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HISTORY of Christian Theology

Boethius and Christian Philosophy

Boethius kisses son from prison window. Painting.

Constantine’s descendants were unable to keep the empire together. The fourth century was a period of decline marked by civil wars, economic upheaval and increasing pressure from invading Germanic tribes fleeing the Huns.

In 395, Emperor Theodosius I died and the empire split in two, never to be reunited. The Eastern empire gradually increased in power and became known as the Byzantine Empire, while the west continued its decline, creating mistrust, rivalry and conflict with the Eastern empire. In 410, the Goths sacked Rome and then advanced south to attack the Roman holdings in North Africa. A few years later, the Vandals (another Germanic tribe) conquered North Africa. The official end of the Roman Empire occurred in 476, when the Ostrogoth general Odoacer deposed the Roman child emperor, Romulus Augustulus, and proclaimed himself ruler over Italy.

The eastern half of the empire was more successful in its battles with the Ostrogoths. In 461, the Ostrogoth king surrendered his eight-year-old son, Theodoric, as a hostage to secure a peace treaty with Constantinople and the Ostrogoth’s annual payment of three hundred pounds of gold. Theodoric spent his formative years under the care of Emperor Leo I, who ensured he was educated by Constantinople’s best teachers. Eight years later, Leo I sent Theodoric home where he assumed control of the Gothic regions previously ruled by his uncle. Later, with Leo I’s encouragement, Theodoric attacked Odoacer, the Gothic ruler of Rome. After gaining the upper hand in battle, Theodoric promised Odoacer life and liberty if he surrendered, but once he did, Theodoric immediately reneged on the promise and had him murdered. Theodoric then proclaimed himself ruler of the Western empire. Theodoric’s hold on power was tenuous, so he was quick to take out anyone of whom he became suspicious or who stood in his way.

Odoacer and Theodoric maintained the illusion of normalcy, but Rome would never be the same again.

The trappings of Roman civil and political life including the Senate were tolerated, for a time, by the new rulers who were focused on enriching themselves and their followers at the expense of the Roman people. Roman dominance and society had long been in decline and its leaders were deeply corrupt and willing to win favors from Theodoric’s government in exchange for selling out their friends and associates.”1

This period of corruption and intrigue in the senate, and great distrust between the east and the west, set the stage for the moving story of Boethius.2

In the year 524, a Roman gentleman named Anicius Manlius Severinus Boethius languished in prison awaiting execution for treason against the king. Boethius’ family had a long and noble history dating back hundreds of years to at least the early days of the Roman Empire, and including senators, consuls, emperors, and prefects, and culminating 65 years after Boethius’ death with Pope Gregory the Great. The Anicii family had become fabulously wealthy, owning many large estates and gaining a reputation for profitable generosity…They were among the first noble families to convert to Christianity during the reign of Constantine.

Although orphaned at an early age, Boethius was adopted into another prominent Roman family (his step-father later became his father-in-law) and enjoyed a privileged life and an education in science, mathematics, history, Greek, and philosophy that was becoming increasingly rare in an Italy that was no longer an empire but was occupied by foreign conquerors (in Boethius’ time, the Ostrogothic king Theodoric the Great).

As a brilliant scholar and gentleman of leisure, Boethius might have lived out his life insulated from the increasing collapse of the civilization he cherished. But Boethius was lured into the civil service at Theodoric’s court at Revenna with hopes of combatting corruption and fighting for the rights of the people. This was an inevitable, but fatal decision.3

Boethius’s father had been consul of Rome, setting the course for his son’s future. Boethius followed in his father’s steps and dedicated his life to God, study and public service. Like his father, Boethius was a senator and became consul of Rome, the emperor’s right-hand man. This position was like being secretary of state, attorney general and the FBI all in one. He had the power to investigate and prosecute internal matters while directing foreign affairs under the emperor’s guidance. Boethius was true to his family tradition and served with honor and integrity.

This concentration of power in a deteriorating society made Boethius a target of corrupt, envious, ambitious men. Knowing his penchant for defending the underdog, they set a trap for him. They accused a man of treason for allegedly conspiring to overthrow the emperor in order to reunite the Western empire with its stronger sister, the Byzantine Empire. Their evidence was some innocuous interaction with the Eastern empire. On cue, Boethius rose to the man’s defense and argued that the charges were so ridiculous that if this innocent activity were treason, then he and many other loyal citizens would also be guilty. The trap was sprung and the conspirators immediately produced forged letters alleging that Boethius was the head of this treasonous scheme to depose the emperor, knowing full well that Emperor Theodoric was insecure and suspicious of everyone.

