The Gospel of Barnabas
Chapter Notes and References Introduction Slomp, Jan, 'Pseudo-Barnabas in the Context of Muslim-Christian
Apologetics', A/-Mushir (April, May, June 1974), Christian Study Centre, Rawalpindi.
Nichols, Peter, The Pope's Divisions (Harmondsworth: Penguin, 1981).
Dawood, N. J. (translator), The Koran (Harmondsworth: Penguin, 1956).
Parrinder, Geoffrey, fesus in the Qur'an (London: Faber, 1965; Sheldon Press, 1976).
Hourani, Albert, Europe and the Middle East (London: Macmillan, 1980).
Grendler, Paul F., The Roman Inquisition and the Venetian Press 1540-1604 (Princeton, New Jersey: Princeton University Press,
1977).
Ragg, Lonsdale and Laura, The Gospel of Barnabas (Oxford:
Clarendon, 1907). This volume is difficult to come by in libraries. I know of two sources: the British Library and the University Library,
Cambridge.
Chapter One This is an abridged account of the story given by George Sale in the introduction to his 1734 translation of the Koran.
James, Montague, The Apocryphal New Testament (Oxford:
Clarendon, 1980; first published 1924).
Raggs, The Gospel of Barnabas.
Gairdner, W. H. Temple, The Gospel of Barnabas (Cairo: Church Missionary Society, 1907; reprinted Hyderabad: Henry Martyn
Institute of Islamic Studies, 1975).
Quoted in Jomier, Jacques, 'L'Evangile selon Barnabé', Mélanges, vol. 6 (1959-61), Institut Dominicain d'Etudes Orientales, Cairo.
Pines, Shlomo, The Jewish Christians According to a New Source (Jerusalem: Hebrew Academy of Sciences and Humanities, 1966).
Aguilar, E. Galindo, 'Muslim-Christian Congress of Cordoba (1977), Islamochristiana, 4 (1978), Pontifico Istituto di Studi Arabi,
Rome.
'Ata ur-Rahim, Muhammad, fesus, A Prophet of Islam (London:
MWH, 1979; Karachi: Begum Aisha Bawany Waqf, 1980).
Hafizullah, Qazi Muhammad, in foreword to The Gospel of Barnabas (Lahore: Al-Kitab, 1981). Except for the added introduction, this is the Raggs's 1907 translation.
Ashraf, Syed Ali, The Prophets (London: Hodder & Stoughton for the Union of Muslim Organisations, 1980).
Enslin, M. S. 'New Testament Apocrypha' in The Interpreter's Dictionary of the Bible (New York: Abingdon-Cokesbury, 1976).
Grant, Robert, The Formation of the New Testament (London:
Hutchinson, 1962).
Enslin, The Interpreter's Dictionary.
Pail The Aquarian Gospel, The Twenty-Ninth Chapter of Acts, and The Gospel of Fosephus can all be found in Goodspeed, Edgar J., Strange
New Gospels (Chicago: University of Chicago Press, 1931).
Bock, Janet, The Fesus Mystery (Los Angeles: Aura Productions, 1980).
Faber-Kaiser, A., Jesus Died in Kashmir (London: Sphere, 1978).
Goodspeed, Strange New Gospels.
The Life of Saint Issa, Best of the Sons of Men can be found in Bock, The fesus Mystery.
Max Miiller, Friedrich, quoted in Goodspeed, Strange New Gospels.
The Crucifixion of fesus by an Eye-Witness can be found in Goodspeed, Strange New Gospels.
Goodspeed, Strange New Gospels.
Charfi, Abdelmajid, 'Christianity in the Qur'an Commentary of Tabari', Jslamochristiana, 6 (1980), Pontifico Istituto di Studi Arabi,
Rome.
Grant, The Formation of the New Testament.
Hennecke, Edgar, New Testament Apocrypha, vol. 2, Schneemelcher, W. (ed.), (London: Lutterworth, 1965).
St.
Alban Wells, Leonard, "The Gospel of Peter', Hastings Encyclopaedia of Religion and Ethics (Edinburgh: Clark, 1926).
Cirillo, Luigi and Frémaux, Michel, 'Evangile de Barnabé (Paris:
Beauchesne, 1977).
