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Updated: June 23, 2025
The Christian contribution to this end was made partly directly and partly by teaching, and in the intellectual as well as in the economic sphere the ultimate ideal was inevitably dictated by the superior culture of Christianity. The Muhammedans were thus obliged to accept Christian hypotheses on theological points and the fundaments of Christian and Muhammedan culture thus become identical.
When Godfrey of Bouillon became King of Jerusalem, Peter was appointed Governor. After he had seen his dream fulfilled, he returned to his own country, entered the convent Neufmoustier, near Luttich, and remained there till his death. The Kingdom of Jerusalem soon came to an end. The Muhammedans re-occupied it, and remain there to this day.
He found them to be experienced in financial matters, for, in spite of all decrees, they had never ceased to hold secretaryships in different states: they were, moreover, more unscrupulous than born Muhammedans, who always had more respect for law, custom, and public opinion.
"And expects help from the Turks." "They ought not to play with the Turks, who are already in Hungary and mean to get to Vienna." "We have forgotten the Crusades, and tolerance is a fine quality." "Yes, the last thing they did was to undertake a crusade against the Christian Albigenses, while they tried to conciliate the Muhammedans in Sicily." "The world is a madhouse."
It has already been related that the Ismailian sect of the Muhammedans had introduced the doctrine of a coming Messiah, or Mahdi, who was to be the last of the imans, and the incarnation of the universal soul.
At the outset, we stated, as will be remembered, that Muhammedan scholars were accustomed to propound their dicta as utterances given by Muhammed himself, and in this form Christian ideas also came into circulation among Muhammedans.
For a memorial to Gordon, $500,000 was enthusiastically raised in England. The memorial took the practical form of an educational establishment for the natives of the Sudan, the foundation-stone of which was laid by Lord Cromer in January, 1900. The school is intended to be exclusively for Muhammedans, and only the Moslem religion is to be taught within its walls.
There is a large population of "black Jews," who will have no dealings with Christianity in any form. Meanwhile Islam gains ground steadily, especially in the south along the trade routes. A German missionary, writing from Strasburg in 1910, describes the situation as alarming, because "whole tribes of Abyssinians who still bear Christian names have become Muhammedans in the last twenty years."
The adoption of Christian saint worship was not possible until the person of Muhammed himself had been exalted above the ordinary level of humanity. Early Muhammedans observed that the founder of Christianity was regarded by popular opinion as a miracle worker of unrivalled power: it was impossible for the founder of Islam to remain inferior in this respect.
There can be no more striking proof of the strength of Christian influence: it was able to undermine the fundamental dogma of Islam, and the Muhammedans never realised the fact. In our review of these dogmatic questions, we have met with a novel tendency, that to metaphysical speculation and dialectic.
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