UT SINT UNUM
_A Catholic Congress of the Western Provinces, the Ultimate Solution of
Their Problems--What is a Congress?--Its Utility--Its Necessity--A
Tentative Programme._
To know a problem, to probe its nature, and to analyze its various
factors frequently lead to an easy and happy solution. But as Church
problems are mostly of a complex nature and cover a wide range, they
necessarily depend for their solution on the co-operation of the
various component units. This explains why we would now appeal to the
Church of the West as a whole, for the solving of the problems dealt
with in this book. Of their nature they out-distance the boundaries of
parish and diocese, for they affect the Church as a whole. Without
wishing to disparage the value of parochial and diocesan activities, we
claim that the issues we have placed before our readers are not
confined within the imaginary lines of the parochial unit or the
boundaries of jurisdiction. They will not be met with rightly and
successfully, if the Church as a unit does not agree on a uniform plan
of action. For, to prevent a deplorable waste of potential powers, of
misdirected energies and of overlapping work, to forward the great
cause of the Church and realize its Catholic aspirations, to present a
united front to common dangers, the union and co-operation of all the
parishes and all the dioceses are an absolute necessity.
Never has the Church in Canada felt so keenly the necessity of this
union and co-operation. An acute sense of uneasiness has spread, far
and broad, apathy and lethargy. Instinctively eyes turn to the heights
from whence they have a right to expect direction and help. The
necessity of some INTER-DIOCESAN ORGANIZATION, along the lines of the
National Catholic Welfare Council of the United States, is the
outspoken conviction of many and the unexpressed desire of all. We are
weak in our divided strength. The criticism of both clergy and laity
in this matter is widespread and very often justifiable. We could
willingly endorse what Cardinal Newman wrote to a friend: "Instead of
aiming at being a world-wide power, we are shrinking into ourselves,
narrowing the lines of communion, trembling at freedom of thought, and
using the language of dismay and despair at the prospect before us,
instead of the high spirit of the warrior going out conquering and to
conquer."--(Life, by Ward II, p. 127.)
"_Ut sint unum!_" "That they may be one!" This is the supreme
solution of the weighty problems now facing the Church at this crucial
period of readjustment and reconstruction. A general Congress would
crystallize, we believe, our desires for unity into a concrete fact.
It would help to group the various thoughts and workable schemes around
a definite plan and stimulate activities in view of its realization.
Some may find it rather presumptuous on our part to formulate such a
proposal. Our sincerity and loyalty to the great Cause in view is our
only excuse.
_What is a Catholic Congress_?
A Catholic Congress--be it provincial, regional, national or simply
diocesan--is the meeting of Catholic clergy and laity under the
guidance of the Hierarchy, for the _study_ of various problems, the
_development and coordination of energies_, the _unification and
concentration_ of purpose.
The members of the Congress are delegates from the various parishes,
from social, mutual and diocesan organizations. It is of absolute
necessity that the laity be well represented, for the Congress is the
great school of "social action," the great medium of educating the
Catholic body and developing the sense of Catholic social
responsibility.
The guidance of our Fathers in Christ, the Hierarchy, ensures to the
Congress its value, its authority--_Posuit Episcopos regere Ecclesiam
Dei_.
The object of the meeting is to give to Catholic life, by the perfect
organization and coordination of all its moral, social and religious
activities, its maximum of efficiency. This necessitates the _study of
the problems of the day_ in their relation with Catholic principles.
Therefore the Congress is a readjustment of our vision to the
everchanging conditions of society; desuete methods are dropped and
methods more in harmony with the necessities of the times are examined,
approved of and adopted. It affords an opportunity to discuss public
questions, to educate and crystallize public opinion on the Catholic
view-point of pending problems. This readjustment is, in our
estimation, one of the greatest benefits of a Congress, for without it
there is waste of energies and danger of compromise on the part of the
most zealous.