Pines, The Fewish Christians.
A good discussion of Jewish Christian groups is to be found in Simon, Marcel, fewish Sects at the Time of Fesus, trans. Farley, James
H. (Philadelphia: Fortress, 1967).
Blunt, A. W. F., The Acts of the Apostles (The Clarendon Bible) (Oxford: Clarendon, 1923).
Ibid.
Pines, The fewish Christians.
Slomp, Jan, 'The Gospel in Dispute', Jslamochristiana, 4 (1978), Pontifico Istituto di Studi Arabi, Rome.
Stern, Samuel, 'Quotations from Apocryphal Gospels in 'Abd AlJabbar', fournal of Theological Studies, vol. 18 (April 1967), Oxford
University Press. In the following issue (April 1968), Stern was highly critical of the paper which Pines had delivered at the Hebrew
Academy of Sciences and Humanities. He said that the latter's sensational claim that a 'new source' of information concerning the Jewish Christians of the early centuries had been found 'is based on an erroneous reading of the Text'. The publication was called 'a regrettable act of folly by a distinguished scholar'. We return to the argument in Chapter 4. In my opinion, Jabbar's document is far more interesting in taking us back to early sources of Muslim polemics against such Christian concepts as the Crucifixion: and the tone of debate is remarkably similar to what we experience today.
As quoted in Time magazine, 15 July 1966.
Faruqui, Mumtaz Ahmad, The Crumbling of the Cross (Lahore:
Ahmadiyya Anjuman Isha'at-i-Islam, 1973.
Stern, fournal of Theological Studies.
Faruqui, The Crumbling of the Cross.
Raggs, The Gospel of Barnabas.
Chapter Two 'Ata ur-Rahim, fesus, A Prophet of Islam.
Burkitt, F. C., Acts of the Apostles (London: Macmillan, 1924).
'Ata ur-Rahim, Jesus, A Prophet of Islam.
Faber-Kaiser, Jesus Died in Kashmir.
There are a number of Ahmadi tracts dealing with this subject. Most of them are based on the writings of the founder, perhaps best presented in Jesus in India (Rabwah:Ahmadiyya Muslim Foreign
Missions Department, 1962).
Nazir Ahmad, Al-Haj Khwaja, fesus in Heaven on Earth (Lahore:
Abeez Manzil, 1972).
Ibid.
Temple Gairdner, The Gospel of Barnabas.
The Koran, translated with notes by Sale, George (London: Warne, no date).
Fletcher, J. E.
"The Spanish Gospel of Barnabas', Novum Testamentum, vol. XVIII (1976) Brill, Leiden. de la Monnoye, Bernard, quoted in Raggs, The Gospel of Barnabas.
John Toland's Nazarenus can be read in the British Library, and he seems most impressed by 'his discovery'.
Toland, John, quoted in Raggs, The Gospel of Barnabas.
Slomp, /slamochristiana.
A fairly long biography is to be found in Dictionaire de Biographie Chrétienne (Paris: Aux Ateliers Catholiques du Petit-Montrouge,
1851). There is also a short entry in Enciclopedia Cattolica (Vatican City: Libreria Editorce Vaticana, 1953).
I would like to thank the Diocese of Fulham and Gibraltar for supplying me with his obituary notices.
Raggs, The Gospel of Barnabas.
Ragg, Lonsdale, "The Mohammedan "Gospel of Barnabas''', Journal of Theological Studies, vol. 6 (1904-5), Oxford University
Press.
Raggs, The Gospel of Barnabas.
Slomp, /slamochristiana.
Raggs, The Gospel of Barnabas.
Ibid.
Ibid.
Ibid.
Ibid.
Al-Kitab, The Gospel of Barnabas.
Ashraf, The Prophets.
Anawati, G. C. 'Indjil' in Encyclopaedia of Islam, new edition (Leiden: Brill, 1971).
