. X

lics-Its Obligation. What h

al needs of those outside the Fold. The claims of our non-Catholic brethren to our charity do not seem to affect us, because our spiritual outlook has not the proportions of that of the Master. With Him we do not stand on those heights from which we could see beyond our own green pastures, "Other sheep that are not of His Fold and which we must also bring." This explains how the claim-"Oportet" . . . "We must bring"-awakens in us no sense of responsibility and meets with no answer in the ordinary activities of our life. Every one seems more or less contented with the lines

apter 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 B

e examples and precepts of the Master, the canons of the Church, the love of God and our neighbour, are among th

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" (Jo. X., 16). Who could exp

for all bishops and priests to look upon the non-Catholics residing within the boundaries of thei

Church in Canada, is most emphatic in its recommendation of

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

XII., art. 5, ad 2.) 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

but to spread it, and to fan it into a conflagration. The gift of faith implies the charitable obligation of weaving our belief into our every day life and, through that life and its influence, into the lives of others. The plenitude of some make up for the penury of others. If St. John, to urge the precept of alms-giving, said: "He that hath the substance of this world and shall see his brother in need, and shall shut up his bowels from him: how doth the charity of God abide in him?" (I. Jo. III, 17), with how much more truth cannot the condemnation o

r non-Catholic brethren? Why should we particularly turn the energies of our zea

r its water the last remnants of Christianity to be found among the conflicting creeds: these are the predominant motives which, according to the principles of St. Thomas Aquinas, should attract the preference of our zeal. For the order of the charity, says the Holy Doctor,[1] depends on the relations o

f its responsibility. We all indeed, at times, say with the Divine Master: "There are other s

holics 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

ur 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. Thi

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

tion 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 belie

ves upon their attention by our pressing invitations . . . "compelle intrare?" No, we stand at the door of the Banquet Hall, receiving politely and with joy, it is true, those who ask to come in; and there, for the most part, ends our apostolate. This naturally

hat are no longer held, and by lack of appreciation of present conditions." In this age of loose thinking and of rapid dissemination of ideas, aggressiveness, supported by active propaganda, characterizes every world-wide movement in government, industry, science and religion. Every doctrine, every theory comes into the open and makes a strong bid for our hearing, for our following. Why should not the true doctrine of Christ assume this new shining armour of sane aggressiveness, come more into the open, and throw down the gauntlet to unbelief and indifference everywhere rampant and openly defiant? For, if conviction is the father of devotion, if our belief in the mastery of ideas is genuine, we cannot help but be aggressive. Needless to say we are not asking for vulgar aggressiveness, w

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 pri

ve an impression of our belief in the business and social circles into which our life is cast. Our silence and abstention alone often militate against the Church. Let then the purity a

th 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 wort

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 o

t activity, and not a mere passivity, on the part of Catholics, is what characterizes this tremendous force. Like

ntrary 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

background of the open propaganda o

erty 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

us. An intelligent Methodist was recently asked the question: "What do you think is the greatest obstacle to the spread of the Catholic Faith?" And he answered: "Ignorance,-because Protestants do not understand what Catholic teaching is, and if yo

use it does not know you; ignorance is its strength; error is its life. Therefore bring yourselves before it, press yourselves upon it, force yourselves

open to ridicule, an innovation, an undignified intrusion, a Billy-Sunday method, etc.-"On analysis what does all this opposition come to, but that we are afraid." "Afraid!" our critics will exclaim, "of what? I should like to know?" Is not the answer: "Yes, afraid of what the people will say" (Father Pope, O.P.). Anchored in the past they will continue to spend their energies in giving what we would call "spiritual delicacies" to the few good souls around them, while at their very doors crow

ions to non-Catholics and lectures in public halls, if well and intelligently advertised, will always draw an audience. Nothing appeals more to the mind of the inquirer than a lucid and simple exposition of the Faith. Controversy beclouds the issue. Were there any particular doubt in mind, the Question-box affords an opportunit

iate converts is completely unfair and against reason. The main and direct object of these lectures is to combat the three obstacles in the way of conversion, indifference, ignorance, and prejudice, and to prepare the

than we can forecast the ways of the wind. Therefore the greater our activities are, the greater should be the supernatural force behind them. Prayer, constant and fervent prayer, for the conversion of our separated brethren should be e

ngland. A wonderful Catholic campaign is now on through Scotland and England. Various societies have grouped the active Catholic l

tholic Evidence Guild" and "Social Guild," like the light cavalry are reconnoitering the lines and positions. The "Motor Chapel" and "The Bexhill Library"-that Catholic Post-Library, with its 16,000 volumes-are what we call the flying

did work. The Catholic laity have also been most active under the auspices of the Knights of Columbus. MM. Goldstein and Peter Collins, Dr. Walsh and Mrs. Avery are lecturing through the country and have met with great succ

ns are very much the same as those that prevail in Western Canada, are most illuminating. They s

ction of love increases in proportion to the nearness to one another of these principles. For wher

Chaplains. It is a candid record of the failure of the Churche