즈웨이머는 부모의 칼빈주의 따른 신학으로 모든 것들에서 하나님의 주권을 강조하였다[2].[3] 성경은 그의 믿음과 사역의 사고에 실제적으로 작동하게 했다.[4] 그는 신론을 공부하고 성경의 하나님과 대조적인 것을 알았지만 좀더 토착화하였다.[5] 그래서 이슬람의 신의 개념은 동양의 칼빈주의적 개념에서 이해가 되었다.[6][7]
즈웨이머의 선교의 최고의 목적은 사람들의 구원이 아니라 하나님의 영광이었다.[8] 그는 칼빈이 본 것처럼 이 세상은 하나님의 영광의 극장인데 하나님의 복음이 전파됨으로써 그의 영광의 극장이 된다고 보았다.[9] 결국 그의 선교학이란 하나님의 주권이 기초이며 하나님의 영광이 목표이며 하나님의 의지가 동기가 된다.[10]
The Unoccupied Mission Fields of Africa and Asia (1911)[22]
Daylight In The Harem: A New Era For Moslem Women[23] (1911) — Papers on present-day reform movements, conditions and methods of work among Moslem women read at the Lucknow Conference
Mohammed or Christ? An account of the rapid spread of Islam in all parts of the globe, the methods employed to obtain proselytes, its immense press, its strongholds, & suggested means to be adopted to counteract the evil (1916)[27]
The Disintegration of Islam (1916) — student lectures on missions at Princeton TS[28]
A Moslem Seeker after God: Showing Islam at its best in the life and teaching of al-Ghazali, mystic and theologian of the eleventh century (1920)[29]
The Influence of Animism on Islam : An Account of Popular Superstitions (1920)[30]
Wilson, J. Christy, Apostle to Islam. A biography of Samuel M. Zwemer, Grand Rapids, MI: Baker Book House, 1952.
Wilson, J. Christy, Flaming Prophet: The Story of Samuel Zwemer, New York: Friendship Press, 1970.
Greenway, Roger S. (Editor), Islam and the Cross: Selections from "The Apostle to Islam", P and R Publishing, 2002.
Ipema, P. (Peter), The Islam interpretations of Duncan B. Macdonald, Samuel M. Zwemer, A. Kenneth Cragg and Wilfred C. Smith, Thesis (Ph.D.) - Hartford Seminary Foundation, 1971.
The vital forces of Christianity and Islam: Six studies by missionaries to Moslems / with an introduction by the Rev. S. M. Zwemer, and a concluding study by Professor Duncan B. Macdonald, Oxford University Press, 1915.
Janet & Geoff Benge, Samuel Zwemer: The Burden of Arabia . YWAM Publishing,2013
↑‘His father taught him the Heidelberg Catechism as a boy and he remembered many of the answers all his life.’ Wilson Sr. Apostle, 241.
↑‘His theology was conservative Calvinism and he believed with all his heart in the whole of the Bible as the Word of God, and in the Reformed Faith.’ J. Christy Wilson Sr. Apostle to Islam: a biography of Samuel M. Zwemer (Grand Rapids: Baker, 1952), 241.
↑‘The Bible was so much a part of his life that thought and word seemed naturally to take the form of Biblical phrase’ J. Christy Wilson Sr. Apostle to Islam: a biography of Samuel M. Zwemer (Grand Rapids: Baker, 1952), 241.
↑Hubers, ‘Samuel Zwemer’, 118. See Samuel Zwemer, Arabia: The Cradle of Islam, (New York: Fleming H. Revell, 1900), 171 and then Samuel Zwemer, ‘The Allah of Islam and the God of Jesus Christ’, The Moslem World 36/4 (1946): 66-67. e.g. ‘The ninety-nine excellent names of Allah can also (with one or two exceptions) be found as attributes of Jehovah in the Old Testament Scriptures.’
↑Samuel Zwemer, ‘Calvinism and the Missionary Enterprise’, ThTo 7/2 (1950): 212-214.
↑Zwemer, ‘Editorial’, The Moslem World 1/2, (1911): 97. He wrote: ‘there is a sense in which Christianity is as intolerant as Islam;’
↑Samuel Zwemer, Thinking Missions with Christ, (London: Marshall, Organ & Scott, 1934), 67. See Vander Werff, Christian Mission to Muslims, 260.