 Several theses on the first cause and the intelligences which are inspired by Avicenna are condemned by the Parisian bishop in 1277, among them: that God is the first necessary cause of the first intelligence and of the celestial movements (art. 58 and 59), that God does necessarily what is immediately produced by him (art. 53), that the active intellect is a substance separate from the human intellect (art. 123), that the rational souls are created by the intelligences (art. 30). Avicenna’s theory of the first cause nevertheless continued to influence the scholastic discussion. This is true, for instance, of the proof for the existence of God, which had been cited by Thomas Aquinas. Peter of Auvergne, Henry of Ghent and Duns Scotus too draw on Avicenna’s argument from the possible and necessary being (Druart 2002; Janssens 2003; Pickavé 2007, ch. 6).