India Conquered and dominated China culturally for 20 centuries without ever having to send a single soldier across her border.

Only when we realize that there is no eternal, unchanging truth or absolute truth can we arouse in ourselves a sense of intellectual responsibility.

And revolutions always mean the breakdown of old authority.

In such diffused changes of culture two factors are necessary: contact and understanding.

Practically all the prominent leaders of thought in China today are openly agnostics and even atheists.

What is sacred among one people may be ridiculous in another; and what is despised or rejected by one cultural group, may in a different environment become the cornerstone for a great edifice of strange grandeur and beauty.

After learning the language and culture of the Chinese people, these Jesuits began to establish contacts with the young intellectuals of the country.

But I wish to point out that it is entirely wrong to say that the Chinese are not religious.

Confucius was a humanist and an agnostic.

Historically, there had been many periods of Chinese Renaissance.

Life and human society are the chief concern of Confucianism and, through it, the chief concern of the Chinese people.

The Chinese people, too, went through all kinds of vicissitudes in their religious development.

Another important historical factor is the fact that this already very simple religion was further simplified and purified by the early philosophers of ancient China. Our first great philosopher was a founder of naturalism; and our second great philosopher was an agnostic.

The Jesuits had learned that a Christian mission to China could never succeed if it were not in a position to show and convince the Chinese intelligentsia of the superiority of the European culture.

And lastly, the political revolutions from 1911 to the present time have done more to bring about tremendous social changes everywhere than even the economic and industrial changes and the new schools.

For all the social changes in China can be traced to their early beginnings in the days when the new tools or vehicles of commerce and locomotion first brought the Chinese people into unavoidable contact with the strange ways and novel goods of the Western peoples.

In the year 1915 a series of trivial incidents led some Chinese students in Cornell University to take up the question of reforming the Chinese language.

It is only through contact and comparison that the relative value or worthlessness of the various cultural elements can be clearly and critically seen and understood.

It is true that the Chinese are not so religious as the Hindus, or even as the Japanese; and they are certainly not so religious as the Christian missionaries desire them to be.

No student of Chinese history can say that the Chinese are incapable of religious experience, even when judged by the standards of medieval Europe or pious India.