book; the author’s death having intervened, they found the arguments so lucid and compelling that they went ahead. In effect, this is a layman’s version of the themes first brought forth to the specialist in 710, A long appendix, under the unfortunate title ”Les drôleries christiano-musulmanes", offers the chapter ’’Rapproche ment christiano-musulman”, pp,177-240, Doctrinal rapprochement is especially considered from pp,187-240, including extended discussions on John the Baptist and Mary (and their genealogies), the birth of Jesus, and a brief section on Jesus himself (pp.239-Many Jewish sources are quoted thruout, An interesting

ABSTRACT

Zakarîyâ, Abu, see also 433, Macdonald, J., "Islamic eschatology"

Zakariyyâ ibn ’Abdallah, (Shaikh), see also 137, Borch-Jensen, M,

ZamakhcharT, see also 12, Abd-.el~Jalil, J.M., "La vie de Marie 113, Besson, E,, Les logia a g r a p h a 44l,

Margoliouth, D.S., "Christ in Islam,.."; 553, Robson, J,, "Stories of Jesus and Mary"

712. Zananiri, Gaston, l'Église et l'Islam (Paris: Spes, 1969; 388p.). series: "La Baraue de Saint Pierre". A Roman Catholic-oriented presentation, On pp.8-9,

the author says that Christians first thought Muhammad a Christ ian heresiarch on account of some similarities in Jesus doctrines (briefly stated), but Muhammad cut the foundation from under Christianity by his denial of incarnation, redemption, and Trinity. On pp.37-41, differences with Christianity are outlined, describing some Muslim Jesus attitudes. On pp,192-4, a 13th century treatise against the Muslims is considered, dealing with the usual polemical topics, On p.203, a quotation from Ricoldo of Monte Crucis says that when Muslims say Jesus’ name, they always add that he be praised, On pp.320-2, the Muslim-Christian dialog is briefly considered.