Christian Apologetics and Research: Was Judas really on the cross?

PIN THE MAN ON THE CROSS Was Judas really on the Cross?

D. Adams

11/13/2006

Through the diligent study of the Christian faith, one cannot perform much research without drudging across the counter-claims against Christianity in our modern society. Some of these claims often seem so preposterous that it would seem inconceivable for anyone to arrogate them as historically accurate. However, within our postmodern culture there seems to be a credo where faux carries the same equivalent as fact, fiction becomes fact, and truth becomes flimflammer. With the ever growing popularity of the internet—this only pushes the envelope where any writer can claim to be a well versed scholar, yet have no credentials or credibly reliable sources. In this article, we will exam the claims of whether Judas was the one on the Cross at Calvary, and we will show the grounds as to why some would think so, and our replies as to why we do not think so. We will let the reader decide based upon our findings.

This article will answer the pseudo-hallucination accordingly. We will be comparatively looking the sources of The Gospel of Barnabas and the Epistles of Barnabas a little later in this article. Quite often, these two writings are confused as being from the same pseudo-author of Barnabas. Let us start with our line of reasoning:

De facto Statements:

Judas was never mentioned in the Epistles of Barnabas (translations researched thus far).
The epistles of Barnabas date from 80-120AD.
The Gospel of Barnabas are believed to be a 16th century forgery by most (if not all) scholars.
The two writings from the apparent same author (Barnabas) contradict each other about who is on the cross.
Muhammad is only mentioned in The Gospel of Barnabas
Barnabas was never mentioned as one of the twelve disciples in the Gospels, we only hear of him in Acts.
No early church father ever quoted from The Gospel of Barnabas
The Gospel of Barnabas also contradicts the Qur’an

I. Judas was never mentioned in the Epistles of Barnabas.

From the Epistles of Barnabas (much earlier writings) there is no single mention of Judas. While we have not exhausted every translation, we have not been able to find any mention of Judas as being on a cross either. The alleged writer of this Epistle is suspected to have been an Alexandrian Jew of the times of Trajan and Hadrian. This layman possibly bore the name of Barnabas for purposes that may attribute to its authenticity. This could have also been a ploy to show Barnabas as the author of the Epistle to the Hebrews. Typical Pseudepigrapha writings gave names of the Apostles or popular names used in the NT writings in the hopes that they would be automatically adopted authentic and grounds for accepting into the canon. The epistles of Barnabas and the Gospel of Barnabas would fit under this premise.

II. The Date of the Epistle of Barnabas

There seems to be a belief held by many scholars dating this writing from 80-200AD. Suffice it to say some have completely went off the beaten track and confused the Epistle from the Gospel of Barnabas without reading both texts in juxtaposition. The barnabas.net website makes a quote that states the Gospel of Barnabas as being accepted as a Canonical Gospel until 325AD. Unfortunately, they may have confused the Epistle of Barnabas with the Gospel of Barnabas which is very dissimilar in their writings and theology. They state on their home page:

“The Gospel of Barnabas was accepted as a Canonical Gospel in the Churches of Alexandria till 325 C.E. In 325 C.E., the Nicene Council was held, where it was ordered that all original Gospels in Hebrew script should be destroyed. An Edict was issued that any one in possession of these Gospels will be put to death.” [1]

“It is known that it (the Gospel of Barnabas) was being circulated in the first and second centuries after the birth of Jesus from the writings of Iranaeus (130-200 A.D.), who wrote in support of the Divine Unity. He opposed Paul whom he accused of being responsible for the assilation of the pagan Roman religion and Platonic philosophy into the original teaching of Jesus. He quoted extensively from the Gospel of Barnabas in support of his views.” (Rahim, p. 41)

*It should be noted that the Gospel of Barnabas (Epistles) and Gospel of Bartholomew are condemned in the decree of Pope Gelasius (492-496) Decretum Gelasianum. However, this is not the same Gospel of Barnabas that the Muslims have laid their claims to. The synod of Sirmium was called together by Constantius Caesar the son of Constantine. I have not seen any Edicts in the Council of Nicea where anyone was ordered to be put to death for anyone possessing apocryphal writings.

Examining these claims

Let’s look at what we know about the canonical Gospel from the earliest canons. Looking at the early NT canons, we have the following.

