The consolation of philosophy of Boethius.

Abstract

Builder of yon starry dome,Thou that whirlest, throned eternal, Heaven's swift globe, and, as they roam, Guid'st the stars by laws supernal : 28The Consolation of Philosophy. So in full-sphered splendour dight Cynthia dims the lamps of night, But unto the orb fraternal Closer drawn,* doth lose her light. ' Who at fall of eventide, Hesper, his cold radiance showeth, Lucifer his beams doth hide, Paling as the sun's light groweth, Brief, while winter's frost holds sway, By thy will the space of day ; Swift, when summer's fervour gloweth, Speed the hours of night away. ' Thou dost rule the changing year : When rude Boreas oppresses, Fall the leaves ; they reappear, Wooed by Zephyr's soft caresses. Fields that Sirius burns deepgrown By Arcturus' watch were sown : Each the reign of law confesses, Keeps the place that is his own. * The moon is regarded as farthest from the sun at the full, and, as she wanes, approaching gradually nearer.

Pastoral Platonism in the Writings of Henry Hallywell (1641–1703)

“…125 We have seen that Lord Preston reproduced most of Hallywell's letter on Boethius -without acknowledgement -in his 1695 translation of The Consolation of Philosophy. 126 We have noted that William Penn angrily rejected Hallywell's Account of Familism and personally insulted its author. 127 But none of Hallywell's works went to a second edition.…”

“…Elys' translation was overtaken by a more complete version by Richard Graham, first Viscount Preston, in 1695, but Hallywell's letter was given added longevity in Preston's unattributed reproduction of it in his own preface. 71 When Hallywell's The Sacred Method of Saving Humane Souls by Jesus Christ was published in 1677, his name appeared on the title page, and he styled himself "Minister of the Gospel at Ifeild [sic] in Sussex". A list of titles sold by Walter Kettilby at the end of the book advertised "Mr. Hallywell's Discourse of the Excellency of Christianity", confirming Hallywell's authorship of the 1671 discourse.…”

Eternity and the Future: A Critique of the Plotinian Myth in Pannenberg’s Theology

“…is the complete, simultaneous and perfect possession of everlasting life'. 20 This Boethian conception, as Pannenberg notes, has impacted Barth's understanding in which eternity is conceived as the simultaneity of past, present and future. For Barth, eternity can be and is related to time, overcoming the antithesis or the qualitative differences of the two.…”

God and the Natural World in the Seventeenth Century: Space, Time, and Causality

“…He is everywhere entirely. Similarly, with respect to God’s temporal existence, Boethius (2001: 144) proposed the famous definition of God’s eternity as ‘a possession of life simultaneously entire and perfect, which has no end’. He is always at once.…”