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When broken into small segments, the Proslogion can be used for meditative purposes as well. To download a free audio version of this book from ccel. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account.

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  • Gerald T. In his concluding chapter Ashley locates the differences between Rahner and Metz in the distinct spiritualities that influence each. From Metz's perspective, Rahner's mysticism is too individualistic. The political or prophetic dimension is lacking. This extremely well written work is commended to all with an interest in Rahner, Metz, or in the interrelations of spirituality and theology.

    After his death, he was canonized as a saint. Du kanske gillar. In the Proslogion St.

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    I profess to lead a life of ongoing conversion, as I did promise when I took the name and habit of a monk. But so far removed am I [from this life of a monk] that my conscience convicts me of lying to God, to angels, and to all peoples. Holy Father Benedict, be with me!

    Do not, I beg you, be distraught by my many failings and lies, but hear me as I confess to you, and grant me greater mercy than I have a right to expect. PMA , Among the nineteen prayers there are three that are dedicated to Mary. In a letter to Gundolf, monk at Caen and Anselm's friend, the author explains the genesis of the three prayers.

    A certain brother asked me, not once but many times, if I would compose a prayer to the great St. What he asks me in person here, you also urge upon me in your absence. For I realized that if I did do this, I could also send it to you, so I have been more ready to agree to what he asked. I composed one prayer, as I was asked to do, but I was not satisfied, knowing what had been asked, so I started again and composed another.

    I was not satisfied with that either, so have done a third which at last is all right. Anselm wrote them for Gundolf. The three prayers represent a three-step progression of spiritual attitudes or dispositions:. Anselm presents Mary as the Theotokos , her one claim to veneration away from all orders of creation. She is the most holy after God which explains her power of mercy. Human beings see themselves in her as in a mirror. They recognize their sin and are ashamed. The main sin of the sinner is dullness, which must be broken through. That's where he needs Mary's intercession.

    Mary, holy Mary, among the holy ones the most holy after God, Mother with virginity to be wondered at, Virgin with fertility to be cherished, you bore the Son of the most High, [5] and brought forth the Saviour of the lost human race. Lady, shining before all others with such sanctity, pre-eminent with such dignity, it is very sure that you are not least in power and in honour.

    Life-bearer, mother of salvation, [10] shrine of goodness and mercy, I long to come before you in my misery, sick with the sickness of vice, in pain from the wounds of crimes, putrid with the ulcers of sin. Good Lady, [20] a huge dullness is between you and me, so that I am scarcely aware of the extent of my sickness.

    I am so filthy and stinking that I am afraid you will turn your merciful face from me. So I look to you to convert me, [25] but I am held back by despair, and even my lips are shut against prayer. My sins, my wicked deeds, since you have destroyed my soul with your poison, why do you make it a horror with your filth, [30] so that no one can look on my misery? If your weight is so great that I have no hope of being heard, why by your shame do you block the voice of my prayer? If you have made me mad with love for you, why have you made my senses unfeeling with your torpor?

    Alas, what confusion there is for an impure conscience in the presence of shining purity. You are blessed above all women, [40] in purity surpassing the angels, in goodness overpassing the saints. Already dying I long to be seen by such kindness, but I blush before the gaze of such purity. What I want to ask you, Lady, is [45] that by a glance from your mercy you will cure the sickness and ulcers of my sins, but before you I am confounded by the smell and foulness of them.

    I shudder, Lady, to show you all my foul state, [50] lest it makes you shudder at the sight of me, but, alas for me, I cannot be seen any other way. How disturbed and confused is the state of sin! How my sins tear my heart in pieces and divide it, gnaw at it and torment it! My sins cannot be cured unless they are confessed, but to acknowledge them throws me into confusion.

    They chafe me with sorrow, they terrify me with fear, they bury me with their weight, they press upon me heavily, [65] and confound me with shame. Mary, powerful in goodness, and good in power, from whom was born the fount of mercy, I pray you, do not withhold such true mercy where you know there is such true misery. The brightness of your holiness [70] confounds the darkness of my sins, but surely you will not blush to feel kindness towards such a wretch?

