Convert to Islam doubts the historicity of the Prophet Mohammed

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Damien F. Mackey


“It is a strange and indirect way of validating the dictum of the great German-Jewish theologian Franz Rosenzweig: Islam is a parody of Judaism and Christianity”.





As far as I am concerned, “the dictum” of Franz Rosenzweig – as presented above by “Spengler” – is perfectly correct.


Moreover, that I believe that the Prophet Mohammed (Muhammad) had no real historical existence (qua Mohammed), is apparent from my series:


Biography of the Prophet Mohammed (Muhammad) Seriously Mangles History

Scholars have long pointed out the historical problems associated with the life of the Prophet Mohammed and the history of Islam, with some going even so far as to cast doubt upon Mohammed’s actual existence. Biblico-historical events,… more


Biography of the Prophet Mohammed (Muhammad) Seriously Mangles History. Part One (b, ii): Mohammed and Nineveh

Nineveh, which was destroyed by the Medes in c. 612 BC, and not re-discovered until the C19th AD – “Before that, Nineveh, unlike the clearly visible remains of other well-known sites such as Palmyra, Persepolis, and Thebes, was invisible,… more


Biography of the Prophet Mohammed (Muhammad) Seriously Mangles History. Part Two: From Birth to Marriage

The ‘life’ of Mohammed will be shown to consist of, to a large extent, a string of biblical episodes (relating to, for instance, Moses; David; Job/Tobias; Jeremiah; Jesus Christ), but altered and/or greatly embellished, and re-cast into… more


Biography of the Prophet Mohammed (Muhammad) Seriously Mangles History. Part Three: Adding Montuemhat

The name Montuemhat itself may have great significance following on from my argument, albeit most controversial, that Tobias/Job was the ‘matrix’ for the Prophet Mohammad.



In the following article, “Spengler” tells of the interesting case of “Muhammad Sven Kalisch, a German convert to Islam” who likewise has disputed the very existence of Mohammed:

Scandal exposes Islam’s weakness


“Did you hear about the German Gnostic?” “He couldn’t keep a secret.”


Just such a Teutonic mystic is Professor Muhammad Sven Kalisch, a German convert to Islam who teaches Muslim theology at the University of Munster. Kalisch recently laid a Gnostic egg in the nest of Islam, declaring that the Prophet Mohammed never existed, not at least in the way that the received version of Islamic tradition claims he did. Given that Kalisch holds an academic chair specifically funded to instruct teachers of Islam in Germany’s school system, a scandal ensued, first reported in the mainstream English-language press by Andrew Higgins in the November 15 edition of the Wall Street Journal [2008].


On closer reading, Kalisch offers a far greater challenge to Islam than the secular critics who reject its claims. The headline that a Muslim academic has doubts over the existence of the Prophet Mohammed is less interesting than why he has such doubts. Kalisch does not want to harm Islam, but rather to expose what he believes to be its true nature. Islam, he argues, really is a Gnostic spiritual teaching masquerading as myth. Kalisch’s heretical variant of Islam may be close enough to the religion’s original intent as to provoke a re-evaluation of the original sources.


A labor of love from inside the fortress of Islamic theology may accomplish what all the ballistas of the critics never could from outside the walls. Koranic criticism, I have argued for years (here and elsewhere – You say you want a reformation? Asia Times Online, August 5, 2003) is the Achilles’ heel of the religion. That argument has been made about Christianity for years by Elaine Pagels and other promoters of “Gnostic Gospels”, and it is dead wrong. In the case of Islam, though, it might be dead accurate.


Kalisch is a Gnostic, a believer in secret spiritual truths that undergird the myths manufactured for the edification of the peasantry. But he is a German Gnostic, and therefore feels it necessary to lay out his secrets in thorough academic papers with extensive footnotes and bibliography. It is a strange and indirect way of validating the dictum of the great German-Jewish theologian Franz Rosenzweig: Islam is a parody of Judaism and Christianity.


It is in weird little byways of academia such as Kalisch wanders that the great battles of religion will be fought out, not at academic conferences and photo opportunities with the pope. For example: the Catholic Islamologists who organized the November 4-7 meeting of Catholic and Muslim scholars in Rome envision incremental reforms inside Islam through a more relaxed Turkish version (see A Pyrrhic propaganda victory in Rome Asia Times Online, November 12, 2008 and Tin-opener theology from Turkey Asia Times Online, June 3, 2008). Despite their best efforts at an orderly encounter with Islam, events have a way of overtaking them. Last March, Pope Benedict personally received into the Catholic faith the Egyptian-born Italian journalist Magdi Allam at the Easter Vigil. In September, Kalisch dropped his own bombshell. In a way, it is longer-acting and more deadly.


