Tag Archives: Muhammad

Books of the Bible

Is the Biblical Canon Closed? Part 1

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Post Author: Bill Pratt

This is a profound question for the Christian church.  Every year, there are new cults that emerge where a charismatic leader claims that he or she has received a revelation from God that must be added to the biblical canon.  In fact, this is exactly what happened almost 200 years ago when Joseph Smith claimed to have received revelation from God which became the Book of Mormon.

Norman Geisler and William Nix tackle this very question in their book A General Introduction to the Bible.  To the question of whether the biblical canon is closed, Geisler and Nix answer, “To this one should respond that the canon is closed theologically and historically, and is open only hypothetically.”

Theologically the canon is closed. God has inspired only so many books and they were all completed by the end of the apostolic period (first century A.D.). God used to speak through the prophets of the Old Testament, but in the “last days” he spoke through Christ (Heb. 1:1) and the apostles whom He empowered with special signs (miracles). But because the apostolic age ended with the death of the apostles (Acts 1:22), and because no one since apostolic times has had the signs of a true apostle” (2 Cor. 12:12) whereby they can raise the dead (Acts 20:10–12) and perform other unique supernatural events (Acts 3:1–10; 28:8–9), it may be concluded that God’s “last day” revelation is complete (see Acts 2:16–18).

This does not mean that God’s visitations are over, because there are many other things yet to be fulfilled (see Acts 2:19–20). Nor does it mean that there will be no new understanding of God’s truth after the first century. It simply means that there is no new revelation for the church. Indeed, this does not necessarily imply that there have been no miracles since the first century. Supernatural acts will be possible as long as there is a Supernatural Being (God). It is not the fact of miracles that ceased with the apostles but the special gift of miracles possessed by a prophet or apostle who could claim, like Moses, Elijah, Peter, or Paul, to have a new revelation from God. Such a prophet or apostle could back up his claim by dividing a sea, bringing down fire from heaven, or raising the dead. These were special gifts bestowed on prophets (apostles), and they are not possessed by those who are not the recipients of new revelation (Acts 2:22; Heb. 2:3–4).

It is interesting to note that both Muhammad and Joseph Smith were rejected as prophets by most Christians of their day because they were unable to perform miraculous feats such as dividing seas, bringing down fire from heaven, or raising the dead.  Their miraculous claims centered around supernatural visitations from God or angels, who allegedly gave them new revelation.  This was not sufficient to back up their claims of being prophets of God.

I have often been asked how I would deal with someone who claimed to have a brand new message from God.  I would say this to the person: “Show me the miracles.  Show me the signs.  Heal the deaf and blind.  Raise some people from the dead.  Until you do those kinds of things, I won’t even consider your new revelation from God.”  Muhammad and Joseph Smith were likewise asked to do those things, and they could produce nothing of the kind.

In part 2, we will look at why the canon is historically closed.

Historical Christ, Islam, Resurrection

How Does Paul’s Testimony Compare to Muhammad’s Testimony?

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Post Author: Bill Pratt

In a previous blog post, I was quoting from historical scholar Mike Licona on the importance of the apostle Paul’s testimony about Jesus’ resurrection.  There are skeptics, however, who want to discount Paul.  One such skeptic is atheist Michael Martin, who questions why Christians accept Paul’s testimony, but not Muhammad’s testimony about the angel Gabriel.

Mike Licona picks up the challenge in his book The Resurrection of Jesus:

Martin cites as a primary source of revelation the conversion of Muhammad from polytheism to monotheism based on an appearance to him of the angel Gabriel.  According to Muhammad, Gabriel directly communicated revelation from heaven: the Qur’an.  So why accept Paul’s testimony while rejecting Muhammad’s?

Martin’s point has some weight.  Muhammad’s testimony that Gabriel revealed the Quran to him appears four times in the Qur’an. Accordingly, both the Qur’an and Paul may qualify as providing eyewitness testimony.  However, Martin overlooks some very important differences.

What are the differences between Paul and Muhammad?  There are several that need to be examined:

First, the overall sources for the event are far from equal in quality.  Outside of the Quranic texts, the appearance of Gabriel to Muhammad is found in the early biographies and hadith, all of which were written more than two hundred years after Muhammad’s death.  These are secondary sources that are, in a sense, similar to Luke’s accounts of Paul s conversion.  However, Luke’s accounts are much closer to the time of the events they purport to describe and may even be provided by a traveling companion of Paul, whereas the Muslim sources are more than two hundred years removed from Muhammad.

