在近代墨學研究史上，張純一《墨學與景教》具有重要地位，在該書中，張氏視墨學為宗教，以「標宗」與「立教」作為全書綱目，從而確定作為宗教的墨學的「體」與「用」。天志為作為宗教的墨學之「體」，「兼愛」、「非攻」等十八個教相是墨學之「用」。從體與用兩個方面比較融通墨學與基督教，認為就宗體說，墨學與基督教相近，墨家的天志與基督教的上帝相切近。但就教相來說，墨學不如基督教思想陳義精深。在具體的比較研究中，張氏以墨學和基督教作為比較研究的對象，把「標宗」與「立教」作為比較研究的公共域，以自己信仰的大乘佛學作為比較研究的公共標準，在墨耶比較中滲透著他的佛化基督教思想。張氏的研究是近代墨耶對話交流的重要成果，豐富了近代墨學研究的內容，擴展了中西文化交流的領域。必須指出，張氏的墨耶對話更多關注的是觀念的表像，對觀念的深層次分析與構建則比較罕見。墨耶有切近的倫理思想，墨耶溝通交流有利於墨學思想的現代建構和墨學的近代轉化，這有待後人去實現。

In the modern history of Mohism, Zhang Chunyi was a very important scholar, not only because of his rich works on Mohism, but also because of his attempt to integrate Mohism with Christian thought, and the publication of Mohism and Christianity. In this book, Zhang Chunyi regards Mohism as a religion, and compares Mohism with Christianity in terms of ontology and phenomenon. In ontology, Mohism is close to Christianity, and the Heaven of Mo-tse is close to the Christian God. But in terms of its phenomenon, Mohism is not as profound as Christian thought. Zhang Chunyi took Mahayana Buddhism as his standard thought and Buddhist theory as his method. His Buddhist Christianity thought was permeated in the comparison between Mohism and Christianity. His works enriched the content of modern Mohism and expanded the field of cultural exchanges between China and the West. It must be pointed out that Zhang Chunyi's dialogue between Mohism and Christianity pays more attention to the representation of ideas, while the deep analysis and construction of ideas are rare. There are close ethical thoughts between Mohism and Christianity. The communication between Mohism and Christianity is conducive to the modern construction of Mohism and the modern transformation of Mohism, which needs to be realized by future generations.