bited. Anselm represented this to the king; but Henry would not
relinquish a privilege possessed by his predecessors, and proposed that
the matter should be laid before the Holy See. The answer of the pope
reaffirmed the law as to investiture. A second embassy was sent, with a
similar result. Henry, however, remained firm, and at last, in 1103,
Anselm and an envoy from the king set out for Rome. The pope, Paschal,
reaffirmed strongly the rule of investiture, and passed sentence of
excommunication against all who had infringed the law, except Henry.
Practically this left matters as they were, and Anselm, who had received
a message forbidding him to return to England unless on the king's
terms, withdrew to Lyons, where he waited to see if Paschal would not
take stronger measures. At last, in 1105, he resolved himself to
excommunicate Henry. His intention was made known to the king through
his sister, and it seriously alarmed him, for it was a critical period
in his affairs. A meeting was arranged, and a reconciliation between
them effected. In 1106 Anselm crossed to England, with power from the
pope to remove the sentence of excommunication from the illegally
invested churchmen. In 1107 the long dispute as to investiture was
finally ended by the king resigning his formal rights. The remaining two
years of Anselm's life were spent in the duties of his archbishopric. He
died on the 21st of April 1109. He was canonized in 1494 by Alexander
VI.

Anselm may, with some justice, be considered the first scholastic
philosopher and theologian. His only great predecessor, Scotus Erigena,
had more of the speculative and mystical element than is consistent with
a schoolman; but in Anselm are found that recognition of the relation of
reason to revealed truth, and that attempt to elaborate a rational
system of faith, which form the special characteristics of scholastic
thought. His constant endeavour is to render the contents of the
Christian consciousness clear to reason, and to develop the intelligible
truths interwoven with the Christian belief. The necessary preliminary
for this is the possession of the Christian consciousness. "He who does
not believe will not experience; and he who has not experienced will not
understand." That faith must precede knowledge is reiterated by him.
_"Negue enim quaero intelligere ut credam, sed credo ut intelligam. Nam
et hoc credo, quia, nisi credidero, non intelligam."_ ("Nor do I seek to
understand