One cannot cease to exult at the fashion in which the evangelist makes the Gospel synonymous with clean living. All the considerations that weigh to lead persons to go forward to grasp the evangelist's hand, also operate to make them partisans of purity and probity. Put into three terse phrases, Sunday's whole message is: "Quit your meanness. Confess Christ. Get busy for him among men." There are no finely spun spiritual sophistries in Sunday's preaching. He sometimes speaks quite rudely of that conception of a "higher spiritual life" which draws Christians apart from the world in a self-complacent consciousness of superiority. His is not a mystical, meditative faith. It is dynamic, practical, immediate. According to his ever-recurring reasoning, if one is not passing on the fruits of religion to somebody else--if one is not hitting hard blows at the devil or really doing definite tasks for God and the other man--then one has not the real brand of Christianity. Sunday's preaching has hands, with "punch" to them, as well as lift; and feet, with "kick" in them, as well as ministry. Like a colliery mined on many levels, Sunday's preaching reaches all classes. Everybody can appreciate the social service value of converting a gutter bum and making him a self-supporting workman. Is it any less social service to convert a man--I cite an actual instance from Pittsburgh--who had lately lost a twelve-thousand-dollar-a-year position through dissipation, and so thoroughly to help him find himself that before the meetings were over he was back in his old office, once more drawing one thousand dollars a month? To a student of these campaigns, it seems as if business has sensed, better than the preachers, the economic waste of sin. A careful and discriminating thinker, the Rev. Joseph H. Odell, D.D., formerly pastor of the Second Presbyterian Church of Scranton, wrote an estimate of Billy Sunday and his work for _The Outlook_, in which he explains why his church, which had been opposed to the coming of the evangelist, reversed its vote: Testimony, direct and cumulative, reached the ears of the same refined and reverent men and women. The young business men, even those from the great universities, paused to consider. The testimony that changed the attitudes of the Church came from judges, lawyers, heads of corporations and well-known society leaders in their respective communities. The testimony was phenomenally concurrent in this: that, while it did not endorse the revivalist's methods, or accept his theological system, or condone his roughness and rudeness, it proved that the preaching produced results.