From Fuller Seminary’s reflections on Christian-Muslim relations
Colonial Americans had no idea that many of the slaves on their shores were actually Muslims. The famous Boston pastor Cotton Mather once quipped, “we are afar off, in a Land, which never had (that ever heard of) one Mahometan breathing in it.”2 Yet they felt themselves to be knowledgeable about Islam through the proliferation of sermons and books on that topic. The other source was the reality of Americans, along with Europeans, who were enslaved by the “Barbary Pirates” of North Africa.3 Already in the 1670s, several stories of North American captives caught the attention of the colonists, but especially that of the appointed royal governor of Carolina, who was abducted in 1679 and later freed by ransom. His narrative has only survived in fragments, but what stands out is “the cruelties of the Muslims” and the power of his prayers, which also influenced his captors.4
Captivity stories from North Africa were so common that many beggars on the streets of colonial America claimed to have been captured by the Barbary pirates, hoping to elicit more sympathy. Yet these stories also fueled a longstanding industry within Christendom including polemical writings about Muslims and Islam. One particularly influential book, Humphrey Prideaux’s, The True Nature of Imposture Fully Displayed in the Life of Mahomet, was published in London in 1697, with seven subsequent editions. Years later, American editions appeared in Philadelphia (1796) and Fairhaven, Vermont (1798), no doubt connected to the nascent U.S. government’s troubles with the Barbary powers at that time.5
We know that Prideaux’s book was widely read in the American colonies, because from the early 18th century on, and for the first time, Muhammad’s name in print rarely appeared without the epithet “impostor.” Prideaux’s message was hardly new, but this Anglican theologian’s main target was the Deists, whose central critique of Christianity was that it was fraudulent. By holding up Islam as a plain case of religious forgery, he hoped to defend Christianity’s integrity. From the start he anticipates accusations of demonizing Islam, but he promises to “approach Islam judiciously.”6 That said, he had little first-hand knowledge, and what he did think he knew was often wrong—but wrote he did, and people on both sides of the Atlantic absorbed it as truth.
FULL ARTICLE FROM FULLER STUDIO