 Ibn Rushd’s influence on Christian Europe, from the early thirteenth-century through the Renaissance, was massive, and has been extensively studied. Translations from Arabic into Latin began with Michael Scott, around 1220, and by the middle of the century most of the Aristotelian commentaries had been translated (Burnett 2010, 820–21; Hasse 2016, 341–57). Almost immediately after the work of translation began his ideas grew in influence (Gauthier 1982), and already by the 1230s he is known as “the Commentator.” Concerns quickly arose, however, over certain contentious claims, and by the 1260s the term ‘Averroist’ was used in a pejorative sense, particularly with regard to the unicity of the intellect (Kuksewicz 1968; see §5 above), the eternity of the world (Dales 1990; see §4), and the threat of determinism (Martin 2015, see §6.1). Even usually temperate authors such as Thomas Aquinas roused themselves to heated invective in considering these doctrines, and in 1270, and again in  1277,  lists of condemned propositions were directed at the arts faculty at the University of Paris, many concerning views associated with Ibn Rushd (Brenet 2015; Wippel 1995).