A small group of Koran scholars, to be sure, has long doubted Mohammed’s existence. Their scholarship is sufficiently interesting, though, to question whether it is worthwhile exposing the alleged misdeeds of the Prophet Mohammed, who may not have existed in the first place (The Koranic quotations trap Asia Times Online, May 15, 2007). Earlier this year, I reported on the progress of the critics, as well as belated emergence of a treasure-trove of photocopies of Koranic manuscripts hidden away by Nazi Islamologists (Indiana Jones meets the Da Vinci Code Asia Times Online, January 18, 2008). The Nazis had a Gnostic interest in Islam (call them “Gnazis”). The manuscripts and copies are now under the control of mainstream scholars at the University of Berlin, with deep ties to Arab countries.



Kalisch is the first Muslim scholar to dispute the Prophet’s existence, while continuing to profess Muslim. If the Prophet did not exist, or in any case did not dictate the Koran, “then it might be that the Koran was truly inspired by God, a great narration from God, but it was not dictated word for word from Allah to the Prophet”, he told a German newspaper.

A German Protestant who converted to Islam as a teenager in search of a religion of reason, Kalisch can live with an alternative of reading of Islam. Very few of the world’s billion and a half Muslims can.


Islam cannot abide historical criticism of the sort that Judaism and Christianity have sustained for centuries. “Abie, if you’re here, then who is that there in my bed?,” responds the Jewish wife in the old joke when her husband catches her in delicto flagrante. No one can offer an alternative explanation for the unique persistence of the Jewish people after 30 documented centuries of Jewish life. “If Moses didn’t exist,” the Jews respond to skeptics, “then who brought us out of Egypt?” Told that perhaps they didn’t come out of Egypt, the Jews will respond, “Then what are we doing here today?”


Christians, by the same token, read the writings of numerous individuals who either met Jesus of Nazareth or took down the accounts of people who did, and who believed that he was the only begotten Son of God. Proof of Jesus’ divinity, though, is entirely beside the point. If the Christian God wanted to rule by majesty and power, he would not have come to earth as a mortal to die on the cross. The Christian God asks for love and faith, not submission before majesty. The Christian is not asked to prove the unprovable, but to love and believe. Muslims have a different problem: if Mohammed did not receive the Koran from God, then what are they doing there to begin with? Kalisch has the sort of answer that only a German academic could love.


“We hardly have original Islamic sources from the first two centuries of Islam,” Kalisch observes in a German-language paper available on the Muenster University (website). It is fascinating reading, and since it is not yet available in English I take the liberty of translating or summarizing a few salient points. Responsibility for any errors of translation of interpretation is my own.


Kalisch continues, “And even when a source appears to come from this period, caution is required. The mere assertion that a source stems from the first or second century of the Islamic calendar means nothing. And even when a source actually was written in the first or second century, the question always remains of later manipulation. We do not tread on firm ground in the sources until the third Islamic century.”


This, Kalisch observes, is extremely suspicious: how can a world religion have erupted in a virtual literary vacuum? A great religion, moreover, inevitably throws off heresies: where are the early Islamic heretics and Gnostics? Later Islamic theologians knew the titles of some of their works, but the content itself was lost. “The only explanation for the disappearance is that it had long since become unusable theologically,” he alleges of certain Shi’ite sources.


Kalisch draws on the well-known work of Patricia Crone and Martin Hinds, whose criticism of the received version have a distinctly minority position in Koranic scholarship:


It is a striking fact that such documentary evidence as survives from the Sufnayid period makes no mention of the messenger of god at all. The papyri do not refer to him. The Arabic inscriptions of the Arab-Sasanian coins only invoke Allah, not his rasul [messenger]; and the Arab-Byzantine bronze coins on which Muhammad appears as rasul Allah, previously dated to the Sufyanid period, have not been placed in that of the Marwanids. Even the two surviving pre-Marwanid tombstones fail to mention the rasul.




The great scandal of Islamic tradition is the absence of Islamic formulations from coins and monuments dating from … its first two centuries, as well as the presence of material obviously incompatible with Islam. “Coins and inscriptions are incompatible with the Islamic writing of history,” Kalisch concludes on the strength of older work, including Yehuda Nevo and [Judith] Koren’s Crossroads to Islam.


The oldest inscription with the formulation “Mohammed Messenger of Allah” is to found in the 66th year of Islamic reckoning, and after that used continuously. But there also exist coins found in Palestine, probably minted in Amman, on which the word “Muhammed” is found in Arabic script on one side, and a picture of a man holding a cross on the other. Kalisch cites this and a dozen other examples. Citing Nevo/Koren and other sources, Kalisch also accepts the evidence that no Islamic conquest occurred as presented in much later Islamic sources, but rather a peaceful transfer of power from the Byzantine empire to its local Arab allies.


“To be sure,” Kalisch continues, “various explanations are possible for the lack of mention of the Prophet in the early period, and it is no proof for the non-existence of an historical Mohammed. But it is most astonishing, and begs the question of the significance of Mohammed for the original Muslim congregation in the case that he did exist.”


