Consolation of Philosophy — 41 - Book V, Section VI and Epilogue

VI.

'Since, then, as we lately proved, everything that is known is cognized not in accordance with its own nature, but in accordance with the nature of the faculty that comprehends it, let us now contemplate, as far as lawful, the character of the Divine essence, that we may be able to understand also the nature of its knowledge.

'God is eternal; in this judgment all rational beings agree.

Let us, then, consider what eternity is.

For this word carries with it a revelation alike of the Divine nature and of the Divine knowledge.

Now, eternity is the possession of endless life whole and perfect at a single moment.

What this is becomes more clear and manifest from a comparison with things temporal.

For whatever lives in time is a present proceeding from the past to the future, and there is nothing set in time which can embrace the whole space of its life together.

To-morrow's state it grasps not yet, while it has already lost yesterday's; nay, even in the life of to-day ye live no longer than one brief transitory moment.

Whatever, therefore, is subject to the condition of time, although, as Aristotle deemed of the world, it never have either beginning or end, and its life be stretched to the whole extent of time's infinity, it yet is not such as rightly to be thought eternal.

For it does not include and embrace the whole space of infinite life at once, but has no present hold on things to come, not yet accomplished.

Accordingly, that which includes and possesses the whole fulness of unending life at once, from which nothing future is absent, from which nothing past has escaped, this is rightly called eternal; this must of necessity be ever present to itself in full self-possession, and hold the infinity of movable time in an abiding present.

Wherefore they deem not rightly who imagine that on Plato's principles the created world is made co-eternal with the Creator, because they are told that he believed the world to have had no beginning in time,[S] and to be destined never to come to an end.

For it is one thing for existence to be endlessly prolonged, which was what Plato ascribed to the world, another for the whole of an endless life to be embraced in the present, which is manifestly a property peculiar to the Divine mind.

Nor need God appear earlier in mere duration of time to created things, but only prior in the unique simplicity of His nature.

For the infinite progression of things in time copies this immediate existence in the present of the changeless life, and when it cannot succeed in equalling it, declines from movelessness into motion, and falls away from the simplicity of a perpetual present to the infinite duration of the future and the past; and since it cannot possess the whole fulness of its life together, for the very reason that in a manner it never ceases to be, it seems, up to a certain point, to rival that which it cannot complete and express by attaching itself indifferently to any present moment of time, however swift and brief; and since this bears some resemblance to that ever-abiding present, it bestows on everything to which it is assigned the semblance of existence.

But since it cannot abide, it hurries along the infinite path of time, and the result has been that it continues by ceaseless movement the life the completeness of which it could not embrace while it stood still.

So, if we are minded to give things their right names, we shall follow Plato in saying that God indeed is eternal, but the world everlasting.

'Since, then, every mode of judgment comprehends its objects conformably to its own nature, and since God abides for ever in an eternal present, His knowledge, also transcending all movement of time, dwells in the simplicity of its own changeless present, and, embracing the whole infinite sweep of the past and of the future, contemplates all that falls within its simple cognition as if it were now taking place.

And therefore, if thou wilt carefully consider that immediate presentment whereby it discriminates all things, thou wilt more rightly deem it not foreknowledge as of something future, but knowledge of a moment that never passes.

For this cause the name chosen to describe it is not prevision, but providence, because, since utterly removed in nature from things mean and trivial, its outlook embraces all things as from some lofty height.

Why, then, dost thou insist that the things which are surveyed by the Divine eye are involved in necessity, whereas clearly men impose no necessity on things which they see?

Does the act of vision add any necessity to the things which thou seest before thy eyes?'

'Assuredly not.'

'And yet, if we may without unfitness compare God's present and man's, just as ye see certain things in this your temporary present, so does He see all things in His eternal present.

Wherefore this Divine anticipation changes not the natures and properties of things, and it beholds things present before it, just as they will hereafter come to pass in time.

Nor does it confound things in its judgment, but in the one mental view distinguishes alike what will come necessarily and what without necessity.

For even as ye, when at one and the same time ye see a man walking on the earth and the sun rising in the sky, distinguish between the two, though one glance embraces both, and judge the former voluntary, the latter necessary action: so also the Divine vision in its universal range of view does in no wise confuse the characters of the things which are present to its regard, though future in respect of time.

Whence it follows that when it perceives that something will come into existence, and yet is perfectly aware that this is unbound by any necessity, its apprehension is not opinion, but rather knowledge based on truth.

And if to this thou sayest that what God sees to be about to come to pass cannot fail to come to pass, and that what cannot fail to come to pass happens of necessity, and wilt tie me down to this word necessity, I will acknowledge that thou affirmest a most solid truth, but one which scarcely anyone can approach to who has not made the Divine his special study.

For my answer would be that the same future event is necessary from the standpoint of Divine knowledge, but when considered in its own nature it seems absolutely free and unfettered.

So, then, there are two necessities--one simple, as that men are necessarily mortal; the other conditioned, as that, if you know that someone is walking, he must necessarily be walking.

For that which is known cannot indeed be otherwise than as it is known to be, and yet this fact by no means carries with it that other simple necessity.

For the former necessity is not imposed by the thing's own proper nature, but by the addition of a condition.

No necessity compels one who is voluntarily walking to go forward, although it is necessary for him to go forward at the moment of walking.

In the same way, then, if Providence sees anything as present, that must necessarily be, though it is bound by no necessity of nature.

Now, God views as present those coming events which happen of free will.

These, accordingly, from the standpoint of the Divine vision are made necessary conditionally on the Divine cognizance; viewed, however, in themselves, they desist not from the absolute freedom naturally theirs.