· Marcion (c. 140) excluded the entire OT and included only Luke (except Chap. 1 and 2) and the Pauline epistles (excluding the Pastoral Epistles).

· Muratorian Canon (170 A.D.) attests to all the books of the NT except Hebrews, James, and 1 & 2 Peter.

· Athanasius, a fourth-century bishop of Alexandria, sent out a cyclical letter affirming the 27 books of the NT (367 A.D.). This is the first formal attestation to our current canon.

· Council of Hippo (393 A.D.) and Council of Carthage (397 A.D.) both affirmed our current Protestant NT canon. They forbade claiming any other writing as Scripture.

· In Eusebius of Caesarea (c.324), the Epistle of Barnabas is not accepted. The same with the Shepherd of Hermas

· Codex Charomontanus (c. 400) The Epistle of Barnabas is accepted. The same with the Shepherd of Hermas

There is no list of the Gospel of Barnabas or Epistles of Barnabas in the Marcion canon, the Muratorian Canon, or the Councils of Hippo or Carthage. The Epistles of Barnabas the dates range from 80-120AD (earlychristianwritings.com). There are no known copies of the Gospel of Barnabas among the Dead Sea Scrolls.

The newadvent states:

“The history of the epistle confirms its Alexandrine origin. Up to the fourth century only the Alexandrians were acquainted with it, and in their Church the epistle attained to the honour of being publicly read. The manner in which Clement of Alexandria and Origen refer to the letter gives confirmation to the belief that, about the year A.D. 200, even in Alexandria the Epistle of Barnabas was not regarded by everyone as an inspired writing.” [2]

Cyril Glassé, The Concise Encyclopedia of Islam writes:

“As regards the "Gospel of Barnabas" itself, there is no question that it is a medieval forgery ... It contains anachronisms which can date only from the Middle Ages and not before, and shows a garbled comprehension of Islamic doctrines, calling the Prophet the "Messiah", which Islam does not claim for him. Besides it farcical notion of sacred history, stylistically it is a mediocre parody of the Gospels, as the writings of Baha Allah are of the Koran. (Cyril Glassé, The Concise Encyclopedia of Islam, San Francisco: Harper & Row, 1989, p. 65, [Emphasis mine])”

Muhammad Ata ur-Rahim makes the statement that the Gospel of Barnabas (deemed as 16th century writing) was accepted into the canon; however, there is no record of this because the writing was not in circulation at the time of the Council of Nicea. I cannot find any mention of this Gospel in the decree of the Council of Nicea. The Council of Nicea was not assembled to form any Gospel canon (as written inspired writings) but the canon that is being referred to as the Church laws. The Bishops go on to articulate the first creedal statement (mutual agreement) on the nature of who Christ was. I cannot be sure where Muhammad Ata ur-Rahim has obtained his information, for there are no references to be found. At this point, we will have to suggest that ur-Rahim is speaking out of thin air. For one to even suggest that a single writing would outflank the bulk of NT manuscripts, the various amounts of copies, and patristic writings is complete onionskin scholarship. Out of the twenty edicts issued within the Council of Nicea, none of them is in reference to any Gospel writings. The Council of Nicea is publicly available for anyone to research. http://www.piar.hu/councils/ecum01.htm

Here is the summary list of the 20 edicts/Canon from the Council of Nicea (Canon-Church laws) from Wiki-pedia:

1. Prohibition of self-castration; (Sorry Origen)

2. Establishment of a minimum term for catechumen;

3. Prohibition of the presence in the house of a cleric of a younger woman who might bring him under suspicion;

4. Ordination of a bishop in the presence of at least three provincial bishops and confirmation by the metropolitan;

5. Provision for two provincial synods to be held annually;

6. Exceptional authority acknowledged for the bishops of Alexandria and Rome, for their respective regions;

7. Recognition of the honorary rights of the see of Jerusalem;

8. Provision for agreement with the Novatianists;

9–14. Provision for mild procedure against the lapsed during the persecution under Licinius;

15–16. Prohibition of the removal of priests;

17. Prohibition of usury among the clergy;

18. Precedence of bishops and presbyters before deacons in receiving Holy Communion, the Eucharist;

19. Declaration of the invalidity of baptism by Paulian heretics;

20. Prohibition of kneeling during the liturgy, on Sundays and in the fifty days of Eastertide ("the Pentecost"). Standing was the normative posture for prayer at this time, as it still is among the Eastern Orthodox. (In time, Western Christianity adopted the term Pentecost to refer to the last Sunday of Eastertide, the fiftieth day.)

