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772 BOOK REVIEWS activity (passion, death, resurrection) Christ merited to be Lord. St. Thomas emphasizes the theandric (ontological) status of Christ in relation to glory: he is always glorified since he is always Son of God; his human soul enjoyed the beatific vision from the beginning. Yet St. Thomas also indicates the " functional" aspects of Christ's glory. His body is glorified in the resurrection; men do come to appreciate his glory through his resurrection because of which they recognize his divinity. The seventh and last chapter presents a lucid synthesis of the major points under consideation. This work has much merit. It clarifies and reiterates many points of Thomistic doctrine which have either been misunderstood or forgotten. The author is aware of the limitations of St. Thomas's thought on some issues; yet he helps one to better understand the reason for these limitations, and in so doing he creates an atmosphere for a greater appreciation of the contribution made by Thomas to the theology of the Incarnation. The bibliography is quite extensive and well arranged. There are a few typographical errors as well as misspellings and expressions which seem to be literal translations of French expressions. These do not, however, detract to any serious degree from the overall value of this thesis. Oblate OoUege Washmgtoo, D.C. GEORGE KmWIN, 0. M. I. A Companion to the Study of St. Anselm. By JASPER HoPKINS. Minneapolis : University of Minnesota Press, 1972. Pp. 300. $10.50. In his preface Jasper Hopkins speaks of a recent renascence of Anselmian studies. His own translations-with Herbert J. Richardson-of various theological and philosophical works of Anselm that were all too little known in the English-speaking world have made a major contribution to that renascence. The present work promises to prove equally beneficial. First, it should be noted that Hopkins' Companion to the Study of St. Anselm is precisely what its title proclaims it to be-namely, a guide for those who intend to study St. Anselm and bring to that task all the serious effort which the subject demands. For those who would prefer a brief synoptic presentation of Anselm's spirit there are a number of simpler works available-notably Gerard Phelan's delightfully readable The Wisdom of St. Anselm (regrattably absent from Hopkins' bibliography). But for those intent on probing the wisdom of Anselm in all its wealth through careful study of the texts, there is perhaps no better starting point or BOOK REVIEWS 773 companion for their journey than the present work, whose chief merit lies in the fact that the author attempts to present the principal problems of Anselmian scholarship in all their complexity, setting forth for the reader the diversity of opinion on the questions under consideration and at the same time making his own position quite clear. After an opening chapter on the general nature and background of Anselm's writings a chapter each is devoted to the relation of faith and reason and to the ontological argument. Then, in keeping with Hopkins' and Richardson's wish in publishing their earlier translations to extend the scope of interest beyond these perennially controverted issues, there follow three chapters on the doctrine of the Trinity, the doctrine of man, freedom and evil, and on Christology and soteriology respectively. Finally, an appendix entitled "Anselm's Philosophical Fragments" provides the first complete English translation of the work published by F. S. Schmitt under the title Ein neues unvollendetes Werk des hl. Anselm von Canterbury. I will here mention and comment on a couple of specific points, particularly with regard to faith and reason. First, while it is surely correct t.o assert that Anselm offers no formal definition of faith, it seems somewhat misleading to go on to affirm, as Hopkins does, (p. 87) that he never overtly explicates or distinguishes various notions of faith. For, over and above the numerous implicit distinctions which he makes (Hopkins on p. 102 mentions what seems to be a rather dubious distinction between fides catholica and fides christiana) , Anselm on several occasions compares and contrasts modes or aspects of faith. His most basic distinction is between fides viva and fides mortua. Since the...

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