The _development_ and _co-ordination of energies_ will be the natural
sequel of this general exchange of ideas, of this universal
consultation of the Catholic body. When we shall have counted our
resources we shall then easily marshal existing forces, create new
battalions for the defence and peaceful promotion of Catholic doctrine,
liberties, and influence.
_To give unity of purpose_ to the various Catholic organizations, to
direct the loyal active co-operation of every unit towards the greatest
welfare of the Church, in one word, to create Catholic solidarity, is
the ultimate aim and supreme triumph of a Catholic Congress.
This congress therefore, stands for the mobilization of the Catholic
army for manoeuvres, and does not mean a mere pageant, a complacent
exhibition of our numbers, the platonic rehearsal of our past glories
and great achievements. "We are here to do a work, and not to make a
show," should we say with Cardinal Manning.
The _Golden Rule_ that presides over, and directs this exchange of
thoughts, this study of problems, this marshalling of our forces, has
always been: _In necessariis unitas, in dubiis, libertas, in omnibus
charitas--Unity in essentials; liberty in non-essentials; charity in
all things_. There is no reason whatever why a Congress should be ever
aggressive. Destructive criticism leads nowhere. But there is every
reason why a Congress should be perpetually active and "destructively
constructive."
_Should We have a Catholic Congress of the Western Provinces_?
The utility and necessity of a Catholic Congress will be an adequate
answer to this question--
_Utility of Catholic Congresses_.
Benedict XV in his letter to the American Hierarchy, March, 1919,
underlines very strongly the utility of these Catholic Meetings, "We
learn," says the Holy Father, "that you have unanimously resolved that
a yearly meeting of all the Bishops shall be held at an appointed place
in order to adapt means most suitable of promoting the interest and
welfare of the Catholic Church and that you appointed from among the
Bishops two commissions, one of which to deal with _social questions_,
while the other will study _educational problems_, and both will report
to their Episcopal brethren. This is truly a worthy resolve and with
the utmost satisfaction We bestow upon it our approval."
"It is indeed wonderful how greatly the progress of Catholicism is
favored by those frequent assemblies of the Bishops, which our
Predecessors have more than once approved. When the knowledge and the
experience of each are communicated to all the Bishops, it will be
easily seen what errors are secretly spreading and how they can be
extirpated; what threatens to weaken discipline among clergy and people
and how best the remedy can be applied; what movements if any, either
local or nation wide, are afoot for the control or judicious restraint
of which the wise direction of the Bishop may be most helpful."
"It is not enough however, to cast out evil; good work must at once
take its place and so these men are incited by mutual example. Once
admitted that the _harvest depends upon the method and the means_, it
follows easily, that the assembled Bishops returning to their
respective dioceses, will rival one another in reproducing those works,
which they have seen elsewhere in operation to the distinct advantage
of the Faithful."
Great indeed are the advantages that accrue to the Church, in its
social influence particularly, from a Congress. And indeed, since on
Catholic principles alone depend the solution of the social problem,
the welfare of Church and State alike requires that Catholics in every
condition of life should co-operate in the application of those
principles. The influence of the Church in these matters depends not
only on her official teaching, but greatly on the social activities of
Her children. These activities translate into tangible facts Her
doctrines on justice and charity, and thus spread the beneficial
influence of Her teachings.
The specific end of the Congress is to develop, co-ordinate, and direct
these social activities of Catholics and bring their influence to bear
upon the community at large. _Instaurare omnia in Christo_ . . . is
the programme of such gatherings.
The Congress (1) establishes a Catholic platform and rallies our forces
around it, by creating a social solidarity, (2) enables our existing
institutions and societies to extend their activities by the
co-ordination of efforts; (3) facilitates the creation of new
organizations to meet specific needs. "We cannot," writes Father
Plater, S.J., "stand aloof from secular movements, neither may we
wholly surrender ourselves to them. We must by common study bring them
to the test of Catholic principles and we must by common action bend
them to the great issues of which the world is losing sight."
