 The fiercest medieval criticism of Aquinas’s theory was in On the Immortality of the Soul, published by Pietro Pomponazzi in 1516. Pomponazzi begins by declaring that he accepts the immortality of the human soul as a truth, known by revelation, and that Aquinas’s argument for its immortality is the best that can be made. He opposes both Averroes’s view and a Platonic dualism, which Ficino had quite recently revived. But he seems to have just as many objections to Aquinas. In particular, he points out that, according to Aristotle, although intellectual thinking is immaterial, it cannot take place without there going on at the same time a play of mental images, which are sensible things and require a bodily organ, the brain. The human intellect is, therefore, dependent on the body, not in the activity of thinking itself, but with respect to a necessary condition for it. Some historians think that, given the strength of his attack, and the fact that he goes on to explain why a rejection of the soul’s immortality need not have bad moral consequences, Pomponazzi did not really accept Christian teaching about the afterlife. It is more plausible, however, that he—like Boethius of Dacia in the thirteenth century—was mainly concerned to protect the prerogative of Arts Masters to interpret Aristotle and work within natural reason, even when that meant contradicting Church doctrine.