New Advent website defines the 20 Canons (Church Laws) as:

Canon 1: On the admission, or support, or expulsion of clerics mutilated by choice or by violence.
Canon 2: Rules to be observed for ordination, the avoidance of undue haste, the deposition of those guilty of a grave fault.
Canon 3: All members of the clergy are forbidden to dwell with any woman, except a mother, sister, or aunt.
Canon 4: Concerning episcopal elections.
Canon 5: Concerning the excommunicate.
Canon 6: Concerning patriarchs and their jurisdiction.
Canon 7: confirms the right of the bishops of Jerusalem to enjoy certain honours.
Canon 8: concerns the Novatians.
Canon 9: Certain sins known after ordination involve invalidation.
Canon 10: Lapsi who have been ordained knowingly or surreptitiously must be excluded as soon as their irregularity is known.
Canon 11: Penance to be imposed on apostates of the persecution of Licinius.
Canon 12: Penance to be imposed on those who upheld Licinius in his war on the Christians.
Canon 13: Indulgence to be granted to excommunicated persons in danger of death.
Canon 14: Penance to be imposed on catechumens who had weakened under persecution.
Canon 15: Bishops, priests, and deacons are not to pass from one church to another.
Canon 16: All clerics are forbidden to leave their church. Formal prohibition for bishops to ordain for their diocese a cleric belonging to another diocese.
Canon 17: Clerics are forbidden to lend at interest.
Canon 18: recalls to deacons their subordinate position with regard to priests.
Canon 19: Rules to be observed with regard to adherents of Paul of Samosata who wished to return to the Church.
Canon 20: On Sundays and during the Paschal season prayers should be said standing.

GOB in circulation?

Rahim goes on state that it is known that it (the Gospel of Barnabas) was being circulated in the first and second centuries after the birth of Jesus from the writings of Iranaeus (130-200 A.D.).

Rahim makes several claims but will not provide any evidence for it. He claims the early church theologian, Irenaeus, quoted the gospel of Barnabas as he opposed the Apostle Paul. When this claim is investigated, it is found to be false. The writings of Irenaeus are readily available online. [3]

Irenaeus writes:

(God) at first narrated the formation of the world in these words: "In the beginning God created the heaven and the earth"(Genesis 1:1) and all other things in succession; but neither gods nor angels [had any share in the work]. Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, [saying,] "There is one God, the Father, who is above all, and through all things, and in us all" (Ephesian 4:6). I have indeed proved already that there is only one God; but I shall further demonstrate this from the apostles themselves, and from the discourses of the Lord (Jesus). (Irenaeus Against Heresies) [4]

Let’s examine some of the quotes from the Epistles and compare them to the Gospel writings.

Here are a few quotes from the Epistle of Barnabas:

Barnabas 12:5

Again Moses maketh a type of Jesus, how that He must suffer, and that He Himself whom they shall think to have destroyed shall make alive in an emblem when Israel was falling. For the Lord caused all manner of serpents to bite them, and they died (forasmuch as the transgression was wrought in Eve through the serpent), that He might convince them that by reason of their transgression they should be delivered over to the affliction of death.

Barnabas 12:7

When therefore they were assembled together they entreated Moses that he should offer up intercession for them that they might be healed. And Moses said unto them; Whensoever, said he, one of you shall be bitten, let him come to the serpent which is placed on the tree, and let him believe and hope that the serpent being himself dead can make alive; and forthwith he shall be saved. And so they did. Here again thou hast in these things also the glory of Jesus, how that in Him and unto Him are all things.

Barnabas 12:10

Behold again it is Jesus, not a son of man, but the Son of God, and He was revealed in the flesh in a figure. Since then men will say that Christ is the son of David, David himself prophesieth being afraid and understanding the error of sinners; The Lord said unto my Lord, Sit thou on My right hand until I set thine enemies for a footstool under Thy feet.