Boethius, a refined, dignified, humble man at the pinnacle of power and prestige, overnight found himself in prison, abandoned by his friends, awaiting execution. This sudden change of fortune from the height of society to the pit of despair, caused him to reflect on the big questions of life, particularly, why bad things happen to good people. He then put pen to paper and wrote one of the most eloquent, moving pieces of literature of all time, The Consolation of Philosophy. As an aside, this is not some esoteric textbook but the yearning pathos of a man who found peace when all else was lost. I encourage all reading these words to add The Consolation of Philosophy to their must-read list, and feast upon its lush narrative, for its marriage of wisdom and virtue produced offspring of beautiful prose and illustrative metaphor unequaled by human intellect. He introduced dialectic dissertation. I hesitate to butcher this masterpiece by sharing samples of the dialogue, so I repeat my plea to read the full conversation between Lady Philosophy and an innocent man condemned to death at the hands of treachery and betrayal. The following narrative provides a glimpse into one of the most brilliant minds and pure hearts of recorded history through the literary device of a conversation with Lady Philosophy:

Meanwhile, as I still recorded these things for myself, and penned my tearful complaints, I saw, standing above the height of my head a woman, seemingly of great majesty, her eyes glowing and clear-sighted beyond the ordinary power of men. She had a lively color and such vigor and strength that it could not be diminished, despite the fact that she was of so great an age that no one would imagine that she was of our generation…

Then she came near and sat down upon the furthest corner of my bed and beholding that my face was bent to the earth, heavy and aggrieved with weeping, she used these words to grieve at the disquiet of my mind. … “Alas, how the mind of man, drowned with overflowing depression, dulls and abandons its own clarity, heading into foreign darkness whenever his troubles grow endlessly. It is driven to and fro by worldly winds. This man, that once was free, Alas! now he lies emptied of the light of his mind, and his neck is pressed with heavy chains, and bares his face downward for the great weight, and is forced to gaze on the foul earth! “But now is the time,” said she, “for medicine rather than complaint.”

She studied me with all the force of her eyes and said, “Are you not he who once, nourished with my milk and fostered with my meats escaped and grew to have the heart of a real man? Certainly, I gave you such armor that if you yourself had not first thrown them away, they should have defended you in invincible health. Don’t you know me? Why are you still?” … And when she saw me not only still, but without power over my tongue and all dumb, she laid her hand softly upon my breast and said, “Here there is no peril, he is fallen into a lethargy which is a common sickness of deceived hearts. He has forgotten himself a little, but certainly he shall easily remember himself if it is so he once knew me; and so he may do so, I will wipe his eyes a little that have been darkened by the cloud of mortal things. …”

I looked heavenward determined to know the face of my physician. So, setting my eyes on her and focusing my vision, I beheld my nurse Philosophy, in whose house I had conversed and spent time from my youth. I addressed her thus, “Oh thou mistress of all virtues, descended from the royal throne, why have you come into this solitary place of my exile? …

“Oh!” she exclaimed, “my child, should I forsake you now? …Whoever is of clear virtue, is sober, and leads a well-ordered life; Who has crushed proud words and can look with composure on either fortune; He may maintain his continence unruffled. Neither the storm, nor the menacing sea, turbulently churning up from the bottom, shall ever move that man. Neither the unstable mountain called Vesuvius that belches out smoky fire through its broken chimneys, nor the path of lightening that can strike high towers shall ever move that man. Why then, oh wretches, do you fear mad, criminal tyrants who are powerless? Hope for nothing; dread nothing; and so, you will disarm the rage of this unmighty tyrant. But whoever, quaking, fears or desires anything that is not solidly his own, that man has cast away his shield, is removed from his place, and has bound himself with the chains by which he may be drawn…

Then I, having gathered strength in my heart, answered, “And must you rehash or admonish? And isn’t it evident that Fortune has insanely turned against me? … Is this the reward that you give me after my obedience to your way? …You, and God, who puts you in the minds of wise folks, know that nothing brought me to power or dignity but the ordinary study of all goodness. And that is why between me and wicked folks there has been grievous discord that may not be resolved by prayers. For my liberty comes from freedom of conscience… How often have I covered for and defended by putting my authority in peril for the wretched poor folk, who were always tormented with endless distress and pain by the covetousness of unpunished foreigners! No man has ever yet lured me from right to wrong… Surely, even if Fortune was not ashamed at innocence being accused, she ought to have been ashamed at the filth of my accusers… Oh Mistress, what do you think of this?…

