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No one can read the Encyclical letter which His Holiness has recently addressed to the Catholic Church on the Propagation of the Faith throughout the world, without being deeply moved by the yearnings of the apostolic heart of our Common Father, and vividly impressed by the lessons that come from his inspired and timely message to each and every one of us.

The continued progress and abiding success of a movement depend on its organization. For, to realize its proposed aim and accepted plan of action, organization alone can enlist and keep secure the sympathies of patrons and members, co-ordinate the various forces, and call into play, when necessary, new and fresh energies. The greater the number to be reached by the society or societies which embody this movement, the more efficient should be the organizing power.

Experience and reason prove that an organization destined to affect the masses and hold its grip on them, will not live and thrive only on an occasional appeal or a printed message. These are indeed of great value, particularly the insistently repeated message in print. We are great believers in the force of a persistent, regular and frequent circularization. But, in our humble estimation, there is something more essential in the matter under consideration, and that is the human contact and continued influence of a "field-organizer." An extensive organization without this factor will not be efficient, will not last. As Floyd Keeler wrote in "America" : "It is the personal equation between the organizer and the various units of the Society that counts. . . . The masses are accustomed to think in concrete terms. . . . Long distance appeals and those made to total strangers do not produce permanent results." This influence of the field-organizer is so great that we may safely state that the life of a society fluctuates with the various impulses it receives from him. He is the very heart which gives health and vigor to its organism.

Never, we claim, will the missionary potentialities that lie dormant in Canadian Catholicism, be actuated to bear its message of spiritual light, heat and power to the Church at large, until we establish in the field at various points, secretaries or organizers, whose life-work will be to call into play, to systematize the mission forces of the Church in Canada. If on the contrary, as in the past, we content ourselves with an occasional appeal for missions, a collection now and then, a spasmodic effort here and there, a subscription to a Catholic paper or missionary magazine, the work for Home and Foreign missions will remain exterior to the corporate life of the Church, will not be woven into its very fibre to permeate its activities. As shadows on the wall, they will suggest rather than reveal the possibilities of our missionary effort. The great and pressing call of the White Shepherd of the Vatican will go unheard. If there is a response that comes from Canada, it will not be from the Church at large.

The field-secretary is the official expert in mission-matters. He will be able to accumulate strong evidence, sum up striking statistics and draw burning comparisons for the effective presentation of his case. An enthusiastic advocate, he will plead with thrilling appeals, the great cause placed in his hands.

During his absence from the field of action, the vision he pointed to, will be kept bright by the recurrence, at stated intervals, of the printed message. Missionary literature receives its life, vigour and impulse from the field-organizer and continues his work in his absence.

The beautiful programme of action which is so easily combined with the ordinary work of the priest in the parish, the facility of his moral and material co-operation in this great work of missions, the spiritual favours and wonderful privileges which the "Union" grants to its members, together with the explicit desire of the Holy See, these are so many motives and incentives, which should induce all the members of the clergy to enter the ranks of the "Missionary Union" and assure to the Church their co-operation in the great mission work, both at Home and in the Field-Afar.

But above all, the great asset to be considered in this educational work, is the broad Catholic spirit we create and maintain in the soul of the child. This is far more important than his actual financial contribution, and at the same time it prepares him to be, in later years, a generous contributor. Without any doubt, the Protestants can teach us here a lesson of organization.

The function of a field-secretary or organizer is a delicate one, we fully understand. But we are firmly convinced that priests can be found, who, with tact, intelligence and enthusiasm for the great Cause of Missions, and backed with the authority and sympathy of the Ordinary, are bound to make this work a success. There is a wave of the missionary spirit passing over the Church of God. The clergy and the people are eager to help missions at Home and Abroad. But they desire a concrete, workable plan to pin their activities to; they are waiting for something definite to act upon, and a responsible representative of the cause to work with.