Barnabas 14:5

But He was made manifest, in order that at the same time they might be perfected in their sins, and we might receive the covenant through Him who inherited it, even the Lord Jesus, who was prepared beforehand hereunto, that appearing in person He might redeem out of darkness our hearts which had already been paid over unto death and delivered up to the iniquity of error, and thus establish the covenant in us through the word.

Barnabas 14:5

Barnabas 15:9

Wherefore also we keep the eighth day for rejoicing, in which also Jesus rose from the dead, and having been manifested ascended into the heavens.

Barnabas 2:6

These things therefore He annulled, that the new law of our Lord Jesus Christ, being free from the yoke of constraint, might have its oblation not made by human hands.

Barnabas 6:9

But what saith knowledge? Understand ye. Set your hope on Him who is about to be manifested to you in the flesh, even Jesus. For man is earth suffering; for from the face of the earth came the creation of Adam.

Barnabas 7:9

What then meaneth this? Give heed. The one at the alter, and the other accursed. And moreover, the accursed one crowned. For they shall see Him in that day wearing the long scarlet robe about His flesh, and shall say, Is not this He, Whom once we crucified and set at nought and spat upon; verily this was He, Who then said that He was the Son of God.

Barnabas 7:10

For how is He like the goat? For this reason, it says the goats shall be fair and alike, that, when they shall see Him coming then, they may be astonished at the likeness of the goat. Therefore behold the type of Jesus that was to suffer.

Barnabas 7:11

But what meaneth it, that they place the wool in the midst of the thorns? It is a type of Jesus set forth for the Church, since whosoever should desire to take away the scarlet wool it behoved him to suffer many things owing to the terrible nature of the thorn, and through affliction to win the mastery over it. Thus, He saith, they that desire to see Me, and to attain unto My kingdom, must lay hold on Me through tribulation and affliction.

Barnabas 7:11

Barnabas 8:1

But what think ye meaneth the type, where the commandment is given to Israel that those men, whose sins are full grown, offer an heifer and slaughter and burn it, and then that the children take up the ashes, and cast them into vessels, and twist the scarlet wool on a tree (see here again is the type of the cross and the scarlet wool), and the hyssop, and that this done the children should sprinkle the people one by one, that they may be purified from their sins?

Barnabas 8:2

Understand ye how in all plainness it is spoken unto you; the calf is Jesus, the men that offer it, being sinners, are they that offered Him for the slaughter. After this it is no more men (who offer); the glory is no more for sinners.

Barnabas 14:5

Barnabas 15:9

Wherefore also we keep the eighth day for rejoicing, in which also Jesus rose from the dead, and having been manifested ascended into the heavens.

Barnabas 2:6

These things therefore He annulled, that the new law of our Lord Jesus Christ, being free from the yoke of constraint, might have its oblation not made by human hands.

Now let’s compare with these verses using the Gospel of Barnabas

[Quotes from The Gospel of Barnabas (the book some Muslims accept as canonical) quoted from http://www.barnabas.net/ translation. Note that this website is a Muslim website].

Chapter 14 After the fast of forty days, Jesus chooseth twelve apostles. Jesus, seeing that great was the multitude of them that returned to their heart for to walk in the law of God, went up into the mountain, and abode all night in prayer, and when day was come he descended from the mountain, and chose twelve, whom he called apostles, among whom is Judas, who was slain upon the cross. Their names are: Andrew and Peter his brother, fishermen; Barnabas, who wrote this, with Matthew the publican, who sat at the receipt of custom; John and James, sons of Zebedee; Thaddaeus and Judas; Bartholomew and Philip; James, and Judas Iscariot the traitor. To these he always revealed the divine secrets; but the Iscariot Judas he made his dispenser of that which was given in alms, but he stole the tenth part of everything. (Barnabas is not mentioned in the Gospels as a disciple (one of the twelve). [Emphasis mine]

Chapter 217 (paragraph #4)
As God lives, he who writes forgot all that Jesus had said: how that he should be taken up from the world, and that he should suffer in a third person, and that he should not die until near the end of the world. Wherefore he went with the mother of Jesus and with John to the cross. The high priest caused Judas; to be brought before him bound, and asked him of his disciples and his doctrine. Where upon Judas, as though beside himself, answered nothing to the point. The high priest then adjured him by the living God of Israel that he would tell him the truth. [Emphasis mine]

