 We see that this opinion regarding the Trinity and Incarnation contradict the official dogma of the Catholic Church at the time of Abner. In his opinion, the incarnation of divinity in Jesus did not bypass the regular process of the emanation of the divine essence in the world. Rather, the manifestation of Jesus represented the pinnacle of incarnation of divinity, which, though indeed present in the entire world, yet in Jesus occurred in the purest form possible. This opinion of Abner, similar to his other philosophical views, was a part of the radical Neo-Platonic interpretation of Christianity. The difference between him and the other Neo-Platonic Christian philosophers, like Master Eckard, is the different sources from which they were influenced. Abner did not utilize the traditional Neo-Platonic Christian sources, like Dionysius the Areopagite. We do not see in any part of his work that he was aware of the existence of these sources. On the other hand, Abner did utilize some Arabic and Jewish sources. The origin of his uncommon position on Christianity is found in his opposition to the common Aristotelian-Maimonidean-Averroist trend of Jewish philosophy. Abner, similar to Spinoza after him, thought that the explanations of these thinkers on the question of the creation of the world by a perfect God were not sufficient and ultimately inaccurate. In place of these responses, Abner proposed his radical interpretation of the Christian doctrine of the Trinity, an interpretation that was uninfluenced by the theological Christian tradition. 