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Literatura académica sobre el tema "Gospel of Barnabas"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 30 de julio de 2024

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Artículos de revistas sobre el tema "Gospel of Barnabas"

Rashid, Hafiz Abdul y Habib ur Rehman. "U-11 Predictions About the Last Messenger Hazrat Muhammad (PBUH) & Gospel of Bernabas (Research & Analysis)". Al-Aijaz Research Journal of Islamic Studies & Humanities 4, n.º 2 (6 de diciembre de 2020): 169–82. http://dx.doi.org/10.53575/u11.v4.02(20).169-182.

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According to Islam, the Gospel is the name of the revelation of Allah Almighty which revealed on Jesus Christ (peace and blessings of Allaah be upon him), as stated in the Qur'an: و اتینه الانجیل We have given him the gospel. But to Christians, the gospel refers to the biography of Jesus as it is evident from the study of currently available Gospels.According to the Bible – Acts of the Apostels, Barnabas is one among the first three personalities who dedicated their lives to Christianity. There was a Gospel attributed to Barnabas, which was of great importance in the early days of Christianity. However, at a conference in Nicaea in 325 later, it was decided that all the Gospels in Hebrew were to be destroyed, the Gospel of Barnabas would be destroyed. The orders were issued but somehow it remained till the present time.The contents of this Gospel are closer to the Islamic teachings than the other available Gospels, so Muslim scholars liked it and disliked it by Christian scholars. In this article, the Gospels and the evangelicals related to this Gospel are presented in an exploratory way to show the truth in the Christian world. In this article presents the anecdotes and predictions related to the Prophet Muhammad (peace be upon him) written in Gospel of Barnabās in an exploratory manner so that the truth is revealed to the Christian world.

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Siahaan, Yosef Yunandow. "Injil Barnabas Dan Makna Pentingnya Dalam Studi Heresiologi". Journal Kerusso 6, n.º 1 (1 de abril de 2021): 58–71. http://dx.doi.org/10.33856/kerusso.v6i1.192.

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The Portrait of Jesus in the Apocryphal Gospels often contradicts the Portrait of Jesus in the Canonical Gospels in the New Testament. For evangelical-orthodox Christianity, the canon of the Scriptures has been final, and has been endorsed at the Hippo and Carthage councils, however some Muslims always make the news that the Apocryphal Gospels, especially the Gospel of Barnabas, are the original Gospels, while the gospels accepted by Christians today is a false gospel. This interest is worth examining aside, looking into the texts of the Gospel of Barnabas insofar as they pertain to Biblical Teaching. This study will use a biblical approach to library research. Namely by looking at the texts in the Gospel of Barnabas and comparing them with the Bible text of the New Testament by doing a little exposition of some parts of the Bible. After all, the Bible is the primary source because it comes from direct eye witnesses and is only fifteen to sixty years apart from the time Jesus lived. The problem is that the Gospel of Barnabas has been mentioned in the Pseudo Gelasius I Decree which seems to support that the Gospel of Barnabas was written by the Apostle Barnabas during his lifetime. However, it is easy to trace that the Gospel of Barnabas contains many trivial errors that could not have been written by the Apostle Barnabas who had a Jewish background, living in the Palestinian-Israel area in the first century AD. Doing a study of the time of writing, writers, geographic and religious background, and language, if necessary the theological motive needs to be done in order to study the study of Heresiology or teachings that deviate from the truth of Evangelical-Orthodox Christianity. Abstrak Indonesia Potret Yesus dalam Injil-Injil Apokrif seringkali bertolak belakang dengan Potret Yesus dalam Injil-Injl Kanonik yang ada dalam Alkitab Perjanjian Baru. Bagi kekristenan yang Injili-ortodoks kanon Kitab suci telah bersifat final, dan telah disahkan pada konsili Hippo dan Kartago, Namun sebagian umat Islam selalu membuat berita bahwa Injil-injil Apokrif khususnya Injil Barnabas adalah Injil yang asli, sedangkan injil yang diterima orang Kristen saat ini adalah Injil yang palsu. Minat tersebut layak dikaji di samping, melihat ke dalam teks-teks Injil Barnabas sejauh itu bersinggungan dengan Ajaran Alkitab. Penelitian ini akan menggunakan pendekatan penelitian kepustakaan yang bersifat biblika. Yaitu dengan melihat teks-teks dalam Injil Barnabas dan membandingkan dengan teks Alkitab Perjanjian Baru dengan melakukan sedikit eksposisi dari beberapa bagian Alkitab. Bagaimanapun juga Alkitab adalah sumber primer karena berasal dari saksi mata langsung dan hanya berjarak lima belas hingga enam puluh tahun sejak Yesus hidup. Masalahnya Injil Barnabas pernah di sebut dalam Dekrit Pseudo Gelasius I yang tampaknya mendukung bahwa Injil Barnabas di tulis oleh Rasul Barnabas semasa hidupnya. Namun mudah saja di lacak bahwa Injil Barnabas mengandung banyak kesalahan-kesalahan sepele yang tidak mungkin di tulis oleh Rasul Barnabas yang berlatar belakang Yahudi, tinggal di daerah Palestina-Israel pada abad pertama Masehi. Melakukan kajian terhadap waktu penulisan, penulis, latar belakang geografi dan keagamaan, dan Bahasa, jika diperlukan motif teologisnya perlu dilakukan dalam rangka mempelajari studi Heresiologi atau ajaran-ajaran menyimpang dari kebenaran Injili-Ortodoks kekristenan.

