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Reference to St Anselm
The Sublime: Groundwork towards a Theory is concerned with language, thought and ultimate reality; as such, the book is a sequel to Tsang's master's thesis on logic, language and religion, which concludes with the possibility of God's existence and the relevance of St Anselm's "faith seeking understanding" to the question of God's existence. "Faith seeking understanding" is the original title of Anselm's Proslogion. The Epilogue of The Sublime alludes to, without affirming, two central ideas in the Proslogion: that God is Existence (“I am that I am.” Exodus 3:14), as explained in Anselm's ontological argument; and that man is created in the image of God. Before engaging in the sublime, Tsang had been interested in existential wonder, which is wonder at the world of our existence and our existence in the world. An experience of the sublime, which is an intensified awareness of our self-realization at a life-limit, is existential wonder occasioned by an object construed as connected with going to the limit of some human possibility, and here the person may further respond in faith, seeking to understand what lies at the limit.

The Epilogue of The Sublime concludes with the self-fulfilling conception of the devout Christian in imitation of Christ the Son of God (John 14:6) under totally adverse conditions, attaining the sense of eternity in the active reflective order. The Christian in imitation of Christ the Son of God can be construed as constituting an Ontological Argument a posteriori, by fact, for the existence of God in human form, whereas Anselm's argument is an Ontological Argument a priori, by logic, for the existence of God as Necessary Being. The Christian believes that the love of God raises the human being to share in the Godhead (1 John 4:16) and that, from his being (ontos), man knows that God must be (Ecclesiastes 3:11 and Luke 17:21; and, by way of reason in faith, see, e.g., St Anselm, Proslogion, Prologue & Chapters 1-3). In this connection noteworthy is Jesus' preference for the title "Son of Man" above all honorific epithets (see esp. Luke 22:66-71 (KJV) with Luke 22:70 in Greek-text analysis). The title "Son of Man" occurs 86 times in the entire New Testament while the title "Son of God" appears nowhere in the early church's oral tradition (kerygma) about Jesus. In Acts Paul is the first to call Jesus "Son of God" (Acts 9:20). (See The Jerome Biblical Commentary, edited by Raymond E. Brown inter alia (New Jersey: Prentice-Hall, Inc., 1968), Vol. 2, pp. 772-3. The historical data about the titles of Christ cited here are removed but confirmed between lines in The Jerome Biblical Commentary for the Twenty-First Century, with a Foreword by Pope Francis, edited by John J. Collins inter alia (London: T & T Clark, 2022), pp. 145-163, 1450-2 & 1481-4.) Cf. William P. Alston, "The very special impression made by Jesus of Nazareth on certain of his contemporaries was expressed by calling him the Son of God." "Religion," The Encyclopedia of Philosophy, edited by Paul Edwards (New York: Macmillan Publishing Co. & The Free Press, 1967), Vol. 7, p.142; quoted in Tsang (1977), "Religion and Analysis," unpublished paper, note 8. On Wittgenstein's view that religious language at work is religious life in action, see, e.g., Tsang (1989), "God, Morality and Prudence: A Reply to Bernard Williams," The Heythrop Journal, Vol. 30, No. 4, pp. 433–8, esp. pp. 434 & 437. Here is an example of the person of faith seeking to understand what lies at the limit of some human possibility, despite its inevitable subjectivity, even if unreachable, albeit ultimately desirable.