Paragraph #11
Whereupon he caused him to be scourged by his slaves, who were paid by the scribes to slay him under the scourges. But God, who had decreed the issue, reserved Judas for the cross, in order that he might suffer that horrible death to which he had sold another. He did not suffer Judas to die under the scourges, notwithstanding that the soldiers scourged him so grievously that his body rained blood. Thereupon, in mockery they clad him in an old purple garment;, saying: 'It is fitting to our new king to clothe him and crown him': so they gathered thorns and made a crown, like those of gold and precious stones which kings wear on their heads. And this crown of thorns they placed upon Judas' head, putting in his hand a reed for sceptre;, and they made him sit in a high place. [Emphasis mine]

Paragraph #12
And the soldiers came before him, bowing down in mockery, saluting him as King of the Jews. And they held out their hands to receive gifts, such as new kings are accustomed to give; and receiving nothing they smote Judas, saying: 'Now, how are you crowned, foolish king, if you will not pay your soldiers and servants?' *The chief priests with the scribes and Pharisees, seeing that Judas died not by the scourges, and fearing lest Pilate should set him at liberty, made a gift of money to the governor, who having received it gave Judas to the scribes and Pharisees as guilty to death. Whereupon they condemned two robbers with him to the death of the cross.

Paragraph #14
But they that stood firm in the doctrine of Jesus were so encompassed with sorrow, seeing him die who was entirely like to Jesus, that they remembered not what Jesus had said. And so in company with the mother of Jesus they went to Mount Calvary, and were not only present at the death of Judas, weeping continually, but by means of Nicodemus and Joseph of Abarimathia; they obtained from the governor the body of Judas to bury it. Whereupon, they took him down from the cross with such weeping as assuredly no one would believe, and buried him in the new sepulchre of Joseph; having wrapped him up in an hundred pounds of precious ointments.

Chapter 218 Then returned each man to his house. He who writes, with John and James his brother, went with the mother of Jesus; to Nazareth; Those disciples who did not fear God went by night [and] stole the body of Judas and hid it, spreading a report that Jesus was risen again; whence great confusion arose. The high priest then commanded, under pain of anathema;, that no one should talk of Jesus of Nazareth;. And so there arose a great persecution, and many were stoned and many beaten, and many banished from the land, because they could not hold their peace on such a matter.
The news reached Nazareth how that Jesus, their fellow citizen, having died on the cross was risen again. Whereupon, he that writes; prayed the mother of Jesus; that she would be pleased to leave off weeping, because her son was risen again. Hearing this, the Virgin Mary, weeping, said: 'Let us go to Jerusalem to find my son. I shall die content when I have seen him.'

Chapter 220 (paragraph #4)
Jesus answered: 'Believe me, Barnabas, that every sin, however small it be, God punishes with great punishment, seeing that God is offended at sin. Wherefore, since my mother and my faithful disciples that were with me loved me a little with earthly love, the righteous God has willed to punish this love with the present grief, in order that it may not be punished in the flames of hell. And though I have been innocent in the world, since men have called me "God," and "Son of God," God, in order that I be not mocked of the demons on the day of judgment, has willed that I be mocked of men in this world by the death of Judas;, making all men to believe that I died upon the cross. And this mocking shall continue until the advent of Muhammad;, the Messenger ;of God, who, when he shall come, shall reveal this deception to those who believe in God's Law. Having thus spoken, Jesus said: 'You are just, O Lord our God, because to you only belongs honour and glory without end.'

It is not difficult to grasp why many Muslims will accept the writings of the Gospel of Barnabas. Muhammad is mentioned 15 times in their translation of this writing. (barnabas.net) However, in the early documented writings of the Epistles of Barnabas there is no mention of Muhammad. They seemingly want us to believe that this is the same author, which is not mentioned as one of the twelve disciples in the NT Gospels. We find this rather obscure in the least and leads it to serious question.
Who were the 12 apostles according to the NT?

