It is true, the exclusive claim of Christ (I assume that they are adequately proved) is not expressly incorporated into the Creeds, so that by mentally recasting the Christian can rid himself of his burden. And a time must surely come when, by the common consent of the Muslim world the reference to Muḥammad in the brief creed of the Muslim will be removed. For such a removal would be no disparagement to the prophet, who had, of necessity, a thoroughly unhistorical mind (p. 193). The 'one true Church' corresponds of course with the one true God. Hinduism, which would willingly accept the one, would as naturally accept the other also, as a great far-spreading caste. There are in fact already monotheistic castes in Hinduism. As for image-worship, the Muslims should not plume themselves too much on their abhorrence of it, considering the immemorial cult of the Black Stone at Mecca. If a conference of Vedantists and Muslims could be held, it would appear that the former regarded image-worship (not idolatry) [Footnote: Idols and images are not the same thing; the image is, or should be, symbolic. So, at least, I venture to define it.] simply as a provisional concession to the ignorant masses, who will not perhaps always remain so ignorant. So, then, Image-worship and its attendant Mythology have naturally become intertwined with high and holy associations. Thus that delicate poetess Mrs. Naidu (by birth a Parsi) writes: Who serves her household in fruitful pride, And worships the gods at her husband's side. I do not see, therefore, why we Christians (who have a good deal of myth in our religion) should object to a fusion with Islam and Hinduism on the grounds mentioned above. Only I do desire that both the Hindu and the Christian myths should be treated symbolically. On this (so far as the former are concerned) I agree with Keshab Chandra Sen in the last phase of his incomplete religious development. That the myths of Hinduism require sifting, cannot, I am sure, be denied. From myths to image-worship is an easy step. What is the meaning of the latter? The late Sister Nivedita may help us to find an answer. She tells us that when travelling ascetics go through the villages, and pause to receive alms, they are in the habit of conversing on religious matters with the good woman of the house, and that thus even a bookless villager comes to understand the truth about images. We cannot think, however, that all will be equally receptive, calling to mind that even in our own country multitudes of people substitute an unrealized doctrine about Christ for Christ Himself (i.e. convert Christ into a church doctrine), while others invoke Christ, with or without the saints, in place of God.