Chapter Three
Biruni regarded the four gospels as 'recensions', and mentions 'other gospels in the possession of the Marcionites, the Bardesanites and the Manichaeans'. Given all the differing versions, he considers that 'the prophetic value is not greatly to be trusted ...' The question as to how the material in the Koran dealing with 'Gospel characters and facts' is to be related to the Koran presents no difficulties. 'It is the same God who reveals both books, and the Prophet Muhammad, having received the Revelation directly from God, had no need to consult, directly or indirectly, the Scriptures in order to be able to reproduce some of the features which are found in them.' The foregoing is based on Anawati's article noted above.
'Ali, Yusuf, Commentary on the Qur'an (Beirut: Dar al Arabia, 1965).
Al-Kitab, The Gospel of Barnabas.
Bowman, John, 'The Debt of Islam to Monophysite Syrian Christianity', Nederlands Theologisch Tijdschrift, (1964-5), Veenman and Zonen, Wageningen.
Ibid.
Raggs, The Gospel of Barnabas.
Slomp, [slamochristiana.
Ibid.
Barnabas uses the spelling 'Mohammed', but for the sake of consistency I have changed it to 'Muhammad'.
According to H. H.
Scullard's article, 'Roman History' in Encyclopaedia Britannica (1973), the whole regular army of the Roman Empire at that time consisted of only 300,000 men!
Slomp, [slamochristiana.
For a fuller account of Wahb see Character 6.
Stern, Journal of Theological Studies.
Schonfield, Hugh J., a eo Hutchinson, 1965).
Raggs, The Gospel of Barnabas.
Chapter Four Jeffery, Graham, The Gospel According to Barnabas (Oxford:
Mowbrays, 1975).
Al-Kitab, The Gospel of Barnabas.
Father Jacques Jomier in Mé/langes, presented a long list of the historical and geographical errors he found in Barnabas. Among them were: Jesus was born when Pilate was governor; soldiers were not allowed in the temple; seven centres of hell are in agreement with the medieval seven kinds of sin; and Barnabas is made one of the twelve, and is as important as Peter is in the canonical Gospels (He is the fourth person present on the mount of transfiguration). Other points noted by Jomier are in the body of the text.
Toland, Nazarenus.
Cramer gives the feeling that an original was behind the manuscript he introduces.
Source for this information from Preliminary Discourse: Hughes, Thomas Patrick, A Dictionary of Islam (Clifton, New Jersey:
Reference Book Publishers, 1965).
Nazir Ahmad, fesus in Heaven on Earth.
Raggs, The Gospel of Barnabas.
Cirillo and Frémaux, Evangile de Barnabé.
Raggs, The Gospel of Barnabas.
The article is reprinted in Moslem World (Samuel M. Zwemer, ed.), vol. XIII (1923), Missionary Review Publishing Co. New York. The name of the editor of the Epiphany article is unknown.
Ragg, fournal of Theological Studies.
Baron Hubner in the shortened version of his The Life and Times of Sixtus the Fifth, translated by James F. Meline (New York: Catholic
Publication Society, 1873), gives a view of Leti's writing style. His portrait of Sixtus is 'very fanciful'. He is presented as a 'pig-driver as a child; later a giddy and youthful monk; a restless and insupportable and ambitious subordinate; a facetious talker; a fanatical inquisitor; a hypocritical cardinal who threw away his crutches as soon as he had secured his election by a vulgar artifice ... a tyrannical pope ... Leti strove to make of Felice Peretti a cunning adventurer seeking through discreditable means to attain the object of his ambition',
Von Pastor, Ludwig Freiherr, Sixtus V, vol. XXI of The History of the Popes, ed. Kerr, Ralph (London: Routledge & Kegan Paul, 1952).
Grendler, The Roman Inquisition.
Ibid.
Ibid.
Ibid.
Von Pastor, Sixtus V.
Hubner, Sixtus V.
Grendler, The Roman Inquisition.
Ibid.
Burton, Ivor Flower, 'Sixtus V' in Encyclopaedia Britannica, 1969 edition.