God grant that we may see the day when all the latent Missionary forces of the Church of Canada will be awakened and united in one great gigantic effort of apostolate! These forces form an invisible army of reserves on which the Church is to draw, to fill, as it were, the depleted ranks of Her Missionary units throughout the world. The lack of organization is the weakness of our strength. Let the leaders come forward, and we ourselves shall be astonished at the latent powers of Faith in the Church of Canada.

PLOUGHING THE SANDS

Church-union is to-day the outstanding feature of the Protestant world. The possibilities and promises, the necessity and advantages of this movement are widely discussed in the press and magazine, in the pulpit and on the platform, in Church conferences and synods. Denominational barriers are being swept away; creed lines lowered; inevitably great changes are impending. This universal unrest is assuredly symptomatic of a chaotic Christendom outside of the true Church. The peace and self-confidence of the Catholic Church pursuing the even tenor of Her life is indeed in striking contrast.

Church-union was always more or less an ideal in the various non-Catholic denominations. Periodically efforts were made to realize this ideal; but they always failed in the presence of the bitter antagonism that existed between the leading factions. The Church-union movement manifested itself, timidly at first, in the interchange of pulpits, the united services and inter-communion of several denominations. This exchange in the ministerial field now prevails among the Nonconformists and has also affected to a large extent the Anglican communion. But the multiplied divisions and multiplying sub-divisions among the conflicting creeds, a wasteful overlapping and disastrous competition in the mission field, the enlightening experience of the great war, have forced an issue upon the Churches.

Last August, 1920, Geneva was the meeting place of "The World Christian Congress." The Congress adopted a resolution to form a "League of Churches" whose object is to put an end to proselytizing between Christian churches and promote mutual understanding between them for Christian missions among non-Christian peoples; secondly, to promote an association and collaboration of Churches to establish Christian principles; thirdly, to help the Churches to become acquainted with one another; fourthly, to bring together smaller Christian communities, and unite all Churches on questions of faith and order.

But it was reserved for America, the land of daring schemes and audacious plans, to formulate the most chimerical project of all.

Sponsored by the Presbyterian Church of America, "The United Churches of Christ" were formed some months ago, with a complete organic union of the Protestant Churches of America in view. This is . . . "an advance of the present existing organization of the Federal Council of the Churches of Christ in America, as it opens the way for consolidation of administration agencies and the carrying forward of the general work of the Churches through the council of the United Church."

The Protestant Inter-Church Movement is a fact; we know its causes, its various manifestations, its ultimate aim. To what extent this universal movement reflects the general, deep and conscientious convictions of the masses, it would be hard to say. The prevalent indifference and profound ignorance as regards the specific tenets of each denomination would lead us to believe that this movement does not spring from the very soul-depths of the masses. Yet the fact is there, and assuredly of importance in the religious realm. What is the meaning of this fact? What is its message? For, every universal fact of that kind reveals and interprets an ideal.

We all know of the sensation created in Anglican circles by the extreme views of the Bishop of Carlisle. In a recent article on the "Nineteenth Century and After"--entitled "Monopoly of Religion," he protests against the claims of right and the privilege of monopoly in Religion, either in doctrine or in form of government. He says that the Free Churches have been right in resisting unto death the doctrines of religious monopoly.

Robert H. Gardner, in the "The Churchman," , acknowledges that "The unanimous recognition of the plans is only a beginning; the hope of all that it will lead to a more perfect union, and the evident anxiety to leave the Catholic churches free to maintain their principle without compromise or surrender, have converted him to the belief that God the Holy Ghost is guiding this movement, and, therefore, that it is truly Catholic ."

If such are the views of the Anglican Church, which, among other denominations, has always been considered as most conservative, what may we not expect from the other Churches? And indeed, the reading of addresses made at their different Conferences and General Assemblies, the resolutions passed, and the very atmosphere of these meetings tend to uphold the Church-Union Movement as the realization of unity in Christendom. "The Christian Century" says: "It marks out the best path yet that has been described for the attainment of unity. It outlines the goal and bravely takes the first step towards its realization." The New York "Christian Advocate" thinks: "It will mark a definite step toward that fusing of Protestant forces whose absence hitherto, is responsible in large part for the failure of Christianity to make powerful headway among men." As the Presbyterians were the originators of the movement, "The Continent" takes a justifiable pride, in quoting from a contemporary, that: "They are perfectly ready to contemplate a Christian unity that involves the passing away of this particular organism called the Presbyterian Church, finely wrought though it be," and exhorts: "Presbyterians, this sort of reputation is a lot to live up to. But we must not fall from it."

