Another group whose criticism seems to receive a criticism as harsh as the Karaites seems to be the Christians, whom Maimonides voices his discontent towards several times through his work. Perhaps even less forgiving with Christians, when speaking of Jesus of Nazareth the Rambam attempts to severe Jesus from the Jewish lineage, claiming that he is a Jew of virtue of his birth, and this alone, and casts him out for his false prophesying. Maimonides states that the coming of Jesus as Moshiach was in fact, not prophesied by Isaiah, but rather was noted by Daniel as a false messiah who would try to lead those of the House of Israel astray. He cites the Daniel verse “The children of the impudent among your people shall make bold to claim prophecy,
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In The Guide for the Perplexed, Maimonides holds that the truth of the nature of God is rooted in absolute singularity. This in turn, entails one to accept the fact that because of God’s absoluteness and singularity, one must reject all forms of plurality, corporeality, and the necessity for God to contain any kind of absolute attribute. He argues that within Christian theology, whether God is simultaneously a being numbered as one and three existent entities, one has to accept the notion of a God with attributes which invalidates a perfect God. Even if this is set aside, the predicates of the standard of a perfect and absolute God are again pervaded further when one believes that Jesus of Nazareth as a physical being is a member of the trinity of God, in that God is transformed into an entity that is reflected by matter, and thus made imperfect. This argument seem to echo the case for the unity of God made by Saadya Gaon in his Emunot Ve-Deot. Here, one can find an expanded series of reasonings as to why God could not be manifest in a man, broken into a series of arguments: namely that due to the fact that the body is a finite and limited object, the knowledge it can attain is finite and the sort that is accessible to finite being, thus both of these features
In The Guide for the Perplexed, Maimonides holds that the truth of the nature of God is rooted in absolute singularity. This in turn, entails one to accept the fact that because of God’s absoluteness and singularity, one must reject all forms of plurality, corporeality, and the necessity for God to contain any kind of absolute attribute. He argues that within Christian theology, whether God is simultaneously a being numbered as one and three existent entities, one has to accept the notion of a God with attributes which invalidates a perfect God. Even if this is set aside, the predicates of the standard of a perfect and absolute God are again pervaded further when one believes that Jesus of Nazareth as a physical being is a member of the trinity of God, in that God is transformed into an entity that is reflected by matter, and thus made imperfect. This argument seem to echo the case for the unity of God made by Saadya Gaon in his Emunot Ve-Deot. Here, one can find an expanded series of reasonings as to why God could not be manifest in a man, broken into a series of arguments: namely that due to the fact that the body is a finite and limited object, the knowledge it can attain is finite and the sort that is accessible to finite being, thus both of these features