ARTICLE XII

St. John Damascene, De fide orthodoxa, I, 1 (PG 94:790). The unusual cognitio existendi Deum of the Latin text is a verbal translation of the Greek, which is more accurately translated in Migne: ut Deum esse cognoscat.

St. Anselm of Canterbury, Proslogium, II (PL 158:227).

Boethius, De consolatione philosophiae, III, prosa 2 (PL 63:724-25).

Aristotle, Analytica posteriora, I, 2 (72a 27).

St. Augustine, De Trinitate, XIII, 1 (PL 42:1014).

Ibid., I, 2 (PL 42:822).

Boethius, De hebdomadibus (PL 64:1313).

This opinion is generally attributed to the Gnostics and Manichaeans. Thus, Tertullian accuses Marcion (Adv. Marcionem, I, 22 (PL 2:297), and II, 11 (PL 2:325). The Gnostics were probably accused of this because of their doctrine that Yahweh was an angel creator of the world and source of evil whom Christ came to conquer. St. Irenaeus names Saturnil of Antioch and Basilides as proponents of this doctrine. Cf. Adv. Haereses, I, 24 (PG 7:674 ff.). For a full treatment see Duchesne, "Gnose," in DAFC, II, 301 ff.

Moses Maimonides, The Guide for the Perplexed, I, 75 (FR 141).

Avicenna, Metaph., I, 1 (70r).

St. Anselm of Canterbury, Proslogium, I (PL 158:227). In his Summa Theol., I, 3, 17 (BO 31:116), St. Albert the Great seems to hold this opinion, but a little earlier in the same work, I, 3, 15 (BO 31:79), he seems to reject it. For a treatment of the ontological argument, see Bainvel, "Anselme," DTC, I, 1350 ff.

Boethius, De hebdomadibus (PL 64:1311).

Ibid.

Avicenna, Metaph., VIII, 1 (97v).

Aristotle, Physica, I, 1 (184a 19).

St. Anselm of Canterbury, Proslogium, II, III, IV (PL 158:227 ff.).

St. Augustine, De Trinitate, I, 2 (PL 42:822), as in n. 6 (above).