A similar accusation, as is well known, was brought against the primitive Christians by the fashionable society of Rome.
The influences of the Averroistic philosophy were apparent in many of these sects.

That Mohammedan system, considered from a Christian point of view, led to the heretical belief that the end of the precepts of Christianity is the union of the soul with the Supreme Being; that God and Nature have the same relations to each other as the soul and the body; that there is but one individual intelligence; and that one soul performs all the spiritual and rational functions in all the human race.
When, subsequently, toward the time of the Reformation, the Italian Averroists were required by the Inquisition to give an account of themselves, they attempted to show that there is a wide distinction between philosophical and religious truth; that things may be philosophically true, and yet theologically false--an exculpatory device condemned at length by the Lateran Council in the time of Leo X.
But, in spite of auricular confession, and the Inquisition, these heretical tendencies survived.

It has been truly said that, at the epoch of the Reformation, there lay concealed, in many parts of Europe, persons who entertained the most virulent enmity against Christianity.
In this pernicious class were many Aristotelians, such as Pomponatius; many philosophers and wits, such as Bodin, Rabelais, Montaigne; many Italians, as Leo X., Bembo, Bruno.
Miracle-evidence began to fall into discredit during the eleventh and twelfth centuries.

The sarcasms of the Hispano-Moorish philosophers had forcibly drawn the attention of many of the more enlightened ecclesiastics to its illusory nature.

The discovery of the Pandects of Justinian, at Amalfi, in 1130, doubtless exerted a very powerful influence in promoting the study of Roman jurisprudence, and disseminating better notions as to the character of legal or philosophical evidence.