Seattle University - Aegis Yearbook (Seattle, WA)

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SEATTLE CO LI ®rup Jlrogr a xir NAUGHT, whatever may be its imporv, is more worthy of the concern and solicitude of all mankind than the course of true progress. Nothing can serve as a richer theme for thought, and no topic is more deserving of the power and eloquence of the greatest mind. St. Augustine, describ- r E G E ANNUAL 25 iKral (Etuili atimt and wife, parent and child, brother and sister, the supreme statistics of the proportion of homes within whose walls we can find a sanctuary of innocence and peace. We. who boast of our vast network of railways, north and south, cast and west; we, who are highly pleased with our splendid SODALITY OF TIIK IMMACULATE lONCKUTION ing the political structure of the Roman Empire. the orderly government, the agriculture, the industrial and fine arts, marks how all this magnificent abundance is the common possession of the souls that are good and of the souls that are evil: “They are the works of the human mind, not the work of grace, nor the way whereby immortal life is reached.” Hence, there is yet another, and vastly vital characteristic, namely, the moral and religious condition of the people; their views of life and death, the habitual relation of husband means of ocean travel; we, who applaud our astonishing air creations and a hundred other exponents of our wonderful inventive genius, are we approaching a better standard of civilization ? Some one of us may philosophize and con over a work tor a time and giving the result of his studies to humanity, be proclaimed the world over for his talents. But these arc worldly successes and last only for a time. Such an instance cannot be considered an element of true progress, since the end attained

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24 T II K PA LUSTRA their audiences are the same that should inspire us whenever the opportunity presents itself to speak publicly, namely, to persuade our hearers. And today more than at any other time an educated young man can hardly be expected to move in the orbit to which his college training has elevated him without the ability to express his views and defend sound principles in the cause of morality and of truth. And again can we call that an education complete which would neglect that important branch of a college course, namely, the art of speaking? What college student may not be called upon at some future time to say a few words on a subject of interest, to argue his point in a discussion, to act or speak on a committee, to respond to a toast or introduce a public speaker? These may he looked upon as minor occasions of showing forth one’s ability in public speaking, yet we shall not do it with grace and force unless we are guided by the rules of the important art of oratory. No people, more than those of our country, have so much to do with public affairs, and therefore every young man ought to learn how to get that power which in public speaking leads to prominence in their solution. Now if the young man has any of the fire of eloquence in him it will burst into flame and be fanned into power by the interest of his audience and his word will enlighten the minds of his hearers in the cause which he advocates. Wide and far-reaching then are the possibilities of oratory. Let us. therefore, go forward in the study of this noble art that we may utter forcibly what is in us and may he in our generation “prophets unto the people.” J. Mitchell, ’17. A GRAIN OF TRUTH Self-satisfied are most of us Except when singled out for praise. And then the larger host of us Put on youth’s most embarassed ways. Disclaiming any marked success Or claiming all unworthincss. And lo! rot one in ten has lied; Self-satisfied are most of us, Hut with how little satisfied. John Mitchell, ’17.

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20 T II K P A L K S T R A must be substantial. The days, and months, and years will pass and a like achievement must drift into oblivion. Hut reversely, if that man had been employed with the things that endure for eternity, I may truly say, his accomplishment would have been of far greater value. Hut here, let me not be misunderstood. 1 do not mean to infer that affairs intellectual and material should be utterly neglected and all our time should be devoted to religious and moral motives, but I do mean to infer that due precedence should be accorded the latter. Real civilization comprises both the moral and material elements, in the same way as human nature consists of two parts, namely, body and soul; and in the same manner as the body is subject to the higher and more noble part of man, which is his soul, so in civilization the material element is subordinate to the moral element, which is the soul of human society. Where this subordination exists it assures the true happiness of the people for time and for eternity; that is to say, as much happiness as is possible in this world and perfect happiness in the next. Where the material element preponderates, it engenders luxury and sensuality, and a spirit of disorder and revolt. The predominance of materialism in our own day is extremely detrimental to morality, and consequently also to the true happiness of the people. Therefore, we must place in the first rank the maintenance of holy religion, which is the only guardian of true morality; for there cannot be morality without religion, any more than there can be public order without government. What is the result, we may ask, when th-s rule is ignored, when the moral and religious element is eliminated, and a wholly material civilization is alone preserved? People then possess mechanical arts and riches without the principles of morality and of right by which to turn them to good account. They do not act from a noble motive of duty, but from interest and the desire of pleasure. Duty speaks no longer its sublime language to their hearts; they only understand pleasure and seek only animal gratifications, for they have become plunged in sensuality. Then when the thirst for enjoyment has become insatiable, will it not be procured at any price? Even at the price of injustice, wars and revolutions? Are not the recent disasters in Europe a striking example of this? All the material progress and the advanced state of art helped only to multiply massacres and ravages, for they were pressed into the service of force, which reigns supreme whenever justice and right are no longer heeded. Such a state of affairs may be called a barbarian civilization—a state of society in which all the resources of improvement and progress are usurped by the passions of men. The conclusion to be drawn from all this is plain, that false civilization tends to the misery and ruin of society. Whereas, civilization, moral and material, constitutes the happiness of the people, for it alone is true civilization, true progress. Real civilization can bestow upon us no better blessing than a love and fear of God and a respect for all His Commandments. Yet, many are prone to allow their greedy passions full swing, and hence arises a hatred of God. of their fellowmcn, and of themselves. But he who cherishes love and fear in his heart for his Creator truly affords a striking example of the effects of true progress. From him radiates a love of humanity and all that is good. In him is a certain spirit of virtue and loftiness of morals, a certain goodness and nobility, that God alone can inspire. Each individual having duties must necessarily have rights; and one of the effects of true progress is that we respect the rights of others and if we do not. we are not only held accountable to God, the Creator, but to the civil power. Our primary duty is the fulfilling of our obligations to God Almighty and His Church. And not only docs real