Crescas's own view is that there are positive attributes, and that there is a relation between God and his creatures, though not a similarity, as they are far apart, the one being a necessary existent, the other a possible existent; one being infinite, the other finite. We must now try to show that God is one in the sense that there are no other Gods besides.
For our purpose it will not be necessary to reproduce the minute arguments here. We will select a few of the more important topics and state briefly Crescas's attitude. The doctrine of creation formed the central theme in Maimonides and Gersonides.
It is absurd to suppose that the first universal and absolute cause should be ignorant of anything pertaining to its effects. Is man then not free? Has he no choice at all, no freedom in the determination of his conduct? If so how justify God's reward and punishment, if reward and punishment are relative to conduct and imply responsibility? Crescas's answer is a compromise.
Crescas's answer is that reward and punishment in this case are not for the belief itself, but rather for the pleasure one finds in it and the pains one takes to examine it carefully. Even in conduct one is not rewarded or punished for deeds directly, but for the intention and desire. Deed without intention is not punished.