The numismatic, archeological, source-critical and other evidence against acceptance of the received version of Islamic history was well developed by other scholars. But it was never accepted by mainstream Orientalists. Cynics might point to the fact that most Middle Eastern studies programs in the West today are funded by Islamic governments, or depend on the good will of Middle Eastern governments for access to source material. Academia is not only corrupt, however, but credulous: the question arises: if Mohammed never existed, or did not exist as he is portrayed, why was so much effort devoted in later years to manufacturing thousands of pages of phony documentation in the Hadith and elsewhere?


Why, indeed, was the Mohammed story invented, by whom, and to what end? The story of the Hegira, Mohammed’s flight from Mecca to Medina allegedly in 622, provides a clue, according to Kalisch. “No prophet is mentioned in the Koran as often as Moses, and Muslim tradition always emphasized the great similarly between Moses and Mohammed,” he writes. “The central event in the life of Moses, though, is the Exodus of the oppressed Children of Israel out of Egypt, and the central event in the life of Mohammed is the Exodus of his oppressed congregation out of Mecca to Medina … The suspicion is great that the Hegira appears only for this reason in the story of the Prophet, because his image should emulate the image of Moses.”


Something very ancient and entirely genuine long buried within Islam may be struggling to the surface, a cuckoo’s egg, as it were, waiting to hatch. It is noteworthy that Germany’s Alevi community (immigrants from Turkey’s 5-to-15 million strong Alevi population) expressed solidarity with Kalisch when he came under attack from other Muslim organizations.

Coming from a minority within a minority, Kalisch has offered a new and credible explanation of the motive behind the great reshuffling of Islamic sources during the second and third centuries of the religion. I cannot evaluate Kalisch’s handling of the sources, but the principle he advances makes sense. It is another crack in the edifice of Islam, but a most dangerous one, because it came from the inside. ….


Same-sex marriage: Why have Muslims been so quiet in the debate?

Ali Kadri

Ignis de Caelo, Velikovsky and Sennacherib’s 185,000

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 Damien F. Mackey


A reader has written to me: “I understand the skepticism regarding “Worlds in Collision”. Many of Velikovsky ideas are outdated, with the exception of the electrical aspects. “The angel of the Lord went forth, and smote the camp of the Assyrians, . . , they were all dead corpses”. (Isaiah 37:36, King James).


Hello Damien,


I came across [your] thesis on “A Revised History of the Era of King Hezekiah of Judah” regarding your explanation of the demise of Sennacherib’s army. However the story on the heroine Judith is completely different from Jno Cook’s clarification by the event of an Ignis Coeli. [Recovering the Lost World, A Saturnian Cosmology].

Read: Chapter “A Blast From Heaven”.
It is all about the electrical characteristics of the universe. It is quite an e-book to read and study, but most interesting.

…. [an electrical engineer from the Netherlands].


My reply:


…. If you read Isaiah (likely also the Book of Joel) on events surrounding the Assyrian invasion, and the demise of the army, it was clearly a rout. No mention of the planet Mars.


Nor is there any mention of Venus playing a rogue rôle (as according to Velikovsky) during the Plagues of Egypt and Exodus.

I personally think that it is all science fiction – but it makes for interesting reading.

Sydney, Australia.


Second message:


…. Thanks for your quick response.


Regarding the demise of Sennacherib’s army, the Ignis Coeli was generated by the inner planet Mercurius [Mercury].


I understand the skepticism regarding “Worlds in Collison”. Many of Velikovsky ideas are outdated, with the exception of the electrical aspects. “The angel of the Lord went forth, and smote the camp of the Assyrians, . . , they were all dead corpses”. (Isaiah 37:36, King James).


The events before and during the Exodus (1492 BC) can be explained by a line-up of the Sun, Venus and Earth, causing electrical, not gravitational, events.


Also the “10 degrees backward” event (Isaiah 38:8) can be explained by electrical forces between planets. See chapter 26 of Jno Cook’s book.


[In] my view one has to examine such events by various disciplines: history, geophysics, cosmogony, physics, linguistics, etc.



My second reply:


How clever of that electrical event of yours (of Jno Cook’s) to have been able to zap, in just one perfect hit, “all” (as you suggest from Isaiah 37:36) 185,000 men of Sennacherib’s Assyrian army!

And yet apparently doing no harm whatsoever to the nearby people of Israel, nor causing any other massive natural devastations.

That Hebrew word, kol (כֹּל), “all” (here kulam, כֻלָּם), has been the downfall of many (perhaps more than 185,000) would-be interpreters, leading Creationists, for instance, to posit a global Flood – and vastly to over-extend other biblical incidents whose context clearly indicates these to have been purely localised.


There is much confusion surrounding what happened to Sennacherib’s army.