The principles of evolution--principles which we find underlying modern thought--are freely called upon to explain this movement and justify its consequences. Our millennial-minded doctors and preachers are celebrating already the apotheosis of the Universal Church of the future.

And what does the Catholic Church think of Church-Union? What is its point of view on this "Movement" which has now such hold on the Protestant denominations? As the Catholic Church is in itself the largest Christian body, it is but natural to presume that all Christians will be interested in knowing Her views on this vital subject. For is She not that Church which Gladstone himself calls, "the most famous of Christian communions, and the one within which the largest numbers of Christian souls find their spiritual food!"

The Catholic Church sees in this movement of Church-Union the complete disintegration of Protestantism and the open condemnation of its fundamental principles. Those who are not of the "Fold" will perhaps resent, but not be astonished at this sweeping statement. We would only ask them to follow our argument and then judge for themselves.

The history of Protestantism is but the history of its changes of religious belief. For "between authority and impressionism in matters of Revelation, there is no alternative." As Christianity is not the product of the human mind, but a Revelation from God, authority,--a divinely constituted infallible and living authority--is a necessity, and the only possible bond of unity.

This process of dissolution of doctrinal grounds is bound to continue. The fluid condition of the various churches testifies to the uncertainty of their actual position and forces them to seek the lowest doctrinal level. "Their standard is determined by the minimum, rather than by the maximum view tolerated, since their official position must be gauged, not by the most they allow, but by the least they insist on." The remnants of Christianity that were still to be found in their teachings are now looked upon as "obsolete dogmas" and, as such, obstacles to unity. The very fundamental mysteries of the Incarnation and the Redemption are fast growing dim in the minds and hearts of men.

The Protestant Churches will never come back to their former position. In this Church-union movement they are burning their bridges behind them. The gospel of pure "humanitarianism," which is the absolute negation of a supernatural religion, will eventually be the last result of this present unity.

Destructive criticism, to be profitable, should be followed by constructive suggestions.

Father Palmieri concludes his study with these words: "An impartial study of many years' duration has fully convinced us that the union of the dissident churches can be brought about only under the leadership of the Catholic Church. Outside of Rome there is a principle of dissolution which breaks up and disintegrates the most solid organisms and which will cause the breaking up even of the Orthodox Churches. It is therefore in the supreme interest of Christianity that the Catholic Church addresses its appeals for union to the dissident Churches, and it will never cease to exercise this, its noble mission. Its efforts have been crowned with success several times, and I am convinced that that day will come in which by means of prayer and action the aspiration of Christ's Vicar for union will be realized."

The withdrawal of the Northern Presbyterian and Northern Baptists and the failure of the financial drive have imperilled the existence of this ambitious project. Is it not a case of repeating with the Psalmist: "Unless the Lord build the house, they labour in vain that build it?"--Ps. 126.

In the last Lambeth Conference--1920--the Church of England has again reduced this minimum by implicitly recognizing the Nonconformist ministry and abandoning its claim to reunion through the absorption of all sects in the Anglican communion. It has so shifted from its former position that it has openly expressed in the Bishops' manifesto the desire to place itself on some "no man's land" where all the dissident Churches may safely meet and unite.

Canon E. W. Barnes, of Westminster Abbey, in a sermon to the members of the British Association, at their meeting at Cardiff, Aug. 29, 1920, declared that, to harmonize Christian Doctrine with modern science, particularly with the theory of evolution, he found it necessary to abandon the doctrine of the Fall of Man and arguments deduced from it by theologians, from St. Paul onward.

Father Leslie Walker, S.J., in a recent work on "The Problem of Reunion," suggests we should enquire rather how we came to differ than what we differ about.

