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Three Philosophical Dialogues: On Truth, on Freedom of Choice, on the Fall of the Devil
In these three dialogues, renowned for their dialectical structure and linguistic precision, Anselm sets out his classic account of the relationship between freedom and sin--its linchpin his definition of freedom of choice as the power to preserve rectitude of will for its own sake. In doing so, Anselm explores the fascinating implications for God, human beings, and angels (good and bad) of his conclusion that freedom of choice neither is nor entails the power to sin. In addition to an Introduction, notes, and a glossary, Thomas Williams brings to the translation of these important dialogues the same precision and clarity that distinguish his previous translation of Anselm's Proslogion and Monologion , which Professor Paul Spade of Indiana University called "scrupulously faithful and accurate without being slavishly literal, yet lively and graceful to both the eye and ear.
128 pages, Paperback
First published January 1, 1086
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About the author
Anselm of Canterbury
230 books118 followersborn 1033
People best know Italian-born English theological philosopher and prelate Saint Anselm for his ontological argument for the existence of God.
He entered the Benedictine order at the abbey of Bec at the age of 27 years in 1060 and served as abbot in 1079.
Anselm, a Benedictine monk of monastery at Bec, from 1093 held the office of the Church of archbishop of Canterbury. Called the founder of scholasticism, this major famous originator of the satisfaction theory of atonement influenced the west. He served as archbishop of Canterbury under William II. From 1097, people exiled him to 1100.
As a result of the investiture controversy, the most significant conflict between Church and state in Medieval Europe, Henry I again from 1105 exiled him to 1107.
A bull of Clement XI, pope, proclaimed Anselm a doctor of the Church in 1720 . We celebrate his feast day annually on 21 April.
People best know Italian-born English theological philosopher and prelate Saint Anselm for his ontological argument for the existence of God.
He entered the Benedictine order at the abbey of Bec at the age of 27 years in 1060 and served as abbot in 1079.
Anselm, a Benedictine monk of monastery at Bec, from 1093 held the office of the Church of archbishop of Canterbury. Called the founder of scholasticism, this major famous originator of the satisfaction theory of atonement influenced the west. He served as archbishop of Canterbury under William II. From 1097, people exiled him to 1100.
As a result of the investiture controversy, the most significant conflict between Church and state in Medieval Europe, Henry I again from 1105 exiled him to 1107.
A bull of Clement XI, pope, proclaimed Anselm a doctor of the Church in 1720 . We celebrate his feast day annually on 21 April.
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Displaying 1 - 4 of 4 reviews
January 9, 2024
Anselm relates truth to rectitude, free will to the pursuit of rectitude for its own sake, and sin to weak wills neglecting rectitude.
October 13, 2022
“fear is passive reality”
uhh… thanks for that. now i have to take a quiz.
uhh… thanks for that. now i have to take a quiz.
April 20, 2021
Slow but deeply satisfying read from the father of scholasticism. The only problem with this book is its title - Three Philosophical Dialogues. The three works that make up this volume are definitely NOT philosophical discussions. In the opening sentence of the preface, St. Anselm describes them them as "three treatises pertaining to the study of Holy Scripture." The subject matter of these treatises certainly touch on philosophical themes - e.g. the nature of truth and the freedom of the will - but they are, above all, scriptural and theological meditations.
In the first work, De veritate (On Truth) Anselm defines truth as "right (lat. rectitudo) signification - i.e. what is," or "truth as rectitude perceptible by the mind." In the second work, De libertate arbitrii (On Freedom of Choice) Anselm offers the following definition of the freedom of choice: "free choice is nothing other than a choice that is able to preserve the rectitude (lat. rectitudo) of will for the sake of rectitude itself." And in the third and final treatise, De casu diaboli (On the Fall of the Devil), Anselm offers an explanation of Satan's tragic fall that "excuses God and accuses the devil."
The devil, like all angels, was created upright (lat. recititudo). He was given (by God) an upright will, that is, a will that willed what it ought, and he was turned by his Creator to Himself. In other words, there was no defect in his nature whatsoever, and his will and power to choose were no different than that of the angels who persevered in their rectitude. But spontaneously (and tragically), the devil willingly abandoned justice by willing what he ought not to will - to be even greater than God. Why did he do it? Anselm wisely explains: "Simply because he willed it. For there was no other cause by which his will was in any way incited or attracted. Instead, his will was its own efficient cause." Without question, his discussion of the Fall of Satan is the best that I have ever read.
These treatises are not light reading, and Anselm asks demands a lot from his readers. But those who are willing to follow his arguments carefully and closely will be richly rewarded.
In the first work, De veritate (On Truth) Anselm defines truth as "right (lat. rectitudo) signification - i.e. what is," or "truth as rectitude perceptible by the mind." In the second work, De libertate arbitrii (On Freedom of Choice) Anselm offers the following definition of the freedom of choice: "free choice is nothing other than a choice that is able to preserve the rectitude (lat. rectitudo) of will for the sake of rectitude itself." And in the third and final treatise, De casu diaboli (On the Fall of the Devil), Anselm offers an explanation of Satan's tragic fall that "excuses God and accuses the devil."
The devil, like all angels, was created upright (lat. recititudo). He was given (by God) an upright will, that is, a will that willed what it ought, and he was turned by his Creator to Himself. In other words, there was no defect in his nature whatsoever, and his will and power to choose were no different than that of the angels who persevered in their rectitude. But spontaneously (and tragically), the devil willingly abandoned justice by willing what he ought not to will - to be even greater than God. Why did he do it? Anselm wisely explains: "Simply because he willed it. For there was no other cause by which his will was in any way incited or attracted. Instead, his will was its own efficient cause." Without question, his discussion of the Fall of Satan is the best that I have ever read.
These treatises are not light reading, and Anselm asks demands a lot from his readers. But those who are willing to follow his arguments carefully and closely will be richly rewarded.
July 14, 2024
Platonism deeply evident, interesting take on theodicies.
Displaying 1 - 4 of 4 reviews