[Footnote 199:  Indian Wisdom, p. 152.]

[Footnote 200:  History of Philosophy, pp. 220, 221.]

[Footnote 201:  Oriental Religions—­India.  Part II., p. 44.]

[Footnote 202:  Beal, Buddhism in China, p. 180.]

[Footnote 203:  Physics and Politics.]

[Footnote 204:  “Probably no more significant change awaits the theology of the future than the recognition of this province of the unknown, and the cessation of controversy as to matters that come within it, and therefore admit of no dogmatic settlement.”—­Tulloch’s Religious Thought in Britain, p. 24.]

LECTURE X.

THE DIVINE SUPREMACY OF THE CHRISTIAN FAITH.

We have in previous lectures instituted brief and partial comparisons between Christianity and particular faiths of the East, but I now propose a general comparative survey.

Never before has the Christian Faith been so boldly challenged to show cause for its supreme and exclusive claims as in our time.  The early Christians encountered something of the same kind:  it seemed very preposterous to the proud Roman that an obscure sect, coming out of despised Nazareth, should refuse to place a statue of its deified Founder within the Pantheon, in the goodly company of renowned gods from every part of the Roman Empire; but it did so refuse and gave its reasons, and it ultimately carried its point.  It gained the Pantheon and Rome itself for Christ alone.  He was proclaimed as the One Redeemer of the world, and this claim has been maintained from that day to this.  “There can be no diversity,” said His followers, “for there is no other name given under heaven among men whereby we must be saved.  The very genius of Christianity means supremacy and monopoly, for the reason that it is divine and God cannot be divided against Himself.”  But in our time the whole world is brought very closely together.  The religions of men, like their social customs and political institutions, are placed in contact and comparison.  The enemies of the Christian faith here, in Western lands, naturally make the most of any possible alliances with other systems supposed to antagonize Christianity; while a multitude of others, having no particular interest in any religion, and rather priding themselves upon a broad charity which is but a courteous name for indifference, are demanding with a superior air that fair play shall be shown to all religions alike.  The Church is therefore called upon to defend her unique position and the promulgation of her message to mankind.  Why does she refuse to admit the validity of other religions, and why send her missionaries over the earth to turn the non-Christian races from those faiths which are their heritage by birth, and in which they honestly put their trust?  Why not respect everywhere that noblest of all man’s instincts which prompts him to inquire after God, who hath made of one blood all nations that dwell upon the earth?  If the old Hindu pantheism of the Bhagavad Gita taught that the worshippers of other gods were only worshipping the One Supreme Vishnu unawares; if Buddhism forbids its followers to assert that theirs is the only religion, or even that it is the best religion;[205] is it not time that Christians should emulate this noble charity?