The original twelve apostles are listed in Matthew 10:2-4, "These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed Him." The Bible also lists the 12 disciples / apostles in Mark 3:16-19 and Luke 6:13-16. In comparing the three passages, there are a couple of minor differences in the names. It seems that Thaddaeus was also know as "Judas, son of James" (Luke 6:16) and Lebbaeus (Matthew 10:3). Simon the Zealot was also known as Simon the Canaanite (Mark 3:18). Judas Iscariot, who betrayed Jesus, was replaced in the twelve apostles by Matthias (see Acts 1:20-26).

Note: Some will view Matthias as an "invalid" member of the 12 apostles, and instead believe that the Apostle Paul was God's choice to replace Judas Iscariot as the twelfth apostle.

III. What scholars says about The Gospel of Barnabas.

The Muslim scholar Cyril Glassé states:

As regards the "Gospel of Barnabas" itself, there is no question that it is a medieval forgery. A complete Italian manuscript exists which appears to be a translation from a Spanish original (which exists in part), written to curry favor with Muslims of the time. It contains anachronisms which can date only from the Middle Ages and not before, and shows a garbled comprehension of Islamic doctrines, calling the Prophet "the Messiah", which Islam does not claim for him. Besides its farcical notion of sacred history, stylistically it is a mediocre parody of the Gospels, as the writings of Baha'Allah are of the Koran. [5]

In their introduction to the Oxford edition of The Gospel of Barnabas, Longsdale and Ragg conclude that:

"the true date lies ... nearer to the sixteenth century than to the first."[6]

After reviewing the evidence in an article in Islamochristiana, J. Slomp concluded:

"in my opinion scholarly research has proved absolutely that this 'gospel' is a fake. This opinion is also held by a number of Muslim scholars."[7]

From Reflexions sur la Recontre al-Azhar:

"Jomier proved his point by showing beyond any doubt that the G. B. V. [Gospel of Barnabas Vienna ms.] contains an islamicised late medieval gospel forgery."[8]

Slomp says unconditionally,

"There is no text tradition whatsoever of the G. B. V."

VII. No early church father quotes The Gospel of Barnabas:

No Church Father ever quoted it from the first to the fifteenth century; no mention of this writing is ever mentioned in the canons only the Epistles of Barnabas. So when Muhammad Ata ur-Rahim makes the statement that the Gospel of Barnabas was accepted as canonical until the council of Nicea is purely poppycock that goes against any historical findings. This is a case of mistaken identity of the Epistle of Barnabas. In fact there is no reference to the Gospel of Barnabas by any Muslim writer before the fifteenth or sixteenth century.

To make matters worse, we see that the Gospel of Barnabas contradicts the Qur’an. Most dismiss these claims due to an apriori that will not allow room for historical truth. Most Muslim scholars fully recognize that the GOB is not an inspired writing. However, those from the far left (deranged radical fringe groups) will not have much concern with historical inaccuracies as long as it supports their worldview, no matter how damaging to their worldview.

The Gospel of Barnabas contradicts the Qur’an (only a partial list):

· The Quran (2:29) says that the Heavens are seven in number, while "Barnabas" gives the number as nine (ch.178).

· According to "Barnabas,” man is endowed with a free will. (ch.164). On the contrary, man only does what Allah wills him to do (Quran - 76:30, 37:96, 17:13, 10:99-100).

· Adam was not the first man circumcised (ch.23). Abraham was.

· According to "Barnabas" (ch. 3), Mary brought forth her son without pain. This is contradicted by the Quran (19:23).

· The Quran follows the Mosaic law of "an eye for an eye, and a tooth for a tooth,” whereas "Barnabas" says "... ye shall not overcome evil with evil, but rather with good" (ch. 81). "Woe unto them that call for vengeance ..." (ch. 63). "... kiss the hand of those who revile thee, and present gifts to those who persecute thee and strike thee much" (ch.64).

· The Quran approves of polygamy. "Barnabas" does not tolerate it (ch.115).

· The Quran approves of the teaching of abrogation. "Barnabas" condemns it (ch.38).

· The Quran condemns eating pork but "Barnabas" says "that which entereth into the man defileth not the man, but that which cometh out of the man defileth the man" (ch.32).

· "Barnabas" totally ignores the existence of the prophet John the Baptist (Yahya ibn Zakariyya).

· According to "Barnabas,” Jesus expressly denies that he is the Messiah. In the Quran, the only Messiah is Jesus.

