t
there be light," and so divides light from darkness, God becomes a person,
and man can also be a person. Things then become "separate and divisible"
which before were "huddled and lumped."

Christianity, therefore, fulfils Brahmanism by adding to eternity time, to
the infinite the finite, to God as spirit God as nature and providence.
God in himself is the unlimited, unknown, dwelling in the light which no
man can approach unto; hidden, not by darkness, but by light. But God, as
turned toward us in nature and providence, is the infinite definite
substance, that is, having certain defined characters, though these have
no bounds as regards extent. This last view of God Christianity shares
with other religions, which differ from Brahmanism in the opposite
direction. For example, the religion of Greece and of the Greek
philosophers never loses the definite God, however high it may soar. While
Brahmanism, seeing eternity and infinity, loses time and the finite, the
Greek religion, dwelling in time, often loses the eternal and the
spiritual. Christianity is the mediator, able to mediate, not by standing
between both, but by standing beside both. It can lead the Hindoos to an
Infinite Friend, a perfect Father, a Divine Providence, and so make the
possibility for them of a new progress, and give to that ancient and
highly endowed race another chance in history. What they want is evidently
moral power, for they have all intellectual ability. The effeminate
quality which has made them slaves of tyrants during two thousand years
will be taken out of them, and a virile strength substituted, when they
come to see God as law and love,--perfect law and perfect love,--and to
see that communion with him comes, not from absorption, contemplation, and
inaction, but from active obedience, moral growth, and personal
development. For Christianity certainly teaches that we unite ourselves
with God, not by sinking into and losing our personality, in him, but by
developing it, so that we may be able to serve and love him.

Chapter IV.

Buddhism, or the Protestantism of the East.

Sec. 1. Buddhism, in its Forms, resembles Romanism; in its Spirit,
Protestantism.
Sec. 2. Extent of Buddhism. Its Scriptures.
Sec. 3. Sakyamuni, the Founder of Buddhism.
Sec. 4. Leading Doctrines of Buddhism.
Sec. 5. The Spirit of Buddhism Rational and Humane.
Sec. 6. Buddhism as a Religion.
Sec. 7. Karma and Nirvana.
Sec. 8.