1. Both are too exclusively inward and individualistic. They do not deal adequately with conditions and causes, the Franciscan movement not at all, the Salvation Army very timidly. The weakest element in the latter is its willingness to accept gifts from even those who have made their wealth out of the degradation of men and women, and its seeming reluctance to engage in any drastic social reforms which might dry up such bounty. It is content with ambulance work, and even the most devoted and heroic ambulance work will never stop the war. 2. Both, too, are sectional; fitted only for the few, the enthusiasts. Each has cared for the saint; neither has made provision for the ordinary man. Christian perfection, in the thought of Francis and of General Booth, is for the man who withdraws from the ordinary work of the world, turns away from its culture, crucifies a thousand human instincts, breaks all the strings of the human lute but one. Both movements organized by these great saints are eccentric, abnormal. Neither is workable on a catholic, or universal, scale. Both sectionalize the holy life. What is needed to-day is another leader, a leader for the ordinary man. The ordinary man is neither saint nor fanatic, neither preacher nor monk; he would be bored to death if he had to sing or pray or meditate all day; his joy is in building bridges and planning railways and ripping up the matted prairie sod with gasoline engines; he likes his wife and children and does not feel called upon to become a missionary to China or Central Africa. The need is for the leader who can show this ordinary man how to bring the truest love and the deepest piety into the ordinary, commonplace, work-a-day life, revealing the glory of God, not alone as gilding the cold snows of Alpine peaks or bathing the distant desert with unearthly beauty, but transfiguring the city street, the cozy home, the quiet fields where lovers walk at even. Francis, Wesley, Booth--the time has come for each section of the Christian Church to remember that "all things are hers: whether Paul or Apollos or Cephas." We Protestants may think the Roman Catholic Church less likely to appropriate our saints than we theirs. This judgment of ours may be right or wrong, but we have no right to pass it until we ourselves have recognized the limitations of Protestantism and set ourselves heartily to appropriate the great elements of the Christian life that are the distinctive glories of Latin Christianity. Protestantism, too, has its own peculiar glories. Neither great division of Christendom is adequate to meet the religious needs of to-day. The hour has struck for the great Christianity.