Herodotus, for one, managed to mangle it completely, and re-locate it to Pelusium in Egypt (


“Herodotus (II. 141) relates this event and gives a version he heard from the Egyptians when he visited their land two and a half centuries after it happened. When Sennacherib invaded Pelusium, the priest-king Sethos went with a weak army to defend the frontier. In a single night hordes of field mice overran the Assyrian camp, devoured quivers, bowstrings and shield handles, and put the Assyrian army to flight”.


The agent of the disaster for Assyria here are “field mice”, not electrical zapping, and rightly does Herodotus mention “flight”. Cf. Judith 14:12 (Douay version): ‘Go in, and awake [“Holofernes”], for the mice coming out of their holes, have presumed to challenge us to fight’.

Perhaps the swarm of field mice, suddenly attracted to electricity, quickly completed the job on the spot!

The Chaldean historian, Berosus, as quoted by Josephus, tells of “a pestilential distemper”:


“Now when Sennacherib was returning from his Egyptian war to Jerusalem, he found his army under Rabshakeh his general in danger [by a plague], for God had sent a pestilential distemper upon his army; and on the very night of the siege, a hundred fourscore and five thousand, with their captains and generals, were destroyed” (Antiquities 10.1.5).


In a retrospective Assyrian record we read the peculiar entry:


“‘In the sixth year the troops of Assyria went to Egypt; they fled before a storm’. This laconic item in the short “Esarhaddon Chronicle” was written more than one hundred years after his death; if it does not refer to the debacle of Sennacherib, one may conjecture that at certain ominous signs in the sky the persistent recollection of the disaster which only a few years earlier had overtaken Sennacherib’s army, threw the army of his son into a panic”.


Further confusion (apart from the misinterpretation of the Hebrew kol) has arisen due to the fact that, as some commentators have correctly suspected, the Bible has telescoped two separate campaigns of Sennacherib.

The first of these, narrated in Isaiah 36:1-37:13, was completely successful for Sennacherib (his Third Campaign). The second, anticipated, and summarised in Isaiah 37:21-38, was when the Assyrian king lost a large part of his army.

All the things that Isaiah had foretold in the second instance that the king of Assyria would not manage to do (37:33-35):


“Therefore this is what the Lord says concerning the king of Assyria:

‘He will not enter this city
or shoot an arrow here.
He will not come before it with shield
or build a siege ramp against it.
By the way that he came he will return;
he will not enter this city’,
declares the Lord.
 “I will defend this city and save it,
for my sake and for the sake of David my servant!”


the Assyrian king had actually done in his cruel siege of Jerusalem during his Third Campaign!

Isaiah was here describing a last campaign (after Sennacherib had destroyed Babylon), soon after which the king of Assyria was assassinated by his sons.

The Book of Tobit gives the correct historical sequence of events: (i) Defeat and flight of the Assyrian army; (ii) Sennacherib soon killed; (iii) Esarhaddon succeeds.

However Tobit, in its current form, also telescopes Sennacherib’s Third Campaign, in Judah, when he blasphemed, by linking it immediately with the significantly later campaign, when his commander-in-chief was killed and the Assyrian army fled. Tobit 1:18-21:


“I also buried anyone whom Sennacherib slew when he returned as a fugitive from Judea during the days of judgment decreed against him by the heavenly King because of the blasphemies he had uttered. In his rage he killed many Israelites, but I used to take their bodies by stealth and bury them; so when Sennacherib looked for them, he could not find them. But a certain citizen of Nineveh informed the king that it was I who buried the dead. When I found out that the king knew all about me and wanted to put me to death, I went into hiding; then in my fear I took to flight. 20. Afterward, all my property was confiscated; I was left with nothing. All that I had was taken to the king’s palace, except for my wife Anna and my son Tobiah. But less than forty days later the king was assassinated by two of his sons, who then escaped into the mountains of Ararat. His son Esarhaddon, who succeeded him as king, placed Ahiqar, my brother Anael’s son, in charge of all the accounts of his kingdom, so that he took control over the entire administration“.


Now, if the kingdom of Assyria had really lost, in one big hit, all 185,000 of its best troops, how was Esarhaddon able, shortly afterwards, to become the potent military commander that he did, threatening the mighty city of Tyre; defeating the Cimmerians; then Urartu; then – of all things – invading Egypt?


“Esarhaddon’s first campaign against Egypt in 673 BCE failed. He had rushed his troops into battle and was repulsed by Pharaoh Tirhakah and Egyptian forces in the eastern delta. But according to the Ancient History Encyclopedia:


Esarhaddon learned from his mistake and, in 671 BCE, took his time and brought a much larger army slowly down through Assyrian territory and up to the Egyptian borders; then he ordered the attack. The Egyptian cities fell quickly to the Assyrians and Esarhaddon drove the army forward down the Nile Delta and captured the capital city of Memphis. Although Tirhakah escaped, Esarhaddon captured his son, wife, family, and most of the royal court and sent them, along with much of the population of Memphis, back to Assyria. He then placed officials loyal to him in key posts to govern his new territory [Lower Egypt] and returned to Nineveh.


