names; and once he attached those names to Allah, Mighty and Majestic, they became deities. You even assigned to each name a separate hypostasis, allotting to every single name its own exclusive hypostasis, although it is but one person. How, then, could you dare to associate such things with Allah, Mighty and Majestic, on the strength of an interpretation that will not stand?

Furthermore, when you speak of three hypostases, each hypostasis existing in and of itself, you are unavoidably compelled to concede that every one of them is living, hearing, seeing, knowing, wise, and self-subsisting—just as you claim for the Messiah that he is seated at the right hand of his Father. We thus observe that you derived the two hypostases you fabricated alongside Allah from the premise that Allah is Wise and Living: His wisdom, you say, is the Word, namely the Messiah, and His spirit is the Holy Spirit. Yet this is only one attribute among the many attributes of Allah, for He is described as Wise, All-Knowing, Hearing, Seeing, Living, All-Powerful.

Likewise is our Lord—blessed and exalted is He. Although the attributes we ascribe to Him never reach the reality of His own attributes nor attain the essence of His glory, except as a mere approximation to His greatness, might, majesty, and transcendence, you have bestowed His attributes—which are identical with His very essence and not something other than He—upon anotherand you have made Him