Secundae partis cribrationum

It is not strange, therefore, if two daughters are born from a mother who consists of a twofold nature: namely, the mortal and the immortal. For it perhaps neither ought to have been, nor could have been, otherwise. For it is necessary that the offspring be similar to its parents, and every efficient cause is anxious to assimilate its effect to itself as much as it can. But you will ask, how can it be that charity, which excels its mother and sister in dignity (for, as Paul witnesses, it never falls), is generated from an imperfect mother (for faith is a maimed and imperfect thing)? For faith and hope will be turned into something else. Hope will turn into the thing itself; faith will turn into knowledge.

I answer that it is clear such a thing can happen, just as from the imperfect particle of a seed, there arises such height of trees as is found in the oak, the maple, and the poplar, and other trees of that kind. Or, if this does not please you, as it can happen that from sight, which is common to animals and to man, prudence is generated, without which human society does not consist.

As for what Avicenna says—that the causes of all miracles can be found in the nature of things—we believe he spoke falsely regarding true miracles. Since we know that some wondrous things can be done by God, as well as by evil spirits no less than by good ones, and also by nature, and since it is always ambiguous by whom they are most powerfully done, we conclude that those things which Avicenna calls miracles are not true miracles, but rather a deceptive sign, just as color in wine and darkness in a face, since they are accustomed to arise from many causes, and it is rarely known from which they arise. We hold that the Antichrist will strengthen the impiety of his dogmas with miracles, by which we are warned daily not to place our faith in them, whereby it is suggested that falsehood can be supported by miracles—if not true ones, then those that bear the appearance of truth to us. Moreover, what Christ says—that He did certain things that no one else had ever done before—he said "ever" because others did not perform miracles as their own, as men, and if they were their own, they did not perform them as divine, as He did. There was, therefore, not merely the exhibition of miracles, but a singular power of exhibition in Christ.

A decorative drop cap 'A' at the beginning of the text section, featuring a square frame with scrolled floral patterns and a cross-like structure forming the letter A.

Among the same Avicenna, errors occur in many ways, almost jumping about and at intervals, nearly infinite in theology, in the books inscribed as Metaphysics, where metaphysics is run through piece by piece. A legislator ought not to say that he has voluntarily hidden something which he has not revealed to them, because it is not fitting for him to be easy in saying something to them about these matters; rather, it is his task to insinuate to them the glory of God and His magnitude through certain clouds and fodder taken from things that are glorious and magnificent among them, and with this, to tell them that there is nothing equal or similar to Him. Similarly, it is necessary that he affirm to them that which is said concerning the promise in such a way that its quality can be imagined, and let them know within it their felicities, and let him introduce examples of terror through which they themselves understand and imagine. However, he should not uncover the truth of this to them except in something common—that is, something that "neither eye has seen, nor ear heard," and which is for them a kingdom of maximum delight, and an eternal error is treacherous. These are the words of Avicenna.

But it is to be wondered at concerning Avicenna himself, when he speaks of the legislator, that the legislator does not uncover the truth. Therefore, the legislator will be a liar, not a prophet, since Ambrose says it is impossible for a prophet to be deceived. But because Avicenna wrote some dishonest and malicious things about his legislator Muhammad, I do not want you to wonder, since you know this is always the work of the devil: to lacerate the servants of God with lies and (as the divine Cyprian says) to defame a glorious name with false opinions, so that those who shine with the light of their own conscience might be dirtied by vile rumors. Wherefore, whatever is cast about concerning both Muhammad and Avicenna, you should neither hear easily nor believe, brother. Therefore, in the Alcoran of Muhammad and in Avicenna, there is falsehood; in the Church, there is truth. This truth, however, was first held by the Synagogue, which possessed the oracles of God. For there is truth also in the Old Testament, which was before the people of the Jews. For God is known in Judea; and God is truth. Therefore, there is truth in Judea. Truth therefore existed in the fathers—Moses and Joshua, in Samuel, in David, Elijah, Elisha, and in those seven thousand men who did not bend their knees before Baal. But because the later offspring of the Jews deviated from the customs of their fathers, truth departed from them and came to the Church. It departed from them when they said of the Lord Jesus: "Away with him, away with him, crucify him." For they handed over the truth and chose iniquity. Therefore, all other generations are void of truth; all generations of heretics and Mahometans do not hold the truth. The Church alone possesses the truth with pious affection, because the generation of the Jews, which possessed it before, lost it.

We say therefore, and what we say we believe, that the Christian faith is founded not through lies like the Mahometan sect, not through empty parables as Avicenna wishes, not through various promises and bodily pleasures like the Alcoran, not through fallacious similitudes, and not from the stars as astrologers dream, but rather through the mediator of God and men, God and also man, Christ Jesus; promulgated by the apostles, confirmed by miracles, supported by the truth, propped up by honesty, and strengthened by reason. This, therefore, I urge and advise you to hold, and repeating it, I shall advise you again. For this life is the straight and most short way to heaven, to those everlasting goods which "eye has not seen, nor ear heard." All other laws are detours and fables, just as the Psalm says: "The wicked have told me fables, but not as your law," and elsewhere: "He has not done so for any nation, and he has not manifested his judgments to them."