THE NEW SCHAFF-HERZOG
faction, viz., the death of the God-man, which will more than compensate for the injury to his honor, on the ground of which he forgives sin. Incidental features of his theory are— sin as a violation of a private relation between God and man, the interaction of the divine righteousness and grace, and the necessity of a representative suffering. In the Reformed doctrine, sin and the Atonement took on more of a public character, the active obedience of Christ was also emphasized, and the representative relation of Christ to the law brought to the front. In the seventeenth century the forensic and penal justice of God came into prominence; Christ was conceived of as suffering the punishment of our sin, — a complete equivalent of the punishment which we must have suffered, — on the ground of which our guilt and punishment are pardoned. In the following century, Owen (Works, ix. 253-254) held that the sufferings of Christ for sinners were not tantidem but idem. In more recent discussions along this line, Hodge (Systematic Theology, ii. 4S0-495) maintains that Christ suffered neither the kind nor degree of that which sinners must have suffered, but any kind and degree of suffering which is judicially inflicted in satisfaction of justice and law. There has indeed been no theory of the work of Christ which has not conceived of it as a satisfaction; even the so-called moral influence theories center in this idea (cf. W. X. Clarke, Outline of Christian Theology, New York, 1S9S. pp. 348, 349). It is therefore evident how fundamental is the idea of satisfaction presented by Anselm. Only it must be observed first that in the evolution of the Christian doctrine of salvation the particular way in which the satisfaction was realized has been differently conceived; and secondly, if the forgiveness of sin in Jesus Christ takes place only when the ethical nature of God is satisfied, the special form in which the satisfaction is accomplished is of subordinate importance. In one class of views — the representative or juridical — the satisfaction was conditioned on a unique and isolated divine-human deed — the death or the life and death of Christ; in the other theories, the satisfaction is threefold — in the expression of the divine good-will, through the life and death of Christ, in the initial response of sinners to forgiving grace, and in the final bringing of all souls to perfect union with the Father. Cf. C. A. Beckwith, Realities of Christian Theology, Boston, 1906, pp. 220-229. For criticism of Anselm on the Atonement, cf. Harnack, Dogmengeschichte, hi., Freiburg, 1890, pp. 351-358, Eng. transl., vi. 67-78.J C. A. Beckwith.
Bibliography: The best edition of Anselm's works is by G. Gerberon, a monk of the Congregation of St. Maur, Paris, 1675 (2d ed., 1721; reprinted at Venice, 1744, and, with corrections and additions, in MPL, clviii.-clix.). The Monologium and Proslogium were published by C. Haas, Tubingen, 1863; the Cur deus homo, by H. Liimmer, Berlin, 1857, and by O. F. Fritzsche (3d ed., Zurich, 1893;. The Monologium and Proslogium were translated into French by H. Bouehitte\ Le Rationalisme chretien, Paris, 1842; the Cur deus homo, into German by B. Schirlitz, Quedlinburg, 1861. In English are: The Cur deus homo, with selections from his letters, London, 1889; his Book of Meditations and Prayers, with preface by Cardinal Manning, 1872; and the Proslogium, Monologium, and Cur deus
homo, transl. by S. N. Deane, with introduction, bibliography, etc., Chicago, 1903.
The sources for Anselm's life are the Historia nervorum and Vita Anselmi of his chaplain and friend, Eadmer, printed in Gerberon and Migne, ut sup., and edited for the Rolls Series by M. Rule, London, 1884; the Vita alia by John of Salisbury, in MPL, excix., and the Vita brevior, ib. clviii. Of modern works the following may be mentioned: R. W. Church, The Life of St. Anselm, London, 1870 (" masterly, accurate, vigorous "); F. R. Hasse, Anselm von Canterbury, 2 parts, part i., Leben, Leipsic, 1843, part ii., Lehre, ib. 1852, abridged Eng. transl. by W. Turner, London; 1850: C. de Remusat, St. Anselme de Canlorbery, Paris, 1868 (contains able criticism of Anselm's philosophy, with which cf. E. Saisset in Melange d'histoire, de morale, et de critique, Paris, 1859); M. Rule, Life and Times of St. Anselm, 2 vols., London, 1883 (the result of long study, but marred by prejudice); DNB, ii. 10-30; P. Ragey, Histoire de St. Anselme, Paris, 1889; J. M. W. Rigg, St. Anselm of Canterbury, a Chapter in the Hist, of Religion, London, 1896; A. C. Welch, Anselm and his Work, London, 1901; E. A. Freeman, History of the Norman Conquest, passim; idem, History of the Reign of William Rufus, vol. i., chap, iv., and vol. ii., chap, vii. (valuable for references to authorities).
ANSELM OF HAVELBERG: Bishop of Havelberg, later archbishop of Ravenna; d. 1158. He took an active part in ecclesiastical and still more in political affairs under the emperors from Lothair III. to Frederick I. Having joined the Premonstrants he went to Magdeburg, probably influenced by Norbert, who consecrated him in 1129 bishop of Havelberg. As such he labored zealously for the order, to whose duties especially belonged the organization of the church in the Wendic countries, and founded a Premonstrant chapter in Havelberg. In 1135 Lothair III. sent him as ambassador to Constantinople in the hope of effecting a union against Roger of Sicily. He held a friendly conference on the principal points of controversy between the Eastern and the Western Churches, with the archbishop of Nicomedia, and afterward at the request of Pope Eugenius III. wrote three " Dialogues," descriptive of it. In 1147 he took part as papal legate in the crusade against the Wends, and then devoted several years to the affairs of his bishopric. The Emperor Frederick I. employed him again on political missions; he sent him to Constantinople in 1154, when he wished to secure a Greek princess for his wife, and in 1155 caused him to be chosen archbishop of Ravenna. In the same year Anselm was successful in mediating between Frederick and the Pope (Giesebrecht, v. 59, 64). His writings, besides the one mentioned above, treat especially of the relation between canons and monks, which was much discussed in his time. They are in MPL, clxxxviii.
S. M. Deutsch.
Bibliography: Spieker, Anselm von Havelberg, in ZHT, vol. x., part ii. (1840) 1-94; W. von Giesebrecht, Geschichte der deutschen Kaiserzeit, iv.-v., Brunswick, 1874; Hauck, KD, vol. iv. passim.
ANSELM OF LAON (Lat. Laudunensis; called also Scholasticus): Archdeacon of Laon; b. at Laon about the middle of the eleventh century; d. there July 15, 1117. He enjoyed the instruction of Anselm of Canterbury at Bee, and from 1076 was teacher of scholastic theology at Paris, where he gathered around him a number of prominent pupils. With the most notable of them, the genial William of Champeaux (q.v.), he laid the foundation of the later University of Paris. To-