    If I acknowledge my iniquity, surely you will not refuse to show kindness? Lady, before God and before you my sins appear vile; and therefore so much the more do they need His healing and your help. Most kind Lady, take away my sickness, and you will not experience the dirt you shudder at. Most dear Lady, do not let what grieves you be, [85] and there will be nothing to defile your holiness. Hear me, Lady, and make whole the soul of a sinner who is your servant, by virtue of the blessed fruit of your womb, who sits at the right hand of his almighty Father [90] and is praised and glorified above all for ever.

    The setting for this prayer is a law court. Christ is presiding. The sinner knows his guilt and the justice of the judge. He turns to the Mother of Christ for mercy. Anselm's idea of atonement does not separate Christ and Mary, or justice and mercy.

    The veritable source of mercy is Jesus Christ. Mary has by grace what is due to her son by nature. All she has, she has only from Him. She is not the one to overturn justice.

    anselm – A Collection of Prayers

    Virgin venerated throughout the world, Mother dear to the human race, Woman, marvel of the angels, Mary, most holy. By your blessed virginity you have made all integrity sacred, [5] and by your glorious child-bearing you have brought salvation to all fruitfulness. Great Lady, to you the joyous company of the saints gives thanks; to you the fearful crowd of the accused flee; [10] and to you, Lady of might and mercy, I flee, a sinner every way, beyond measure distressed.

    Lady, it seems to me as if I were already before the all-powerful justice of the stern judge facing the intolerable vehemence of His wrath, [15] while hanging over me is the enormity of my sins, and the huge torments they deserve. Most gentle Lady, whose intercession should I implore when I am troubled with horror, and shake with fear, [20] but hers, whose womb embraced the reconciliation of the world?

    Who can more easily gain pardon for the accused [25] by her intercession, than she who gave milk to Him who justly punishes or mercifully pardons all and each one? In this he shows himself to be your sinner, as indeed he is, for he knows you to be both son and mother [70] for the salvation of sinners. Indeed, I am the sinner who belongs to you both. When I have sinned against the son, I have alienated the mother, nor can I offend the mother without hurting the son.

    Where will you flee? Who can reconcile me to the Son if the mother is my enemy, or who will make my peace with the mother if I have angered the Son? So the accused flees from the just God to the good mother of the merciful God. The accused finds refuge from the mother he has offended [85] in the good Son of the kind mother. The accused is carried from one to the other and throws himself between the good Son and the good mother.

    Dear Lord, spare the servant of your mother; [90] dear Lady, spare the servant of your Son. When I throw myself between two of such unbounded goodness [95] I shall not fall under the severity of their power. Good son, good mother, do not let me confess this truth about you in vain, lest I blush for hoping in your goodness.

    All About Mary

    I love the truth I confess about you, [] and I beg for that goodness which I hope for from you. Tell me, judge of the world, whom you will spare, tell me, reconciler of the world, whom you will reconcile, if you, Lord, condemn, and you, Lady, turn away your goodness and love from this little man [] who confesses his sin with sorrow?

    Saviour of each one, tell me whom you will save, mother of salvation, tell me for whom you will pray, if it is by your command, Lord, and with your consent, Lady, [] that torments vex the sinner who blames himself and prays to you, that hell absorbs the prisoner who accuses himself and entreats you, that Tartarus devours the poor man [] who despairs of himself and hopes in you. God, who was made the Son of a woman out of mercy; woman, who was made mother of God out of mercy; have mercy upon this wretch, you forgiving, you interceding, [] or show the unhappy man to whom he may flee for safety and point out in whose power he may more certainly confide.

    If it is—or rather because it is— that my sin is so great and my faith so small, so cool my love, so feeble my prayer, [] so imperfect my satisfaction, that I deserve neither the forgiveness of sins nor the grace of salvation, for this very reason I ask that in whatever way you see that my merits are not sufficient for me, [] there in your mercy you will not be found wanting.

    So I ask you to hear me by your own merits rather than mine, so that by the goodness you pour forth and the power in which you abound, [] I may escape the sorrows of damnation which I deserve and enter into the joy of the blessed to praise you, God, who are worthy to be praised and exalted for ever. It reflects Mary's place in redemption.