Canterbury in Kent in England has had a turbulent history. Here, St. Anselm, who lived from 1033 to 1109, was Archbishop for sixteen years and greatly revered as a Christian theologian. A Burgundian, born in Aosta, not much else is known of his early life, but his ontological argument for the existence of God was, as claimed by him, produced on the basis of reason.
Anselm attended a school attached to a Benedictine abbey in Bec, Normandy and just a few years later, he became its prior. Then, in 1078, Anselm became abbot and finally, in 1093, he was appointed Archbishop of Canterbury.
The existence of God could be proved even without acceptance of scripture or doctrine, purely through the power of reason, said St. Anselm. According to Eadmer, author of the Saint's biography, "Being continually given up to God and spiritual exercises, he (Anselm) attained such a height of divine speculation that he was able by God's help to see into and unravel many most obscure and previously insoluble questions."
The ontological argument for the existence of God.
St. Anselm wants to show that God is - and that he is the supreme good - and from this arises the use of the term "ontological argument" for God's existence. Here's how Anselm arrives at this conviction:
- God exists because the concept of God exists.
- The term "God" is synonymous with one single being, a being of which nothing greater can be conceived.
- St. Anselm himself could conceive such a being.
- It is greater to exist in reality than in the imagination. Therefore God must exist in reality.
St. Anselm's Critics: Gaunilo and Kant and Aquinas
Gaunilo was a Benedictine monk. He says that Anselm's theory could be applied to many "perfect things that reason dictated simply could not exist." No, objects Anselm, because it is wrong to apply his reasoning to argue for the existence of anything except for God himself. Emmanuel Kant's objection in the 18th century says Anselm's theory is wrong because existence could not be representative of perfection.
Bertrand Russell quotes St. Anselm's ontological argument as follows:
"We define "God" as the greatest possible object of thought. Now if an object of thought does not exist, another exactly like it, which does exist, is greater. Therefore the greatest of all objects of thoughts must exist, since otherwise another still greater would be possible. Therefore God exists."
Russell says this has never been accepted by theologions, and was rejected by Thomas Aquinas.
However, philosophers have allowed the argument some validation, for example, both Descartes and Liebniz were, at least, prepared to discuss it as having some merit. Descartes amends it somewhat, while Liebniz says the addition of a supplement to prove God is, at least, possible, would help validate the proof.
I Believe in Order to Understand says St. Anselm
Iris Murdoch in Metaphysics as a Guide to Morals, points out: "The ontological argument for, or ontological proof of, the existence of God is different in type from other "proofs" which rely on conceptions such as a cosmic design and a first cause." She continues that nowadays we have less need for these proofs, as we have other means of explaining the cosmos. Some philosophers have considered the ontological argument a joke or an absurdity, for example Schopenhauer, while others like Paul Tillich comment on its obvious limits. But Anselm's observations, says Murdoch, arise from deep belief and spirituality.
St. Anselm says: "I do not endeavour, O Lord, to penetrate thy sublimity, for in no wise do I compare my understanding therewith; but I long to understand in some degree thy truth which my heart believes and loves." Then, movingly, he adds: "For I do not seek to understand that I may believe, but I believe in order to understand."
This may be seen, says Murdoch, as a proof which a man can only give to himself, herein, resembling cogito ergo sum, as related by Descartes. Bertrand Russell says, "In gaining purity, it (Anselm's proof) loses plausibility; but this is also to Anselm's credit." In the end, St. Anselm considers reason to be subordinate to faith.
Sources:
- Murdoch, Iris, Metaphysics as a Guide to Morals, Penguin Books, 1992.
- Russell, Bertrand, History of Western Philosophy, Routledge Classics, 2004, First published by George Allen & Unwin Ltd. London, 1946.
- Harwood, Jeremy, Philosophy: 100 Great Thinkers, Quercus, 2010.
Janet Cameron - MA. Cert.Ed. is a retired university lecturer and author of twelve books, women's short fiction and a magazine column.
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