To state facts, discuss principles and advocate policies, in connection with the Catholic Truth Society of Canada, particularly in the West, is the object of this chapter.

Facts.

The Catholic Truth Society was born in England; November 5th, 1884, was its birthday; Mr. Britten,[2] its honored and devoted parent. The activities of the Anglican Church inspired this great Catholic layman to counteract the influence of its propaganda. Tract for tract, pamphlet for pamphlet, lecture for lecture, advertis.e.m.e.nt for advertis.e.m.e.nt was the plan of campaign of our new militant leader. To marshal all the tremendous forces of the "printed word" for the service and defence of Mother Church was his n.o.ble ambition. He had implicit faith in the everlasting vitality which lies concealed in the divine seed of the Word of G.o.d. He knew that by spreading it broadcast, it would necessarily fall on prepared and expectant soil, germinate and produce a hundred fold. With the approbation of the Hierarchy and the generous support of a few intelligent a.s.sociates, the Society issued devotional, controversial, historical and dogmatic pamphlets. Small in form, compact in doctrine, living in expression, these messengers of Truth winged their way through the world. Little by little the Society's influence has spread everywhere and proved beyond doubt to be a great factor of Catholic apostolate in our time.

For twenty-one years (1888-1909) the annual meeting of the Catholic Truth Society was the outstanding event of Catholic life in England. It became the field on which Catholic forces-clergy and laity-met yearly to exchange ideas, formulate plans, co-ordinate purpose and concentrate activity. This gathering gave rise to the "National Catholic Congress"-which now stands out as the annual review, the "ma.s.s-manoeuvre," of the Church militant in England. These meetings have made of a handful of Catholics, many but neo-converts of yesterday, the aggressive body we all admire, and from which we, in Canada, have many things to learn.

The Editor of the "Universe" in his issue of Sept. 22, 1919, on the occasion of the C.T.S. Conference in Nottingham, paid a beautiful tribute to the Society. "This summing up of its activities is in itself an inspiration and incentive. We are reminded by this Conference of the debt and duty we owe to the society under whose auspices it meets. The debt is all-pervading. How many Catholics in this country are there, teachers or taught, who have not profited directly and personally by the labour and enterprise, freely given, of the comparatively few who, since that memorable day of its foundation, November 5, 1884, have maintained, written for, and contributed to the expenses of the Catholic Truth Society? It has provided the apologist with an armoury and the teacher with material; it has saved the scholarly many an hour of troublesome research; it has given the unlearned instruction suited to their needs; it has given the ma.s.ses of our people the popular Catholic literature they want; it has been a veritable sleuth-hound on the track of traducers of the Church; it has explained and commended her cause to even greater numbers outside her pale who were simply ill-informed; it has helped more souls than anyone will ever be able to count, into the Fold. Moreover, it has been the fruitful parent of progeny (not always filially grateful) which extends to-day to the uttermost parts of the earth. And always it has maintained a standard-which, in fact, it created amongst us-of material high quality, of intellectual respectability and of religious solidity, the more worthy of grateful appreciation because not everywhere fully appreciated. Nor can we forget that the Society is in a real sense "the work of one man," though never has it been that very different thing, a "one-man work." No one layman (and very few ecclesiastics) has done a larger definite and objective work for the Catholic Church in our time than Mr. Britten."

Such a record should shame the faint-hearts among us who seem to think that no corporate efforts are of any use in the world now rushing on to its own destruction. That it should shame those who take no interest at all in the progress of their religion, would be too much to hope.

The mustard seed has become now a great tree; branches have been detached from the main trunk and transplanted in the various parts of the world.

Ireland, Australia,[3] India,[4] America, Canada, each now has its own Catholic Truth Society.

