre Dame. The work of Peter Lombard and Peter Cantor makes clear that in the second half of the twelfth century, Judaism was being placed firmly and permanently on the Parisian theological agenda. Peter Lombard (d. 1160) lectured on the Psalms and the Letters of St

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Howsepian, A. A. "Is God Necessarily Good?" Religious Studies 27, no. 4 (1991): 473–84. http://dx.doi.org/10.1017/s0034412500021193.

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Few propositions are so widely affirmed among Christian theists as (1) God is wholly good. We say of God that he is wholly good when we mean to say that God never does evil. One proposed explanation for why God is wholly good, of course, is that (2) God is necessarily good. Although (1) is (I suspect, wholly) uncontroversial among Christian theists, (2) clearly does not enjoy such universal favour. Whereas such prominent theists as St Anselm, St Thomas Aquinas, Alvin Plantinga (1974), and T. V. Morris (1987) have defended the truth of (2), other theists claim to have found good reason to doubt

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Putt, Sharon L. "The foundational efficiency of love: reconciling with Aquinas." Scottish Journal of Theology 68, no. 2 (2015): 143–63. http://dx.doi.org/10.1017/s0036930615000022.

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AbstractAnabaptist theologians who vie for the most convincing theory of divine non-violence in the contemporary ‘atonement debate’ quite often fail to appreciate the contributions of medieval scholars such as St Thomas Aquinas. Of course, that failure does have a rationale. Aquinas does, indeed, support various systematic expressions of a satisfaction theory of atonement. In doing so, he insists upon God's violent solution to the problem of sin and also employs language fraught with quid pro quo, mercantile and penal images. Aquinas does attempt to ‘correct’ Anselm and rearticulate the satisf

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Dumsday, Travis. "Is the Cosmos Fine-Tuned for Life, Or For the Possibility of Life? (And Why Patristic and Medieval Demonology Might Hold Part of the Answer)." Faith and Philosophy 36, no. 4 (2019): 491–511. http://dx.doi.org/10.5840/faithphil20191121131.

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Contemporary physics and cosmology have accumulated a great deal of empirical evidence for the claim that in order for our universe to contain life, an array of incredibly precise laws, constants, and specific initial conditions had to be in place. The minuscule odds of this happening purely by chance have prompted some Christian thinkers to suggest that this can be seen as novel evidence that the universe was fine-tuned specifically to give rise to biological life. And yet some Christian thinkers also wish to make the case that molecular biology provides new evidence to the effect that life c

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