of Christian influence : it was able to undermine the fundamental dogma of Islam, and the Muhammedans never realised the fact.
In our review of these dogmatic questions, we have met with a novel tendency, that to metaphysical speculation and dialectic. It was from Christendom, not directly from the Greek world, that this spirit reached Islam : the first attitude of Muhammedanism towards it was that which Christianity adopted towards all non-reli-gious systems of thought. Islam took it up as a useful weapon for the struggle against heresy. But it soon became a favourite and trusted implement and eventually its influence upon Muhammedan philosophy became paramount. Here we meet with a further Christian influence, which, when once accepted, very largely contributed to secure a similar development of mediaeval Christian and Muhammedan thought. This was Scholasticism, which was the natural
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