Moreover, once the Catholic laity has been lured into taking active
part in social work, once it feels that it is no more a dead unit but a
living factor, the Congress becomes a necessity, for it then serves as
the mental background that throws its work in relief and keeps the
fires of enthusiasm burning.
_Necessity of a Catholic Congress at the Present Time_.
The absolute _absence of unity and cohesion_ in our various social
activities; the momentous _period of reconstruction_ with its
far-reaching consequences in our national, political, social and
economic life; the _examples_ given to us by other _Catholic countries_
and by our own enemies; these three and potent reasons urge, in our
estimation, the calling of a Congress to get our bearings and to
discuss ways and means of action.
The deplorable lack of unity in the Church of Canada is obvious and can
be traced to many causes. Racial and language conflicts particularly,
have divided our forces, absorbed our activities, narrowed our views
and made us forget the Catholic view-point of greater problems. But
times and ideas are changing. Never, we believe has the feeling of our
divisions and dissensions been so acute; never has the demand for
united action been so imperative as now. The distressing times through
which the world is passing have forced upon us issues which will
require the united strength of Catholic forces.
United action, so much desired and so desperately needed, requires a
_uniform plan_ and an _authoritative leadership_. A Congress will give
us these two elements of a much desired unity.
Too long, we believe, have Catholic social activities been directed
along purely parochial and diocesan lines. The isolated action of
parishes, especially in our cities, is no longer able to grapple with
and solve our modern complex problems. Parochialism is conducive to
the enjoyment of the Church's beneficial influences, but often leads us
to forget our responsibilities to the Church Universal. "Parochialism
is the clog on the wheel of united Catholic Action in Canada."
(Canadian Freeman, Nov. 13, 1919.) And even on a broader field have we
not seen conflicting directions and abstinence of necessary
interference, precisely because the issues were seen in different
quarters from different angles. So, a united plan of action which is
so absolutely necessary for efficient work cannot be obtained without
consultation and exchange of ideas.
This unity of plan will bring the Catholic consciousness to a focus.
It will create an intelligent interest in Catholic social work, and
lead to the gradual formation of various specific social organizations.
When luminous rays are brought to a focus their light and heat are most
intense.
The best concerted plans, the greatest enthusiasm to execute them, will
be of no avail without leadership. For the secret of the success and
usefulness of an organization is to be found in the ability, character
and ideals of its leader. Never perhaps in Canada, has the absence of
authoritative leadership, especially among the Catholic laity, been
felt so keenly as at the present trying period. Let us hear an
authoritative writer on the matter:
"When the great buzz and stir of rebuilding comes and the interchange
and counterchange of ideas begin, the newly awakened folk will begin to
enquire what the Church has to say and to suggest on every ethical and
religious problem that comes up in the course of planning and
discussion. But they will wish to know, not in the terms in which
great minds of the past have formulated Catholic teaching, but in the
speech and with the illustrations of contemporary life. What we need
is Catholic intellectual leadership to interpret in a way they can
understand, the deep ethical truths of Catholic ethics, dogmas, which
are a guide to the reconstructive activities of all time. Without
changing a jot of the unchangeable truth, new series of interpretations
can be given to Catholic dogma, morals, ethics, with explanations that
will catch the ear of the intelligent non-Catholic, give him in his own
idiom the solid gist of Catholic Doctrine and appeal to him with the
simple eloquence that Truth always has, when presented in the proper
way." (Father Garesche, S.J., America, Dec. 28.) For, as the Editor of
the Universe said, commenting on the death of Sir Mark Sykes, "The
secret of ideal Catholic leadership lies in a passionate desire for the
Catholic good inseparable from the common good, combined with a
complete aloofness from any sectional interest."
Now, we may ask, what has given to Catholic France, Catholic Belgium,
Catholic England, these eminent leaders who in public and social life,
are by their fearless courage and ceaseless action, the very
personification of Catholicism? It is without doubt their Catholic
Congresses. There, the contact with the great problems of the day gave
them the vision of things before unseen, made them emerge from the
common mass, and marked them as leaders. There, they learned to think
just, broad and deep. The great Congresses of Catholic Germany brought
Windthorst to the foreground and made him the leader of the greatest
Catholic organization. What the Congresses have done for Catholic
Germany, Belgium, France and England, they will also do for Canada.