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Panjaitan, Tutur Parade Tua. "Strategi Penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12". IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 3, n.º 2 (31 de octubre de 2022): 82–103. http://dx.doi.org/10.46305/im.v3i2.126.

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This research was conducted to determine the evangelistic strategies of Barnabas and Saul in Acts 13:4-12. Evangelism is an important topic in Christianity, given the duty the Jesus Christ left to his disciples in particular and to the church in general as written in the Bible. In principle, the gospel must be preached in order for people to believe. What was the evangelistic strategy of Barnabas and Saul in Acts 13:4-12? Using the exegesis or inductive method, the author worked on this study, after first observing the verses, then drawing conclusions based on the data and facts of the Bible found. According to church tradition, the author of Acts is the same as the author of luke's gospel, Luke. The background of verses is outlined in Acts 12:24-25 that the Gospel was preached to many people, then from Jerusalem Barnabas and Saul returned to Antioch, after completing the preaching of the Gospel. The context of this verses is the state of the Antiochian church which already had several ministers, namely prophets and teachers. The Holy Ghost commissioned Barnabas and Saul to spread the gospel. Eventually the Antiochian church released Barnabas and Saul to become missionaries, out of obedience to the commandments of the Holy Spirit. The evangelism strategies of Barnabas and Saul are: evangelism traveling to the cities, evangelism starting from those closest to you, evangelism in houses of worship, evangelism in private.AbstrakPenelitian ini dikerjakan untuk mengetahui strategi penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12. Penginjilan merupakan topik yang penting dalam kekristenan, mengingat tugas yang ditinggalkan Yesus Kristus kepada murid-muridNya pada khususnya dan kepada gereja pada umumnya sebagaimana tertulis dalam Alkitab. Pada prinsipnya, Injil harus diberitakan agar orang menjadi percaya. Bagaimanakah strategi penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12? Dengan metode eksegese atau induktif, penulis mengerjakan penelitian ini, setelah terlebih dahulu mengamati nas, kemudian menarik kesimpulan berdasarkan data dan fakta Alkitab yang ditemukan. Menurut tradisi gereja, penulis Kisah Para Rasul sama dengan penulis Injil Lukas yaitu Lukas. Latar belakang nas diuraikan dalam Kisah Para Rasul 12:24-25 bahwa Injil diberitakan kepada banyak orang, kemudian dari Yerusalem Barnabas dan Saulus pulang ke Antiokhia, setelah menyelesaikan pengabaran Injil. Konteks nas ini adalah keadaan jemaat Antiokhia yang sudah memiliki beberapa pelayan, yakni nabi dan pengajar. Roh Kudus menugaskan Barnabas dan Saulus untuk menyebarkan Injil. Akhirnya jemaat Antiokhia melepaskan Barnabas dan Saulus untuk menjadi misionaris, karena taat kepada perintah Roh Kudus. Strategi penginjilan Barnabas dan Saulus adalah: penginjilan keliling ke kota-kota, penginjilan dimulai dari orang-orang terdekat, penginjilan di rumah ibadah, penginjilan secara pribadi.