A story given by Von Pastor says this very well (Rome, Lent 1552):
'Half of Lent was passed, and Fra Felice [Peretti] was preparing himself for his sermon, when a fellow religious brought him a sealed letter which he had found in the pulpit of the Church of the Holy
Apostles. Both of them thought it was a case of some request which it is customary to recommend to the hearers in the course of a sermon, and Fra Felice told his companion to place it with the other letters of the same kind. When, during the interval which as usual was made after the first part of the sermon, he opened it, he found that it was very far from being a request for prayers. On the contrary, on the sheet were written all the doctrines of the Catholic faith which Fra
Felice had so far dealt with in his sermons, and against each was written the words: ""Thou liest''. In spite of his amazement, Fra
Felice kept calm as he read it; it was only when he sought to hide the letter in his habit that many persons thought they detected certain signs of embarrassment. He hastened to end his sermon, and then sent the letter to the commissary-general of the Roman Inquisition,
Michele Ghislieri. In his burning zeal, the latter at once went to see Fra Felice. When he was Pope, Sixtus V often used to speak of the terror he experienced, although he knew himself to be perfectly innocent, when this man entered his cell, with his severe countenance, his frowning expression and his deep set eyes. Ghislieri at once questioned him in short and grave words. But what appeared was not only the innocence of Felice, but also his zeal for the Catholic faith. Ghislieri's severe look vanished, and his whole appearance was changed, so that he seems to have become quite another man. With tears of joy he embraced the good Franciscan. Thenceforth the two men were closely associated.'
Raggs, The Gospel of Barnabas.
Brown, Horatio, Studies in the History of Venice, vol. II (London:
John Murray, 1907).
Grendler, The Roman Inquisition.
Listed as SU, Bu.12, Padre Marin da Venezia; ASV: Archivo di Stato.
als}
Chojnacki, Stanley, in private correspondence.
Grendler, The Roman Inquisition. fi Ibid.
Ibid.
Su, Bu. 12, ASV.
Grendler, The Roman Inquisition.
Ludwig Von Pastor's The. History of the Popes (vols. X-XVI) has useful and scattered references to Vergerio.
Also useful is Dictionnaire de Biographie Chrétienne et Anti-Chrétienne (Paris:
L'Abbé Migne, Aux Ateliers Catholiques, 1851).
Von Pastor, The History of the Popes.
Slomp, Al-Mushir.
Ibid.
Slomp, /slamochristiana.
Ibid.
Ibid.
The Raggs note: 'The Spanish version is described by Sale as a "moderate quarto''; the Italian as an octavo. The Spanish numbers
222 chapters, the Italian the same; the Spanish has 420 pages, the Italian - apart from the Dedication - 229 leaves, i.e. 458 pages'.
In his Jslamochristiana article, Slomp says: 'Cirillo's assumption that the Spanish ms could not have been translated from the extant
Italian ms because the preface in the [Vienna document] is missing, is not convincing. The preface to the Spanish text could very well have been written for that translation only. A second reason why they
[Cirillo and Frémaux] believe a second Italian text did exist, which was probably the common ancestor of the present [Barnabas] and the Spanish fragment, are the differences between the two texts. But these differences are so minor they could easily be explained by personal freedom of the translator.'
Cirillo also postulated that Barnabas 'contains traces of a primitive text, probably the primitive gospel placed under the name and authority of the apostle Barnabas.'
As Slomp continues his presentation of Cirillo's argument: 'Cirillo postulates ... an older gospel narrative which he thinks, was used by the medieval writer.
This '"'narrative", which he calls 'écrit de base"' or 'basic script' had probably the form of an ''apology for Islam'. This ''defence of Islam" had incorporated a primitive Jewish-Christian source. It is no longer possible to find out in which language this older text must have been written. But Dr Cirillo believes that he can show the existence of 'intermediary chains" between the author who placed the gospel ... under the name of Barnabas and the late Western medieval writer.'
Fletcher, Novum Testamentum.
The manuscript is incomplete. Chapter 120 ends on page 116, witha note that Chapters 121 to 200 are 'wanting'. It has yet to be fully
translated, and a comparison of the text with the Vienna document will probably shed further light on the authorship question.
Slomp, Islamochristiana.
Hubner, Sixtus V.
Jomier, Mélanges.
Cohn, Norman, "Three Forgeries', Encounter, vol. XLIV, no. 1
(1975).
Slomp, [slamochristiana.
Chapter Five
The Fundamentals no author/editor (Los Angeles: Los Angeles Bible Institute, 1909).
