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Subsequent scholars examining the Italian and Spanish texts have been unable, however, to confirm Toland's observation.
This work should not be confused also with the surviving Epistle of Barnabas, which may have been written in 2nd century Alexandria.
A "Gospel according to Barnabas" is mentioned in two early Christian lists of "Apocrypha" works: the Latin text of Decretum Gelasianum attributed to the Apostle Barnabas, amongst the Greek manuscripts in the Baroccian collection in the Bodleian Library; which he speculated might be a quotation from this "lost gospel".
The inability to confirm the biblical story of Joshua’s conquest of Jericho may have far greater implications than whether the Bible is an accurate historical document.
There is no link between the two books in style, content, or history other than their attribution to Barnabas.
On the issue of circumcision, the books clearly hold very different views, that of the epistle's rejection of the Jewish practice as opposed to the gospel's promotion of the same. 478, during the reign of the Eastern Roman (later Byzantine) Emperor Zeno, archbishop Anthemios of Cyprus announced that the hidden burial place of Barnabas had been revealed to him in a dream.
One of the biggest controversies is whether the Bible can be used as a historical document.
Even so, as much as everyone claims to debate the Word of God on principle, sometimes the true stakes over which they’re fighting are nothing more than self-interest, such as careers and money.