By the following year Tirhakah had retaken Memphis, and the local officials came over to his side. Esarhaddon mounted a return but died enroute, leaving it to his son, Ashurbanipal, to secure Egypt for the Assyrian empire”.


There are other echoes of the great biblical incident in the Islamic account of the non-historical Prophet Mohammed, and in Judith’s strange c. 900 AD reflection in Queen Gudit (var. Judith).

I have previously written of these:


Abraha (Abrahas)


This is the one that really grabbed my attention. It is chronologically important because it is (unlike (a) and (b)) dated contemporaneously with Mohammed. In fact, it is dated to the very year of his birth, supposedly c. 570 AD. It is the account of a potentate’s march on Mecca, with the intention of destroying the Ka’aba. The whole thing, however, is entirely fictional, though it is based upon a real event: namely, the famous march upon Jerusalem by the forces of king Sennacherib of Assyria (c. 700 BC). The reference to “elephants” is irrelevant (or irrelephant) in the neo-Assyrian era.


As noted in (a), Mecca and Ka’aba ought to be re-read, in the context of Mohammed, as, respectively, Jerusalem and the Holy of Holies.


The legendary account is as follows (


‘Abraha (Ge’ez: ‘Abreha) also known as ‘Abraha al-Asram or Abraha b. as-Saba’h, was an Aksumite Christian ruler of Yemen.


A number of legends of popular origin have been woven around ‘Abraha’s name in Arab tradition which have not yet been substantiated. Of these traditions, the best-known concern the expedition against Mecca. At this period Mecca was the thriving center of the pagan cult of the Ka’aba and the pilgrim traffic was in the hands of the powerful Qurays family. Fired with Christian zeal, ‘Abraha set out to build a magnificent church at Sana’a to serve as a counter-attraction to the surrounding pagan peoples. This aroused the hostility of the Qurays who feared that the pilgrim traffic with its lucrative offerings would be diverted to Sana’a. It is sometimes said that one of their adherents succeeded in defiling the church and this led ‘Abraha to embark upon a campaign against Mecca. This event is associated in Islamic tradition with the year of the Prophet’s birth, c. 570 A.D. ‘Abraha is said to have used elephants in the campaign and the date is celebrated as the Year of the Elephant, ‘am al fil.’ An indirect reference to the event is found in Surah 105 of the Quran. ‘Abraha’s expedition probably failed due to the successful delaying tactics of the Qurays and pestilence broke out in the camp, which decimated his army and forced him to withdraw. Another tradition relates the expedition to an unsuccessful economic mission to the Qurays by ‘Abraha’s son.


No reliable information exists about the date of ‘Abraha’s death although tradition places it immediately after his expedition to Mecca. He was succeeded on the throne by two of his sons, Yaksum and Masruq, born to him by Raihäna, a Yemenite noblewoman whom ‘Abraha had abducted from her husband.


This is just one of many later versions, more or less accurate, of the invasion of Israel by the almost 200,000-strong army of Sennacherib. E.g., Sirach refers to it accurately in 14:18-25, as did Judas Maccabeus in 2 Maccabees 8:19. Herodotus managed to mangle it and re-locate it to Pelusium in Egypt.

…. “Pestilence”, or was it “field mice” [or was it an electrical ‘fault’]?

Actually, it was none of these.

The real story can be read in the Hebrew Book of Judith, a simplified account of which I have provided in my article:


“Nadin went into everlasting darkness”


As with the story of Mohammed, this wonderful victory for ancient Israel has been projected into AD time, now with the (possibly Jewish) heroine, “Gudit” (read Judith), defeating the Aksumites [Axumites] (read Assyrians), the Axumites being the same nation as ‘Abraha’s  (;wap2):


Historian J.A. Rogers in the early 1900s identified Gudit as one in the
same with a black Hebrew Queen named Esther and associated her with the
“Falasha” Jewish dynasty that reigned from 950 to 1260AD. Many Falashas
today proudly claim her as one of their own.

Yet it is of dispute that Gudit was of the Jewish faith. And many in
fact believe she probably adhered to indigenous African-Ethiopian based
religion, hence her seemingly strong resentment towards a then
encroaching Judeo-Christian Axum.

Whatever her origins or real name, Gudit’s conquering of Axum put an end
to that nation-state’s reign of power. Her attack came so swift and
efficiently, that the Axumite forces were scattered in her army’s wake.


That sounds like the culmination of the Book of Judith!