John A. T. Robinson in Redating the New Testament (London: SCM,
1976) indicated that all twenty-seven New Testament books were produced in approximately the two decades before ap 70. He considered much of the accepted dating (typified by German critic
Werner Ktimmel's 1963 listing) to be the result of 'unexamined assumptions'. Robinson places John and Matthew at a much earlier time, c. aD 40-60. Mark comes a bit later, c. ap 45-60, and Luke-Acts at c. AD 55-65.
Lawrence, Jerome and Lee, Robert E., Inherit the Wind (New York:
Bantam, 1969). The experience of the trial was devasting for Bryan; he died five days after the close. Scopes was convicted and fined
$100. The defence appealed the case to the Tennessee Supreme Court which in 1927 upheld the constitutionality of the 1925 law, but cleared Scopes on the grounds that the lower court had exceeded its authority in fining Scopes the said amount.
Schonfield, The Passover Plot. 'God is Dead' was a fashionable theological term in the 1960s. Hick, John (ed.) The Myth of God
Incarnate (London: SCM, 1977).
Guillaume, Alfred, slam (Harmondsworth: Penguin, 1982). This is a good introduction into Islamic thought and background.
Mortimer, Edward, Faith and Power: The Politics of Islam (London:
Faber, 1982).
Gibb, Hamilton, Mohammedanism (London: Oxford University Press, 1969). This has been re-issued with the title /slam. Gibb's book covers areas still neglected by more recent publications.
Arkoun, Muhammad, Lectures du Coran (Paris: Maisonneuve and Larouse, 1983).
Lewis, Bernard, 'The Revolt of Islam', in New York Review of Books, New York, 30 June 1983.
Darsh, S. M., Muslims in Europe (London, Ta-Ha, 1980).
Cragg, Kenneth, The Call of the Minaret (London: Oxford University Press, 1956).
Gibb, Mohammedanism.
tet Arberry, A. J., The Koran Interpreted (London: George Allen & Unwin, 1955).
152-157 Discussion of these authors in English can be found in Rabin, Chaim, Qumran Studies (London: Oxford University Press, 1957;
New York: Schocken, 1975).
Ibid.
Ibid.
Muller, Herbert J., The Loom of History (New York: Harper & Row,
1958).
Parrinder, Fesus in the Qur'an.
Bowman, Nederlands Theologisch Tijdschrift.
Watt, W. Montgomery, Muhammad at Mecca (Oxford:|Clarendon, 1953).
Andrae, Tor, Mohammed (London: George Allen & Unwin, 1936).
Andrae's work isa little marred by psychological jargon, but his basic pursuit remains an incisive exploration into possible influences upon the development of Muhammad's thought.
Ibid.
Ibid.
Cragg, The Call of the Minaret.
Andrae, Mohammed.
Nazir Ahmad, fesus in Heaven on Earth.
Bevan, A. A., 'Manichaeism', Hastings Encyclopaedia of Religion and Ethics (Edinburgh: Clark, 1926). Geo Widengren's Mani and Manichaeism (London: Weidenfeld & Nicolson, 1965) is useful on this point, and as a competent introduction to Mani's religious system.
Lady Drower's The Mandaeans of Iraq and Iran (Leiden: Brill, 1937; reissued 1962) remains the definitive work on the sect. I tried several years ago to initiate interest in the plight of the Mandaeans in Iraq and Iran due to the effects of the war fought in the area of their ancient homeland, and was disappointed that no one seemed very willing to take up their cause. An article was published, however, in the King's College, University of London Theological Review (Sox,
'The Last of the Gnostics', vol. VI, no. 2, 1983). Itis sad that they no longer possess any champions like Lady Drower, and almost scandalous that the major scholarly interest expressed is tainted by arguments concerning their relationship to the existence of a preChristian Gnosticism, or not. A notable exception to this has been the admirable notice given them by Kurt Rudolph.
Lady Drower's account of the 'exodus' from the Haran Gawaitha 'tells of a persecution of Nasoraeans in the first century aD by Jews in Jerusalem and describes the flight of a number of the sect to Harran where, amongst the Parthians they found [Jewish?] gnostics like themselves'.
Bell, Richard, Origin of Islam in its Christian Environment (London:
Cass, 1968) a reissue of the Gunning Lectures at Edinburgh University, 1925.
