  When he came to clarify the end of theology, Bonaventure understood that Aristotle had sharply distinguished practical science—whose end is deeds—from theoretical science—whose end is knowledge. So he asks whether theology is “for the sake of contemplation or for the sake of our becoming good.” The answer is that theology is more perfect than any philosophical science because it breaks through the bounds of this Aristotelian dichotomy. Neither theoretical knowledge nor practical deeds get to the center of the moral life, which is love—both the “affection” of love and the theological virtue of charity.  The kind of intellectual virtue that prepares the mind for charity is a “wisdom” that “involves knowledge and affection together.” The “knowledge that Christ died for us,” for example, is far different from the knowledge of the geometer or the knowledge of the general. Consequently, theological wisdom is both “for the sake of contemplation and also for our becoming good, but principally for the sake of our becoming good” through enlivening our knowledge and deeds with Christian “affection”.