has been discovered which represents Jesus as explaining the sanctity
of the Sabbath from the Judaeo-Christian point of view. "If ye keep
not the Sabbath holy, ye shall not see the Father," is the statement
in an uncanonical Gospel. In early Christian literature, contradictory
sayings of Jesus are also to be found. Doubtless here, as in
Muhammedan tradition, the problem originally was, what is to be my
action in this or that question of practical life: answer is given in
accordance with the religious attitude of the inquirer and Jesus and
Muhammed are made to lend their authority to the teaching. Traditional
literary form is then regarded as historical by later believers.

Examples of this kind might be multiplied, but enough has been said to
show that much and, to some extent, new light may be thrown upon the
development of Christian tradition, by an examination of Muhammedanism
which rose from similar soil but a few centuries later, while its
traditional developments have been much more completely preserved.

Such analogies as these can be found, however, in any of the
world-religions, and we propose to devote our attention more
particularly to the influences which Christianity and Islam exerted
directly upon one another. While Muhammedanism has borrowed from its
hereditary foe, it has also repaid part of the debt. By the very fact
of its historical position Islam was at first indebted to
Christianity; but in the department of Christian philosophy, it has
also exerted its own influence. This influence cannot be compared with
that of Greek or Jewish thought upon Christian speculation: Christian
philosophy, as a metaphysical theory of existence, was however
strongly influenced by Arabian thought before the outset of the
Reformation. On the other hand the influence of Christianity upon
Islam--and also upon Muhammed, though he owed more to Jewish