Thiothixene and thioridazine, established anti-psychotic agents (5), have been reported to possess antidepressant (4, 7, 8, 9, 17) and anxiolytic (3, 15, 16) properties. The present study is primarily concerned with the latter claim. It was initiated to assess the role of both these major tranquillizers—thiothixene, a thioxanthene derivative, and thioridazine, a phenothiazine derivative—in the symptomatic treatment of anxious neurotic out-patients.

I have been asked to write some account of the place of theology in the new universities, not simply as an academic discipline but as an interpreter of the whole academic process. This is a matter which I have long considered of the highest importance, not only for the Church but for the maintenance of integrated learning in the secular universities. Newman’s writings on this very matter, both in The Idea ofa University and elsewhrre, are too well known to need recapitulation. Indeed his prophetic gifts are only beginning to be realized in this as in so many other matters. The age of the Second Vatican Council is in many ways a Newmanic age and the principles for which he stood, no less than the ethos of true learning which he breathed, interpret, almost magically, the needs of our age.

The whole problem which forms the scope of this article has been admirably delineated this year in a book already reviewed in these columns, Theology and the University, ‘an ecumenical investigation,’ edited by John Coulson. It is a documentary of the first order, and I may be forgiven if I begin by a recapitulation of some of the things which it has to say. The editor himself, sums up the discussions in one sentence : ‘Theology can choose; it can remain dead and neglected, or take the pressure of the times and live; but if it chooses life it has need of three things: a university setting, lay participation, and the ecumenical dialogue’.

It is safe to say that the new conception of the University Apostolate, outlined in papal pronouncements and in the deliberations of Pax Romana, the international organisation for Catholic graduates and undergraduates of the universities of the world, constitutes one of the most important aspects of Catholic Action in our age. This article does not concern the Catholic Universities but solely those of the ancient secularised or the modem ‘red-brick’ variety which share the same fundamental problems. For they lack the integrity—to use Newman’s own expression—which the Church alone can give them. There is no need to diagnose the problem more fully than that, for in this age of introspection it is generally recognised. There is an ever-increasing concern, for example, over the dangers of specialisation. There is a general recognition of the fact that true university education is in danger of being lost in the pursuit of technicalism. The high-blown pride of secularisation has broken under it and there is a chastened search for the right solution.

The Church therefore has a tremendous opportunity in the middle years of this century, for her role is no longer a merely defensive one. As Cardinal Pizzardo said at Mariastein in 1949: ‘Pax Romana today can no longer limit itself—after the manner of old-fashioned Catholic Action—to protecting Catholic university people against the dangers of their environment; it must on the contrary develop in them a spirit of apostolate and conquest.’ The present Pope, speaking to the men of Italian Catholic Action in September 1947, said: ‘Not only defence but conquest. ... He who limits himself to being always on the defensive, slowly loses ground.. . . Do not isolate yourselves... . Imitate the Christians of the first centuries! Only thus, through ever-renewed action and penetration in the pagan world can the Church grow and make progress.’ And Cardinal Suhard, the late Archbishop of Paris, outlined this new approach in his now world-famous pastoral letters. It is summed up in those catch-phrases: the apostolate of ‘like to like’ and of ‘community to community’.