Sorrow has not so dulled my wits that I complain only that criminals plot felonies against virtue, but I am astonished that they are successful in carrying out their schemes, because the will to be wicked comes from our defects, but it is monstrous and a marvel that in the present sight of God, such things as every wicked man has conceived in his mind against innocence may be achieved and performed. In respect to this, one of your familiars asked not unskillfully, “If God is, whence comes evil? …  But now you can clearly see how I have ended up because of my innocence. I have received the pain of a false conviction as reward for my true virtue. … I who am separated from good people, stripped of my dignities, and have my good name besmirched by gossip, have suffered torment for my good deeds. I truly seem to see the gangs of criminal and wicked men reveling in joy and gladness. I see every crook fashioning new frauds to swindle to good folks. I see good men destroyed by their resistance to my peril while every disgraceful tormentor dares to commit all felonies with impunity and is egged on to do so with gifts. Innocence has not only been robbed of security but of defense; and therefore, I must cry to God in this way:

Oh, you who built the wheel that holds the stars fastened to Your everlasting throne, and which turns the heavens with an overpowering force… There is nothing that escapes Your ancient law, nor forgoes the work proper to its kind…Oh, You Governor, governing all things with set purpose, why do you only refuse to govern the works of man in like manner? Why do you allow slippery Fortune to so greatly upend the order of things so grievous pain that should in due course punish wicked folks, instead punishes the innocent? People of evil intent sit on high thrones, and irksome people tread unrightfully on the necks of holy men. Virtue, naturally clear and shining, is hidden in deep darkness; and the righteous man bears the pain and the blame of the criminal.…

When I had, with continual sorrow, sobbed or choked out these things, she with a peaceful aspect and not ruffled by my complaints said thus, “When I saw you, sorrowful and weeping, I knew from the start that you… have exiled yourself rather than someone having done it to you. Only you, yourself, can ever do that to you… So, I say that the face of this place [prison] does not move me so much as your own face. Nor do I long for the walls of your library, dressed and ornamented with ivory and glass, but rather the seat of your thought, in which I did not store books, but that which makes books precious, namely, the ideas in my books…You railed against Fortune, and you complained that folks are not rewarded according to their merits. And at the end of your mad rant, you prayed that the peace that governs the heavens should govern the earth…

I would have you answer this: do you remember that you are a man?”

“Why should I not remember that?”

“Can you tell me then, what thing is a man?”

“Are you asking me, whether I am a reasonable mortal beast? I know well and confess: that is what I am.”

“Do you not know that you were ever any other thing?”

“No,” I said.

“Now I know, the other cause of your malady, and that a great one: you have ceased to know who and what you are. Through this, I have plainly found the cause of your sickness, or else the gateway to recover your health. You are confounded with forgetting of yourself; for you cry that you are exiled from your own possessions. And since you do not know what the end of things is, you believe that criminal and wicked men are strong and healthy. And because you have forgotten by what law the world is governed, you think that these mutations of fortune fly about without governor. These are great causes not only of illness, but of death. But I thank the Maker and Author of health that nature has not totally abandoned you. I have a great treatment for your health, and that comes from your true understanding of the governance of the world since you believe it is not subject to chance folly but is ruled by God’s reason. Therefore, have no fear; for from this little spark, the light of life shall shine.4

From this beginning, Lady Philosophy gently lifts Boethius out of his despair to discover the source of peace and joy in the face of his imminent execution. She teaches him that the wheel of fortune constantly turns so sometimes we are on top while other times we are on the bottom. But looking at life from an eternal view puts things in their proper perspective. She elucidates the vanity of seeking wealth, power, esteem, fame and pleasure as sources of happiness. All that really matters is who we become, and living a shallow life of ease and comfort can hardly be called living. She consoles Boethius by helping him realize that God shares in our grief and our joy because lives in time as much as out of time. He is not some impersonal power that impassionedly watches everything he put into motion, rather he literally feels our pain. God is intimately involved in the details of our lives and the very essence of existence itself. Boethius’s words infused the concept of God’s providence into the medieval soul.