There may be some true glimpses of Sennacherib in the account of the invasion by the forces of ‘Abraha. It was actually Sennacherib’s son (the “Nadin” above) who was killed by Judith, and we read above: “Another tradition relates the expedition to an unsuccessful economic mission … by ‘Abraha’s son”. And, as Sennacherib died shortly after his army’s demise, so: “No reliable information exists about the date of ‘Abraha’s death although tradition places it immediately after his expedition to Mecca”. And Sennacherib’s death occurred at the hands of two of his sons, whilst: “[‘Abraha] was succeeded on the throne by two of his sons …”. (


Moreover, Sennacherib had formerly sent up to Jerusalem his official, Rabshakeh (Isaiah 36:2): “Then the king of Assyria sent his field commander with a large army from Lachish to King Hezekiah at Jerusalem”. Similarly: “From Al-Maghmas [Michmash?], Abraha sent a man named Al-Aswad ibn Maqsud to the forefront of his army”. Now, the sarcastic Rabshakeh had taunted the officials of king Hezekiah with these words (v. 8): ‘Come now, make a bargain with my master, the king of Assyria: I will give you two thousand horses—if you can put riders on them!’ In a dim reflection of this powerful incident, whilst reversing it, we find ‘Abraha’s man saying: “I have come to the House that is your religion and the religion of your fathers and that is your sanctuary and protection – for the purpose of destroying it. You do not speak to me about that, yet you speak to me about (a meager) 200 camels that belong to you!”

2000 horses reduced to a tenth and becoming 200 camels.


In a further connection with Assyria, with Nineveh, Mohammed is said to have encountered a young Christian from that famous city. One wonders, therefore, if Mohammed ought to be re-dated closer to c. 612 BC (when Nineveh was irrevocably destroyed), or, say (for symmetry), to c. 612 AD.

The Christian servant ‘Addas was greatly impressed by these words and said: “These are words which people in this land do not generally use.” The prophet (s) asked: “What land are you from, and what is your religion?” ‘Addas replied: “I am Christian by faith and come from Nineveh.” The prophet Muhammad (s) then said: “You belong to the city of the righteous Yunus (Jonah), son of Matta.”

Even more worryingly, perhaps, Mohammed claimed to be the very “brother” of the prophet Jonah: “’Addas asked him anxiously if he knew anything about Jonah. The prophet (s) significantly remarked: “He is my brother. He was a prophet and so am I.” Thereupon ‘Addas paid homage to Muhammad (s) and kissed his head, his hands and his feet”.


The angel mentioned by Judith (13:20, Douay version): ‘But as the same Lord liveth, his angel hath been my keeper both going hence [into the camp of the Assyrians], and abiding there, and returning from thence hither …’, is presumably the same one as referred to in Isaiah 37:36, who slew the Assyrians by the power of ‘… the Lord [who] will destroy them under your feet’ (Judith 14:5, Douay). But Judith herself was the courageous human instrument who set in motion the whole chain of events – and without having any recourse to electricity!

Enemies of Christianity declaring new war on religion

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Andrew Bolt, Herald Sun

CHRISTIANS, prepare for persecution. Open your eyes and choose stronger leaders for the dark days.

I am not a Christian, but I am amazed that your bishops and ministers are not warning you of what is already breaking over your heads.

How mad that Queensland’s Education Department can now warn schools against letting students praise Jesus in the playground.



The department has put out reports telling state schools “to take appropriate action if aware that students participating in (religious instruction) are evangelising to students who do not participate”.

It gives examples of what students must not say in the playground — such as “knowing about Jesus is a very important thing”, or “God, please help us to use our knowledge to help others”.

Nor may students hand out Christmas cards or decorations.

What do these bureaucrats fear from children inspired by Christ?

Is it that stuff about loving your neighbour? Or that instruction to respect the dignity of every human life that makes Christians the enemy of totalitarians?

But this ban on playground talk of Jesus is only the most shocking salvo of the new war on Christians.

Pastor Campbell Markham is facing an anti-discrimination complaint arising from blog posts he wrote relating to the marriage debate. Picture: Peter Mathew

Last week, two Christian preachers were summoned to Tasmania’s Anti-Discrimination Tribunal for preaching their faith’s stand on traditional marriage and homosexuality.Hobart pastor Campbell Mark­ham and street preacher David Gee, from Hobart’s Cornerstone Church, were denounced by an atheist offended by, among other things, Markham quoting a verse from the Bible.We’ve seen this before. Hobart’s Catholic Archbishop, Julian Porteous, was two years ago ordered by this tribunal to tell by what right he spoke against same-sex marriage.

How cowed the churches have been before this looming persecution, now picking off vocal Christians, one by one.

Just this year, Sydney University’s Student Union threatened to deregister the university’s Evangelical Union unless it stopped insisting members declare their faith in Christ.

Meanwhile, same-sex marriage extremists bullied Coopers Brewery into taking down a video of a Christian MP Andrew Hastie debating same-sex marriage, and lobbied IBM, PwC and Sydney University to punish staff belonging to a Christian group opposed to gay marriage.

Last week, 70 pro-Safe Schools activists picketed a church to abuse people at an Australian Christian Lobby meeting as “bigots”.

