Saint Dominic: An Evangelical Man

Saint Dominic: An Evangelical Man

SAINT DOMINIC: AN EVANGELICAL MAN

 

St. Dominic is a man of yesterday and today. After 800 years of evangelical mission, his presence is still alive among us, his sons and daughters; his memory is constant and his teachings vital. We find in him a Master of spiritual life, a Father who exhorts us to follow in his footsteps.

The more we know him, the more we love him.

In the twenty-first century, we continue to be moved by his humanity, his sensitivity and his dynamism.

Before birth, he was already destined to be an inflamed torch that burns the world. His life was a continuous ascension bathed in the clarity of God. Around Dominic, a zone of light was woven, that source of spiritual rays that generates radiances of faith, of the reflection of the “light” of Christ. Dominic is above all light, and this light is reality and symbol generating wonders; the light is innovative, reforming, and revolutionary, which through the ages has projected a clarity such that many have devoted themselves to following in his footsteps.

Jordan of Saxony tells us that Dominic illumined “those who sit in darkness and in the shadow of death” (Libellus 9).

His whole life is a sign, a manifestation of the Spirit. Revelation gives us the key: “The Spirit and the bride say, Come Lord Jesus. Whoever hears say come, whoever is thirsty should come and receive the water of life for free.” Thanks to His Spirit, we can drink the water of life for free, as we so often repeat, “Give us ‘the water of Wisdom.'” Those of us who find in him a model of Christian life feel called to live as he lived; he has left us a great example to follow and imitate.

He was an evangelical man. He lived the Gospel.

 

Three Axes of Dominic’s Life

His whole life revolves around three axes: apostolic zeal, common life, and incessant prayer.

 

1. His great apostolic zeal: It led him not to miss the opportunity to proclaim the Gospel, as his witnesses attest. Among many of them, we highlight this testimony of Fray Juan de Navarra. “Dominic took pity on his neighbors and ardently desired their salvation. Many times he preached the same, induced and sent the friars to preach, begging and admonishing them to be diligent in the salvation of souls.”

His whole being and living was moved by the light and fire of the Holy Spirit, attentive to the Word of the Lord he heard in his heart, “Go and tell them what I command you. Do not be afraid of them, I will be with you” (Jer. 1:4). He was like St. Paul who felt in his heart the experience of the Spirit, saying, “Woe to me if I do not evangelize!” Guided by the Spirit and open to God, he gave himself to free and to gather the scattered children of God. For Dominic, eternal salvation is not a hollow word; he cannot resign himself, but he mobilizes himself to save them: it is his main concern. He is a passionate man; he loves Christ and all men. St. Dominic was a man of flesh heart and was sensitive to the material and spiritual needs of men.

Brother Stephen, one of the first witnesses who lived with him, tells us, “At that time a terrible famine began to waste the region so that many of the poor were dying of hunger. Moved by compassion and mercy, Brother Dominic sold his books (which he himself had annotated) and other possessions, gave the money to the poor and said, ‘I will not study on dead skins when men are dying of hunger.'” (THE PROCESS OF CANONIZATION AT BOLOGNA, 35). His first trait is mercy; his great personality is compassion; he lived constantly in that inner attitude that put him in communion with the misery of others.

Jesus was full of compassion, suffered with those who suffered, shared their sorrow, and transmitted that sensitivity to his disciples. Jesus, sensitive to the hunger of the crowd, multiplied the loaves and fish. Dominic gives what he has. He goes to the most needy; he does it from the heart; he fights the misery of others, both material and moral. Dominic has received from the Holy Spirit the gift of participating in the suffering of others. He is a man of extreme sensitivity, making “the passion of Christ his own.” He suffers because God is not loved by all men. Compassion changes his life. He couldn’t go far before the misery of others without feeling moved. Dominic establishes the apostolic life according to the example of the apostles. He wants his vocation not to be for himself, but all his desire is to be LIFE FOR OTHERS. His vocation is to imitate Christ as preacher of the Gospel. Our Father wants his sons and daughters to participate in this compassion, to make it our own, and to give men in the face of their material or spiritual misery the response that springs from the heart of God.

He tells us that in order not to lose this sensitivity and our true reason for being, we ought to love poverty, which leads us to seek God and to be in need of Him, to put everything in His hands, and to labor for Him and fill our hearts with His love. He opts for the life of poverty for various reasons. Poverty leads us to the freedom of preaching, to the availability of apostolate, and to the imitation of Jesus. The vitality of apostolic life depends on poverty. To be an Evangelical man, you have to be poor.

Furthermore, the word filled his whole life. Dominic was the ultimate guardian of souls; he recognized that only the authentic word can save, and that, thus, it was necessary to announce it. His word was convincing because there was consistency between his words and his deeds. Truth is the axis of his life: he spoke out of the abundance of his heart. Dominic immediately realized that the conversion of heretics was not an intellectual problem, but a problem of inner brokenness. His preaching was like a double-edged sword. It was the Spirit who spoke through his mouth. His principal aim was not so much in convincing but in breaking the heart of stone. He acted out of compassion.

