Alexandrian conclusions maintained the theory of a “union” between the Logos and the rational soul in Christ, so that the complete humanity was preserved as well as the deity, and the union was such as to be inseparable and so safeguarded from the Nestorian theory. In fact this was simply admitting the philosophical statement and forbidding its being pressed home to its possible conclusions. This is described as “orthodox” doctrine and rightly so in the sense that it expresses, though in philosophical terms, a doctrine as it was held before the Church had learned any philosophy, and excluded possible deductions which came within range as soon as a philosophical statement was made. This is the normal result when doctrine originally expressed by those ignorant of philosophy has to be put into logical and scientific terms: the only orthodox representation of the traditional belief must be a compromise. * * * * * This second controversy resulted in the Council of Chalcedon in A.D. 448, at which the advocates of the theory of “fusion” were expelled from the state 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 the “fusionists” or Monophysites or Jacobites, as they were called after Jacob of Serugh, who was mainly instrumental in organizing them as a church: in Syria also they had a strong following. Like the Nestorians they were persecuted by the Emperor and the state church, but unlike them they did not migrate outside the Byzantine Empire, but remained an important though strongly disaffected body within its limits, though later on they sent out off-shoots into other lands. Like the Nestorians they tended to discard the language of their persecutors and to use the vernacular Coptic and Syriac: it is rightly claimed that the golden age of Syriac literature and philosophy begins with the Monophysite schism. A curious line of demarcation however, is observed in Syriac between the Jacobites in the West and the Nestorians in the East: they used different dialects, which is probably the result of their geographical distribution, and they used different scripts in writing which was partly due to deliberate intension, though partly also to the use of slightly different implements for writing.