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Igone Yochim
The Gospel of Barnabas is a non-canonical, pseudepigraphical gospel written in the Late Middle Ages and attributed to the early Christian disciple Barnabas, who (in this work) is one of the apostles of Jesus.[1] It is about the same length as the four canonical gospels combined and largely harmonises stories in the canonical gospels with Islamic elements such as the denial of Jesus' crucifixion. The gospel presents a detailed account of the life of Jesus. It begins with the nativity of Jesus, which includes the annunciation by the archangel Gabriel to Mary which precedes Jesus' birth. The gospel follows his ministry, ending with the message of Jesus to spread his teachings around the world. Judas Iscariot replaced Jesus at the crucifixion.
The gospel survives in two manuscripts (in Italian and Spanish), both dated to the Middle Ages. It is one of three works with Barnabas' name; the others are the Epistle of Barnabas and the Acts of Barnabas, although they are not related to each other. The earliest known mention of the Gospel of Barnabas has been discovered in a 1634 manuscript by a Morisco which was found in Madrid, and the earliest published reference to it was in the 1715 book Menagiana by the French poet Bernard de la Monnoye.
Again we see Rahim make a claim but not provide any evidence for it. He claims that the early church theologian, Irenaeus, quotedthe 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[12] and I have examined them and he never quotes the Gospel of Barnabas. This is why Rahim cannot refer to where in Irenaeus' work he quotes the Gospel of Barnabas.Nor is Irenaeus opposed to the Apostle Paul as Rahim claims. In fact he endorsed the Apostle Pauland quotes Paul's writings as authoritative scripture. Consider what Irenaeus writes:
From the standpoint of textual criticism, there is no extant manuscript of the gospel that predates the sixteen century of the common era (CE); while the oldest extant manuscript dating from this period was written in Italian. The entire Italian manuscript was translated into English by Lonsdale and Laura Ragg in 1907 along with a lengthy introduction.
That being said, we know that there was indeed a Gospel of Barnabas (Evangelium Barnabe) that was in circulation among Christian communities in the fifth and sixth centuries CE which prompted Pope Gelasius I to issue the Decretum Gelasianum listing the gospel as apocryphal (spurious). We do not know what this gospel actually contained, only that it was deemed heresy by the decree of papal authority.
Many Muslim scholars erroneously conflate the Gospel of Barnabas with the Epistle of Barnabas; the latter is found in the oldest complete Greek manuscript of the New Testament on earth called the Codex Sinaiticus (circa 375 CE). The Epistle of Barnabas is completely different than the so-called Gospel of Barnabas of the sixteen century CE Italian manuscript. Therefore, serious academic inquiry into the gospel reveals that Muslims should approach it with extreme caution as it certainly appears to be of very dubious origins.
In fact if it were to have contained any non-canonical sources it would be far more likely to have included what is known as the Epistle of Barnabas (English text). That work is something that could have actually existed in the alleged time period, language and location of the find. This would have been interesting esp if it had a complete copy as the extant manuscripts are all missing some of the first chapters of that work. This work is sometimes attributed to the Biblical Barnabas, but as the contents of the text exhibit Gnostic doctrine it's highly probable that it was written by another author, possibly Barnabas of Alexandria. In any event, the Epistle of Barnabas does not disagree with the canonical Scripture accounts of the historical Jesus' death. Even if it had been included in the manuscript find in Turkey the only thing it would be evidence of is of 5th century Gnostic sects using both canonical and other texts together. No particularly doubt would be cast on the historicity of the other gospel, only on how mixed up the theology of some groups had gotten.
The Gospel of Barnabas is rejected by Christians because of the contradictory statements with respect to other "accepted" gospels (Even though other accepted bibles contains some contradictions with respect to other accepted ones). It is also rejected by Muslims because of the contradictory statements with respect to the Quran.
However, there is a super surprising statement in the gospel that mentioned Muhammad PBUH and the Shahadah (almost exactly the same statement that Muhammad PBUH taught, just in a different language) in chapter 39.
