time of Augustine in the fifth century, did not do so." The view of early Christians on the moment of ensoulment is also said to have been not the Aristotelian, but the Pythagorean: Through the Latin translations of Averroes's (1126–1198) work, beginning in the 12th century, the legacy of Aristotle was recovered in the West. Christian philosophers such as Thomas Aquinas (1224–1274) adapted largely to his views and because they believed that the early embryo did not have a human soul, they did not necessarily see early abortion as murder, although they condemned it nonetheless. Aquinas, in his main work, the Summa Theologica, states (Part I, question 118, article 2 ad 2)"…that the intellectual soul is created by God at the end of human generation". Although Jesus may have been exceptional, Aquinas did believe that the embryo first possessed a vegetative soul, later acquired sensitive (animal) soul, and after 40 days of development, God gave humans a rational soul. In 1588, Pope Sixtus V issued the Bull Effraenatam, which subjected those that carried out abortions at any stage of gestation with automatic excommunication and the punishment by civil authorities applied to murderers. Three years later after finding that the results had not been as positive as was hoped, his successor Pope Gregory XIV limited the excommunication to abortion of a formed fœtus.Jean Reith Schroedel, Is the Fetus a Person? (Cornell University Press 2000 ), p. 19 In 1679, Pope Innocent XI publicly condemned sixty-five propositions taken chiefly from the writings of Escobar, Suarez and other casuists (mostly Jesuit casuists who had been heavily attacked by Pascal in his Provincial Letters) as propositiones laxorum moralistarum (propositions of lax moralists) as "at least scandalous and in practice dangerous". He forbade anyone to teach them under penalty of excommunication. The condemned propositions included: In the 1869 Bull Apostolicae Sedis, Pius IX rescinded Gregory XIV's not-yet-animated fetus exception and re-enacted the penalty of excommunication for abortions at any stage of pregnancy, which even before that were never seen as merely venial sin. Since then, canon law makes no distinction as regards excommunication between stages of pregnancy at which abortion is performed. In spite of the difference in ecclesiastical penalties imposed during the period when the theory of delayed ensoulment was accepted as scientific truth,The Aristotelian Tradition, p. 3 abortion at any stage is currently claimed to have always been condemned by the Church and