 Some recent interpreters, such as Joel Relihan (1993, 187–194; 2007), have gone so far as to suggest that the Consolation should be understood ironically as an account of the insufficiency of Philosophy (and philosophy) to provide consolation, by contrast with Christian faith. Such a view seems too extreme, because Boethius the author has clearly taken great pains with the philosophical arguments proposed in the text, and the main lines of Philosophy’s thinking fit well with the metaphysics glimpsed in the theological tractates and even, at moments, in the logical commentaries. It is plausible, however, to hold that Boethius wished, whilst acknowledging the value of philosophy—to which he had devoted his life, and for which he presented himself as being about to die—to point its limitations: limitations which Philosophy herself, who is keen to emphasize that she is not divine, accepts. Philosophy, he might be suggesting, provides arguments and solutions to problems which should be accepted and it teaches a way of living that should be followed, but it falls short of providing a coherent and comprehensive understanding of God and his relation to creatures. Boethius the character should be satisfied, but not completely satisfied, by Philosophy’s argument. And if this is Boethius the author’s position in the Consolation, then it fits closely with the theological method he pioneered in the opuscula sacra.