 Gordon adduces “the three great biblical doctrines” that for him evince Christianity’s superiority over Japanese Buddhism: “God, Sin, and Salvation.” These touch on the philosophical issues of ontology, anthropology, and ethics that we have considered, and adumbrate the topics Japanese Buddhists would take up and continue to tackle into the twentieth century. Gordon begins by remarking on “the difficulty of bringing the Buddhist to an adequate conception of God.” Here, the concept of God as creator is pivotal for Gordon, in part because it identifies in God a unique transcendence not present in the conceptions of Buddhas. As Japanese Buddhists pointed out in their first encounters with Christianity, the notion of divine incarnation fits easily into a broad Japanese Buddhist paradigm of the emergence of form from formless reality. In Gordon’s words, “The doctrine of the Incarnation may be referred to … as having been greatly degraded by Buddhism. Incarnations are frequent.” Further, related to emergence or manifestation is the ontological ambiguity of nonduality. Hence Gordon finds, perhaps with some frustration, that “if we were to ask the priest who preaches this [Pure Land] doctrine … whether Amida really exists or not, he would perhaps after some squirming admit that either view of the case is perfectly admissible.”