the policy of their apostolate bear on
Citizenship. The inevitable and perfidious neutrality of state
officialdom unconsciously seconds their efforts in this direction. But
the most efficient co-operators in this nefarious work are the
fallen-away Ruthenians. They have a smattering of education which
makes them the more dangerous among their own.

This organized opinion and co-ordinated action of the "churches"
against the CHURCH should give to all Catholics food for thought. To
be indifferent would be criminal. We can say with Augustine Birrell:
"It is obviously not a wise policy to be totally indifferent to what
other people are thinking about--simply because our own thoughts are
running in another direction."

* * * * * *

This diagnosis of the Ruthenian problem should suggest practical lines
for individual and group action. It would be preposterous on our part
were we to assume an attitude of destructive criticism without having a
remedy to propose. But what we have in mind is to suggest means
whereby the Church as a whole, and the laity in particular, will come
to the help of a few heroic, struggling missionaries and to the rescue
of their Ruthenian flock.

The Ruthenian people in Canada are now going through their assimilation
period. In another generation or so they will be, at least they should
be, all full-fledged Canadian citizens. This "land of opportunity"
that has adopted them has a right to see them all become good citizens,
as ready to shoulder their share of the common burden as they were to
receive the benefits of our liberties.

In our large industrial centres their transformation is rapid. The
stranger is swallowed up in the vortical suction of the city and is
soon carried away in the maelstrom of its strenuous life. He rapidly
loses his identity; only the strong individual will survive, bearing
the features of his race. In our rural settlements where the foreigner
has established colonies, the assimilation is slow and gradual. The
change affects the community and, through it, the individual. But in
all cases this transformation is a necessity, and necessity should be a
deciding factor.

If this process of assimilation, we contend, is not surrounded with
Catholic influence, if it is not carried on by Catholic agents--and is
left only to those who see in the faith of the Ruthenian, a "relic of
the Middle-Ages," an obstacle to Canadian citizenship--the