In 1887, six years after the foundation of the parent Society in England, Canada had a first branch in Toronto. Halifax,[5] Montreal, Winnipeg, Regina, Saskatoon, Vancouver soon followed suit. Silent and powerful as the incoming tide, the Society in Canada is working its way into every diocese and parish of the land. The Society is now incorporated by act of Federal Parliament, with Head-Office in Toronto, 67 Bond St. Its n.o.ble and just ambition is to weld into one great efficient organization the various other branches that are in operation here and there throughout the Dominion. Organization means efficiency, strength and success.

The time has come for the Catholic Truth Society in Canada, to create its own literature, to issue its own pamphlets dealing with the needs and problems of our own Country. We have been importing from other countries and have lived until now on their mental activity. But this move demands unity of purpose and concentration of effort. Moreover, should not this Dominion-wide organization serve marvellously to rally our dispersed and disunited forces? There is indeed a sad need of unity in our ranks to-day.

Principles.

The a.s.sured possession of truth and the pressing obligation for Catholics to spread it: these are the two main principles upon which is founded and exists the Catholic Truth Society. As Catholics, we are absolutely sure that we have the Truth; as Catholics worthy of the name, we feel in conscience bound to give it to others.

The Catholic Church, like Christ, stands at the cross-roads of humanity and cries out to the pa.s.sing generations as they come tramping down the avenues of time: "Ego sum Veritas, Via et Vita-I am the Truth, the Way, the Life." Her kingdom is that very same Kingdom of Truth of which the Master spoke to Pilate when the latter had asked Him so insolently: "What is Truth?" Faith gives to everyone of Her children the right to all the wealth of that Kingdom.

The self-a.s.surance of the Catholic mind in matters of Religion is a noted and universal fact which implies necessarily the tranquil possession of Truth. This certainly is not a blind adherence dictated by fear or fatalism as some would lead the unwary to believe; but rather, as St. Paul states, the reasonable subjugation of the mind ... "Rationabile absequium." The universal unrest and chaotic condition of Christendom outside of the Catholic Church are in sharp contrast with the unity and tranquillity of the Catholic mind. This is not the place to prove for our own pleasure and benefit the security of our position. Christian Apologetics have vindicated it.

This security of the Catholic mind extends beyond the sacred domain of Religion. Catholic philosophy has been justly named the "scientific justification of common sense." Its principles do not rest on the capricious fancies of the versatile human mind, as is the case with the philosophy of the dreamer of Koenigsberg. We only mention here Kant, for his influence has in our days been tremendous and far reaching. In Catholic philosophy the mind indeed reflects the objective order of things and from that order evolves universal laws. This basic truth of our mental att.i.tude is still more evident when considered in the moral order. For, when G.o.d becomes but a "pure abstraction," and the moral law solely dependent on the human will, one readily sees where such philosophy may lead. This "ego-centric philosophy" is responsible for the frame of mind which gifted the world with German "Kultur." Nietzche taught Germany how to think, and Germany had set out to teach the world the lessons she had received. As some author remarked, Kant and Nietzche are responsible for the firing of the Krupp guns. Thus the war has shown the fallacies of anti-Catholic philosophy.

From these serene heights of Philosophy, Catholic Truth flows into the political, social and economic fields of human life. Our principles on Authority and Liberty, on Capital and Labor, on Family and State, on Marriage and Education are as solid as the rock, and are recognized as such, even by leaders who have a different religious persuasion.

Yes, religious, philosophical, social, political, economic truth we do possess. But of what use to the world, to the laborer, to the patriot, to the inquirer, is this truth and the solutions to problems it offers, if they are not known? If we have the light we cannot hide it under the bushel. We must place it where it can be seen, where its beneficial rays can light up the way for those who are "sitting in darkness, in the shadow of death."

No Catholic is a Catholic for himself only. Christian Charity imposes upon us the duty to help our brother. The spreading of Catholic Truth is one of the great works of Mercy and is as binding as alms-giving for the relief of temporal want. The love of G.o.d and of our neighbour is the foundation of this obligation. This consciousness of Christian solidarity whereby the rich come to the rescue of the poor, the learned help the ignorant, is the driving force behind the Catholic Truth Society.