They will give us true leaders, men of clear vision, of indomitable and
fearless will, of patient and persevering action. For _mistaken
leadership is still a greater calamity than the absence of it_. The
Plenary Council of Quebec urges the Catholics of Canada to meet in
Congress: "_Qui quidem in talium caetuum frequentia liberius poterunt
et validius sui nominis professionem sustinere, hostiles impetus
propulsare_." In the mind of the great Pope Leo XIII, whose words are
here quoted, "a Congress is the most powerful offensive and defensive
weapon." Quebec Plenary Council--No. 441, d.
* * * * * *
We may then conclude with a French writer: "_A Congress is a sacrament
of unity_." It will visualize to the modern pagan for whom unity of
doctrine means nothing, the tremendous powers, the living influences
that flow from that same unity on the world. And for the Catholics at
large it will now answer to a widespread, deep-seated longing for a
more effective national Catholic unity of action.
Yes, at all times, a Congress is a necessity for united action; but in
the troubled periods we now face, after the war, it becomes a factor of
supreme interest and of the most vital importance.
* * * * * *
_Reconstruction_ is the world's watch-word as nations rise from the
ruins a long protracted and universal war has accumulated around them.
The period of reconstruction, more than that of the war, will test our
national fibre. The problems we face are in extent, in character, in
complexity greater than at any other period of history. The strain
will be greater, for the conflict is being lifted to a higher plane,
that of ideas. And ideas are the supreme realities, the dynamic forces
that rule the world, the fulcrum that shifts the axis of the world's
civilization.
In these momentous times, the isolation of Catholics would be a
_calamity_; their participation, a _blessing_, for Church and country.
To stand aloof from the solution of the problems that stare us in the
face and insistently demand attention and solution, to confine our
efforts solely to parochial institutions and not enter into the broader
field of public life is for Catholics, at this hour, nothing short of a
calamity. The consequences of this abstention will be to limit our
action to mere protestation and often useless defence, when our
principles are assailed and our positions in danger, when a leakage,
through the social activities of others, is but too manifest. Let us
on the contrary, turn the energies we lose in mere defence to
constructive work, and our positions will be safer, and our principles
better appreciated. "_Our liberties are best defended when Catholics
throw themselves into the stream of public life_."
And does not Catholic doctrine stand essentially for constructive
forces in the social, political and economic life of a country? We
possess the foundation, the plans, the material of all true and lasting
social reconstruction. The Gospel and the natural law form the
rock-bottom foundation; the definite and unchanging principles of
morality are its structural lines; justice is as the steel girders and
charity the fast-binding cement.
"At the present day," wrote Professor G. Toniolo, the eminent Catholic
Italian economist, "the great Encyclicals of Leo XIII, which, sustained
by the common light of the Evangelical teachings of Christian
philosophy and Revelation, have illuminated all the phases of social,
civil and political knowledge in harmonious, logical connections. At
the present day we possess a unified complex of sociological teachings,
brought together in a system, which rests against the supernatural,
which measures up to the problems of our age, which, absorbing
everything, takes unto itself all that is true in modern science and is
proven by experience, and thus is prepared to oppose successfully a
positivistic, materialistic and anti-Christian sociology."
Yes, we possess the true solution of modern problems and . . . what are
we doing to give it to the world, to the community in which we live?
Why, the very fabric of social order is questioned, our working men are
absorbing everywhere the most subversive doctrines; the relations
between capital and labor are strained to a breaking-point; our
industrial system is controlled by economic theories divorced from
ethics, whereby the worker is a mere producer; the State-monopoly is
gradually spreading its influences as huge tentacles, around our most
sacred liberties; the equilibrium between liberty and authority--these
two poles of Christian civilization--is being displaced; . . . and what
are the activities of the Catholic body, as a whole, in Canada, to stem
the rising tide? A sermon, now and then, on Socialism or on the rights
and duties of labour, will not solve the problems and extinguish the
volcano upon which we are peacefully living. In our cities, the
housing problem, which involves to a great extent, the moral life of
the masses, is acute; the white slave traffic has established its
haunts and commercialized vice; the moving picture-show has become
everywhere the most popular educational factor: at its school the young
generation, eyes riveted on the flickering screen, is drinking in the
alluring lessons of free love, divorce and every anti-Christian
doctrine; our ports will soon see a new tide of immigration invade our
shores; the non-catholic denominations are crumbling away under the
very weight of their destructive and disintegrating principle of
private judgment; we are surrounded with pagans to whom the
supernatural religion of Christianity is but a name or a memory; from
our great West comes the urgent cry for help, for men and money; the
Church Extension, as the watchman in the night is crying out to our
uninterested Catholics--"the day is coming, the night is
coming"--meaning that the faint streak on the eastern horizon may be
the last rays of a dying day or the first blush of a new dawn; . . .
and what are we doing? Here and there, a spasmodic effort, a generous
outburst of zeal--the work of some society, parish or diocese. While,
what we need now is the combined effort of all the Catholics. This
will only be obtained through a Congress. What we need is _organized
opinion_. The modern world is very sensitive to _organized
opinion_.--Let us get together! We only need leaders to see our
opinion become "_articulate and authoritative_" and make its weight
felt in public life. Never has a Congress been more necessary than
now. Without it, Catholics will not take part in reconstruction, for a
Congress alone can unite us and give us the guarantee that our energies
will not be "frittered away by overlapping and friction."
There is a great moral tide now running in the world, said President
Wilson in his toast to the King of England . . . and that tide is the
great opportunity for Catholic social principles to take the high sea
of public life. Let us therefore, like the skilful mariner, count with
this set of the tide and catch it at its crest. "There is a tide in
the affairs of nations like that of men, which when taken at the flood
leads on to glory. If we do not direct the ideas that are awork in the
seething mind of the world, they will spend their energies in
retributive destruction," wrote the Philosopher President of the United
States.
"The thrilling opportunities of the time, we will say with Father
Garesche, S.J., should stir us to the depths of our souls' capacity
with enthusiasm, energy and sacrifice. . . . Our realization of the
needs and chances of the Church and the world, should stir us to the
utmost of personal effort."
* * * * * *
_Exempla Trahunt_.--The great benefits that have ensued from a general
consultation or meeting of the _body Catholic in various countries_
form the best standing proof of their value. In England the annual
conference of the Catholic Truth Society and other federated Societies,
is the leading event of Catholic life. It has developed among the
English Catholic laity, a militant, virile Catholicism, most remarkable
for its aggressive policy and wonderful for its array of social
organizations, as one may readily learn from the "Hand-book of Catholic
Charitable and Social work" published by the C. T. Society of London.
Who does not know the wonderful results of the yearly Catholic
Congresses of Germany before the war? We would refer the reader to the
wonderful book of Father Plater, S.J., "Catholic Social Work in
Germany." To the same source may be traced the great social activities
of Catholics in France and Belgium. In 1919 the Catholics of Holland
met at Utrecht, and in a national general convention, discussed the
Catholic view-point of burning questions--political, social and
spiritual. The results of their united efforts are already tangible.
Legislation favourable to Catholic Schools has been enacted; a Catholic
University is being founded; the Catholic press is a power; sane social
legislation has been adopted.