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Wiegers, Gerard A. "The Persistence of Mudejar Islam? Alonso de Luna (Muhammad Abū 'l- Āsī), the Lead Books, and the Gospel of Barnabas". Medieval Encounters 12, n.º 3 (2006): 498–518. http://dx.doi.org/10.1163/157006706779166048.

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AbstractThis article deals with the origins of a famous group of Muslim texts, the so-called Gospel of Barnabas, a pseudoepigraphic piece of anti-Christian polemics in the form of a gospel, and the so-called Lead Books, found in Granada at the end of the sixteenth century. The authorship of these forgeries is controversial, but they seem to have their roots in medieval and renaissance mudejar and Morisco Spain. This essay situates the question of authorship against the background of the transition of mudejar to Morisco culture and deals with the Islamic names of some of those responsible for the texts: the Moriscos Alonso del Castillo (al-Jabbis), his son-in-law Miguel de Luna (al-Ukayhil), and their grandson and son Alonso de Luna (Muhammad Abū 'l- Āsī). New light is shed on the latter's travels to Rome and Istanbul and his Inquisition trial in 1618, as well as on his involvement in the Gospel of Barnabas and the Sacromonte Lead Book affairs.

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BOWMAN, John. "The Gospel of Barnabas and the Samaritans". Ancient Near Eastern Studies 30 (1 de enero de 1992): 20–33. http://dx.doi.org/10.2143/anes.30.0.525725.

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Zaluchu, Sonny Eli. "Analisis Kisah Para Rasul 15 Tentang Konflik Paulus dan Barnabas serta Kaitannya dengan Perpecahan Gereja". Kurios 4, n.º 2 (31 de octubre de 2018): 107. http://dx.doi.org/10.30995/kur.v4i2.83.

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AbstractThe separation of Paul and Barnabas in Acts 15 is often used as a ground of foundation for the occurrence of separation or precisely, division, in the church and ministry. This article attempts to review the root causes of the conflict between Paul and Barnabas as a reflection for the church in dealing with and managing conflict. The separation of Paul and Barnabas as a biblical foundation for supporting church division/service for the noble purpose of evangelism is not right and out of biblical paradigm. The ongoing conflict between Paul and Barnabas was not a conflict that gave rise to hostility, rivalry or an attitude of attack as the phenomenon commonly encountered in church or ministry. The separation of Paul and Barnabas is a strategic decision that results in expanding the range of the spread of the gospel of Christ.AbstrakPerpisahan Paulus dan Barnabas di dalam Kisah Para Rasul 15 sering menjadi alasan bagi terjadinya permisahan, atau tepatnya perpecahan, di dalam gereja dan pelayanan. Artikel ini mengulas akar masalah konflik Paulus dan Barnabas sebagai refleksi bagi gereja dalam menghadapi dan mengelola konflik yang mengarah pada perpecahan. Menggunakan perpisahan Paulus dan Barnabas sebagai patron alkitabiah untuk mendukung perpecahan gereja atau pelayanan dengan alasan demi pekabaran Injil, rasanya kuranglah tepat. Konflik yang berlangsung antara Paulus dan Barnabas bukanlah konflik yang melahirkan sikap permusuhan, persaingan atau sikap saling serang sebagaimana fenomena yang umum ditemui di dalam perpecahan gereja/pelayanan. Perpisahan Paulus dan Barnabas adalah sebuah keputusan strategis yang menghasilkan perluasan jangkauan penyebaran Injil Kristus.

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Schmid, Ulrich y August den Hollander. "The Gospel of Barnabas, the Diatessaron, and Method". Vigiliae Christianae 61, n.º 1 (2007): 1–20. http://dx.doi.org/10.1163/004260307x164458.

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AbstractSince the beginning of the 20th century research aiming at reconstructing Tatian's lost Gospel harmony Diatessaron utilizes a growing number of late 13-15 c. texts extant in various Western vernaculars for this purpose. As the most recent example Jan Joosten introduced the so-called Gospel of Barnabas, a composition perhaps as late as the 16th or 17th century as a potential source for readings of the Diatessaron (2nd c.). With special emphasis on methodological issues, this essay offers a detailed critique of Joosten's analysis as well as a general critique of that type of research as carried out by other scholars in the past.

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Joosten, J. "The Date and Provenance of the Gospel of Barnabas". Journal of Theological Studies 61, n.º 1 (15 de marzo de 2010): 200–215. http://dx.doi.org/10.1093/jts/flq010.

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McNeilus, Jack. "What Missiologists Should Know about the Gospel of Barnabas". Journal of Adventist Mission Studies 8, n.º 2 (2012): 95–109. http://dx.doi.org/10.32597/jams/vol8/iss2/7/.

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Leirvik, Oddbjørn. "History as a Literary Weapon: The Gospel of Barnabas in Muslim-Christian Polemics". Studia Theologica - Nordic Journal of Theology 56, n.º 1 (junio de 2002): 4–26. http://dx.doi.org/10.1080/003933802760115417.

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Tesis sobre el tema "Gospel of Barnabas"

Germiquet, Edouard Ariste. "Paul and Barnabas in Lystra (Acts 14:8-20): the contextualization of the Gospel in a Graeco-Roman city". Thesis, Rhodes University, 1992. http://hdl.handle.net/10962/d1018213.

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This thesis will investigate the extensive Graeco-Roman characteristics of the Lystra speech and in so doing convey some clarity in the otherwise widely differing opinions held about it. This will be achieved by showing that Lystra was a Hellenistic city of some importance with a varied population. It will be argued that the initial reaction of the Lystrians to the miraculous healing of the cripple is to be understood as representing typical Graeco-Roman notions. This will include Luke's use of a legend which not only adds local colouring to the narrative but also introduces Graeco-Roman themes such as the blurring of the distinction between humans and gods and the custom of sacrifice. This contextualization immediately portrays the Graeco-Roman nature of the Lystrians' behaviour and attitudes. In addition to these themes it will be argued that the Lystrians are shown to being reliant on secondary notions of God, which when exposed to the proclamation of the apostles will prove to be inadequate. It will also be argued that the speech of the apostles is structured in a typically Graeco-Roman rhetorical form, where the errors are first exposed before the truth is presented. In conjunction with this structure it will be argued that the philosophical concept of which Dibelius has shown to be clearly presupposed in the Areopagus speech, is not only present in the Lystra speech but forms the philosophical basis on which it is structured. This concept explains the insistence by the apostles that they are human and that God has no need of such worthless things as sacrifices. It also explains the presentation of God's activity in creation and providence as an antithesis to a god who is in need. The Graeco-Roman aspects are brought to a close with the discussion of idea that an awareness of God does not depend on secondary notions acquired from legends or customs but that the truth is grasped through a process of reflection on creation and providence. This is an important notion in the speech for it exposes the Lystrians as being in need of a reorientation of their beliefs in God, away from those which are secondary to those which are primary and compatible with the truth.

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Worden, Daniel Lee. "Clement of Alexandria : incarnation and mission of the Logos-Son". Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/16500.