With the vision of the Truth and the conscientious impulse to spread it, the Society is bound to grow in a genuine Catholic soil. We say it frankly, there is something wanting in a parish where the Catholic Truth Society meets with no response, creates no interest. The sense of real Catholicism and the consciousness of the duties it implies are conspicuous by their absence. There, Christianity does not run deep enough. This also stands true where the Catholic Church Extension or other organization of its kind, has no hold. The same principle is at stake; in both cases deficiency reveals a negative, rather than a militant Christianity.

Policy.

The world nowadays, like Pilate, asks the Church: "What is Truth?" But like Pilate also, proud of its power, its wealth, and success, it will not wait for the answer. Yet the Church's mission is to give to the world that truth after which humanity thirsts. Her mode of dispensation will vary from age to age. New times, new duties. Her policy is often suggested by the change of front in the line of the enemy.

As the "printed word" is now the great vehicle of propaganda, the great message of Catholic Truth will be given more by print than by speech. This new apostleship has opened the doors to Catholic lay activity. The Catholic Truth Society is one of its many forms and should, to be faithful to its origin, remain a specifically Catholic laymen's movement.

The policy of the Catholic Truth Society is very broad and embraces a great variety of activities which all tend to the propagation and defense of Catholic Truth.

Pamphlets.-The printing and diffusion of pamphlets are characteristic features of the Society. These winged booklets have come to be most fruitful transmitters of Catholic Truth. Silent Messengers of truth, they steal their way into homes and circles where the priest, and even at times the catholic layman cannot penetrate. Eloquent Preachers, their voice is heard to the extremities of the earth. Perpetual Missionaries, they continue the work when the apostle has pa.s.sed to another field. They keep the light of faith burning bright in many a lonely homesteader's cabin on the Prairies of our Great West. How often have we not seen farmers coming into the Regina Cathedral to fill their pockets with pamphlets from the book-rack before they returned to their farms often situated at thirty or forty miles from a Church! Silent Controversionalists, they give Catholic information and drive the argument home without offence to the pride of the reader, for, the personal element of the controversy is eliminated. Their un.o.btrusiveness is what the inquirer appreciates in matters of religious research particularly.

The Circulation of Catholic Papers and their remailing to those who live far from large centres and are out of touch with the Church are other forms of the Apostolate of the Catholic Truth Society. By these means Catholic printed matter is capital, bearing compound interest and more.

Free distribution of leaflets; the Ma.s.s register in the hotels and public places; the information bureau; the bill-board; information about Catholic Faith given by a Correspondence Guild; circulating libraries; reading and study circles; reference library; the introduction of Catholic literature into Public Libraries by creating the demand for it, ... these are some of the means through which the Society pursues its policy. To every wind, we may say, it sows the good seed of truth.

To fully understand the principles and forward with energy and perseverance the policy of the Catholic Truth Society, demands an enthusiastic love of the Church and an abiding confidence in the conquering power of Truth and in its ultimate triumph. Only a zealous and aggressive Catholic can grasp this vision and walk in its light. But the example of the enemy's activities alone should be sufficient to give us that zeal and aggressiveness. The Dominion is flooded with the literature of the Methodist Social Service, of the Bible Society, of the Christian Science, of the Rationalistic Press a.s.sociation. Their activities should act on our apathetic Catholics as the gust of wind that scatters the ashes and fans the smouldering embers to a flame.

Generous are the hopes founded on the future of the Catholic Truth Society of Canada. With its far-flung line, from coast to coast, great are the services it can render to the Church. But there is no field with greater possibilities for this apostolate of the "printed word" than our Western Provinces. There the pastors are yet few and the flock very scattered. The little pamphlet, the Catholic paper will keep the watch around the lonely settler's faith until the living contact with the Church's authority and sacraments be renewed. And in the great battle against religious indifference and profound materialism which are rapidly spreading over our West, the Catholic Truth Society will make us realize the saving power of Christianity... . "And you shall see Truth and Truth shall make you free."