For example, Luke is reporting events in Acts that allegedly occurred between A.D. 30-62 and is writing between A.D. 61-90.  He is writing 31-60 years after the events and may have personally known some of the subjects.  In the case of the biographies and hadith, the earliest sources are more than two hundred years removed from the subjects and could not have had any first-, second-, third- or fourth-hand acquaintance with them. Accordingly, although the biographies and hadith probably contain some traditions that go back to Muhammad, those traditions are not of the same historical quality of the traditions preserved in the New Testament literature.

Second, Paul’s experience is in a sense corroborated by other eyewitnesses who claimed that the risen Jesus had appeared to them.  Friend and foe alike reported that the resurrected Jesus had appeared to them in both individual and group settings.  On the other hand, Muhammad is the only one who claimed to have been visited by Gabriel in connection with the rise of Islam.

Third, Muhammad’s dissatisfaction with the paganism and idolatry in his society existed prior to his alleged revelations.  Thus no conversion from polytheism occurred as a result of his religious experience, even according to Muslim sources.  On the other hand, Paul seems to have been quite content with and extremely sold out to his strict sect within Judaism.  Indeed, he was on his way to arresting Christians on his own initiative when his experience occurred.  Muhammad’s experience confirmed his views, while Paul’s opposed his.

Perhaps most important of all, however, is that historians need not deny that Muhammad had an experience that he interpreted as a supernatural being appearing to him.  They are at liberty to support an alternate explanation to Muhammad’s for the experience just as they do for the experiences of Jesus’ disciples.

There you have it: a quick and concise summary of some key differences between the testimony of Paul and the testimony of Muhammad.  I consider Martin’s challenge answered.

Islam, Miracles

What Did Thomas Aquinas Have to Say about Islam?

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Post Author: Bill Pratt

Between AD 1258 and 1264, Thomas Aquinas wrote Summa contra Gentiles, a book at least partially aimed at arguing for the truth of Christianity against the falsehood of Islam.  Recall that Islam was founded and spread in the seventh century, about 600 years before Thomas wrote.

In an interesting section of book I, Thomas argues that the veracity of the miracle accounts in the Bible are supported by the successful spread of Christianity around the world.  In essence, he is saying, “How else could Christianity be so successful unless the miracle accounts were true?”  Here is Thomas in his own words:

This wonderful conversion of the world to the Christian faith is the clearest witness of the signs given in the past; so that it is not necessary that they should be further repeated, since they appear most clearly in their effect. For it would be truly more wonderful than all signs if the world had been led by simple and humble men to believe such lofty truths, to accomplish such difficult actions, and to have such high hopes. Yet it is also a fact that, even in our own time, God does not cease to work miracles through His saints for the confirmation of the faith.

Thomas points out that given the humble roots of Christianity, it would be more miraculous for the religion to have spread without miracles than with them.  The miracles of Jesus and his apostles provide a reason for the initial spread of Christianity.

Thomas then goes on to differentiate the success of Christianity with the success of Islam.  He argues that Muhammad offered no miracles to prove he was from God, and that his sole appeal was based on the carnal pleasures he offered his followers, including military power.  Here again is Thomas:

On the other hand, those who founded sects committed to erroneous doctrines proceeded in a way that is opposite to this, The point is clear in the case of Muhammad. He seduced the people by promises of carnal pleasure to which the concupiscence of the flesh goads us. His teaching also contained precepts that were in conformity with his promises, and he gave free rein to carnal pleasure. In all this, as is not unexpected, he was obeyed by carnal men. As for proofs of the truth of his doctrine, he brought forward only such as could be grasped by the natural ability of anyone with a very modest wisdom. Indeed, the truths that he taught he mingled with many fables and with doctrines of the greatest falsity. He did not bring forth any signs produced in a supernatural way, which alone fittingly gives witness to divine inspiration; for a visible action that can be only divine reveals an invisibly inspired teacher of truth.

On the contrary, Muhammad said that he was sent in the power of his arms—which are signs not lacking even to robbers and tyrants. What is more, no wise men, men trained in things divine and human, believed in him from the beginning, Those who believed in him were brutal men and desert wanderers, utterly ignorant of all divine teaching, through whose numbers Muhammad forced others to become his followers by the violence of his arms.

Thomas makes some important distinctions between Islam and Christianity based on their respective beginnings.  It is paramount for all of us to understand these differences as we increasingly dialogue with the world about Islam.