Studies in Eastern Religions

The religious systems and beliefs that enter here into consideration would be perhaps more accurately described as the Religions of India and the Far East. The term Eastern Religions, although convenient, is too broad and comprehensive. It would include for example Muhammadanism Zoroastrianism and Christianity itself; and except incidentally, these do not fall within the range of subjects now proposed. The chronological order of their appearance, the four referred to are Brahmanism or Hinduism with its various branches. Buddhism, Christianity, and finally Muhammadanism. With this classification, as with any other, it would be easy to find fault on the side of defect, that it omits much which is important. These four however are of permanent interest, have been most widely influential, and have practically divided the world between them at the present day.

The author has made an elaborate attempt to the following work is and can only be a brief introduction to a serious and most important subject. For those whose interest is enchained, and who desire to pursue it further, it is hoped that the bibliography at the end of the book will afford aid and guidance for more unrestricted study. Only a selection from a great and growing literature has been possible. The best, in the judgment of the writer, is that of attempting to gain an insight into the teaching of some of the more influential religions of the world, collating then the results obtained, and estimating the significance of truths held in common and of the cleavages and differences which profoundly separate them. It is from this point of view that the text of this discourse has been written. Through this work the writer aims to look at the various religions of the world on the basis of scientific thought. The religions that are discussed are Hinduism, Buddhism, Judaism, Mohammedism and Christianity. There is an opening chapter on the early forms of religion and faith. This is one of a series of evidential books drawn up at the instance of the Christian Evidence Society. The book was first published in 1922.

THE interval of two years which has elapsed since the publication of Studies in Comparative Religion has been longer than was anticipated. The unavoidable delay has been caused partly by the pressure of regular College duties, and partly by the difficulty of comprehending a readable account of the great Eastern Religions within the narrow limits of a small volume. Of the incompleteness of the following Studies no one can be more conscious than the author. I can only repeat the hope to which I ventured to give expression in an earlier Preface that these pages may be to some a not unwelcome introduction to a subject of perpetual charm and of the most serious importance, a stimulus also and help in its pursuit. It is becoming increasingly impossible and I trust increasingly rare for a Christian minister, still less a missionary in foreign countries, to regard himself as adequately equipped for his work, while he remains in ignorance of the habits and thoughts of alien peoples, who with different preconceptions and from different stand points have stretched out their hands towards God. And to others also whose daily work lies on lines that diverge widely from those of a Theological College or the routine of a Christian Pastorate I trust that the following brief Studies may not be found without interest.

DEFINITIONS and Limitations. The religious systems and beliefs that enter here into consideration would be perhaps more accurately described as the Religions of India and the Far East. The term Eastern Religions, although convenient, is too broad and comprehensive. It would include for example Muhammadanism Zoroastrianism and Christianity itself; and except incidentally, these do not fall within the range of subjects now proposed. More difficult indeed would it be to set limits to its comprehensiveness, as regards those Religions at least which have crystallized into a formed and enduring system. For it is in the East, more broadly considered, that all the great Religions of the world have come into existence. In no instance has there been initiated and developed among a Western people any considerable body of religious beliefs and customs that has shown itself possessed of vitality and power of growth. The religious systems of the old Western world, so far as they can be termed systems at all, are dend. Their influence has been comparatively slight and in direct, and has never extended to the building up of a reasoned and influential body of opinions or rules. Eastern Religions on the contrary live. In the East also may be recognised, still speaking broadly, certain prominent centres of religious activity and diffusion: Arabia, with which Persia in historical times at least has linked its fortunes; Syria; and Northern India. Further, it is usual to enumerate four great Religions of the world, great in the number of their adherents, and in the influence they have exerted on the history of mankind. These are all from the East. The West stands aside, to a limited extent receptive, never initiating on any large or important scale. Following the chrono logical order of their appearance, the four referred to are Brahmanism or Hinduism with its various branches, Buddhism, Christianity, and finally Muhammadanism. With this classifica tion, as with any other, it would be easy to find fault on the side of defect, that it omits much which is important. These four however are of permanent interest, have been most widely influential, and have practically divided the world between them at the present day.