most imperative, this obligation most pressing. There is nothing in the wide sphere of our Catholic social duties so immediate in its urgency or so far reaching in its consequences. The Church depends on the loyalty of her children.

To bring this call of our Western missions to the attention of every individual Catholic, to make every soul a co-operator in the extension of God's kingdom in Canada, to develop that sense of responsibility which makes one consider the Church's business his own business, to rally our disbanded forces, to unite our sporadic efforts around the great work of the "Catholic Church Extension Society of Canada"—such is the object of these few pages. To place facts before the reader, and suggest remedies; to sound the call of the West, loud and sonorous as the bugle pealing a great "reveille," strong and clear as the trumpet blast that stirs the blood; to prompt a timely and generous response in the East, by uniting the Church of Canada in a crusade of prayers and sacrifices for our Western Missions: this is our aim and hopeful ambition.

The Call of the Catholic Church in the West

The call of the Church in the West is a cry for help. Great indeed are the pressing needs of the Western Church, for numerous and various are the difficulties with which Catholics have to contend on the prairie and in the small towns.

The first barrier to surmount is distance. The very layout of the country is to a great extent a hindrance to the efficient working of a parish. The survey of the land has been made from a strictly economic point of view. Large farms,—vast wheat fields—were the final object of the survey. The social, educational, and religious phases of the situation are in the background. This renders church and school problems particularly difficult to solve, as was outlined in Dr. Foght's report of the educational survey in the Province of Saskatchewan (1918). This difficulty—let us not forget—will persist for years to come in Western Canada. According to competent authorities wheat growing, being essentially a large unit undertaking, demands extensive farming. This statement is very important, for its consequences in Church organization are far-reaching.

The planless settling of the Catholic homesteaders here and there on the prairie, has also created for the Church one of its greatest difficulties. Living often 30, 40 and 50 miles from a Catholic chapel, these settlers drift away from the authority, teaching and sacraments of the Church. To form self-supporting parishes in the sparsely settled districts is often an impossibility.

To this barrier of immense distances are added for long months, unfavourable climatic conditions. The very severe cold, the high winds which have such a sweep on the boundless prairies, the terrific blizzards of the long winter months, will always remain great obstacles to an intense Catholic life in rural parishes. Many Sundays, from December to March, it is a real impossibility for those who live at any distance to go to Church.

And who are those who have settled on our Western plains? This is not the place to discuss the immigration policies of the past. We are dealing with facts. We have the most cosmopolitan population one could imagine. The most divergent factors go to make up the racial composition of our western population. We know of a city parish that counted 16 different nationalities within its boundaries. During the first and second generation, during what we would call the period of Canadianization of these various national elements, the Church has to face a most difficult and complex situation.

Diversity of nations means variety of ideals, differences of customs and traditions. The disassociation from former relations and the sudden transfer to new conditions of life, have proved to be such a shock to many settlers that they fail to readjust their lives to the arising needs. "Separated from the influences of his early life the immigrant is apt to suffer from disintegrating reaction amid the perplexing distractions, difficulties and dangers of his new environment. Frequently it happens that old associations are destroyed and there is no substitution of the best standards in the new environment. A vacuum is created which invites the inrush of destructive influences." How many foreigners have been lost to the Church because the teachings of their Faith were no longer handed down to them, wrapped up, we would say, in the folds of their national customs and celebrations! The oriental and southern mind is more particularly susceptible to the influence of this national tinge with which religion itself comes to them.

The fusion of so many ethnical groups and their adaptation to new surroundings are the result of a very delicate and slow process, especially in rural communities. "You cannot play with human chemicals any more than with real ones. You have to know something of chemistry," said Winston Churchill. Thousands of foreigners have been lost to the faith because many of our own, clergy and laity, did not know the first elements of "human chemistry." The great leakage from the Church in the West is among Catholic immigrants. Unscrupulous proselytisers on the specious plea of "Canadianization" have weaned them from the faith of their fathers. This nefarious process is still at work, especially in the Ruthenian settlements.

The number of languages complicates still more this ethnical problem. Not hearing the Catholic doctrine in his own language and crippled by that instinctive shyness and extreme reserve which seem to grasp him as he steps on our shores, the foreigner often loses contact with the Church. Like a transplanted shrub in an uncongenial soil, he languishes for years in his faith and its practices.

The very atmosphere of the West is another great cause of defections among the faithful. You must live for some years "out West" to appreciate the full meaning of this statement.

Moral atmosphere is to the soul what air is to the lungs; it is health and life. Two elements constitute that factor which plays such a vital part in our religious life—tradition and environment. Tradition links the past to the present and gives to the soul a certain stability amidst the fluctuations of life. It is made up of details if you wish, but, like the tossing buoy, these details betray where the anchor is hidden. This absence of the past has a great influence on our Western Church. People hailing from all points of Eastern Canada, of the United States and of Europe, have not yet formed religious traditions which are to the Catholic life of the family and of the parish what roots are to a tree.

And what environments surround our scattered settlers on the prairie? Only those who have come in close relation with the lonely homesteader can understand how much he is debarred from the influence of Catholic life. Very often not even a chapel is to be found for miles and miles. A chapel, no matter how humble it may be, is in the religious world of a community like the mother-cell; in it life is concentrated; from it emanates activity. Mass is now often said in a private house, a public hall or a school house. Children who have not known the beauty and the warmth of Catholic worship will hardly appreciate its lessons.

Moreover, social relations often bring our Western Catholics in very frequent contact with the different Protestant churches and their tremendous activities. Mixed marriages are the outcome of these circumstances. God alone knows how many of our Catholic boys and girls have been lost to the faith through "mixed marriages" and marriages outside of the Church.

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