 In the thirteenth century and beyond, the issue was widely discussed by the scholastics, who arrived at a variety of positions, but unanimously held that the world was created in time by God, which means that they never fully shared Avicenna’s or Averroes’ position. Many arguments of the scholastic discussion were drawn from Arabic authorities, in particular from Averroes’ long commentaries on De caelo and Physics and from Avicenna’s Metaphysics. First traces of Arabic influence can be found in Philip the Chancellor’s Summa de bono (dating 1225–8). Thomas of York, for instance, takes over Averroes’ exposition of the four principal views on the issue (Comm. magnum De caelo I.102; Dales 1990, 81). Passages drawn from Arabic texts were not only employed to defend, but also to attack the eternity thesis. One particularly often quoted argument comes from al-Ghazālī’s Intentions of the Philosophers: If the world was eternal, an infinite number of (immortal) souls would now exist, which is impossible (Dales 1990, 44, 256). Another very influential source of the Latin debate was Maimonides’ Guide for the Perplexed (II.13–28); Maimonides argued that both eternity and non-eternity are possible philosophically.