then that is a creature brought into existence by Him, and no creature can ever be the equal of the Creator. The same applies to the Holy Spirit—whether one takes it to be an angel or a form of guidance and divine support—it is in no way comparable to Allah, mighty and majestic.

Fourth: the wording is, “Let Us create a creature,” or, “We shall create Adam,” or, “We shall create a human being in Our image and likeness.” Indeed, according to their own rendition, “We shall create a creature after Our likeness and pattern.” In every case, they also regard that phrase—together with the Word of God and His Spirit—as uncreated, so it is impossible that the text could be referring to His Word and His Spirit.

If they contend that what is meant is the Messiah’s human nature, that humanity is no different from every other human nature; moreover, by the unanimous testimony of nations the passage is speaking about Adam, the father of mankind, and that human nature itself is certainly not the Word of God and His Spirit.

Fifth: even if one were to suppose that the intent was that God’s speech resembles His essence in some respects—such as being eternal with His eternity—nothing in that would indicate three hypostases.

Likewise, the familiar expression, “We shall create a human being in Our image, according to Our likeness,” furnishes no proof whatsoever of a trinity. The resemblance of one thing to another merely signals similarity in certain aspects; it does not entail an absolute sameness that would require both to share everything that is necessary, possible, or impossible for them. And when it is said, “This being is living—”