"THEM ALSO I MUST BRING"

A right understanding and a deep conviction of our duties in the matter under consideration are of the greatest value for the Church in Western Canada. May we preface our chapter by asking the reader to keep before his mind the illuminating distinction of St. Augustine between the Body and Soul of the Church. Many souls outside of the visible Body of the Church are nevertheless within the beneficial influence of her invisible pale. This is a commonplace of theology, we all know, but evidently, very often forgotten.

Are we in conscience bound to spread the true faith among our non-Catholic brethren? Most undoubtedly we are. The examples and precepts of the Master, the canons of the Church, the love of God and our neighbour, are among the pressing motives which should appeal to a true Catholic and make him zealous within the sphere of his influence.

"Thy Kingdom Come!" That prayer of the Lord, which has become our morning and evening prayer, is vain, if in the ordinary course of life we do not try to extend the boundaries of that spiritual kingdom in the very souls of those with whom we come in daily contact. Is not the light of our life to shine out so that it may serve as a beacon to those outside the Fold? But nothing is more striking than the words of the Good Shepherd: "And other sheep I have that are not of this Fold; them also I must bring and they shall hear My voice" . Who could explain the profound yearnings of the Divine Master's heart and the deep feeling of obligation that are summed up in these words: "Them also I must bring." The Divine Shepherd finds Himself responsible for the sheep that are not of His own Fold and His only ambition is to bring them in.

This recommendation of Our Lord, His Church understood when in her Canon-law She makes it a duty for all bishops and priests to look upon the non-Catholics residing within the boundaries of their jurisdiction as recommended to them by the Lord and placed in their charge.

The Plenary Council of Quebec, the authoritative voice of the Church in Canada, is most emphatic in its recommendation of our separated brethren to the zeal of all Catholics.

The obligation of conscience to come to the help of our non-Catholic neighbour is moreover founded on the precepts of Christian charity. If Christ will condemn to Hell those who did not give Him to eat and to drink in the person of the needy, what will He not say to those who neglect the spiritual works of mercy. The activities of Christian zeal, to one who rightly understands the spirit of the gospel and the economy of the redemption, have the same binding force as alms-giving, and fulfill in the spiritual world the part charity has to play in the scheme of Christian economics.

The obligation of alms-giving is complementary to the right of property. For, as St. Thomas says, "It is one thing to have a right to possess money and another to have a right to use money as one pleases." This duty when conscientiously performed re-establishes that economic and social equilibrium which strict justice alone is not able to create. For, the inequitable distribution of wealth greatly depends on the inequality of power of production. This inequality of natural gifts in man remains an unchangeable fact which faith alone in a Divine Providence can explain, an ever renascent problem which Christian charity only can solve.

How pressing is this obligation to be an apostle, to be truly Catholic, among our non-Catholic brethren? Why should we particularly turn the energies of our zeal to the conversion of non-Catholics? What special claim have they to our prayers?

We all recognize the reality of this obligation and understand, vaguely perhaps, the burden of its responsibility. We all indeed, at times, say with the Divine Master: "There are other sheep that are not of this Fold; them also I must bring."--But, what have we done to bring them?

Outside of a few casual cases of conversion prompted often by marriage, and of some spasmodic efforts during a mission, are we not bound to admit that our policy in our relation with non-Catholics has been one of aloofness and waiting. This attitude of aloofness may be traced to many causes. The certainty of his faith gives to the Catholic an assurance which he carries with him into his every day life. A sense of superiority is its natural result. It gives him that self-confidence in religious matters which our separated brethren are so prone to call "Roman Pride."

There exists in the Catholic soul that feeling we might name "The timidity of faith." This sensitiveness is but the instinct of preservation. We have been impressed from our youth that faith is the greatest heirloom of our Christian heritage. To protect it against any influence that would endanger it, is always considered a sacred duty. This is particularly remarked among the masses, whose chances of education finished with the grammar schools, and in countries or localities where Catholics are the minority.

