Gothic Christianity, far from being averse to or irreconcilable with antique philosophy, “succeeded in the task of integrating antique culture within the Biblical framework of which [Christendom] was the issue.”

In addition to passing remarks, Gouguenheim devotes a separate chapter to the classicizing tendencies of the Syriac and Arab Christians, as distinct from their linguistic cousins and brethren in the Islamic faith.

As part of Byzantium, of which their main region of Cappadocia was a province, Syriac Christians played a central role in constituting the Eastern theological discourse during the medieval centuries, continuing to do so even after they had fallen under the sway of the Caliphs, thereby assisting in the westward transmission of Attic and Alexandrian lore. Gouguenheim writes:

Insofar as one speaks of ‘Arabic-Muslim culture’ in the Seventh through the Tenth Centuries, one commits an anachronism… because the culture was at that time barely Muslim and was Arab only by displaced appellation.” Truly, “Syriac is closer to Hebrew than to Arabic,” and the elites of the Nestorian and Monophysite dispensations could generally boast bilingualism in their own tongue and the Koine of the Empire.

The jolly idea of Muslim competence in classical learning, as Gouguenheim argues, rests on a misunderstanding: what Islam knew of Greco-Roman wisdom, which it possessed at no time extensively, it knew largely thanks to Syriac scholars.

“The Syriac [Christians] were in effect the essential intermediaries of the transmission into Arabic of the philosophical texts of the ancient Greeks,” who generously gave far more than the reluctant takers took.

Obtuse westerners betray their lack of discrimination and their poverty of real knowledge in failing to differentiate between Syriac culture and the Arabic-Muslim culture that, by means of the Jihad, conquered and cruelly stamped out Nestorian (and Coptic and Byzantine) society.