Its unit is the family, and this is true not only of those for whom
it works, but of the workers as well. In the army there is complete
equality of the sexes. Men and women work side by side; and a
woman may command as well as a man. In the Salvation Army
we see the Roman Catholic conception of a monastic order joined
to the Protestant principle of the family. It is worth considering
whether the method thus followed is not capable of wider adapta-
tion; whether in ways more democratic, but no less effective, it
may not be possible to utilize the immense spiritual resources of
America, its womanhood as well as its manhood, for a constructive,
nation-wide work that shall translate the dream of the Interchurch
World Movement into a reality.

This leads us to the last of the questions concerning the future
of the Associations; namely, that which has to do with their rela-
tion to the churches. At present that relation is an anomalous
one. ¹ It is their wish to be auxiliaries of the churches, not rival
denominations. Yet they are entirely independent and self-direct-
ing. Unlike the orders in Roman Catholicism which give us our
nearest parallel, there is no central authority to which they owe
allegiance. Whatever adjustment there may be between them and
the official church agencies must be voluntary. Several possibili-
ties suggest themselves. The churches may be given the right to
appoint representatives on the governing boards of the Associations
as has been proposed by the National Council of the Scottish
Y. M. C. A. to the Presbyterian churches of Scotland. ² Or there
may be stated conferences at which policies are agreed upon and
spheres of influence defined. ³ Or some larger inclusive body may

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