The natural result of this attitude and feeling is an estrangement from those of another faith, a bashful reluctance to meet them and to co-operate with them in social or civic matters, an unconscious tendency to see motives that do not exist and, at times, to refrain from the most elementary acts of charity and courtesy. "It often happens that we manifest towards the heretic the feeling which should be exclusively reserved for heresy." That this is precisely the frame of mind of the ordinary non-Catholic in his dealings with us, is by no way an excuse for our own unkindness. Retaliation is not Christ-like. Does not our aloofness confirm our separated brethren in their false ideas, wrong impressions and bitter prejudices. We must not forget that centuries of strife and untold antagonism of misunderstandings and ignorance, stand as a granite wall between their souls and ours. The teachings and influence of their home, of their school, and of their church lie in their minds, strata upon strata, as the silent and lasting mementoes of the great religious upheaval of the Reformation. Only the influence of a genuine, frank, Catholic life, seen and felt in daily intercourse will gradually wear the barrier away. It is a long and slow process, we know, but one worth trying. Like the ever returning tide it eats its way into the most solid rock of prejudice and bigotry.

That this aloofness carries with it for the unguarded soul and untrained mind a great protection, is made evident by the too many examples of lukewarm Catholics, who by their continued association with those outside of the Fold have lost the right appreciation of their faith and are open to compromise. Principles in their lives often yield to a policy of so called broadmindedness and alleged charity. But those we have in mind, are the leaders, among the clergy and the laity. They are grounded in their belief, know its principles and should be prepared to throw off that aloofness which shades the light of their faith and prevents it from being seen by those who are bound to them, in the everyday life, by national, social, commercial, and often by family ties.

Our policy of aggressiveness, if it be true and resolute, will find expression in an intelligent, active and persevering propaganda. Propaganda is the dissemination of ideas, with the view of giving them a strong foothold in the mind. The gradual development of the message it carries and the recurrence of its lessons at stated intervals are the principal factors of this great force. To be efficient and successful our propaganda among our non-Catholic brethren will assume two distinct forms: The open and the silent form.

A true Catholic life is in itself a living antithesis of the prevalent neo-pagan ideals, and stands as the best proof of our Faith's sincerity and of the depth of its conviction. "If life is the test of thought rather than thought the test of life," wrote Van Dyke, "we should be able to get light on the real worth of a man's ideals by looking at the shape they would give to human existence if they were faithfully applied." For, as Cromwell said, "The mind is the man."

The participation in civic, social and national activities will afford the occasion of meeting our non-Catholic neighbours. This personal and repeated contact, particularly with the leaders of the community, on occasions when the best brains can concentrate together without clash of principle, is, in our humble estimation, of the greatest value. The participation of the Knights of Columbus in war activities and reconstruction work is a striking illustration of this point. Nothing has more helped the Church in the American Republic, in breaking down the barrier of anti-Catholic prejudice, than the stand its Catholic laity took during and after the Great War. Have we not in Western Canada been rather remiss in our participation in public activities? If we have not had our share in public life, it has often been, we must confess, our own fault.

The logic of Catholic life lends its consistency to this silent force. Our life is indeed the best proof of our principles. No one on the contrary does more harm to the Church than a Catholic whose life is not in harmony with his belief. The non-Catholic points to his life, with a sneer, and says: "See, he is no better than others!" This reasoning, we know is false, but for the unthinking masses, very often conclusive.

The sincerely aggressive Catholicism of the laity cannot confine its activities to the home and narrow circle of friends, no more than that of the clergy can find its limit in the pulpit and the confessional. Let us go into the open. The sun of liberty is blazing bright for us all, under the blue skies of Canada. To witness at times, our cringing spirit, our childlike timidity, our cowardice, one would think that we were still under the penal laws and legal disabilities known by our fathers and forefathers. "What is there to check our dash forward?" we would ask with Father Vaughan. "Absolutely nothing, but ourselves, nothing but what we term prudence." Prudence! thin veneer, hardly able to conceal our apathy and unwarranted timidity.

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