5. The monastic school of Bec, which Lanfranc had rendered celebrated, reached the summit of its fame under his pupil =Anselm of Canterbury=, who far excelled his teacher in genius as well as in importance for theological science. He was born in A.D. 1033 at Aosta in Italy, educated in the monastery of Bec, became teacher and abbot there, was raised in A.D. 1093 to the archiepiscopal chair of Canterbury, and died in A.D. 1109. As a churchman he courageously defended the independence of the church according to the principles of Hildebrand (§ 96, 12). As a theologian he may be ranked in respect of acuteness and profundity, speculative talent and Christian earnestness, as a second Augustine, and on the theological positions of that Father he based his own. Though carrying dialectic even into his own private devotions, there was yet present in him a vein of religious mysticism. According to him faith is the condition of true knowledge, _Fides præcedit intellectum_; but it is also with him a sacred duty to raise faith to knowledge, _Credo ut intelligam_. Only he who in respect of endowment and culture is not capable of this intellectual activity should content himself with simple _Veneratio_. His _Monologium_ contains discussions on the nature of God, his _Proslogium_ proves the being of God; his three books, _De fide Trinitatis et de incarnatione Verbi_, develop and elaborate the doctrine of the Trinity and Christology; while the three dialogues _De veritate_, _De libero arbitrio_, and _De casu diaboli_ treat of the object, and the tract _Cur Deus homo?_ treats of the subject, of soteriology. The most able, profound, and impressive of all his writings is the last-named, which proves the necessity of the incarnation of God in Christ for the reconciliation of man with God. It was an epoch-making treatise in the historical development of the church doctrine of satisfaction on Pauline foundations.[296] Anselm took part in the controversy of the Greeks by his work _De processione Spiritus_ (§ 67, 4). He discussed the question of predestination in a moderate Augustinian form in the book, _De concordia præscientæ et prædest. et gratiæ Dei cum libero arbitrio_. In his _Meditationes_ and _Orationes_ he gives expression to the ardent piety of his soul, as also in the voluminous collection (426) of his letters.[297]