Chapter XXII. (4)

How the truth of the Old and New Testament is shown in the things which have been said.

All things which you have said seem to me reasonable and incontrovertible. And by the solution of the single question proposed do I see the truth of all that is contained in the Old and New Testament. For, in proving that God became man by necessity, leaving out what was taken from the Bible, viz., the remarks on the persons of the Trinity, and on Adam, you convince both Jews and Pagans by the mere force of reason. And the God-man himself originates the New Testament and approves the Old. And, as we must acknowledge him to be true, so no one can dissent from anything contained in these books.

If we have said anything that needs correction, I am willing to make the correction if it be a reasonable one. But, if the conclusions which we have arrived at by reason seem confirmed by the testimony of the truth, then ought we to attribute it, not to ourselves, but to God, who is blessed forever.—Amen.

From Weber’s History of Philosophy. Trans. by F. Thilly. New York Scribner’s. Price, $2 50.

The Philosophy of Descartes in Extracts from His Writings. H. A. P. Torrey. New York, 1892. P. 161 et seq.

The Chief Works of Benedict de Spinoza. Translated by R. H. M. Elwes. London, 1848. Vol. II., p. 51 et seq.

An Essay Concerning Human Understanding. London: Ward, Lock, & Co. P. 529 et seq.

New Essays Concerning Human Understanding. Translated by A. G. Langley. New York, 1896. P. 502 et seq.

Critique of Pure Reason. Translated by F. Max Müller. New York, 1896. P. 483 et seq.

Lectures on the History of Philosophy Translated by E. S Haldane and F. H. Simson. London, 1896. Vol. III., p. 62 et seq.

A System of Christian Doctrine. Translated by A. Cave and J. S. Banks, Edinburgh, 1880. Vol I., p. 216 et seq

Microcosmus. Translated by E. Hamilton and E. E. C. Jones. Edinburgh, 1887. Vol. II., p. 669 et seq.

Theism. New York, 1893. Seventh edition P. 278 et seq.

Ueberweg gives the titles of German and Latin dissertations on Anselm not included in this list.

Nothing is here treated as an entity, supposed actually to precede the supreme Being in existence. The fallacy involved is shown below.—Tr.

Accidents, as Anselm uses the term, are facts external to the essence of a being, which may yet be conceived to produce changes in a mutable being.

This and the succeeding chapter are numbered differently in the different editions of Anselm—s texts.