By De Lacy O'Leary
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Extra resources for Arabic Thought and Its Place in History
In George, who became bishop of the Arabs 686, was himself a pupil of Athanasius of Balad and translated the whole logical Organon of Aristotle, of which his versions of the Catagories, Hermeneutica, and Analytica Priora appear 14659, each furnished with in Brit. Mus. Addit. an introduction and commentary. These names cover the whole period between the two schisms and the Muslim invasion and suffice to show that the Syriac speaking community continued diligent in the study of the Aristotelian logic and metaphysics, and also gave attention to medical and scientific studies.
448, at which the advocates of the " fusion " were expelled from the state theory of church, and thus a third body was formed, each of the three claiming to represent the true faith. Practically the whole of the Egyptian Church followed tht THE SYRIAC VERSION OF HELLENISM 44 fusionists 37 " or Monophysites or Jacobites, as they were called after Jacob of Serugh, who was mainly in instrumental in organizing them as a church : Syria also they had a strong following. Like the ^estorians they were persecut 3d by the Emperor and the state church, but unlike them they did not migrate the Byzantine outside Empire, but remained an important though strongly disaffected its limits, though into other lands.
That absolutely in these days, altogether learned the lesson that both are still partial and Islam had to go through exactly the progressive. same experience in her day and came out of it with say both the Christian and Muslim churches finally chose the via media adopting^the j)Jbilojp^hical ^J^t&f^SQt^ oJL doctrine very similar results, that is to but condemning as heretical the Jogical conclusions which might be deduced. The Alexandrian school, elated perhaps at its victory over Nestorius, became rather intemperate in the statement of its views and pressed them home to an extreme conclusion.
Arabic Thought and Its Place in History by De Lacy O'Leary