pty side. Is there any such weak side in Christianity?
It is the office of Comparative Theology to answer.

The positive side of Brahmanism we saw to be its sense of spiritual
realities. That is also fully present in Christianity. Not merely does
this appear in such New Testament texts as these: "God is spirit," "The
letter killeth, the spirit giveth life": not only does the New Testament
just graze and escape Pantheism in such passages as "From whom, and
through whom, and to whom are all things," "Who is above all, and through
all, and in us all," "In him we live and move and have our being," but the
whole history of Christianity is the record of a spiritualism almost too
excessive. It has appeared in the worship of the Church, the hymns of the
Church, the tendencies to asceticism, the depreciation of earth and man.
Christianity, therefore, fully meets Brahmanism on its positive side,
while it fulfils its negations, as we shall see hereafter, by adding as
full a recognition of man and nature.

The positive side of Buddhism is its cognition of the human soul and the
natural laws of the universe. Now, if we look into the New Testament and
into the history of the Church, we find this element also fully expressed.
It appears in all the parables and teachings of Jesus, in which man is
represented as a responsible agent, rewarded or punished according to the
exact measure of his works; receiving the government of ten or five cities
according to his stewardship. And when we look into the practical working
of Christianity we find almost an exaggerated stress laid on the duty of
saving one's soul. This excessive estimate is chiefly seen in the monastic
system of the Roman Church, and in the Calvinistic sects of Protestantism.
It also comes to light again, curiously enough, in such books as Combe's
"Constitution of Man," the theory of which is exactly the same as that of
the Buddhists; namely, that the aim of life is a prudential virtue,
consisting in wise obedience to the natural laws of the universe. Both
systems substitute prudence for Providence as the arbiter of human
destiny. But, apart from these special tendencies in Christianity, it
cannot be doubted that all Christian experience recognizes the positive
truth of Buddhism in regarding the human soul as a substantial, finite,
but progressive monad, not to be absorbed, as in Brahmanism, in the abyss
of absolute being.

The positive side of the system of Confucius is the o