Nor is this conviction to be classed as idealism, or ecclesiasticism, or mysticism, or anything else to which we can put a tag. It is not sectarian; it is not peculiarly Christian. It is the general possession of mankind. True, it is easier for the Christian than for any other to enter on this heritage, since his spiritual descent is more directly from the pioneers of truth who first discovered God to be His children's safety; but the Universal is the Universal, the property of all. Discovery gives no one an exclusive hold on it. Anyone with a consciousness of Almighty, Ever-Present Intelligence must have some degree of access to it, though his access may not be to the fullest or the easiest. It is not possible that the Universal Father should be the special property of the Christian or of anyone else. The Christian view of the Father is undoubtedly the truest; but every view is true in proportion to its grasp of truth. No one will deny that the Buddhist, the Mahometan, the Confucianist, have their grasp of truth. Even the primitive idolater has some faint gleam of it, distorted though it may have become. Very well, then; the faintest gleam of such knowledge will not go without its recompense. XIV Exclusiveness is too much our Caucasian habit of mind. It is linked with our instinct for ownership. Because through Jesus Christ we have a clearer view of a greater segment of the Universal, if I may so express myself, than the Buddhist can have through Buddha or the Mahometan through Mahomet, our tendency is to think that we know the whole of the Universal, and have it to give away. Any other view of the Universal is to us so false as to merit not merely condemnation but extirpation. Extirpation has been the watchword with which Caucasian Christianity has gone about the world. We have taken toward other views of truth no such sympathetic stand as St. Paul to that which he found in Greece, and which is worth recalling: