Proemium, Q. 3
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/1/d/0/q/bon-sent-I-proem-q3
----------------------------------------
### QUESTION III.
#### *Whether this book, or theology, is for the sake of contemplation, or that we may become good; that is, whether it is a speculative science or a practical one.*

Thirdly it is asked about the *final* cause. And since it has been said that this book is for revealing things hidden, it is asked whether this work is for the sake of contemplation, or that we may become good. And that it is that we may become good, is shown thus.

1. Every teaching which is about those things without the knowledge of which one cannot live rightly, is that we may become good: but this book is directed to the knowledge of the true faith, without which *it is impossible to please God,* nor to live rightly, as is said to the Hebrews, chapter eleven: therefore this book is that we may become good.

2. Likewise, every teaching which agrees with *virtue* in its object, is that we may become good; this is manifest of itself; but this teaching agrees with faith in its object, because it is about the credible, about which faith also is, or in which it is: therefore etc.

3. Likewise, a particular teaching agrees with the total one in its *end;* but the total end of sacred Scripture is not only that we may become good, but also that we may become blessed; and beatitude is the best: therefore the end of this science is that we may become good.

**On the contrary:** 1. The Master says in the text that his end or intention «is to lay open the hidden things of theological inquiries»; but this belongs to him whose end is speculation: therefore etc.

2. Likewise, a science which is that we may become good pertains to morals; but whereas theology is about faith and morals, this book is nevertheless about the things that pertain to faith, not about the things that pertain to morals: therefore this work is not that we may become good.

3. Likewise, every science which is that we may become good is practical; but every such science is about the things which are from our own working; but this one is not about the things which are from our own working, but from God: therefore it is for the sake of contemplation, not that we may become good.

### Conclusion

> *Theological science is an affective habit and a middle one between the speculative and the practical, and it has for its end both contemplation and that we may become good — and indeed, more principally, that we may become good.*

**I respond:** For the understanding of what has been said it must be noted that what is perfectible by a science is our intellect. Now this can be considered in three ways, namely *in itself,* or as it is extended to *the affections,* or as it is extended to *work.* And the intellect is extended after the manner of one dictating and regulating. According to this threefold state, because it can err, it has a threefold *directive habit.* For if we consider the intellect *in itself,* it is in that way properly speculative and is perfected by a habit which is for the sake of contemplation, which is called *speculative science.* But if we consider it as apt to be extended to *work,* it is in that way perfected by a habit which is that we may become good; and this is *practical* or moral *science.* But if it is considered in the middle way, as apt to be extended to *the affections,* it is in that way perfected by a habit midway between the purely speculative and the practical, which embraces both; and this habit is called *wisdom,* which says at once cognition and affection: for *the wisdom of doctrine is according to her name,* Ecclesiasticus, chapter six. Hence this one is for the sake of contemplation, and that we may become good — principally, however, that we may become good.

Such is the knowledge handed down in this book. For this knowledge helps faith, and faith is in the intellect in such a way that, so far as its own account goes, it is apt to move the affections. And this is clear. For this knowledge, that Christ died for us, and the like, unless a man be a sinner and hardened, moves him to love; not so this one: that the diameter is asymmeter to the side.

It must therefore be granted that it is that we may become good.

1. As to what is objected, that it is for laying open things hidden; it must be said that there is no resting-point there, because that revelation orders one to the affections.

2. 3. As to what is objected, that it is not about morals nor about the things which are from our own working; the answer to that is already clear, because he is speaking of that science which is properly that we may become good, that is, of practical science.