Does not our aloofness confirm our separated brethren in their false ideas, wrong impressions and bitter prejudices.  We must not forget that centuries of strife and untold antagonism of misunderstandings and ignorance, stand as a granite wall between their souls and ours.  The teachings and influence of their home, of their school, and of their church lie in their minds, strata upon strata, as the silent and lasting mementoes of the great religious upheaval of the Reformation.  Only the influence of a genuine, frank, Catholic life, seen and felt in daily intercourse will gradually wear the barrier away.  It is a long and slow process, we know, but one worth trying.  Like the ever returning tide it eats its way into the most solid rock of prejudice and bigotry.

That this aloofness carries with it for the unguarded soul and untrained mind a great protection, is made evident by the too many examples of lukewarm Catholics, who by their continued association with those outside of the Fold have lost the right appreciation of their faith and are open to compromise.  Principles in their lives often yield to a policy of so called broadmindedness and alleged charity.  But those we have in mind, are the leaders, among the clergy and the laity.  They are grounded in their belief, know its principles and should be prepared to throw off that aloofness which shades the light of their faith and prevents it from being seen by those who are bound to them, in the everyday life, by national, social, commercial, and often by family ties.

This quasi universal attitude of aloofness has developed among us what we might call “The policy of waiting.”  The festive board of Christ’s faith is ready, but the guests from another fold are wanting.  Have we gone “by the highways and byways” and forced ourselves upon their attention by our pressing invitations . . . “compelle intrare?” No, we stand at the door of the Banquet Hall, receiving politely and with joy, it is true, those who ask to come in; and there, for the most part, ends our apostolate.  This naturally leads us to say frankly what we think could be done.  For we believe that our methods of apostolate call for revision, need readjustment.  The way to become like St. Paul, “All things to all men, that we may save them all,” (I.  Cor.  I., 22) changes with the times.

In the great drama of life the stage-settings are ever shifting and the dramatis personae, changing.  The success of the actor is to fit in as the play goes on.  This he does by adopting ways and methods most appropriate to his surroundings.  The problems we face are always the same, but to be efficient our methods of handling them must evolve and adjust themselves to the temper of the age.  What should be then the characteristic features of our apostleship among non-Catholics?  The neglect of readjustment of our methods in dealing with our separated brethren is the avowed cause of the tremendous waste of energy