[1] This Chapter was published in pamphlet form by the Catholic Truth Society of Canada.

[2] Cardinal Vaughan and Lady Herbert are the real Founders of the C.T.S. But Mr. Britten carried out the idea.-It was to be essentially a lay-movement.

[3] Australian Catholic Truth Society.-At the annual meeting of the Australian Catholic Truth Society the report stated that during the year 1919 152,309 pamphlets had been put into circulation, while the total number published since the foundation of the Society was 1,837,947. The executive had decided to publish in future 36 penny pamphlets each year, instead of 24, and trusted that their enterprise would be rewarded with a substantial increase in the number of subscribers.

[4] The headquarters of the C.T.S. of India are in Trichinopoly. They have already their own publications.

[5] Although the Halifax branch of the C.T.S. does not form a unit of the C.T.S. of Canada yet it is one of the most active branches in our Country.

CHAPTER XV.

A SUGGESTION[1]

Importance of the Catholic Press-Requisites for its Success in the West.

Nowadays the Press is a.s.suredly the greatest factor of the public mind. For, if public opinion is "King" and "Master" of the modern world, the "Press" is his "Prime Minister." Between these two great forces there is a continuous action and reaction; the Press is at the same time the moulder and mirror of public opinion.

We all know how the world has turned this mighty weapon against the Catholic Church. To create an anti-Catholic opinion, to surround the Church-its authority, its practices-with an atmosphere of prejudice and antagonism has always been the aim of the non-Catholic press. Of late this campaign has become so universal and so violent "that were St. Paul to live among us, he would become a journalist," said Archbishop Ireland. Repeatedly the Pontiffs of Rome have urged the faithful to contribute to the support of the Catholic Press. "In vain you will build churches," said Pius X, "give missions, found schools; all your works, all your efforts will be destroyed if you are not able to wield the defensive and offensive weapon of a loyal and sincere Catholic Press."

The Catholics of Western Canada should have these words of the beloved Pontiff continually before their minds. There is no place in Canada where this vital factor, the Catholic Press, is of such an absolute necessity. In our spa.r.s.ely settled Provinces the Catholic paper is the greatest help of the priest. It prepares, keeps, and perfects his work and very often is the only silent messenger of the Church's teachings on the lonely prairie. Isolation from all Catholic life, from its teachings, its authority, its sacraments, has created through Western Canada a tremendous leakage in the Church. This leakage can be stopped to a certain extent by the active service of a good Press. The Catholic paper, indeed, reacts as an ant.i.toxin against the virus of unbelief and indifferentism which a non-Catholic atmosphere is bound to spread. In its columns we find the answers to the misrepresentations and slanders which bigotry is ever throwing at the Church. But above all it is through the medium of the Catholic paper that the lonely Western settler enters into what we would call the larger life of the Church. We are too p.r.o.ne to think of and judge the Church by what we see of Her in our own nearest surroundings. We lose sight of Her Catholicity and forget that greater life which is ever pulsating throughout the world. The reading of the Catholic paper breaks down the narrow walls of parochialism, provincialism and nationalism, and introduces its readers into the more serene and more s.p.a.cious regions of Catholic life. This is, in our opinion, the greatest benefit one can derive from the a.s.siduous and intelligent reading of a good, active, Catholic paper.

Australia and New Zealand have understood the imperative necessity, the paramount importance of a Catholic Press. "The Freeman's Journal," "The Southern Cross," "The Catholic Press," "The New Zealand Tablet," are widely circulated weekly papers that keep Catholic life so intense in those distant colonies. What the Catholics of Australia have done, why can we not, in Western Canada, do likewise?