Accordingly, without doubt, all things will come to pass which God foreknows as about to happen, but of these certain proceed of free will; and though these happen, yet by the fact of their existence they do not lose their proper nature, in virtue of which before they happened it was really possible that they might not have come to pass.

'What difference, then, does the denial of necessity make, since, through their being conditioned by Divine knowledge, they come to pass as if they were in all respects under the compulsion of necessity?

This difference, surely, which we saw in the case of the instances I formerly took, the sun's rising and the man's walking; which at the moment of their occurrence could not but be taking place, and yet one of them before it took place was necessarily obliged to be, while the other was not so at all.

So likewise the things which to God are present without doubt exist, but some of them come from the necessity of things, others from the power of the agent.

Quite rightly, then, have we said that these things are necessary if viewed from the standpoint of the Divine knowledge; but if they are considered in themselves, they are free from the bonds of necessity, even as everything which is accessible to sense, regarded from the standpoint of Thought, is universal, but viewed in its own nature particular.

"But," thou wilt say, "if it is in my power to change my purpose, I shall make void providence, since I shall perchance change something which comes within its foreknowledge."

My answer is: Thou canst indeed turn aside thy purpose; but since the truth of providence is ever at hand to see that thou canst, and whether thou dost, and whither thou turnest thyself, thou canst not avoid the Divine foreknowledge, even as thou canst not escape the sight of a present spectator, although of thy free will thou turn thyself to various actions.

Wilt thou, then, say: "Shall the Divine knowledge be changed at my discretion, so that, when I will this or that, providence changes its knowledge correspondingly?"

'Surely not.'

'True, for the Divine vision anticipates all that is coming, and transforms and reduces it to the form of its own present knowledge, and varies not, as thou deemest, in its foreknowledge, alternating to this or that, but in a single flash it forestalls and includes thy mutations without altering.

And this ever-present comprehension and survey of all things God has received, not from the issue of future events, but from the simplicity of His own nature.

Hereby also is resolved the objection which a little while ago gave thee offence--that our doings in the future were spoken of as if supplying the cause of God's knowledge.

For this faculty of knowledge, embracing all things in its immediate cognizance, has itself fixed the bounds of all things, yet itself owes nothing to what comes after.

'And all this being so, the freedom of man's will stands unshaken, and laws are not unrighteous, since their rewards and punishments are held forth to wills unbound by any necessity.

God, who foreknoweth all things, still looks down from above, and the ever-present eternity of His vision concurs with the future character of all our acts, and dispenseth to the good rewards, to the bad punishments.

Our hopes and prayers also are not fixed on God in vain, and when they are rightly directed cannot fail of effect.

Therefore, withstand vice, practise virtue, lift up your souls to right hopes, offer humble prayers to Heaven.

Great is the necessity of righteousness laid upon you if ye will not hide it from yourselves, seeing that all your actions are done before the eyes of a Judge who seeth all things.'

FOOTNOTES:

[S] Plato expressly states the opposite in the 'Timæus' (28B), though possibly there the account of the beginning of the world in time is to be understood figuratively, not literally.

See Jowett, vol. iii.

, pp. 448, 449 (3rd edit.

).

EPILOGUE.

Within a short time of writing 'The Consolation of Philosophy,' Boethius died by a cruel death.

As to the manner of his death there is some uncertainty.

According to one account, he was cut down by the swords of the soldiers before the very judgment-seat of Theodoric; according to another, a cord was first fastened round his forehead, and tightened till 'his eyes started'; he was then killed with a club.

_Elliot Stock, Paternoster Row, London_ REFERENCES TO QUOTATIONS IN THE TEXT.

Bk.

I.

, ch. iv.

, p. 17, l. 6: 'Iliad,' I. 363. " ch. iv.

, p. 18, l. 7: Plato, 'Republic,' V.

473, D; Jowett, vol. iii.

, pp. 170, 171 (3rd edit.

).

" ch. iv.

, p. 22, l. 6: Plato, 'Republic,' I.

347, C; Jowett, III.

, p. 25. " ch. v.

, p. 30, l. 19: 'Iliad,' II.

, 204, 205. Bk.

II.

, ch. ii.

, p. 50, l. 21: 'Iliad.'

XXIV.

527, 528. " ch. vii.

, p. 78, l. 25: Cicero, 'De Republicâ,' VI.

20, in the 'Somnium Scipionis.'

Bk.

III.

, ch. iv.

, p. 106, l. 10: Catullus, LII.

, 2. " ch. vi.

, p. 114, l. 4: Euripides, 'Andromache,' 319, 320. " ch. ix.

, p. 129, l. 3: Plato, 'Timæus,' 27, C; Jowett, vol. iii.

, p. 448. " ch. xii.

, p. 157, l. 14: Quoted Plato, 'Sophistes,' 244, E; Jowett, vol. iv.

, p. 374. " ch. xii.

, p. 157, l. 22: Plato, 'Timæus,' 29, B; Jowett, vol. iii.

, p. 449. Bk.

IV.

, ch. vi.

, p. 206, l. 17: Lucan, 'Pharsalia,' I.

126. " ch. vi.

, p. 210, l. 23: 'Iliad,' XII.

176. Bk.

V.

, ch. i.

, p. 227,l. 16: Aristotle, 'Physics,' II.

v.

5. " ch. iii.

, p. 238, l. 20: Horace, 'Satires,' II.

v.

59. " ch. iv.

, p. 243, l. 3: Cicero, 'De Divinatione,' II.

7, 8. " ch. vi.

, p. 258, l. 8: Aristotle, 'De Cælo,' II.

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