A sign explaining why Coopers Beer is not being served at a hotel earlier this year. Picture: Ryan Pierse/Getty Images

Last year, an ACL meeting was cancelled after the hotel venue was bombarded with threats.The state-funded SBS joined in by banning an ad by Christians defending traditional marriage, yet ran one for an Ashley Madison dating service for adulterers.The Greens are the political wing of this attack on Christianity, and are demanding churches lose their legal freedom to hire only people who live by their faith.

The media, too, often cheer this war, using as their excuse the sexual abuse of children by some priests and ministers decades ago.

Rarely do they admit the average gap between the alleged offences by Catholic priests and the lodging of complaints is 33 years. That suggests the churches did crack down on paedophiles decades ago.

But this vilification has had its effect. The Census shows the proportion of Australians calling themselves Christian has dropped from 74 per cent in 1991 to 52 per cent now.

No wonder, when the weaker churches cower before the persecution.

Last week, some even licked the boots of the anti-Christian ABC when it launched yet another attack, smearing churches as the haven of wife-beaters.

Christians are more inclined to volunteer, donate and keep families together, surveys show. Picture: Brendan Radke.

This ABC series led off with a ludicrously false claim: “The men most likely to abuse their wives are evangelical Christians who attend church sporadically.”A week after I proved this untrue, the ABC edited its reports to replace that false claim with another: “Overall, the international studies indicate that intimate partner violence is just as serious a problem in Christian communities, as it is in the general community.”Wrong again. Professor Bradford Wilcox, author of the American study the ABC cited as proof, complained “the (ABC’s) story … does not square with the evidence that church­going couples, in America at least, appear to be less likely to suffer domestic violence”.

In fact, Christianity produce better citizens in many ways.

Surveys show Christians are more inclined to volunteer, donate and keep families together.

So what do the enemies of Christianity wish to achieve by smearing, silencing and destroying this civilising faith? What would they replace it with?

With the atheism that preaches every man for himself? With Islam?

Or with the green faith that has not inspired a single hospital, hospice, school, or even soup kitchen?

Yet the persecution is starting. Are the churches ready?




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Pope Francis: Suicide bombers are not ‘martyrs’

Yadda yan kunar bakin wake ta rungumi wani mutum kafin tada bam (Karanta)

The pontiff says true martyrs do not harm others as he addresses frequent attacks against Christian minorities.

28 Jun 2017 13:44 GMT

Pope has demanded Muslim leaders reject committing violence in God’s name [Vincenzo Pinto/AFP]

Pope Francis has repudiated the idea that suicide bombers can be considered “martyrs”, saying true martyrs do not harm others but rather are meek, honest and persecuted for their faith as true children of God.
“Christians are repelled by the idea that suicide bombers can be called ‘martyrs’. They are not martyrs. There’s nothing in them that can be even close to the attitude of children of God,” he said on Wednesday during his weekly catechism lesson in the Vatican.

Thousands of displaced Iraqi Christians afraid to return

The pontiff has frequently raised the issue amid attacks against Christian minorities in the Middle East and elsewhere.
Francis has lamented that there are more Christian martyrs today than in the times of the early church.
The latest attack against Christians took place in Egypt’s Tanta and Alexandria cities in April when two churches were blown up, killing at least 45 people.
The responsibility for the attacks against the country’s Coptic Christians were claimed by the Islamic State of Iraq and the Levant (ISIL, also known as ISIS) group.
ISIL also said it was behind a Cairo church bombing in December that killed 29 people.

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Gunmen kill 28 Coptic Christians on buses bound for Egyptian monastery

Three bodies lie covered in the desert in front of ambulances and bystanders.

Related Story: Egypt declares state of emergency after church bombings kill 44

Related Story: Who are Egypt’s Coptic Christians and why are they persecuted?
Related Story: Trump welcomes Egypt’s Sisi despite human rights concerns
Masked gunmen have attacked a group of Coptic Christians in southern Egypt, killing at least 28 people and wounding 25 others as they were driving to a monastery, the country’s Health Ministry said.

Key points:

  • 26 killed, 25 wounded as militants attacked buses
  • Group of Coptic Christians was travelling to a monastery
  • Muslim leaders including Hamas have condemned the attacks

The group was travelling in two buses and a small truck on Friday in Minya province, which is home to a sizeable Christian minority, medical sources and eyewitnesses said.

Eyewitnesses said the Copts were attacked as they were going to pray at the monastery of Saint Samuel the Confessor in the western part of the province.
They said masked men stopped the vehicles on a road leading to the monastery and opened fire.
One of the vehicles attacked was taking men to carry out maintenance work at the monastery while another was carrying children, officials said.
The Health Ministry said among those injured were two children aged two.
There was no immediate claim of responsibility for the attack.
However it bore the hallmarks of the Islamic State, which has been spearheading an insurgency that has carried out deadly attacks in Egypt’s Sinai Peninsula and, increasingly, on the country’s mainland.

