istianity place upon the human soul. Unlike Buddhism,
Hinduism does recognize the existence of a soul, but it is only a
temporary emanation, like the moon's reflection in the water. It
resembles its source as does the moon's image, but coldly and in a most
unsatisfactory sense; there is no capacity for fellowship, and the end
is absorption.[68] On the other hand, Christianity teaches us that we
are created in God's image, but not that we _are_ his image. We are
separate, though dependent, and if reunited to him through Christ we
shall dwell in his presence forever.

Third, the two systems are in strong contrast in the comparative hopes
which they hold out for the future. The doctrine of transmigration casts
a gloom over all conscious being; it presents an outlook so depressing
as to make life a burden, and the acme of all possible attainment is
individual extinction, or what amounts to the same thing, absorption
into deity. The logic of it is that it would be better still not to have
been born at all. Christianity promises an immediate transfer to a life
of unalloyed blessedness, and an endless growth of all our powers and
capacities; but why should Hinduism urge the cultivation of that whose
real destiny is "effacement?" Hinduism finds the explanation of life's
mysteries and inscrutable trials in the theory of sins committed in a
previous existence. Christianity, while recognizing the same trials,
relieves them with the hope of solutions in a future life of
compensating joy. The one turns to that which is past, unchangeable and
hopeless, and finds only sullen despair; the other anticipates an
inheritance richer than eye hath seen, or ear heard, or heart conceived.

Fourth, Hinduism has no Saviour and no salvation. It is not a religion
in the highest sense of _rescue_ and reconciliation. It avails us of no
saving power higher than our own unaided effort. It implies the ruin of
sin, but provides no remedy. It presents no omnipotent arm stretched
forth to save.

Its fatalism places man under endless disabilities, and then bids him to
escape from the nexus if he can; but it reveals no divine helper, no
sacrifice, no mediator, no regenerating Spirit. It has no glad tidings
to proclaim, no comfort in sorrow, no victory over the sting of death,
no resurrection unto Life. Though at a period subsequent to the
preaching of the Gospel in India--perhaps the seventh or eighth century
A.D.--a doctrine of faith (_Bakti_) was engraf