—affirms that He is united with that body or indwells it, his statement is worse than the claim of those corporealists.

Likewise, the philosophers who maintain—as Aristotle and his followers do—that the celestial spheres are pre-eternal, self-subsistent bodies that exist of necessity in their own right, the first of which is itself a cause which they resemble; or who, like Ibn Sīnā and his ilk, concede to the spheres an efficient cause that has ever accompanied them—these people espouse a creed more corrupt than that of the Jews, the Christians, or the Arab polytheists, all of whom at least acknowledge that the heavens and the earth have a Creator who brought them into being by His will and power.

Even if one of those Jews, Christians, or Arab polytheists were to say that this Creator is a body, the most he would prove is an eternal, pre-existent body endowed with the attributes of perfection. But whoever posits an eternal, pre-existent body that is not described with the attributes of perfection has advanced an idea even worse than that.

It therefore becomes clear that the corporealists who affirm an eternal, necessarily existent body—one that knows all things and is capable of all things—while also claiming that temporal events occur within it and that motion and rest subsist in it, are closer to the truth than the philosophers who, following Aristotle, assert that the celestial spheres are eternal, self-subsistent bodies existing necessarily in themselves; and they are likewise closer to the truth than the Christians.

Thirteenth Argument:
Their statement: “Whoever says there are three gods, whether different or identical, or three composite persons, or anything else that entails sharing, multiplicity, division, or resemblance—him we curse and declare an unbeliever.”

It is said to them: You yourselves also anathematize anyone who says that the Messiah is not a true god from a true God, or that he is not equal to the Father in essence; and whoever says that he