John Lancaster Spalding

As the savages whom we have instructed are ready when left to themselves to return to their ancestral mode of life, so our young people quickly forget what they have learned at school, and sink back into the commonplace existence from which a right education would have saved them.

To think of education as a means of preserving institutions however excellent, is to have a superficial notion of its end and purpose, which is to mould and fashion men who are more than institutions, who create, outgrow, and re-create them.

If a state should pass laws forbidding its citizens to become wise and holy, it would be made a byword for all time. But this, in effect, is what our commercial, social, and political systems do. They compel the sacrifice of mental and moral power to money and dissipation.

They who admire and reverence noble and heroic men are akin to them.

We shrink from the contemplation of our dead bodies, forgetting that when dead they are no longer ours, and concern us as little as the hairs that have fallen from our heads.

O brave youth, how good for thee it were couldst thou be made to understand how infinitely precious are thy school years—years when thou hast leisure to grow, when new worlds break in upon thee, and thou fashionest thy being in the light of the ideals of truth and goodness and beauty! If now thou dost not fit thyself to become free and whole, thou shalt, when the doors of this fair mother-house of the mind, close behind thee, be driven into ways that lead to bondage, be compelled to do that which cripples and dwarfs; for the work whereby men gain a livelihood involves mental and moral mutilation, unless it be done in the spirit of religion and culture. Ah! well for thee, canst thou learn while yet there is time that it will profit thee nothing to become the possessor of millions, if the price thou payest is thy manhood.

Though what we accept be true, it is a prejudice unless we ourselves have considered and understood why and how it is true.

It is more profitable to be mindful of our own faults than of those of our age.

The multitude are matter-of-fact. They live in commonplace concerns and interests. Their problems are, how to get more plentiful and better food and drink, more comfortable and beautiful clothing, more commodious dwellings, for themselves and their children. When they seek relaxation from their labors for material things, they gossip of the daily happenings, or they play games or dance or go to the theatre or club, or they travel or they read story books, or accounts in the newspapers of elections, murders, peculations, marriages, divorces, failures and successes in business; or they simply sit in a kind of lethargy. They fall asleep and awake to tread again the beaten path. While such is their life, it is not possible that they should take interest or find pleasure in religion, poetry, philosophy, or art. To ask them to read books whose life-breath is pure thought and beauty is as though one asked them to read things written in a language they do not understand and have no desire to learn. A taste for the best books, as a taste for whatever is best, is acquired; and it can be acquired only by long study and practice. It is a result of free and disinterested self-activity, of efforts to attain what rarely brings other reward than the consciousness of having loved and striven for the best. But the many have little appreciation of what does not flatter or soothe the senses. Their world, like the world of children and animals, is good enough for them; meat and drink, dance and song, are worth more, in their eyes, than all the thoughts of all the literatures. A love tale is better than a great poem, and the story of a bandit makes Plutarch seem tiresome. This is what they think and feel, and what, so long as they remain what they are, they will continue to think and feel. We do not urge a child to read Plato—why should we find fault with the many for not loving the best books?

No pure delight cheers the farmer whose mind is intent on the price he shall get for his crops rather than on the joy there is in tilling them and seeing them grow and ripen: for such an one does not love the land nor his home nor any of the most beautiful and sacred things, but tends to become like the brute that eats and sleeps and dies. His thoughts are with what feeds the animal, and that which nourishes the human is hidden from him.

If our opinions rest upon solid ground, those who attack them do not make us angry, but themselves ridiculous.

Friends humor and flatter us, they steal our time, they encourage our love of ease, they make us content with ourselves, they are the foes of our virtue and our glory.

We neglect the opportunities which are always present, and imagine that if those that are rare were offered, we should put them to good use. Thus we waste life waiting for what if it came we should be unprepared for.

We truly know only what we have taught ourselves.

Not to be able to utter one’s thought without giving offence, is to lack culture.

If thou wouldst be implacable, be so with thyself.

When with all thy heart thou strivest to live with truth and love, couldst thou do anything better? ... If this be thy life, thou shalt not deem it a misfortune to lack the things men most crave and toil for.

The first requisite of a gentleman is to be true, brave and noble, and to be therefore a rebuke and scandal to venal and vulgar souls.

What we enjoy, not what we possess, is ours, and in labouring for the possession of many things, we lose the power to enjoy the best.

The study of law is valuable as a mental discipline, but the practice of pleading tends to make one petty, formal, and insincere. To be driven to look to legality rather than to equity blurs the view of truth and justice.