?" (I. Jo. III, 17), with how much
more truth cannot the condemnation of the Beloved Apostle be applied to
one who, rich in Faith--"that substance of things unseen," makes no
effort to help his brother who is deprived of it? Therefore charity,
through its spiritual works of mercy, re-establishes the equilibrium in
the spiritual realm and stands out as a vital factor in the economy of
our religion. To understand rightly this principle and to reduce it to
action, is to be a true and ardent apostle. Then, and then only, are
we able to say in truth, with the martyr, St. Pacien, "Christian is my
name, but Catholic is my surname."

How pressing is this obligation to be an apostle, to be truly Catholic,
among our non-Catholic brethren? Why should we particularly turn the
energies of our zeal to the conversion of non-Catholics? What special
claim have they to our prayers?

The supernatural element of Faith, often the fruit of a valid baptism,
which still lingers in the souls of many non-Catholics; the fact that
numbers of them, because they are in good faith, belong thereby to the
"Soul of the Church;" the rising tide of indifference and unbelief
which is now burying under its water the last remnants of Christianity
to be found among the conflicting creeds: these are the predominant
motives which, according to the principles of St. Thomas Aquinas,
should attract the preference of our zeal. For the order of the
charity, says the Holy Doctor,[1] depends on the _relations_ of those
we love, to God and to ourselves, and on the _urgency_ of their
spiritual needs. By this doctrine, among those outside of the Church,
those professing Christianity have the first claim to our apostleship.
Therefore missions to non-Catholics, _caeteris paribus_, take
precedence over foreign missions.

We all recognize the reality of this obligation and understand, vaguely
perhaps, the burden of its responsibility. We all indeed, at times,
say with the Divine Master: "There are other sheep that are not of this
Fold; them also I must bring."--But, what have we done to bring them?

Outside of a few casual cases of conversion prompted often by marriage,
and of some spasmodic efforts during a mission, are we not bound to
admit that our policy in our relation with non-Catholics has been one
of aloofness and waiting. This attitude of aloofness may be traced to
many causes. The certainty of his faith gives to the Catholic an
assurance which he carr