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Clementine scholarship acknowledges Clement's doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement's complex logology and three passages suggesting a docetic interpretation of Christ's flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement's Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement's teachings about the Incarnation. This thesis begins to fill the gap by explaining Clement's view of the Incarnation, which he connects to the emergent ‘exchange' doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement's gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement's usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement's discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement's teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement's usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.

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Libros sobre el tema "Gospel of Barnabas"

A, Yusseff M., ed. Gospel of Barnabas. Indianapolis: American Trust Publications, 1993.

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1866-1945, Ragg Lonsdale y Ragg Laura Marie Roberts, eds. The gospel of Barnabas. Karachi: Begum Aisha Bawany Waqf, 1989.

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Ragg, Lonsdale. The Gospel of Barnabas. Doha: Dept. of Islamic Affairs, Ministry of Awqaf (Endowments) and Islamic Affairs, 1994.

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A & B Publishers Group., ed. The Gospel of Barnabas. Brooklyn, N.Y: A&B Publishers Group, 1998.

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Campbell, William F. The Gospel of Barnabas: Its true value. Rawalpindi: Christian Study Centre, 1989.

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William, Campbell. The Gospel of Barnabas: Its true value. Rawalpindi: Christian Study Centre, 1989.

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Larkin, William. Royalty, Jesus, Gospel of Barnabas: Dedicated to Christianity. Bournemouth, Dorset, England: Dillons Pub., 2007.

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Larkin, William. Royalty, Jesus, Gospel of Barnabas: Dedicated to Christianity. Bournemouth, Dorset, England: Dillons Pub., 2007.

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al-Ḥāʼirī, Muḥammad Hādī Khurāsānī. Birr al-abāʼ fī Injīl Barnābā. Chicago: The Open School, 2000.

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Joquin, William G. Paul, apostle or antichrist: A look into the origins of Christianity. Jeddah, Saudi Arabia: Abul-Qasim Pub. House, 2001.

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Capítulos de libros sobre el tema "Gospel of Barnabas"

Winter, Franz. "A “Jewish-Christian-Muslim Hotchpotch”? On the “Islamic” Gospel of Barnabas and Jewish Literature". En Jewish-Muslim Relations, 81–99. Wiesbaden: Springer Fachmedien Wiesbaden, 2019. http://dx.doi.org/10.1007/978-3-658-26275-4_6.

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Wiegers, Gerard A. "The quest for the religious and historical origins of a forgery: Henry Corbin and the Gospel of Barnabas". En Henry Corbin. Philosophies et sagesses des religions du Livre, 177–94. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.behe-eb.4.00896.

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"In Pursuit of a ‘True’ Gospel: Riḍā’s Arabic Edition Of The Gospel Of Barnabas". En Islamic Reformism and Christianity, 213–42. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004179110.i-390.33.

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Ables, Travis E. "The Way of Darkness and the Way of Light: The Cross as Boundary Marker in Early Christianity". En The Body of the Cross, 15–36. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823297993.003.0002.

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This chapter examines the symbol of the cross in second- and third-century texts, engaging heresiological literature to argue that the cross was a polemical symbol with little reference to atonement concerns in this era. It argues that the cross was instead a boundary marker of social differentiation. It marked out the emerging mainstream church from two groups: Judaism and gnosticism. Early Christian writers adopted apocalyptic language to reinforce the distinctiveness of protoorthodox Christian identity. Combined with apotropaic elements in early liturgical traditions, this language of darkness and light demonized Christianity’s polemical opponents. Major interlocutors include the Epistle of Barnabas, Justin Martyr, the Apostolic Tradition, the Gospel of Philip, and Irenaeus of Lyons.

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"Islamic Anti-Christian Polemics in 16th Century Spain: The Lead Books of Granada and the Gospel of Barnabas. Beyond the Limits of taḥrīf". En The Character of Christian-Muslim Encounter, 207–24. BRILL, 2015. http://dx.doi.org/10.1163/9789004297210_015.

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