Blunt, The Acts of the Apostles.
Segelberg, Eric, 'Zidqa Brika and the Mandaean Problem', Proceedings of the International Colloquium on Gnosticism,
1973.
Segelberg raised a few points about Mani's background due to the discovery of a tiny fifth-century Greek Manichaean codex (called the Cologne Codex). The translation of an early Syriac text seemed to indicate that Mani belonged not to a Mandaean community but to the Elkesaites.
Lee Simon, Jewish Sects.
For references on the Elkesaites see: Brandt, W. 'Elchasai', Ein Religionsstifter und sein Werk (Leiden: Brill, 1912), and Andrae,
Mohammed.
Rudolph, Kurt, Mandaism (Leiden: Brill, 1978).
See Yamauchi, Edwin, Pre-Christian Gnosticism (Grand Rapids, Michigan: Eerdmans, 1973).
Wansbrough, John, The Sectarian Milieu (London:
Oxford University Press, 1978). It should be noted that Rabin himself admits that his analysis 'may appear fanciful from the outset'.
Tibawi, A. L. Second Critique of English-Speaking Orientalists and
Their Approach to Islam and the Arabs (London: Islamic Cultural Centre, 1979).
Guillaume, Islam.
Macuch, Rudolf, 'Gnostische Ethik und die Anfange der Mandaer', Christentum am Rotem (Berlin: F. Altheim and R. Stiehl, 1973).
The Nazarene Gospel Restored, mentioned by Robinson, John A. T., Can We Trust the New Testament? (London: Mowbray, 1977);
Allegro, John, The Sacred Mushroom and the Cross (London: Hodder & Stoughton, 1970); Baigent, M., Leigh, R. and Lincoln, H., The Holy Blood and the Holy Grail (London: Jonathan Cape, 1982).
As quoted in Newsweek, 24 December 1979.
Zaehner, R. C. At Sundry Times (London: Faber, 1958).
Chapter Six Brownrigg, Ronald, The Twelve Apostles (London: Weidenfeld & Nicolson, 1974).
Baidawi's commentary is mentioned in Parrinder, Jesus in the Quran.
Dimaski's commentary is mentioned in the article, 'Judas Iscariot' in
The New Encyclopaedia Britannica, vol. V (Chicago: Encyclopaedia Britannica Inc., 1982).
Stern, fournal of Theological Studies.
Ibid. Arthur Jeffery in A Reader on Islam (London: Weidenfeld & Nicolson, 1974) gives the account from 'A Prophet's Story', the story of Jesus in Qisas al-Anbiya of Abu Ishaq Ahmad ath-Thalabi
(eleventh century): 'they spat on him and put thorns upon him, and
they set up a wooden stake on which to crucify him. When they came with him to the stake the earth was darkened, and Allah sent angels who came between them and Jesus. Then he cast the appearance of Jesus upon him who had led them to him, whose name was Judas, so they crucified him in his place, thinking he was Jesus'.
Ibid.
Ibid.
Ibid.
Ibid.
The Nag Hammadi Library, Robinson, James M., gen. ed. (New York: Harper & Row, 1981).
Hussein, M. K. Hasayn, City of Wrong: A Friday in Jerusalem, translated by Cragg, Kenneth (London: Bles, 1959).
Hourani, Europe and the Middle East.
Hussein, City of Wrong.
Ibid.
Dawood, The Koran.
Zaehner, At Sundry Times.
Elder, E. E., 'Crucifixion of Jesus in the Koran', Moslem World (Samuel M. Zwemer, ed.), vol. XIII (1923), Missionary Review
Publishing Co., New York.
Basetti-Sani, Giulio, The Koran in the Light of Christ: A Christian Interpretation of the Sacred Book of Islam (Chicago: Franciscan
Herald, 1977).
Ibid.
Darsh, Muslims in Europe.
Atta Jalandhri, Abul, Death on the Cross? (London: London Mosque, 1976).
Cragg, The Call of the Minaret.
Chapter Seven Schweitzer, Albert, The Quest for the Historical fesus, A Critical
Study of Its Progress from Reimarus to Wrede, translated by Montgomery, W. (London: A. & C. Black, 1910).
