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Page 17 text:
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Marquette gives further help toward the students temporal welfare by making him more aware of his economic rights; but Marquette also teaches that with these rights come responsibilities, which impose on him the duty of using his rights in conformity with the laws of the work he is doing or making, with the laws of the nation, and with the moral law. A lawyer must first of all be a good lawyer; that is. he must lx capable of doing good work in his field. It is for the good of his work that he has learned 1k w to apply the knowledge he gained by hard study. In drawing up a good brief he is fulfilling the purpose for his Ix'ing a lawyer instead of a doctor, a teacher, an engineer, or a journalist; and these latter men in their own fields, likewise must keep their gaze on the good of the action to lx done or the work to be produced. Secondly, a lawyer—again, just as all men in their respective lines of work-must lx able to make sound prudential judgments in order to reconcile the gcxxls involved — his client’s, his own. and society’s.. How a man acts, largely depends on the end toward which his actions are ordered. And his ultimate end is the most important because all his actions ns man should lx ordered to this. So. what a man conceives to lx- the puqx sc of man in general will have an all-pervasive influence on his actions as an individual. It should lx stressed that there is a natural logic in men which causes them to act consistently—or at least to try to act consistently. Therefore, if a man d x s not believe ill a personal Gcxl Who will punish him if he is unjust to his fellow man, he will be “just only insofar as justice can benefit him personally, and if he can benefit from an injustice with impunity, why should he have any qualms about it? YVho is to call him to account? Marquette University has taught its students for the past 75 years, tlrnt they have a duty in social justice to do their part to foster the common g xxl of society; that social justice demands that no man be denied the chance to acquire the wealth he needs to attain his gfxxl and the good of his family on earth, and to live his mortal life in keeping with his dignity as a creature made in the image and likeness of G xl so that he may ultimately lx united with God in heaven.
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Page 16 text:
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Economic Freedom OST of us arc inclined to think of society in terms of what we can get from it. We say that we are proud to be Americans because in our free society we can own property, give our children as fat an allowance as we think fit and drive a car that would make the Duke of York turn a deep Irish green. Perhaps it is not really so strange that we tend to ignore the other side of our freedom, the freedom to contribute our talents to the service of the common good. To use the dangerous privilege of liberty for the good of society and for our own good, we must understand ourselves and our relationship with reality. We must develop our talents; that is, we must cultivate virtues which will give us the intellectual and spiritual strength we need in order to subdue the earth in the way God wants. When God made man He said: “Increase and multiply, and fill the earth, and subdue it ... And so it was a command of God that man Ik economically free, that man have the right to acquire the material goods of the earth. The goods of the earth are for man: man extends his dominion over the material universe. The right to own property on the earth is derived from man’s nature. Man must eat, must feed his children, must provide shelter from the elements; and besides striving to satisfy these basic needs, man has to store for future needs. Further, the right to own answers a natural chord in the human heart. A man loves what he produces—he willed that it Ik good, and when he has produced it and finds it good, the joy of fulfillment is his. And when a man has expended his energies and his skills to produce wealth, he lias a natural title to this wealth. What he has tailored for is his— his to give to his family while he lives, to bequeath to his children when he dies. The tanner sweats over the raw hides; he would lie something less than human if he could stand by witliout emotion while the government took over the fruits of his skill and his labor, took over his right to decide how the wealth he produced is to be disposed. But no man is completely self-sufficient. No man can master all the skills requisite to his good. Thus one man is a farmer; another a shoemaker; another a doctor of medicine—and each is part of the society which sustains all of them. Since there is this inter-dependence among men, all men have a duty to foster the common good. This is the end of society. Therefore the farmer should Ik a go Kl farmer; the doctor, a good doctor anti if all men in society conscientiously develop their talents, each man will benefit, and the society will prosper. Our lives as students are led in a society that has needs, just as any society has. for cooperative effort on the part of its members. Thus we can learn to use our talents to best advantage so that when we enter the society for which we are destined outside the university, we will bring into it the good habits we have developed within the university. Therefore, the aim of ever) student should Ik the realization of his potentialities, especially in his chosen field. To this end, the university works with the student in order that Ik may become proficient in those intellectual and physical abilities necessary for his temporal good.
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