Many of the doctrines of natural philosophy contrasted with the teachings of religion, and there were a number of possible solutions to this problem. Some authors appealed to the radical difference between the realms of faith and philosophy, relying on the Averroistic doctrine of the “double truth”. This was the case, for example, of Pietro Pomponazzi. Yet other authors, such as Bessarion or Simone Porzio, who came from very different backgrounds, went on the offensive, rejecting any confusion between philosophy and faith at the latter’s expense (even though Bessarion, like Ficino, argued for a greater compatibility between Platonism and Christianity). There were also others, like the Jesuit Pedro da Fonseca (1528–1599), who considered Plato’s natural philosophy too dangerously similar to Christianity and therefore preferred the Aristotelian paradigm. On the other hand, some thinkers tried instead to genuinely reconcile philosophy and faith, particularly during the periods of doctrinal conflict and religious warfare that followed the Reformation. This was particularly true in Protestant countries, where even at the end of the sixteenth century the problem of the double truth was a matter of intense debate. Reformed scholars displayed a clear bias against Aristotle, the philosopher who they held responsible for sustaining the scholastic edifice of Catholic theology, and in Wittenberg they even mounted a short-lived attempt to replace him with Pliny: but the disordered approach of the Natural History made it unsuitable for superseding the Aristotelian encyclopedia for teaching. Philipp Melanchthon (1497–1560) reconciled the distinction between religion and science of nature by arguing that nature was creation of God and everything in it had to be seen as the work of providence. Some philosophers, such as John Amos Comenius (1592–1670), supported the alliance between natural science and religion by arguing for a philosophy based on the biblical teachings, even though this position was often intended to combat the excess of natural philosophers rather than to offer an alternative system. On the other hand, both in Protestant and Catholic contexts, scientists like Rheticus (1514–1574) and Galileo denied that the Bible had any scientific value. Scholars like John Case (d. 1600), who considered Aristotelianism compatible with Christian dogmas such as creation and divine providence, were particularly fond of searching for ways to syncretize theology with natural philosophy. Attempts to reconcile the Philosopher with the Christian religion, even at the cost of relying on forced or fanciful readings, were still being made in the seventeenth century.