If the survey has proved essential in the solving of educational and social problems, why should it not commend itself in religious matters? Proselytizers—especially the English Biblical Society, with headquarters at Toronto and Winnipeg, have the survey of the West down to a science. Their map room in the Bible House of Winnipeg is a perfect religious topography of Western Canada. We are firm believers in what we would call the "Catholicization" of modern methods that have proved beneficial to any cause. "Without this survey and the grasp which it yields of the relative proportion of things, a vast waste of matter and energy alike is inevitable."

This Catholic survey of unorganized districts may appear to some as "a dream," a desk-policy of apostleship—as too modern, etc.[2] The only answer I can give are the facts and figures of the American Catholic Church Extension, whose work along similar lines proves their efficiency and high value.

The specific and ultimate object of the survey would be to keep Catholics who live out of the radius of parish life, in constant touch with the Church, its teaching, its sacraments and its authority. The mailing of Catholic literature pamphlets, devotional and controversial, and newspapers, the teaching of catechism by correspondence, as is practised in certain districts of Minnesota, the selection of teachers for foreign districts and of boys for higher education, the establishment of a central Catholic Bureau of information in each Province, which could serve as a clearing house and centre of Catholic activities, and other means of apostleship, these would be the natural consequences of the survey. Who cannot see what a help this would be to our scattered Catholics? A great help to keep the faith among the scattered home-steaders.

The service of an auto-chapel would bring them also, at least once a year, the benefit of the sacraments and the blessing of the priests' visit. For, let us not forget it, one family now lost to the Church means several families in the coming generation. This absence of contact with the Church has been for our scattered English-speaking Catholics especially, one of the great causes of the loss of faith.

And what about our mission to non-Catholics? We have the truth; are we doing enough, not only to keep it among our own, but to spread it among others? Are we aggressive enough? And still I hear the Master say: "And other sheep I have that are not of this fold; them also I must bring and they shall hear my voice and there shall be one fold and shepherd" (Jo. X, 16). We must bring them back; they shall hear our voice. . . . On the strength of that command and of that promise should our policy not be more saintly aggressive? What an immense field awaits the zeal of true apostles! Nowhere more than in the West has absolute disintegration set in among the different denominations. The universal desire for Church Union is, in our mind, the best proof of our statement. The most elementary principles of Christianity, of a supernatural religion, have lost their grasp on the mind of the average Protestant Westerner. Nominally, he belongs to a denomination, in reality he belongs to none. And what are we doing to give them the faith?

A uniform plan of action, once adopted, requires for execution, an authoritative leadership, if desired results are expected. In the Church of God the Bishops are our authoritative leaders—Posuit Episcopos regere Ecclesiam Dei. In the ordinary life of the Church this authority in matters spiritual is delegated to and operates through the parish priests. The parish is with the diocese, the established unit of religious organization. For the work in unorganized districts, which is here the special subject of our attention, could there not be in each Province or in each diocese, four or five "Free Lances?" [3] Let them be diocesan missionaries, priests chosen by the Bishops because of their special fitness for this great work. They would be to the Church what the R.N.W. Mounted Police have been to the Northwest Territories, or what the itinerant preachers are to certain denominations in sparsely settled districts. Their mission would be to visit, preach, baptize, say Mass in the distant districts not visited by a parish priest. They would be the advance-guard of the Church throughout the land. During the winter months they could continue their work by attending to districts within reach of a railway. The religious Orders,—and they alone can more easily supply reserves and train subjects for this special work—the religious Orders surely will be able to enter into this field of missionary activity, at the same time protecting their subjects with the safeguards of the Rule as also of paternal vigilance and guidance. An itinerant "regional clergy" radiating from a centre where they are fortified by the advantages of common life, is one of the Bishop of Northampton's remedial suggestions among possible "new methods devised to meet new needs." This suggestion is to be found in his Lenten Pastoral of 1920.

The Church in the East, through the Catholic Church Extension Society, would gladly, if well informed on the matter, furnish the financial aid for the support of these "free lances"—and their apostolic activities. The Catholic Truth Society would gladly, contribute all the literature needed to spread the truth and to keep the fires of faith burning on our prairies. Grouping forces, co-ordination of efforts, is what we need most in Canada. In the rank and file of the Catholic laity treasures of enthusiasm, latent powers of energy go to waste because there is no leader to awaken and direct them. The policy of the Catholic Church Extension is to act on these long unspoken desires, to loosen the pent-up energies of the Catholic heart throughout the land.

The Specific Object of the Catholic Church Extension Society

Through its press, literature, auxiliary societies and various other
activities, this apostolic society is ever trying to quicken among
Catholics a profound sense of responsibility to the Church Universal.
The welfare of our Western missions depends on how the Church in the
East understands and shoulders its obligation.

By financial aid we do not only mean donations and contributions, here and there, from wealthy Catholics. What we have in view is the financial assistance of the Church in the East, as a whole, as a corporate body. Every Catholic in Canada must become more or less interested in "Home Missions" and be willing to do "his little bit." As the small fibrous roots are the feeders and strength of the tree, so also the small and continued donations of all Catholics in the East will be the support of our missions in the West. In the various Protestant denominations, for every dollar given to support of the local church another dollar goes to the "Home Mission Fund." At the last general Methodist Conference (Hamilton, 1918) that Church pledged eight million dollars ($8,000,000.00) for their missions in the next five years. With the enormous sums these various religious bodies receive from the East they support the non-Catholic institutions of higher education to be found in all cities of Western Canada, they distribute free of charge tons of literature throughout the prairie, they defray the expenses of their social workers, field secretaries, etc. Among the Catholics of hundreds of parishes does not the prevailing policy seem to be: "Charity begins at home"—and we may add, often ends there. When one has paid his pew-rent and his dues, bought a few tickets for a sacred concert or bazaar, thrown on the collection plate each Sunday a few coppers or a small piece of silver, he thinks he has accomplished all his duty to the Church. The vision of too many Catholics does not go beyond the boundaries of