Sec. 2.  Comparative Theology; its Nature, Value, and present Position.

The work of Comparative Theology is to do equal justice to all the religious tendencies of mankind.  Its position is that of a judge, not that of an advocate.  Assuming, with the Apostle Paul, that each religion has come providentially, as a method by which different races “should seek the Lord, if haply they might feel after him and find him,” it attempts to show how each may be a step in the religious progress of the races, and “a schoolmaster to bring men to Christ.”  It is bound, however, to abstain from such inferences until it has accurately ascertained all the facts.  Its first problem is to learn what each system contains; it may then go on, and endeavor to generalize from its facts.

Comparative Theology is, therefore, as yet in its infancy.  The same tendency in this century, which has produced the sciences of Comparative Anatomy, Comparative Geography, and Comparative Philology, is now creating this new science of Comparative Theology.[1] It will be to any special theology as Comparative Anatomy is to any special anatomy, Comparative Geography to any special geography, or Comparative Philology to the study of any particular language.  It may be called a science, since it consists in the study of the facts of human history, and their relation to each other.  It does not dogmatize:  it observes.  It deals only with phenomena,—­single phenomena, or facts; grouped phenomena, or laws.

Several valuable works, bearing more or less directly on Comparative Theology, have recently appeared in Germany, France, and England.  Among these may be mentioned those of Max Mueller, Bunsen, Burnouf, Doellinger, Hardwicke, St. Hilaire, Duencker, F. C. Baur, Renan, Creuzer, Maurice, G. W. Cox, and others.

In America, except Mr. Alger’s admirable monograph on the “Doctrine of the Future Life,” we have scarcely anything worthy of notice.  Mrs. Lydia Maria Child’s work on the “Progress of Religious Ideas” deserves the greatest credit, when we consider the time when it was written and the few sources of information then accessible.[2] Twenty-five years ago it was hardly possible to procure any adequate information concerning Brahmanism, Buddhism, or the religions of Confucius, Zoroaster, and Mohammed.  Hardly any part of the Vedas had been translated into a European language.  The works of Anquetil du Perron and Kleuker were still the highest authority upon the Zendavesta.  About the Buddhists scarcely anything was known.  But now, though many important lacunae remain to be filled, we have ample means of ascertaining the essential facts concerning most of these movements of the human soul.  The time seems to have come to accomplish something which may have a lasting value.

Sec. 3.  Ethnic Religions.  Injustice often done to them by Christian Apologists.