Duly commissioned by his schismatic master, the renegade Geronimo drew up a program. In the first place, proofs were to be adduced from the Talmud and cognate writings that the Messiah had already come in the person of Jesus of Nazareth. The papal court flattered itself that this would bring about widespread conversion of the Jews, but, in case of failure, there was to follow a war of extermination against the Talmud on account of the abominations it contained, and the support it afforded the Jews in their blindness. Geronimo de Santa Fé accordingly composed a treatise on the Messianic character and Divinity of Jesus as illustrated in Jewish sacred writings. He collected all the specious arguments, the sophistries and text twistings which his predecessors had developed from their obscure, senseless, Scriptural interpretations, added nonsense of his own, declared playful Agadic conceits to be essential articles of faith, and refuted Jewish views of the questions discussed. He enumerated twenty-four conditions of the coming of the Messiah, and exerted himself to show that they had all been fulfilled in Jesus. His fundamental contention was that the Christians constituted the true Israel, that they had succeeded the Jewish people in Divine favor, and that the Biblical terms, mountain, tent, temple, house of God, Zion and Jerusalem were allegorical references to the church. An instance of his ridiculous arguments may be mentioned. Like John of Valladolid, he saw in the irregular formation of a letter in a word in Isaiah a deep mystery, indicating the virginity of Mary, and the realization of the Messianic period by the advent of Jesus. From another prophetic verse he expounded the immaculate conception of Jesus in so indecent a manner that it is impossible to repeat his explanation. This treatise, which blended the Patristic and the Rabbinic spirit, having been examined by the pope and his cardinals, was ordered to serve as the theme of the disputation.