In his preaching, there are not only fruits and miracles, but also misunderstandings, rejections, and even persecutions abounded. St. Dominic, like St. Paul, bore witness to Jesus Christ through sufferings. His great apostolic zeal led him to preach from the Spirit, that is, spontaneously, in pure faith, entrusting the word to the action of grace; he preached from prayer, faith and trust. He knew the gratuitousness that had been given to him: the word was continually given to him, it was the action of God in him.

In the today of history, we have to preach Jesus Christ, we have to be light and leaven for all men living–these two identities correspond to the double contemplative–apostolic foundation of our life. From our daily life, with its difficulties, we live everything FROM LOVE AND WITH LOVE. It is the Spirit who carries it out. We must be like a feather carried by a powerful breeze, a channel through which the Lord can freely let a current of grace flow that will transform others. It is to rest in the Lord by accepting his initiative. Dominic surrendered as Mary did, saying, “Lord, let it be done to me, according to your will.”

 

2. The common life: It is the characteristic of the foundation of the Order. He saw, in founding his Order, that it was a manifestation of the Spirit for the good of the Church and of men. As a work of God’s grace, everything came from Him. The experience of grace, in which everything is received, produces humility.

Our constitutions, the laws of the Order, do not oblige under sin: their fulfillment must be anointed only by the inner grace and responsibility of the individual. The law is not despised but is a channel of spiritual and human coexistence. Salvation does not come from the fulfillment of a law but from the gratuitousness of Jesus Christ.

The community of friars and sisters live in dialogue, fraternity, the sharing of goods, in chapters, and in the common celebration of the liturgy. Dominic wants an organization based on the free expression of the personality of each one. Dominic imprinted on his Order a novel and original style. It focused on the fundamental values of respect for a person’s dignity, of representativeness, and of co-responsibility–all based on faith. Our Father founds the Order around community life and, from here, everything revolves. He chooses the Rule of St. Augustine, which is founded on the model of the Church of the first Christians in Jerusalem and of the need for unanimity in common life. “The first goal for which you have gathered in community is that you may dwell in the house unanimously and have a single soul and a heart toward God. And do not have anything as your own but let everything belongs to everyone” (Rule of St. Augustine). St. Dominic insists: the life of the apostles is essential. He wants his friars to live together, to pray together, and to go preach together. We have several very precious testimonies of the qualities of Our Father for common life.  

In the Bologna Canonization Process (#17), it is recorded: “On August the eighth, Brother Amizio of Milan, priest, prior at Padua, stated under oath that Master Dominic was a humble and meek man, patient and kind, quiet, peaceful and modest. There was a solid maturity in all his actions and words; he was a sympathetic consoler of others, but especially of his own brethren. He had an ardent zeal for regular observance…[and] great love for poverty…” (Bologna Canonization Process). Also, Brother Paul of Venice deposed: “[Dominic] was the best possible comforter of the brethren and others in trouble or temptation. He [Brother Paul] knew this both because he experienced it himself and also heard the same thing from others.” (Bologna Canonization Process #43).

He had the charism of the spiritual companion. He was not content to attract friars to his Order, but was committed in them to help them at the time of trials. For St. Dominic, common life is not limited to living together. To live it well, unanimity is necessary, in the collective commitment of common life. “What has to be lived by everyone, has to be decided by everyone.” Common life can only function well if there is a total surrender, a giving of oneself totally to others, without a spirit of the reward-seeking. It is to give everything that I have received, to live the evangelical confidence of losing everything to gain everything. As he tells us, there is more joy in giving than in receiving. To live this requires a great strength of soul, as Our Father Dominic had. “All men were swept into the embrace of his charity, and, in loving all, he was beloved by all.” (Libellus #107) He considered it his duty to rejoice with those who rejoice and to weep with those who mourn. He carried this out from his piety, devoting himself to the care of the poor and wretched. Community life is a source of joy, the joy promised by the Lord, which the world cannot comprehend.

St. Dominic knows how to command because he has known how to obey. He knows how to decide because he has been able to mature. He doesn’t think about his personal success; he has forged himself in the inner life. He did not live according to logical reasons; he acts guided by the Holy Spirit. St. Thomas tells us, “Those who are moved by divine instinct should not be advised by human reason, but should follow the inner inspiration that comes from a higher principle.” St. Dominic transmitted to his children the greatness of mind, and to us he continues to transmit it, trusting in the grace of God that guides us. “Fully trusting in God,” says John of Navarre, “He sent to preach even the less skilled, telling them, Go confidently, for the Lord will give you the gift of the divine word, he will be with you and you will lack nothing. They would go out to preach, and everything happened as he had said.” Jordan of Saxony, who lived with St. Dominic closely, portrays Dominic as a man, a brother, and a Father; Jordan praises that Dominic’s presence impressed, touched the hearts of those to whom he addressed. He listened because he loved. He knew how to be brothers of all. He was first and foremost a Father. He has begotten many sons and daughters. He loved as a father, and he was loved as a father.