An example that may strike home better, is one that comes from our
brethren in the United States. Federation has already accomplished
wonders among our American Catholics and is welding into one great unit
the various societies of the Church in that immense country. This
federation is only in its infancy and already its action has created a
mental attitude which makes united action, in various spheres, a
reality. The annual meetings of the Catholic Education Association, of
the Catholic Hospitals, of Catholic Charities, of Catholic Press make
good our statement. These gatherings have broadened the outlook and
sympathies of the American Catholics in general, and created the
vision, the sterling Catholicism, the fearless energy and the fervent
enthusiasm that characterize leaders. Has not the general meeting of
the American Catholic Hierarchy opened a new era for the Church in the
United States? Five Boards have been formed: Education, Social Work,
Press and Literature, Lay Societies, Home and Foreign Missions.
Through these channels the American Episcopacy will know the doings,
the needs and the possibilities of the Church as a whole, and be able
at any time, to throw, on a given point, on a new issue, the full
weight of united forces.
"The Welfare Council begins its second year of life and activity. It
has already, in a remarkable and effective way, shown the wonderful
wealth of Catholic activity, and Catholic Service throughout the
country; it has unified our Catholic organizations, leaving to all
their autonomy; it has made Catholic faith a greater factor in American
life; and under its leaders it will, without doubt, be a further source
of strength, of help and co-operation to the entire Catholic body of
the Country. It is the Catholic body expressing itself with one voice
and one heart in the work and in the interests common to us all as
Catholics."--The N.C.W.C. Bulletin, Oct., 1920.
_Fas est ab hoste doceri_. . . . Powerful is the example of a brother,
but often, stronger and more pungent is the example that comes from an
enemy. There are times indeed, when shame and honour are stronger than
love. This brings us to speak of the tremendous activities of our
separated brethren. Never have their efforts in view of organizing
their social service departments been so persistent and so manifest,
particularly in the mission field. Doctrinal lines are being lowered
and various denominations absorbed gradually into a "Church-union"
scheme from coast to coast. A "_social service programme_" is the only
binding element which is giving to them a fictitious unity. Fabulous
sums are placed at the disposal of these bodies for home and foreign
mission work. The Methodist Conference of Canada (1918--Hamilton) has
pledged itself to levy $8,000,000 in the next four years for mission
work. In our own country, in our Western Provinces, the field
secretaries are most active among our Catholic foreigners. On the
landing stage of our docks they are found to welcome the immigrants to
our shores. And what could we not say of their "press activities!"
This movement for co-operation has, since the end of the war, taken
tremendous proportions. Here is a fact which speaks volumes. . . .
"The fight between Protestants and Catholics," said a German Protestant
minister, "will forthwith subside in the domain of dogma, but it will
rise in the domain of social problems. No doubt truth in the social
order will prevail as it has prevailed in the field of religious dogma.
But we have to change our strategy, study new tactics, and in our plan
of campaign turn from the defensive to the offensive." Never should
the Catholics of Canada present a more united front. To sneer and snap
our fingers at the energies and organizing powers of others is often
but a poor excuse for our own inertia. It is certainly no argument.
_Fas est ab hoste doceri_. The lesson has often a sting, but it is a
lesson. . . . We need organization! . . . The Congress is the great
medium of organization. What are we going to do? Changing a little
the wording of one of Cicero's famous sentences, in his orations
against Catiline, the arch-enemy of Rome, we shall say: "_The enemy is
at our doors! . . . and we are not even deliberating_!"
* * * * * *
Before giving a suggestive programme for a Congress may we answer some
objections.
"The need for co-operation and co-ordination is indeed _admitted on all
hands_; it is its _feasibility_ that is doubted by so many good
Catholics. It is admitted to be an ideal; the question that is raised
is whether the difficulties are not too great to be surmounted
otherwise than by a very slow and lengthy process of evolution. That
such a gradual evolution would be in accordance with both nature and
history we should be the first to admit. But, after all, there is such
a thing as retarding or assisting the process of evolution. The
valuable maxim that 'things are what they are and their consequences
will be what they will be,' is after all but half the truth. No
Catholic believes that we are carried helpless along a stream of
circumstances. He believes that man is man, a free being whose free
action can within limits mould circumstance; and he believes that God
is God, the one free Being Who can and does overrule circumstance, and
Who, when and where He pleases, gives efficacy to the endeavour of His
free creatures to do the same." (Universe, Aug. 15th, 1919.)
