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Anselm of Canterbury, Saint: Monologion

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The Monologion (spelled Monologium by Migne) is Anselm’s first major work, written while he was prior of Bec. In the preface he explains that some brothers had asked him to write down, as a model of meditation, what he had said to them about the divine essence, on condition that nothing be proved by the authority of Scripture but everything be shown by plain argument and the necessity of reason. In some eighty chapters he argues from the degrees of goodness and being in things to one supreme nature through which all things exist, and then considers its attributes, the creative Word, the Trinity and the soul’s love of God.

The work is one of the founding texts of medieval philosophical theology, showing Anselm’s programme of reaching by reason what faith already holds. Anselm said that nothing in it was inconsistent with the Fathers, especially Augustine, and his later Proslogion was written to find a single argument in place of its many linked ones. It remains a key source for medieval arguments for the existence of God and for reflection on divine attributes.

About this edition. The Latin text comes from Corpus Corporum, the Latin text repository of the University of Zurich (edition: Jacques-Paul Migne, Patrologia Latina, vol. 158, Parisiis 1853), reused with attribution for non-commercial purposes (CC BY-NC-SA). Every word has been analyzed with LatinCy, a neural language model for Latin — click or tap any word for its dictionary form, part of speech, and complete morphology, together with the full entry from Lewis & Short’s A Latin Dictionary.

Latin · Philosophy
Monologion
Anselm of Canterbury, Saint · 1-3 Praefatio · every word parsed
1
De Diuinitatis essentia, per meditationis modum, non Scripturae auctoritate, sed rationum momentis hic disserit Anselmus. Nihil dixit quod SS. PP. et maxime beati Augustini scriptis non cohaereat. Cum dixit cap. 76 Trinitatem posse dici tres substantias, hoc est tres personas, cum Graecis locutus est.
Quidam fratres saepe me studioseque precati sunt ut quaedam quae illis de meditanda Diuinitatis essentia, et quibusdam aliis huie meditationi cohaerentibus, usitato sermone colloquendo protuleram, sub quodam eis meditationis exemplo describerem. Cuius scilicet scribendae meditationis magis secundum suam uoluntatem, quam secundum rei facilitatem aut meam possibilitatem, hanc mihi formam praestituerunt: quatenus auctoritate Scripturae penitus nihil in ea persuaderetur; sed quidquid per singulas inuestigationes finis assereret, id ita esse plano stylo et uulgaribus argumentis, simplicique disputatione, et rationis necessitas breuiter cogeret, et ueritatis claritas patenter ostenderet. Uoluerunt etiam ut nec simplicibus peneque fatuis, obiectionibus mihi occurrentibus obuiare contemnerem. Quod quidem diu tentare recusaui, atque mecum reipsa comparans, multis me rationibus excusare tentaui: quanto enim id quod petebant usu sibi optabant facilius, tanto mihi illud actu iniungebant difficilius. Tandem tamen uictus, tum precum modesta importunitate, tum studii eorum non contemnenda honestate; inuitus quidem propter rei difficultatem, et ingenii mei imbecillitatem, quod precabantur incoepi; sed libenter propter eorum charitatem, quantum potui secundum ipsorum diffinitionem effeci. Ad quod cum ea spe sim adductus, ut quidquid facerem illis solis a quibus exigebatur, esset notum, et paulo post idipsum ut uilem rem fastidientibus, contemptu esset obruendum: scio enim me in eo non tam precantibus satisfacere eisdem potuisse, quam precibus me prosequentibus finem posuisse. Nescio tamen quo pacto sic praeter spem euenit, ut non solum praedicti fratres, sed et plures alii Scripturam ipsam, quisque eam sibi transcribendo in longum memoriae condemnare satagerent: quam ego saepe retractans nihil potui inuenire me in ea dixisse, quod non catholicorum Patrum, et maxime beati Augustini, scriptis cohaereat. Quapropter, si cui uidebitur quod in eodem opusculo aliquid protulerim, quod aut nimis nouum sit, aut a ueritate dissentiat, rogo ne statim me aut praesumptorem nouitatum, aut falsitatis assertorem exclamet; sed prius libros praefati doctoris Augustini de Trinitate diligenter perspiciat , deinde secundum eos opusculum meum diiudicet. Quod enim dixi summam Trinitatem posse dici tres substantias, Graecos secutus sum, qui confitentur tres substantias in una essentia, eadem fide, qua nos tres personas in una substantia. Nam hoc significant in Deo per substantiam, quod nos per personam. Quaecunque autem ibi dixi, sub persona secum sola cogitatione disputantis et inuestigantis ea, quae prius non animaduertisset, prolata sunt: sicut sciebam illos uelle quorum petitioni obsequi intendebam. Precor autem et obsecro uehementer, si quis hoc opusculum uoluerit transcribere, ut hanc praefationem in capite libelli ante ipsa capitula 4 studeat praeponere. Multum enim prodesse puto ad intelligenda ea quae legerit ibi, si quis prius, qua intentione, quoue modo disputata sint, cognouerit. Puto etiam quod si quis hanc ipsam praefationem uiderit prius, non temere iudicabit, si quid contra suam opinionem prolatum inuenerit.
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Text: Perseus Digital Library, licensed CC BY-SA. Dictionary: Lewis & Short (Perseus, CC BY-SA). Morphology: LatinCy — machine parsing, corrected against the AGDT & PROIEL treebanks and Morpheus.
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