ach
us that inventive fancy plays the chief part in them."[96]

Rhys Davids, whom Subhadra's "Buddhist Catechism" approves as the chief
exponent of Buddhism, says on the same subject: "I can find no evidence
of any actual or direct communication of these ideas common to Buddhism
and Christianity from the East to the West." Oldenberg denies their
early date, and Beal denies them an Indian origin of any date.

_Contrasts between Buddhism and Christianity._

Rhys Davids has pointed out the fact that, while Buddhism in some points
is more nearly allied to Christianity than any other system, yet in
others it is the farthest possible from it in its spirit and its
tendency. If we strike out those ethical principles which, to a large
extent, are the common heritage of mankind, revealed in the
understanding and the conscience, we shall find in what remains an
almost total contrariety to the Christian faith. To give a few examples
only.

1. Christ taught the existence and glory of God as Supreme, the Creator
and Father, the righteous Judge. His supreme mission to reconcile all
men to God was the key-note of all His ministry. By His teaching the
hearts of men are lifted up above all earthly conceptions to the worship
of infinite purity, and to the comforting assurance of more than a
father's care and love. Buddhism, on the contrary, knows nothing of God,
offers no heavenly incentive, no divine help. Leading scholars are
agreed that, whatever it may be now, the original orthodox Buddhism was
essentially atheistic. It despised the idea of divine help, and taught
men to rely upon themselves. While, therefore, Buddhism never rose above
the level of earthly resources, and contemplated only lower orders of
being, Christianity begins with God as supreme, to be worshipped and
loved with all the heart, mind, and strength, while our neighbors are to
be loved as ourselves.

2. Christ represented Himself as having pre-existed from the foundation
of the world, as having been equal with God in the glory of heaven, all
of which He resigned that He might enter upon the humiliation of our
earthly state, and raise us up to eternal life. He distinctly claimed
oneness and equality with the Father. Buddha claimed no such antecedent
glory; he spoke of himself as a man merely; the whole aim of his
teaching was to show in himself what every man might accomplish. Later
legends ascribe to him a sort of pre-existence, in which five hundred
and thirt