Boethius served as a bridge between the Greco-Roman era and the Middle Ages. He was the first person to wrestle with the philosophical issues he inherited from Greek philosophy and the teachings of the ancient Church in a systematic manner. He became the father of medieval scholasticism who followed his dialectic approach to philosophy and theology for the next thousand years. Without his writings, the European medieval intellectual movement might not have formed at all. Certainly, the basic medieval worldview would have been drastically different, along with world history. The scholar who translated Boethius’s Consolation of Philosophy into modern English had this to say about him:

Boethius’ erudition (he translated from Greek to Latin significant works of Aristotle and Porphyry, wrote textbooks on logic and music, and composed theological treatises) would have an enormous influence on students of philosophy and divinity during the next thousand years. But none of Boethius’ legacy had as strong an influence on the Middle Ages as his final work, The Consolation of Philosophy. It was translated from the Latin for the benefit of the English people several times during the medieval period. First, into Anglo-Saxon (aka Old English) during the reign of King Alfred the Great who ruled from 870 to 899. Geoffrey Chaucer took his turn around 1385 turning it into the English of his day, now known as Middle English. Queen Elizabeth I translated it again in 1593. The appeal of The Consolation waned as Western man experience a ‘renaissance’ turning with ever-greater passion to the false gods of which Boethius so eloquently warned.

The plea within The Consolation that rang true for so many for 1500 years is in how to progress from an ordinary life of unhappy superficiality to a deep understanding of difficult concepts and values that can give our short lives purpose and joy. Rather than writing in esoteric philosophical terminology, Boethius creates a dialogueue between himself and “his old nurse” Philosophy. She finds him in his prison cell weighted down with bitterness and regret for having lost everything that makes life worthwhile. By gentle steps, she restores him from alienation, to recognizing that he has lost nothing of true value and that he has not been abandoned by the immortal power of God.5

Even though his writings have largely been forgotten, Botheius’s discovers remain as relevant for us today as they were for him.

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Boethius The Consolation of Philosophy

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An accessible translation of the classic writings that influenced Chaucer and Dante. Boethius was an eminent public figure under the Gothic emperor Theodoric, and an exceptional Greek scholar. When he became involved in a conspiracy and was imprisoned in Pavia, it was to the Greek philosophers that he turned. Extremely popular throughout medieval Europe, The Consolation was written in the period leading up to his brutal execution. It is a dialogue of alternating prose and verse between the ailing prisoner and his “nurse” Philosophy. Her instruction on the nature of fortune and happiness, good and evil, fate and free will, restore his health and bring him to enlightenment.

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Theological Tractates.

Theological Tractates. The Consolation of Philosophy

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A Christian polymath embraces reason against misfortune in poetry and prose. Boethius (Boetius)―Anicius Manlius Severinus―Roman statesman and philosopher (ca. AD 480–524), was son of Flavius Manlius Boetius, after whose death he was looked after by several men, especially Memmius Symmachus. He married Symmachus’ daughter, Rusticiana, by whom he had two sons. All three men rose to high honors under Theodoric the Ostrogoth, but Boethius fell from favor, was tried for treason, wrongly condemned, and imprisoned at Ticinum (Pavia), where he wrote his renowned Consolation of Philosophy. Boethius was author of Latin translations of Aristotle, commentaries on various philosophical works, original works on logic, five books on music, and other works. His Consolation of Philosophy is the last example of purely literary Latin of ancient times―a mingling of alternate dialogue and poems. His Theological Tractates are also included in this volume.

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1 Thomas Powers, Introduction to Consolation of Philosophy by Boethius, translated into middle English by Geoffrey Chaucer, and into modern English by Thomas Powers. https://parabola.org/wp-content/uploads/2019/04/Boethius-rendered-into-modern-English-by-Thomas-Powers.pdf.

2 William Cook, Reason and Faith: Philosophy in the Middle Ages, (The Teaching Company, 2007), Lectures 5–6; Dorsey Armstrong, Great Minds of the Medieval World, (The Teaching Company, 2014), Lecture 3; John M. Bowers, The Western Literary Canon in Context, (The Teaching Company, 2008), Lecture 12.

3Thomas Powers, Introduction to Consolation of Philosophy by Boethius, translated into middle English by Geoffrey Chaucer, and into modern English by Thomas Powers. https://parabola.org/wp-content/uploads/2019/04/Boethius-rendered-into-modern-English-by-Thomas-Powers.pdf

4Boethius, Consolation of Philosophy, translated into middle English by Geoffrey Chaucer, and into modern English by Thomas Powers. https://parabola.org/wp-content/uploads/2019/04/Boethius-rendered-into-modern-English-by-Thomas-Powers.pdf.

5 Thomas Powers’ Background to his translation of Consolation of Philosophy by Boethius, https://parabola.org/wp-content/uploads/2019/04/ Boethius-rendered-into-modern-English-by-Thomas-Powers.pdf

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Les adieux du consul Boetius à sa famille, by Jean Victor Schnetz, 1826, Musée des Augustins, Toulouse, France [PD-old-100]

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