  The tension between the newly translated Aristotelian corpus and the traditional theological teaching of the Church regarding the doctrine of creation was well understood by Bonaventure’s time. Indeed, the prohibitions of 1215 and 1231 regarding the teaching of the Aristotelian writings on natural philosophy had given way to the direct teaching of Aristotle in the Faculty of Arts by the time Bonaventure took his master of arts degree at the University of Paris, and by the time he left the University, the Aristotelian corpus in its entirety was a subject of examination for candidates for degrees in the Faculty of Arts. Yet the Aristotelian doctrine of the eternity of the world was given various interpretations. Some favored a benign interpretation, claiming that all Aristotle meant in Physics VIII was that the world and its motion did not arise from some earlier motion, but rather time, moveable things, and motion were all coeval and  concomitant.[15]  Others, however, chief among them Robert Grosseteste, argued that the views of Aristotle should be taken at face value and what the Stagirite intended was the eternity of the past; the Greek Fathers and Aristotle’s own commentators both were in accord that the Aristotelian outlook involved the beginninglessness of the past and unoriginated  matter.[16]