We see, from these examples, how each of the great ethnic religions tends to a disproportionate and excessive, because one-sided, statement of some divine truth or law. The question then emerges at this point: "Is Christianity also one-sided, or does it contain in itself _all_ these truths?" Is it _teres atque rotundus_, so as to be able to meet every natural religion with a kindred truth, and thus to supply the defects of each from its own fulness? If it can be shown to possess this amplitude, it at once is placed by itself in an order of its own. It is not to be classified with the other religions, since it does not share their one family fault. In every other instance we can touch with our finger the weak place, the empty 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.