Our constitutions tell us that we are summoned into the community “to have one soul in God.” We form a community, each one summoned by Jesus Christ to make our own the cause of the Kingdom of God: “I have heard the cries of my people and I have not been able to bear them, so go and tell them”. We live in community by listening to the voice of God who summons us from the burning bush of his Word and from the groans of his people. A Monastery in the middle of the village makes present now and here the Kingdom of Heaven. Similarly, a Community is the Temple of the Holy Spirit; it is a Mystery that must lead each to see the Mystery of God. Our relationships have to be spiritual; we are inhabited by the Trinity. Community life is a work of God. When we build communion, welcome, generosity, listening–where we make the feeling of others our own–when we offer a witness of faith, of trust, in the hope that comes to us from Him and gives light to us, we become LIFE FOR OTHERS.

 

3. Prayer: It is that element that gives life to apostolic zeal and common life. All those who lived with St. Dominic insisted on the intensity of his prayer. He prayed as he breathed; he was invaded by prayer; he prayed incessantly, so much so that when he went on his way, he did not stop praying so as not to lose contact with the Lord. In an almost uninterrupted conversing with Christ Crucified, he always carried with him the Gospel of St. Matthew and the letters of St. Paul.

His dialogue with Christ always has, as its horizon, the souls for whom Christ has given his life. Brother William of Montferrat deposed that “whenever it was time for [Dominic] to go to bed, he first applied himself energetically to prayer, sometimes with groans and tears, so that often he woke the witness and the others from sleep with his groaning and weeping. And he firmly believes that he spent more time in prayer than in sleeping…He refrained from idle words and spoke always about God or with God.” (Bologna Canonization Process #13, translated in Dominic authored by Koudelka OP, Tugwell OP, and Fissler OP). He immersed himself in prayer like a child according to the Gospel. As a lamp that shines in the night, he practiced the spirit of what the Lord says in Luke 21:36: Be vigilant and keep praying.

St. Dominic prayed with body and soul, with all his being. He lived a deep communion with those who suffered. His prayer is first and foremost imitation of the praying Christ, and the prayer of Christ reaches its perfection on the Cross, because, for prayer to be life, it is necessary to pass through the cross, embrace it, and stick to it. He liked to pray standing, with the hands open, as a sign of oblation, as one who receives everything, as one who draws from the open heart of Jesus the water he needs to live. He loved the Lord, being in a deep union with Him. He was a man of deep faith; he had a great love for God and neighbor; he was dominated by an impetus of divine fervor; he lived out of his intense interior life. The theological life that he lived in depth expressed itself in joy, the true fruit of charity. This gift of joy that comes from God manifests itself even after his death: in that aroma spreading from his body during its translation to a new sepulchre. The joy he lived on earth is now spread by that good smell. That perfume spreading from his remains is presented to us as a confirmation of his theological life.

St. Dominic was a man of prayer and word. The Word has forged in him the inner man; he has been able to mature so as to act not in function of himself but in favor of others. When he read Sacred Scripture, he gave himself entirely to meditative reading; he gave himself to it as if he gave himself to people. The Gospel to him was a person. His mind lit up sweetly as if he heard the Lord speaking to him. And as he met people, he perceived it to be meeting Christ, and his heart burned in fire to preach to others. His spiritual life was centered on the celebration of the liturgy. The liturgy was lived as the public expression of the intimate divine life of the Church. God chose the Incarnation to communicate with man, using human language that is based on words and signs. God is in permanent and sensitive contact with men. He entrusts to us the Liturgy, this permanence of praise and intercession. Living the whole divine office, we actively participate in the end of our Order which is the salvation of souls.

Dominic’s great experience of knowing himself loved and saved led him to passionately proclaim Jesus Christ, not as an object of devotion but as the one who appears and changes your life. Our contemplation has to lead us to the line of truth, which is our motto VERITAS. It is the Spirit-infused knowledge of the mysteries of our salvation. St. Dominic teaches us that truth is as important as love to penetrate the soul. The whole meaning of our life is in the truth in the line of the good and love.

Before leaving this world, Our Father left us a message of truth and love. It is a magnificent testament of hope, and the commitment to live this inheritance, we his sons and daughters must never forget. He is always among us; he promised us at the hour of his death, “I will be more useful and profitable after death than I have been in life.” And he wants us to think about what it is to be poor, humble and charitable: to be witnesses for others of the LOVE OF JESUS CHRIST.

