This article argues that the controversy surrounding Theotokos at the Council of Ephesus was fundamentally Christological rather than Marian, while critically examining the council’s decision to canonize Marian terminology as a doctrinal boundary marker for Christology. While affirming the full deity and unity of Christ and recognizing the council’s historical intent to defend orthodoxy, the article contends that the terminology chosen at Ephesus carried long-term theological and devotional consequences far beyond its original context. From an evangelical and sola scripturaperspective, it argues that Scripture alone possesses final doctrinal authority and that post-apostolic terminology, however well intentioned, remains historically conditioned, fallible, and open to critique.

The article argues that The Passion of the Christ does not merely dramatize the Gospel accounts but constructs a sustained Marian theology in which Mary possesses supernatural awareness, actively participates in the Passion, strengthens Jesus, opposes Satan, and is visually presented as sharing in the work of redemption, leading to the conclusion that the film’s portrayal of Mary extends beyond Scripture and aligns with co-redemptive doctrine.

Recent acts of extreme violence perpetrated by some Muslims—ranging from targeted murders to silence critics of the Quran to mass atrocities committed by groups like ISIS—prompt a critical question: how do Islam’s foundational texts, particularly the Quran and Hadith, address such behavior? High-profile events, such as the October 7 attacks, the campaigns of ISIS in Iraq and Syria, and conflicts in Sudan, have resulted in millions killed, raped, or enslaved, raising concerns about a recurring pattern of violence tied to Islamic theology. This article explores whether these acts reflect an aberration or a deeper continuity with the Quran’s portrayal of divine attributes and the documented actions of the Prophet Mohammed, as recorded in Islamic sacred writings.

One studying a religion cannot isolate the practices of its founders from the religion itself. No matter what later apologists claim in defense of that religion, it remains that what the founder practiced, how he interpreted the text, and how he used the text offer the most accurate description of that religion. In this light, there is one frankly troubling and undeniable pattern in the life of Mohammed: his systemic elimination of all critics for nothing except criticizing him. The implication of this for the modern world cannot be exaggerated.

In the 1st century A.D., the official language of Israel—at least in its written, administrative, and intellectual spheres—was Greek. This may surprise those who assume Aramaic, Hebrew, or even Latin held that role, but the evidence points decisively to Greek as the dominant medium of law, commerce, and literature. Local laws were drafted in Greek under Roman administration, following the Hellenistic legacy of the region. Trade, facilitated by the interconnected Mediterranean world, relied heavily on Greek as the lingua franca. Jewish authors, including Philo of Alexandria and Flavius Josephus, penned their works in Greek, not Aramaic or Hebrew. Contrary to popular belief, the notion that Aramaic was the primary written language of Israel lacks historical grounding.

The Islamic observance of Ramadan, a month-long fast, garners significant attention in contemporary media each year. During this period, Muslims abstain from food, drink, and sexual relations from dawn until dusk, breaking their fast with communal meals known as iftar after sunset. Western dignitaries occasionally participate in these nightly feasts, highlighting Ramadan’s cultural prominence. In contrast to diurnal eating patterns, the fasting Muslim shifts sustenance to the nocturnal hours, consuming substantial meals throughout the night until the pre-dawn meal, suhoor. The Qur’an further mandates abstinence from food, drink, sexual relations, and idle speech during this period, framing fasting as a holistic act of devotion (Qur’an 2:183–187). Ramadan commences with the sighting of the new crescent moon and concludes when the subsequent crescent appears, culminating in the celebratory feast of Eid al-Fitr. This prompts a critical question: what are the historical origins of this fasting practice?

Cradle of Islam: How Islam Began is a concise, easy-to-read, and accurate account of how Islam began. It investigates the initial beginning of Islam including its religious and historical background, main historical figures, and subsequent expansion. The book also presents the story of how the Quran was compiled and transmitted.

While it is based on the latest and most accurate historical research on early Islam, it is intended to be read and enjoyed by readers who are less familiar with Islam. The author’s aim was to make this book accessible and enjoyable to every reader, while providing good coverage of the main elements of the religion. Despite its concise format, Cradle of Islam contains a wealth of information about Islam.

 This is a must-read book for all who are interested in learning about Islam. 

In the first volume of Star Akbar, noted scholar Dr. Rafat Amari examines the history of Allah, the god of the Quran, in the era before Islam. In particular, he chronicles the evolution of the name and worship of “Allah” according to archaeological data from Arabia. He further examines the influence of various religions such as Zoroastrianism, Mandaeanism, and Gnosticism on the concept of deity and their role in defining Allah’s star-like characteristics and elevation above other deities.

Dr. Amari demonstrates that Mohammed’s claims were no new phenomenon. In fact, many before him had made similar claims concerning the local Arabian deity called “Allah,” and Mohammed borrowed many of their rituals, customs, and traditions.

Finally, Dr. Amari examines Mohammed’s concept of Allah. In particular, despite Islam’s attempts to build bridges between Allah and the God of the Bible, Dr. Amari demonstrates that the origins of Mohammed’s concept of deity lay in ancient Arabic traditions and the beliefs of those who belonged to the pre-Islamic era of Jahiliyyah.

This book is foundational for those who desire to study the roots of Mohammed’s concept of Allah, how the “inspiration” of Mohammed was formed, and the elements that constituted his religion. This volume represents Dr. Amari’s extensive research of original source documents and cites a wealth of scholarly books and articles.

Dawn of Islam: An Introduction to Early Islam presents a critical historical and theological introduction to Islam. Focusing on the early periods of Islam, the author investigates how Islam began, including its religious and historical background, main historical figures, initial beginning, and subsequent expansion. The book also presents a critical analysis of the Quran and the history of its transmission.
While Dawn of Islam is an introductory text on Islam, it provides comprehensive coverage of the main elements of the religion. Written in a concise manner, the book is intended to lay a solid foundation for further study of Islam in the more in-depth works published by the Religion Research Institute.
The book is recommended for those western laymen who want an accurate but easy-to-read and concise historical account of early Islam and for students of Islam and those who desire a deeper understanding of this historical period. Finally, the book provides an introductory academic textual criticism of the Quran.

In this work, Daniel Amari examines extensively the main candidate backgrounds for the Logos of the Prologue of John. The author demonstrates that the doctrines of John concerning the Logos are not derived from Greek philosophy, Philo’swritings, nor second temple literature. But they are derived exclusively from the Old Testament. John’s Logos is the embodiment and fulfillment of Jewish Scriptures concerning the Son.