336 Lozovsky
from several allusions to the Bible. This absence of openly Christian content
in Boethius’ last work appears consistent with his approach to theology in the
opuscula sacra. Four of them discussed Christian theology in the language of
logic, with very few allusions to the Bible, and only one, De fide catholica, was a
straightforward profession of faith. In the Consolation, Boethius also discussed
theological questions as a philosopher, but using poetic rather than technical
language.89 The beautiful Latin and elaborate structure of the Consolation, no
less than its intricate argumentation, have made Boethius’ last work very influ-
ential, especially during the Middle Ages and Renaissance.90
Neoplatonic thought also influenced Cassiodorus’ treatise On the Soul,
which as he noted later was to form the thirteenth book of his Variae.91 Linked
to the collection that presented the legacy of his public career, the tract
added a deeper philosophical and theological dimension to the lessons that
Cassiodorus wished to impart to his audience. As he wrote in the preface, he
composed the treatise in response to the entreaties of his friends, addressing
twelve questions they had posed about the nature of the soul.92 In his work,
Cassiodorus methodically presented the issues that had long been discussed
by Greek and Latin philosophers, from the main definitions of the soul to its
substance to the nature of human knowledge. Following the established schol-
arly tradition, Cassiodorus did not offer his own interpretations but turned to
Christian and secular authorities. He made a particular effort to explain their
different opinions and demonstrate the inferiority of ‘secular teachers’. While
the Neoplatonic views that Cassiodorus discussed could be found in many
authors, such as Macrobius and Calcidius, he largely relied on the interpreta-
tions of Augustine, the only author Cassiodorus mentioned by name.93
89 For recent discussions of Boethius’ Christianity see Chadwick, Boethius, especially
pp. 247–53; Shanzer, “Haec quibus uteris verbis” (with a summary of earlier interpreta-
tions on p. 59); eadem, “Interpreting the Consolation”; Relihan, Prisoner’s Philosophy;
Moreschini, A Christian in Toga.
90 Marenbon, Boethius, pp. 172–82; essays in Gibson, Boethius; Marenbon, Cambridge
Companion to Boethius; Kaylor, Companion to Boethius.
91 Cassiodorus, Variae, 11, Praefatio 7; Expositio psalmorum, 145.2.
92 Cassiodorus, De anima 1. On this treatise, its purpose, and links to the Variae, see Halporn,
“Magni Aurelii Cassiodori senaroris Liber de anima”; Vessey, “Introduction”, pp. 19–22;
Bjornlie, Politics, pp. 194, 293–305.
93 Halporn, “De Anima”, pp. 48–9; Di Marco, “Scelta e utilizzazione delle fonti”; D’Elia,
L’antropologia di Cassiodoro.