  In these topics Crescas demonstrates a good understanding of the Christian theology of his time. In the majority of these subjects he uses philosophical and logical arguments against Christian dogma and not quotations from the Bible. This book was probably one of the more philosophical works of the Jewish critics of  Christianity.[9] Interestingly, Crescas utilizes in his polemical book some of the very Aristotelian opinions that he himself critiques in his philosophical oeuvre Or Hashem. The reason for this contradiction is probably that the aim of Crescas in his polemic works is to convince Jews not to convert to Christianity, and Jewish apostates to return to Judaism. The most effective method of attaining this goal was to utilize the most popular science in his time, and not necessarily what he considered to be closest to the truth. We can summarize that in his polemic works Crescas has a polemical goal, and in his philosophical works he has a philosophical  goal.[10] The Hebrew translator explains that the reason for this divergence was that the philosophical works were written before the polemical ones, but after writing Or Hashem, Crescas returned to Aristotelian science. But this explanation doesn’t accord with the chronological order of the writing, and we don’t have any reason to suppose that Crescas retreated from his anti-Aristotelian critiques.