or of external compulsions, in its capacity to do evil as well as its capacity to do good. This was the idea of freedom that Anselm had already rejected in De libertate arbitrii, an idea that dislocated personhood from its trinitarian and sacramental context—that is, from its rootedness in communion—and pushed it in the direction of self-possession or self-determination.10 An old problem now became much more acute. Is human freedom really compatible with divine freedom? Anselm had tried to address