Egypt launches airstrikes

Egypt responded by launching airstrikes against what it said were militant training bases in Libya.
President Abdel-Fattah el-Sissi announced the retaliatory action hours after the bus was riddled with machine-gun fire on a remote desert road by suspected Islamic State militants riding in three SUVs.
“What you’ve seen today will not go unpunished. An extremely painful strike has been dealt to the bases. Egypt will never hesitate to strike terror bases anywhere,” Mr el-Sissi said.
He also appealed to US President Donald Trump to lead the global war against terror.
Muslim leaders, including the militant Palestinian group Hamas, which is seeking to improve relations with neighbouring Egypt, condemned the attack.
Hamas spokesman Fawzi Barhoum in a statement called the shooting “an ugly crime,” of which “the enemies of Egypt” were the only beneficiaries.
The grand imam of al-Azhar, Egypt’s 1,000-year-old centre of Islamic learning, said the attack was intended to destabilise the country.

Targeting of Coptic Christians continues

The Coptic church said it had received news of the killing of its “martyrs” with pain and sorrow.
Coptic Christians, who make up about 10 per cent of Egypt’s population of 92 million, have been the subject of a series of deadly attacks in recent months.
About 70 have been killed in bomb attacks on churches in the cities of Cairo, Alexandria and Tanta since December.
Those attacks were claimed by Islamic State.


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Pope Francis arrives in Egypt on historic visit

A man rides a bicycle past a billboard with an image of Pope Francis April 26 ahead of the pontiff's April 28-29 visit to Cairo. (CNS photo/Amr Abdallah Dalsh, Reuters)

Catholic pontiff’s two-day visit is aimed at fostering peace between the Muslim and Christian-minority community.

28 Apr 2017 16:04 GMT

Pope Francis said violence cannot be committed in the name of God, in a speech at a Muslim-Christian conference in Egypt.
The 80-year-old touched down at Cairo airport on Friday before he was ushered in a car to meet Egyptian President Abdel Fattah al-Sisi.
Francis is in Egypt on a 27-hour visit to push for dialogue with Muslims and support the country’s embattled Christian minority that has suffered a series of attacks.
“Peace alone … is holy and no act of violence can be perpetrated in the name of God, for it would profane his name,” the Catholic pontiff said.

Pope Francis stands next to Sheikh Ahmed al-Tayeb, the Grand Imam of Al-Azhar [Andreas Solaro/AFP]
Pope Francis stands next to Sheikh Ahmed al-Tayeb, the Grand Imam of Al-Azhar [Andreas Solaro/AFP]
He also warned against rising populism.
“Demagogic forms of populism are on the rise. These certainly do not help to consolidate peace and stability,” he told the conference, organised by al-Azhar, the world’s foremost Sunni Islamic centre of learning.
“It is essential that we spare no effort in eliminating situations of poverty and exploitation, where extremism more easily takes root, and in blocking the flow of money and weapons destined to those who provoke violence.”
Acts that do not promote peace are “a gift to the proponents of radicalism and violence”, the pope said.
Amid high security, the pontiff is meeting with Sheikh Ahmed al-Tayeb, the Imam of the government-run Al-Azhar mosque and an Islamic philosophy professor, before meeting with Sisi and Pope Tawadros II, the head of Egypt’s Coptic Church.
Egypt has been under a state of emergency since two bombings in Coptic churches earlier this month that killed 45 people.
All of the country’s churches have been placed under additional protection because of the risk of another assault timed to coincide with Francis being in the country.
The most recent attacks have been claimed by the Islamic State of Iraq and the Levant (ISIL, also known as ISIS) group, which has warned of further attacks against Egypt’s Coptic Christians and on the Vatican.
Armoured cars have been stationed in front of the presidential palace and security men have been posted every hundred yards along a 20km stretch between the airport and central Cairo.
The Pope is also going to meet Coptic Pope Tawadros II.
Egypt’s Copts, who make up about 10 percent of the country’s population of 92 million, are the Middle East’s largest Christian minority and one of the oldest.
The two men are due to walk together to the Coptic church of Saint Peter and Saint Paul in the heart of Cairo, which was hit by a bomb attack in December claimed by ISIL that killed 29 people.
The attack was the deadliest targeting the Coptic community since the 2011 suicide bombing that killed 23 people in Alexandria.

On Saturday, the pontiff will preside over a mass for the country’s small Catholic community, estimated to number around 272,000 spread across various rites.
Egypt has seen a wave of attacks against Christians since 2013, when the military led by Sisi overthrew President Mohamed Morsi, the country’s first democratically elected president.
For decades, Christians have complained of discrimination, saying they are denied top jobs in many fields, including academia and the security forces.
They have also accused the security forces of failing to do enough to protect them from “religious extremists”, a complaint that has persisted under Sisi’s rule.

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