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An Overview of Anselm of Canterbury’s Life and Work

Anselm of Canterbury (1033–1109) is widely regarded as one of the most significant medieval Christian theologians. Born into a noble family in Aosta, northern Italy, Anselm received a thorough education in northern France, where his intellectual gifts flourished. He became a Benedictine monk at the abbey of Le Bec in Normandy, a center of rigorous spiritual and academic life. Anselm succeeded Lanfranc as both prior and later abbot of Le Bec before reluctantly accepting the position of Archbishop of Canterbury in 1093, where he served until his death.

Anselm’s theological contributions spanned a range of topics, including the nature of God, the incarnation, and the atonement. His writings often reflected his methodological motto, fides quaerens intellectum—faith seeking understanding. Anselm’s conviction that reason could deepen understanding of faith, while remaining subordinate to divine revelation, set a significant precedent in Christian theology. His major works, including Proslogion and Cur Deus Homo, continue to provoke discussion and reflection.

Faith Seeking Understanding: Anselm’s Methodological Approach

Anselm’s principle of fides quaerens intellectum emphasizes that faith precedes intellectual inquiry. He was inspired by Augustine’s credo ut intelligam (“I believe in order to understand”). This approach asserts that belief in God and submission to His revealed Word are prerequisites for understanding spiritual truths. Anselm’s method does not place human reason above revelation but uses reason to explore and affirm what is already accepted by faith.

Scripture supports this approach. Proverbs 9:10 declares: “The fear of Jehovah is the beginning of wisdom, and knowledge of the Holy One is understanding.” Faith provides the foundation upon which intellectual pursuit is built. Similarly, Hebrews 11:6 teaches that “without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” Anselm’s methodology aligns with these biblical principles, demonstrating the compatibility of reason and revelation.

The Ontological Argument for God’s Existence

One of Anselm’s most famous contributions is the ontological argument for God’s existence, found in his Proslogion. Anselm defined God as “that than which nothing greater can be conceived.” He argued that such a being must exist both in the mind and in reality, for existence in reality is greater than existence in thought alone.

Although this argument has been controversial, it reflects the biblical assertion that God’s existence is self-evident in creation and reason. Romans 1:20 states: “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” Anselm’s reasoning complements this truth by appealing to the rational mind to acknowledge the necessity of God’s existence.

Critics, such as Immanuel Kant, rejected the ontological argument, claiming that existence is not a predicate. However, contemporary scholars like Alvin Plantinga have rehabilitated aspects of the argument, demonstrating its enduring significance. While the ontological argument does not replace scriptural testimony, it highlights the coherence of belief in God and strengthens the believer’s confidence in the rationality of faith.

Anselm’s Satisfaction Theory of Atonement

In Cur Deus Homo (Why Did God Become Man?), Anselm articulated a robust explanation of the incarnation and atonement. He began with the premise that humanity owes total obedience to God. Sin, as a failure to render this obedience, dishonors God’s majesty and incurs a debt of infinite magnitude. Anselm argued that this debt could only be satisfied by one who is both fully human, to represent humanity, and fully divine, to offer an infinite satisfaction. This necessity is fulfilled in Jesus Christ.

Anselm’s satisfaction theory aligns with scriptural teachings on atonement. Romans 3:23-26 explains that “all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.” Anselm’s emphasis on the justice and mercy of God reflects the balance seen in the cross, where divine holiness and love meet.

However, Anselm’s formulation lacked an emphasis on the resurrection as part of the redemptive process. Scripture clearly teaches that Christ’s resurrection is integral to salvation. Romans 4:25 declares: “He was delivered over to death for our sins and was raised to life for our justification.” While Anselm’s focus on satisfaction remains influential, a complete understanding of atonement must include Christ’s victory over death through His resurrection.

Anselm and the Role of Philosophy in Theology

Anselm’s use of philosophy was grounded in his belief that the human mind, created in the image of God, is capable of discerning divine truths through reason. He often employed concepts from the Augustinian tradition, emphasizing that all truth ultimately reflects the nature of God. Colossians 2:3 affirms this principle, stating that in Christ are “hidden all the treasures of wisdom and knowledge.”

Anselm’s philosophical exploration was always subordinate to scriptural revelation, avoiding the speculative excesses that characterized some later theological movements. His approach offers a model for engaging philosophy without compromising biblical authority. As 2 Corinthians 10:5 instructs: “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.”

Challenges and Lessons from Anselm’s Theology

Anselm’s theology offers valuable insights but also presents challenges for modern believers. His satisfaction theory reflects the feudal context of medieval Europe, using imagery of lords and vassals to explain sin and redemption. While this context may seem foreign today, the underlying principles of God’s justice and mercy remain timeless.

Additionally, Anselm’s emphasis on reason challenges Christians to engage their minds fully in understanding and defending the faith. 1 Peter 3:15 exhorts believers: “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have.” Anselm’s intellectual rigor serves as a model for this apologetic responsibility.

Finally, Anselm’s writings remind Christians that theological inquiry should always be rooted in worship. His Proslogion is both a prayer and a philosophical treatise, reflecting his desire to glorify God through his intellectual pursuits. This attitude aligns with the greatest commandment: “Love Jehovah your God with all your heart and with all your soul and with all your mind.” (Matthew 22:37).

Conclusion

Anselm of Canterbury remains a significant figure in Christian theology, whose contributions to apologetics, atonement, and the relationship between faith and reason continue to inspire reflection. His teachings challenge believers to deepen their understanding of God while remaining rooted in the authority of scripture. By exploring Anselm’s writings through the lens of biblical truth, Christians can grow in their knowledge of God and their ability to defend the faith in a skeptical world.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).