The historical geographical errors:

· “... sailed to Nazareth on the Sea of Galilee”. Nazareth is located inland and is not a seaport as indicated. (ch.20)

· "... went up to Capernaum." However, Capernaum is not inland, but is a port city on the Sea of Galilee. (ch.21)

· It is stated that Jesus went to Mt. Sinai, and then drew nigh to the Jordan River. However, Mt. Sinai is located on the Egyptian side of Israel, and the Jordan River on the Jordan side of Israel. These two locations are extremely far apart, not near! (ch 92)

· "How beautiful is the world in summertime, when all things bear fruit." This description may be true for places like Europe, but not so of Palestinian summers, where the ground is left dry and barren by the hot scorching sun! (ch. 169)

· "... and Pilate was governor in the priesthood of Annas and Caiaphas when Jesus was born." However, history records that Pilate did not become governor until 26-27 A.D. (ch. 3)

· “The words "ascend to the pinnacle" are more indicative of medieval 15-16th century Europe when speeches were delivered from lofty balconies. This particular expression does not reflect the method of Palestinian Jews giving sermons from their synagogues. (ch 12)

· Mention is made of the slaying of ten thousand prophets by the woman Jezebel. However, no such event is recorded either by the scriptures of the Holy Books or the pages of history. (ch. 18)

· Mention is made of the idol of Baal spreading throughout all the world. However, there has been no archeological evidence to substantiate such a claim. (ch. 32)

· The word "Probatica" is used in reference to a pool. However, this was a Greek name used for one of the entrances into Jerusalem called the "Sheep Gate." (ch.65)

· Reference is made to 600,000 Roman soldiers assembling in the small town of Mizpeh. Such an event is nowhere recorded in the annals of Rome, and appears to be sheer exaggeration! (ch.95)

· The words "mariner" and "ship" are not typical for Palestine during the time of Jesus and in the area he ministered. They are more indicative of places such as Spain or Italy of Medieval Europe. (ch.103)

· Mention is made of 17,000 Pharisees in the time of Elijah the Prophet. However, the Pharisee sect did not come into being until 200 B.C. during the Jewish Macabean Era. Elijah lived long before in 900 B.C., seven hundred years earlier! (ch. 145)

· Reference is made to soldiers being rolled out like casks of wood when washed to refill with wine. However, wooden casks were not typical of the times of Jesus' ministry. In that time and still today, wine skins were used, made of animal hides, not wood. Wooden wine casks reflect Medieval Europe from where they were exported to other parts of the world. (ch. 152)

· Mention is made of thirty pieces of gold. However, during the times of Jesus, Palestinian currency tended to be in silver pieces. (ch.214)

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Conclusion

Plenty of research has been performed and documented against the Gospel of Barnabas, fully affirming that it is a non-authentic writing. I cannot explicate why any Muslim would want to hold this writing as inspired for it contradicts their Qur’an not to mention history. Suffice it to say, we have found that some people will believe anything that sounds appeasing to their ears no matter how much evidence counters their claims. This Gospel of Barnabas, which was simply a parody, has fooled countless people to this day nearly 300-400 years later.

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Bibliography:

[1] A statement originally from Muhammad Ata ur-Rahim

[2] http://www.newadvent.org/cathen/02299a.htm

[3] The works of Irenaeus can be found in the, Ante-Nicene Fathers, ed. Alexander Roberts, D.D. & James Donaldson, LL.D.; Massachusetts: Hendrickson, 1995, vol. 1, pp. 315-578. Available online at The Early Church Fathers

[4] "Irenaeus Against Heresies", book 2, chapter 2, p. 362.

[5] The Concise Encyclopedia of Islam, Harper & Row, 1989, p. 64

[6] Longsdale and Luara Ragg, The Gospel of Barnabas (Oxford: Clarendon Press, 1907), xxxvii

[7] J. Slomp, "The Gospel in Dispute," in Islamochristiana (Rome: Pontificio Instituto di Studi Arabi, 1978), vol. 4, 68.

[8] J. Jomier, Egypte: Reflexions sur la Recontre al-Azhar (Vatican au Caire, avil 1978), cited by Slomp, 104.

Thursday, December 1, 2011

Was Judas really on the cross?