Albert Hourani, in Europe and the Middle East, relates: 'In a famous lecture [Carlyle] depicts Muhammad as an example of a type of mind which has appeared again and again in human history, the "prophetic" type. The prophet is a certain kind of human hero who carries certain human qualities to the limit: "'a silent great soul ... one of those who cannot but be in earnest'': austere, intuitive, looking
"through the show of things into rhings'', convinced and propagating Islam through conviction not through the sword, and above all sincere. Whether he was in fact inspired by God is not to be known: perhaps Carlyle himself has doubts of it'.
Dawood, The Koran, 19.17-38.
Hayek, P. (Le Christ de L'Islam, Paris, 1959) quoted in G. C.
Anawati's article, 'Isa' in the Encyclopaedia of Islam, new edition (Leiden: Brill, 1971).
Zaehner, At Sundry Times.
The Lost Books of the Bible, no editor/author (New York: New American Library, 1974). This is a very mixed collection, but contains full accounts of many examples of New Testament Apocrypha. The sycamore tree at Matrarieh (Matarea), Heliopolis, is one of the four sites of the flight into Egypt venerated by Muslims and Christians.
James, The Apocryphal New Testament.
Hennecke, New Testament Apocrypha.
Parrinder, Jesus in the Qur'an.
Anawati, Encyclopaedia of Islam.
Ashraf, The Prophets.
Vermes, Geza, Jesus the Jew: A Historian's Reading of the Gospels (London: Collins, 1973; Fontana, 1976).
Cullman, Oscar, Christology of the New Testament (Philadelphia:
Westminster, 1959).
Dawood, The Koran, 5.110-117.
Mingana, A., 'Syriac Influence on the Style of the Kur'an', The Bulletin of the fohn Rylands Library, vol. II, no. 1 (January 1927).
Parrinder, Jesus in the Qur'an.
Ibid.
Hennecke, New Testament Apocrypha.
Ashraf, The Prophets.
Mufassir, Sulayman Shahid, 'Who Is the "'Paraclete''?', Impact (28 December 1973-10 January 1974), London.
Watt, Muhammad at Mecca.
Schacht, J., 'Ahmad', Encyclopaedia of Islam, new edition (Leiden:
Brill, 1960).
Anawati, Encyclopaedia of Islam.
Goldziher, Ignaz, Introduction to Islamic Theology and Law, trans. A. and R. Hamori (Princeton, New Jersey: Princeton University Press,
1981).
Parrinder, Fesus in the Qur'an.
Ashraf, The Prophets.
Nasr, Seyyed Hossein, [deals and Realities of Islam (London: George Allen & Unwin, 1966).
Ibid.
Hart, Michael H., The 100: A Ranking of the Most Influential Persons in History (New York: Galahad, 1978). Hart explains his choice of Muhammad: 'my ranking Muhammad higher than Jesus ... because of my belief that Muhammad had a much greater personal influence on the formulation of the Muslim religion than Jesus had on the formulation of the Christian religion ... There is no question that
20%
Christianity, over the course of time,.has had far more adherents than any other religion ... [but] Christianity, unlike Islam, was not founded by a single person but by two people — Jesus and St. Paul and the principal credit for its development must therefore be apportioned between those two figures'.
Kateregga, Badru D., and Shenk, David W., Islam and Christianity:
A Muslim and a Chitin in Dialogue aaa Rapids, Michigan:
Eerdmans, 1980).
Chapter Eight Hugh-Jones, Stephen, The Economist, 25 December 1982.
Guillaume, Jslam. It might be noted that using the Nicene Creed would see fewer agreements.
Hourani, Europe and the Middle East.
Poole-Connor, E. J., Mohammedanism:
What Is It? (London:
Fellowship of Faith for the Muslims, no date).
The booklet includes a list of 'delicate subjects' of which the missionary must be aware.
The Sunday Times, 20 March 1983, had this brief article: 'Moslem Convert: Roger Garaudy, former leader of the French Communist Party, has just pilgrimaged to Mecca to obtain the title of Hajii.