Some may say that by coming together we shall awaken susceptibilities,
our motives will be suspected . . . and the final result will be more
prejudice, more bigotry. . . .
There is no reason why a Congress should be of an unfriendly
aggressiveness. We have ideas to advocate, they stand on their own
merit. They are in our belief, the only key of salvation; let us then
get together and bring them by organization and team work, into the
domain of realities. Moreover, our enemies are not so very particular
in dealing with us and with our principles. The best policy is to meet
in the open, as our Catholics are doing in England and stand on the
value of our doctrine and our works--"_Ex fructibus cognescetis illos_."
"What about the autonomy of parish and diocesan units? Are they not
supreme? Will not what we advocate interfere with these organizations?
Will it not destroy the work of our parochial societies, etc., etc.?"
"Organization which would attempt to meddle with local autonomy would
not only defeat its purpose, but would be chiselling its own epitaph."
. . . The parish and diocesan units are and must ever remain supreme,
each in its own sphere. We could never get a better working basis;
more genuine Christian charity and self sacrifice could not be met with
outside of our acting brotherhoods and charitable organizations. . . .
But, what we need more is _co-operation_ between these various units in
view of solving the complex social problems, especially in our cities.
This suppresses neglect and over-lapping, gives efficiency with the
least waste of energies. "Blend organization and co-ordination with
the greatest amount of local autonomy and individual initiative": this
is the sole aim a Congress has in view. There, and there alone, lies
the solution of our problems.
* * * * * *
_Tentative Programme of Congress_.
I--_Preparation_.
The remote preparation for such a great and important undertaking,
would consist in what we would term "an educational campaign." The
initial difficulty, the greatest obstacle would be to overcome the
general apathy, the want of interest, _vis inertiae_. This could be
done by the Catholic press, lectures, sermons, etc. It may take time
to wake up our people from their slumber, but the faith is there with
its latent energies, and we can count on them. The forces are there;
they only need an occasion to call them into play.
* * * * * *
The _immediate preparation_ would consist in the appointment of a
_small but strong organizing committee_. Agitation without
organization is useless. On the choice and activities of this
committee depends the entire success of the congress.
The various activities of this committee would be:
1. _Decide on Name_.--Congress, . . . Conference, . . . Catholic
Social Service Meeting, etc. . . . This seems of no importance; but,
in fact, it often goes a long way in interesting the public and warding
off prejudice.
2. _Decide on
Place_.--Winnipeg--Regina--Edmonton--Calgary--Saskatoon--Vancouver.
3. _Decide on Delegates_.--Mode of selection,--clerical,--lay. It is
very essential that a meeting of that kind should be thoroughly
_popular_ and _representative_.
4. _Decide on Speakers, Language_.--(One or several sections.)
5. _Decide on Programme_.--This is really the essential work of the
organizing committee. In drawing the agenda, emphasis is to be laid
upon problems of immediate necessity:
_Defence_ and _construction_; defence against the enemies' activities;
_strong constructive policy_ with a wide scope for all energies: these
are the two poles on which revolve a good programme.
Racial--Language--Political issues are to be absolutely barred from the
programme.
6. _Decide on Committees_.--Their _number_ and _matters to be trusted
to them_.
7. _Sub-committees_ can be appointed for _publicity_, _information_,
_reception_ (ceremonies), _invitations_, _billeting_.
8. _Appointment_ of Permanent Secretary. . . .
N.B.--In a work of this nature it is the quiet, silent,
well-thought-out preparatory work that counts. The distribution of the
work (papers--speakers--leaders) is the secret of genuine success.
Therefore, to make a Congress a success, we need:
1. _Clearly defined programme_.--(What do we want to do?)
2. Compact and efficient organization.--(How is it going to be done?)
3. _Competent and reliable leaders_.--(Who is going to do it?)
