and the souls, and who say that they are not bodies. Souls do not exist apart from bodies; rather, they accompany and govern them (1), and so are never apart from temporal events.

Moreover, souls are never without newly arising conceptions and volitions. They are therefore always accompanied by temporal events, while the intellects are the cause of this and necessarily entail their effects, with no temporal priority over them (2). It is thus impossible for anything in the world to precede temporal events, and consequently impossible for any part of it to be eternal and beginningless, preceding all temporal events. Accordingly, whoever brings any part of it into being cannot do so without also bringing its necessary concomitants into being. Yet those concomitants cannot exist from eternity; hence no part of it can exist from eternity.

If it is said, “He is the complete, eternal cause of the celestial sphere together with its motion,” it follows that He is the complete, eternal cause of the sphere together with its motion. Its motion would therefore be eternal. Yet motion exists only successively, one part at a time, so its motion in its entirety cannot be eternal (3).

If (4) it is said, “He is the complete, eternal cause of the celestial sphere but not of its motion,” then its motion would require another originator, whereas there is no other originator (5) besides Him.

And if it is said, “He is the cause of the motion (6), one part after another,” then He was not the complete cause of the motion from eternity. Rather, He becomes the complete cause of each part of it as that part comes into existence. His causality, agency, and will would thus have arisen after not existing. It is therefore impossible for Him to be a complete cause in