ophy to the Arabic world. But there was also a weak side, for the Nestorian Church, cut off from the wider life of Hellenism, became distinctly provincial. Its philosophy plays round and round that prevalent at the schism, it spreads this philosophy to new countries, it produces an extensive educational system, and elaborates its material, but it shows no development. If we regard the main test of educational efficiency as being in its research product and not simply the promulgation of material already attained, then Nestorianism was not an educational success: and it seems that this should be the supreme test, for knowledge is progressive, and so the smallest contribution towards further progress must be of more real value than the most efficient teaching of results already achieved. Yet it would be difficult to overestimate the importance of Nestorianism in preparing an oriental version of Hellenistic culture in the pre-Muslim world. Its main importance lies in its being preparatory to Islam which brought forward Arabic as a cosmopolitan medium for the interchange of thought and so enabled the Syriac material to be used in a wider and more fruitful field.
Although Nestorius had been condemned, the Church was left with a problem. The objection was true that, if the Logos and the rational soul in Christ were fused together so that the rational soul or spirit lost itself in its source, the Logos dwelt in an animal body and the full humanity of Christ disappeared.