_Foresight_, _energy_, _decision_--should mark out the leaders;
_Foresight_ will give the _vision_.
_Energy_ will give the _will_.
_Decision_ will push to _action_.
II--_Suggestive Programme_.
1. Committee on "Education":
1. _Our Primary Schools_.--Their legal status--their efficiency?
Our teaching staff? Bureau for Catholic teachers.
2. _Higher Education_.--Catholic Colleges: their standing--Catholic
University--Affiliation to State Universities?
3. _Sunday School_.--Teaching of Catechism--in our separate
schools--in sparsely settled countries? Lay Cathechists?
2. Committee on "Catholic Missions."
1. _Home Missions_.--Church Extension.--What co-operation are we
giving? Needs of the West: Men and money.
2. _Foreign Missions_.--Propagation of Faith.--Holy Childhood.
3. _What are we doing for non-Catholics_?
4. _The Missions_ (parochial).
5. _Priestly and religious vocations_.
3. Committee on "Press and Catholic Literature."
1. _Catholic Newspapers_.--(Their policy.--Their circulation.)
_Vigour in policy_ and _extensiveness in circulation_: two
essential conditions for success.
2. _Work and establishment of Catholic Truth Society_.
3. _Catholic circulating libraries_ for cities, countries. (Example
of same, under care of Saskatchewan Government.)
4. Committee on "Public Morality."
1. _Divorce--Race-suicide_.
2. _Theatres--Moving pictures_.--(More severe censorship.)
3. _Eugenics_?
4. _Venereal diseases_?
5. Committee on "Social Action."
1. _Immigration--Reception and direction_ of Catholic Immigrants at
ports of St. John and Halifax and intermediate points. Care of
foreigners (leakage).
2. _Colonization_?
3. _Young Men's Association_--on Y.M.C.A. lines. Young Girls'
Association--on Y.W.C.A. lines--Girls' homes.
6. Committee on "Public Charities."
_Children's Aid--Orphanages--Free
Kindergartens--Day-nurseries--Juvenile Courts--Preventive and curative
work_.
7. Committee on "Labour Problem."
_Labour Unions--Living wage--Child labour--Care of girl-workers, etc_.
N.B.--The great point to elucidate in these matters is: _Must we, and
how far can we, co-operate with non-Catholic bodies_? This is a very
important point, far reaching in its consequences.
8. Committee on "Resolutions."
"The resolutions are to embody the fruit of the collective experience
and deliberations of the Congress. They will remain then as the
profession of Catholic conviction and go far to create public opinion
on the questions of the day." (Fr. Plater.)
And indeed, public discussion awakens new thoughts, gives various views
of a topic, suggests practical conclusions, expedient measures. It is
the crystallizing process of all the activities of the Congress.
III--_After the Congress_.
The good results of a Congress are made permanent by the establishment
of:
1. _A permanent Committee of Clergy and laity_--who meet occasionally
to stimulate or check activities of the body at large.
2. _A Vigilance Committee_:
(a) _On legislation_.--To watch and initiate legislation--for different
Provinces.
(b) _On press_.
(c) _On social work_.
3. _Bureau_.--Clearing house--where "expert knowledge and effective
presentation" are to be found. To this bureau should be attached a
priest who would specialize in social work. He could be helped by an
efficient secretary. His would be the energy that would carry to the
various organizations life and power. The "Volksverein" in Catholic
Germany was a model in this line of work.
* * * * * *
"_Praesentia tangens . . . futura prospiciens_" is a motto which
translates well the lofty ideal Catholics should have before their eyes
at this turning point of history. Although we stand amid the ruins
accumulated during four long years of war and are confronted by
distressing after-war problems in every order of human activity, still
we raise our heads in hope and look beyond the crude realities of the
present to a brighter day breaking on the horizon of time, a day tinted
with the rising sun of Christian doctrine. . . .
_Instaurare omnia in Christo_ . . . to re-establish all things in
Christ, is the only reconstruction that will last.