Garaudy, who ran for president of France in 1981, began as a militant Protestant. In the late sixties he left the Party and became a Catholic. On Monday the new convert was guest of honour at a reception by the Sheik of al-Azhar. The sheik, praying for Garaudy, gave him a reason for at last remaining faithful. Moslems who abandon their faith are automatically sentenced to death in all 41
Islamic countries.'
Hugh-Jones, The Economist.
Mertens, Victor, The New Vitality of Islam in Black Africa and Its Pastoral Implications (Konigstein: Kirche in Not/Ostpriesterhilfe,
1980).
I am considering a broad century before the Protestant Reformation.
Islam's source remains basically the same, with increased importance in Africa and Indonesia.
Naipaul, V. S., Among the Believers: An Islamic Journey (New York:
Knopf, 1981).
Official reports which use the term describe the process as a matter of defending and protecting Islamic values and cultural traditions against Western influences.
Hourani, Europe and the Middle East.
Ibid.
The Church of Jesus Christ of the Latter-Day Saints, which based itself on the revelation to Smith, the Book of Mormon, is one of the few successful new religious systems of modern times.
Mertens, The New Vitality of Islam.
Coonan, John L., Jslam Comes To Britain (London: Catholic Truth Society, 1979).
There are a large number of these tracts, including: The Sources of Christianity by Al-Hajj Khwaja Kamal-Ud-Din; Fundamentals of the Christian Faith in the Light of the Gospels by Anmadiyyah Anjuman
Isha'at Islam; Islam and Christianity by Mrs Ulfat Aziz-Us-Samad; and A Talk between a Muslim and a Christian by Fazl Ilahi Anweri.
Most of them are available from Ahmadiyyah Anjuman Isha'at-IIslam, Ahmadiyyah Buildings, Brandeth Road, Lahore 7, Pakistan.
On 23 May 1983, President Reagan brought the attention of the world to the plight of the Baha'is in Iran by asking for the release of twenty-two of their leaders sentenced to death for spying. The Baha'i faith is considered a Muslim heresy in Iran, the country of its origin.
It was founded in 1863, and considers Abraham, Moses, Jesus, Muhammad and the Bab (who prophesised the coming of a great world Teacher, Baha'ullah) as revealers of God's one truth. The movement stresses the unity of religious systems, and is said to have
400,000 members in Iran.
Jansen, G. H., Militant Islam (New York: Harper & Row, 1979).
El-Droubie, Riadh, 'A Muslim Looks at Christianity and the Church', The Minaret, vol. 2, no. 1 sities
1978).
Hugh-Jones, The Economist.
The Tablet, 22 January 1983.
Coonan, Islam Comes to Britain.
Aguilar, Islamochristiana.
Mertens, The New Vitality of Islam.
Slomp, Al-Mushir.
Basetti-Sani, The Koran in the Light of Christ.
One worth noting is The Holy War fihad: The Destiny of the Moslem World by the evangelist Lester Sumrall (South Bend, Indiana:
Lesea, 1980). Sumrall urges his radio audiences: 'Let's win a million Persians to Christ in our time'.
Baar, Marius, The Unholy War (Worthing: Henry Walter, 1980).
Ibid.
Ibid.
Christian fundamentalists have a variety of beliefs concerning the 'end times'. Some believe in some form of millennialism. The 'millennium' is a prophesied thousand-year period of events on the earth surrounding the Second Coming of Jesus. Pre-millennialists believe Jesus will come before the millennium, to reign for a thousand years, finally defeat all the forces of evil, and claim the world for God. Post-millennialists believe that Jesus will come to reign after the thousand-year period of seeing the gospel finally conquer the world. Some say that seven years before the millennium the last trumpet will sound and all the saved will instantly be caught
up into heaven. Two major happenings will follow: the gospel will be preached (by believing Jews since all Christians have departed), and Israel will be converted. The second event is the rise of the Antichrist, who will attack Israel. After the defeat of the Antichrist,
Jesus will come down to establish his earthly throne at Jerusalem.
The foregoing was adapted from Hadden, Jeffrey K. and Swann, Charles E., Prime Time Preachers (Reading, Massachusetts:
AddisonWesley, 1981).
A worthwhile article in this connection is Robert Faricy's 'Via Dolorosa', The Tablet, 2-9 April 1983.
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