One cannot, indeed, over-estimate the value of a Catholic paper, especially in a spa.r.s.ely settled country where the Church has yet but missions, where the visits of the priest and the teachings of the Gospel are intermittent, where the Catholics are lost among people of different faith and often of hostile feeling. But, if we wish our Catholic Press to fulfil its n.o.ble mission, it must be received as an expected and welcomed friend, and not, as often is the case, as an intruder, a sickly visitor who imposes himself more or less on our faith and generous nature.

What then are the conditions of genuine success for a Catholic paper? Vigour in policy, extensiveness in circulation: these are the two essential conditions of success. The Catholic paper in a community must be a live-wire of high voltage, carrying light, heat, and power, and not a mere telegraphic-cable repeating what others have already said, or serving as a safety valve for the overflow of local gossip. The news and issues of general interest should be so combined with local topics as to awaken and keep the attention of the reader.

Circulation is also fundamental in journalism as well as in the human system. It carries life into the whole organism and is the warrant of success. The moment circulation becomes stagnant and loses hold of the people, the paper is but a ghost. Poor circulation is what gives to so many Catholic papers such languid existence.

How can we create these conditions of success for the Catholic Press in Western Canada, where its need is so deeply felt? There is the crux of the present situation. Our scattered and comparatively small population, even in our cities, the extreme difficulty of securing and keeping managers and editors suited for this work, the indifference and spirit of commercialism which characterize Western Canada: all these factors tend to render precarious the life of a Catholic paper. And still the crying need is there; how are we to meet it?

This leads us to make a suggestion which would help to solve the problem of the Catholic Press in the West. The beautiful work of the Catholic Press in France has prompted it.

The society of "La Bonne Presse" issues a weekly paper, "La Croix." This paper has different issues for the different parts of France. At the central office, in Paris, exists a well organized "boiler-plate" service for general Catholic news and opinions. These "boiler-plates" are shipped to all the sub-stations, where, during the week are composed the pages of local news, editorials, advertis.e.m.e.nts, etc. This is the most economical and most efficient modern method of publishing several papers or different issues of the one paper.

Our circulation in Western Canada would not perhaps yet warrant such an organization. But working along the same lines, could we not have one paper, with different issues for the different Prairie Provinces? This would necessitate a chief editor for the editorials of general character, common to all-and a sub-editor in each Province who could also act as manager in his section of the country. To write editorials adapted to the ever-changing needs of his Province, answer those who attack the Church in our local papers, guide our Catholics in the various issues which are discussed in the Province, and control the correspondence for the different news centres, would be the duties of this sub-editor.

One central printing plant would be sufficient. Being a weekly paper, the printing and mailing do not matter much, provided the plant were not too far from the extreme points of circulation. With the exception of the composition of the specific pages of each issue, according to Provinces, the general overhead expenses of printing and remailing would be the same, and yet we would have a local Catholic paper. This plan of unification would allow us, without heavy expenses, to answer efficiently the local needs of each diocese and each Province.

We have the "Northwest Review." It possesses a splendid equipment and could easily duplicate its actual out-put. Why could we not take that paper, and have a Manitoba, a Saskatchewan, and an Alberta edition? The plant is there, and why could not all Catholics take full advantage of it, at a price with which no local or provincial Catholic paper could compete, at least in the present circ.u.mstances. It would require "a subeditor-manager" in each Province to direct the provincial policy of his specific edition and manage its circulation in every Catholic community. This plan would be workable until the time when success would warrant in each Province a local printing plant, having at its service a "boiler plate" supply from the main office.

The possibilities and opportunities for the Catholic Press have never been greater than they are now. Never and nowhere has its need been more commanding than it is now in Western Canada. In this period of social reconstruction, efficient organization and combination of all energies are necessary. Organization implies leadership, and able leadership needs the support of publicity to create sane opinions, to spread and defend them.

[1] This Chapter was published as an article in the "North West Review," Winnipeg, June 1st, 1918, under the following caption-"Timely Suggestions on needs of Catholic Press in West-Constructive attempt to solve problem which has engaged attention for many years."