There are claims about forgery, but as far as I know, there are no evidences about it also, again, since there are obvious contradictions in the gospel with respect to the Quran and the word "Muhammad" PBUH was mentioned (by the exact name) exactly (or maybe at least) 15 times.
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I have believed the gospel of Jesus Christ for over thirty years, and over the course of those thirty years there have been days, months, and even years when it just seemed like a well-articulated idea. It was a truth that didn\u2019t functionally matter in my life. I believed the gospel in word, but I hadn\u2019t submitted to it in such a way as to experience its power. And it is in the power that truth is made fully evident.
Unlike any other good news, the gospel of Jesus is powerful. It doesn\u2019t merely inspire. It doesn\u2019t merely inform. It transforms. It is \u201Cthe power of God unto salvation\u201D (Romans 1:16), the means God uses to bring us to spiritual life, to sustain us in that life, and to enable us to live well for Jesus.
What this means for you and me today is that the gospel is sufficient for our needs and desires. It is our hope, giving us the strength to resist temptation. It not only corrects us, but through it, the Holy Spirit also empowers us to \u201Clive in a manner worthy of the gospel\u201D (Philippians 1:27). So through the gospel, God gives us the means to live in such a way that honors Jesus. That is power, and it is ours in Christ.
The Gospel of Barnabas is a book depicting the life of Jesus, and claiming to be by Jesus' disciple Barnabas, who in this work is one of the twelve apostles. Two manuscripts are known to have existed, both dated to the late 16th century and written respectively in Italian and in Spanish. Barnabas is about the same length as the four Canonical gospels put together, with the bulk being devoted to an account of Jesus' ministry, much of it harmonized from accounts also found in the canonical gospels. In some key respects, it conforms to the Islamic interpretation of Christian origins and contradicts the New Testament teachings of Christianity.
In all likelihood, the Barnabas Bible and the Dead Sea Scrolls were hidden in the Qumran caves by pious Jews in a desperate attempt to preserve the truth for all posterity. Only two known manuscripts of the Barnabas Gospel existed before any copies were made from the texts available to us today. As many historians have pointed out, the gospel of Barnabas was accepted as a Canonical Gospel in the churches of Alexandria up until 325 A.D. when hundreds of original Gospels in Hebrew script were destroyed by the Nicene Council under the auspices of the Pagan Emperor Constantine. An Edict was issued that any one in possession of these Gospels would be put to death. Fortunately, the Pope secured a copy of the Barnabas Gospel in 383 A.D. and kept it in his private library. This Italian manuscript passed through different hands till it reached Prince Eugene of Savoy in 1713. It now rests in Hofbibliothek in Vienna. Another copy of the Barnabas Gospel was discovered in 478 A.D. when the remains of Barnabas were discovered and a copy written by his own hand was found placed upon his breast. (Acia Sanctorum Boland Junii Tom II, Pages 422 and 450. Antwerp 1698.) The Latin text was translated into English by Mr. and Mrs. Ragg and was printed at the Clarendon Press in Oxford. It was published by the Oxford University Press in 1907. However, this English translation mysteriously disappeared from the market. Two copies of this translation are known to exist, one in the British Museum and the other in the Library of Congress (For all quoted information and sources see www.barnabas.net/how_survived.htm)
This time, the claim of various sectors of Islam is that the apocryphal called Gospel of Barnabas, written between the fourteenth and sixteenth centuries, is the true gospel of Jesus that waslost, and now rediscovered. The reason? In this "gospel" Jesus denies being the Son of God and announces the coming of Muhammad explicitly.
This English version was translated from the Italian manuscript in the Imperial Library at Vienna. This is the medieval apocryphal gospel claimed by Muslim to be the original Gospel [injil], which they say Christians changed into the four variations now included in the New Testament.
This book tells the alternative story of God rescuing Jesus when the soldiers come to arrest him in the Garden, and as punishment, God turns Judas' features into those of Jesus, so he is arrested instead. The trial the canonical gospels record with Jesus, then is told with some variation, from the perspective of the puzzled Judas trying to convince the priests, Herod and Pilate that he is Judas, not Jesus.
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