Renewing Religious Vows

Renewing Religious Vows

Today, at the memorial of St. Aloysius Gonzaga, thirteen student brothers renewed their religious vows in the Priory’s chapel of St. Dominic. Conventual Prior, Fr. Javier González Izquierdo, OP, presides over the solemn Eucharistic celebration and receives the professions of the brothers. In his homily, Fr. Javier reminds us that the renewing of vows should not be just a symbol but the renewing of persons. The thirteen brothers are from different countries: one from Korea, six from Myanmar, and six from Timor-Leste. Let us continue praying for them to be faithful and persevere in their Dominican vocation! 

Saint Thomas Aquinas

Saint Thomas Aquinas

Who was Saint Thomas Aquinas

Thomas Aquinas, born around 1225 in Roccasecca, Italy, was a prominent theologian and philosopher who combined theological principles of faith with philosophical principles of reason. He was the youngest of at least nine children in a wealthy family that owned a castle in Roccasecca. As a teenager, he was influenced by the Dominicans, a newly founded order of priests devoted to preaching and learning.

Thomas joined the Dominicans at the age of nineteen and was assigned to Paris for further study. He spent three years in Paris studying philosophy and then moved to Cologne under the supervision of Albert the Great, who became his mentor. Albert’s conviction that the Christian faith could only benefit from a profound engagement with philosophy and science greatly influenced Thomas.

Thomas’s philosophical work is primarily found in the context of his Scriptural theology, and he is known for his so-called ‘five ways’ of attempting to demonstrate the existence of God. He also offered one of the earliest systematic discussions of the nature and kinds of law, including a famous treatment of natural law.

Thomas’s writings on ethical theory are virtue-centred, and he discussed the relevance of pleasure, passions, habit, and the faculty of will for the moral life. He is considered one of the most important theologians in the history of Western civilization, and his model for the correct relationship between theology and philosophy has inspired many.

Thomas died on March 7, 1274, at the Cistercian monastery of Fossanova, near Terracina, Latium, Papal State, Italy. He was canonized by Pope John XXII in 1323 and is honored as a saint and Doctor of the Church by the Catholic Church.

Aquinas’s Contribution to the Development of Theology and Philosophy

Saint Thomas Aquinas (1225-1274) was a Dominican friar, philosopher, and theologian who is considered one of the greatest thinkers in Western intellectual history and a key figure in scholasticism, a medieval philosophical and theological movement. 

He is known for his exceptional intellect and scholarship, and his contributions to theology and philosophy continue to be widely recognized and influential today. Aquinas’s most significant work is Summa Theologica, a comprehensive systematic treatise on theology and philosophy that synthesizes and harmonizes the teachings of Aristotle with Christian theology. The work covers a wide range of topics, including the nature of God, ethics, human nature, and the sacraments, and it emphasizes the compatibility of philosophy and theology, rejecting the notion of inherent conflict between them.

Aquinas’ philosophy was marked by his commitment to reason and the integration of faith and reason. He believed that reason and revelation were complementary and that both could lead to a deeper understanding of truth. His approach emphasized the compatibility of philosophy and theology, and he provided rational arguments for the existence of God, known as the “Five Ways,” which presented philosophical justifications for belief in a transcendent Creator. Aquinas also explored the concept of natural law, asserting that there are moral principles rooted in human nature that are accessible through reason. He believed that these moral principles were universal and could be known by all people, regardless of their religious beliefs.

Aquinas’ contributions to theology and philosophy were widely recognized during his lifetime, and his influence continues to be felt today. He is often referred to as the “Doctor Angelicus” and is regarded as one of the church’s greatest theologians and philosophers.

Despite his relatively short life, Aquinas’ extensive writing and profound insights have left an enduring legacy in philosophy, theology, and Christian thought. His teachings remain a cornerstone of Catholic theology, and his approach to the relationship between faith and reason continues to inspire philosophers and theologians around the world.

How did Saint Thomas Aquinas’s ideas influence the development of Christian philosophy?

Saint Thomas Aquinas was a philosopher and theologian who is considered one of the most important figures in the development of Christian philosophy. His ideas have had a profound influence on the relationship between faith and reason, the philosophy of language, epistemology, metaphysics, natural theology, philosophical anthropology, ethics, and political philosophy. One of Aquinas’ most significant contributions to Christian philosophy is his model for the correct relationship between faith and reason.

He believed that faith and reason were not in conflict but rather complementary, with faith providing a foundation for reason and reason providing a way to understand and defend faith. This approach has been influential in the development of Christian philosophy and theology, and it continues to be a subject of debate and discussion today.

Aquinas’ philosophy of language is also significant, particularly his concept of analogy. He believed that language about God is to be understood analogically, meaning that it is both like and unlike human applications. This concept has been influential in Christian theology and philosophy, and it continues to be a subject of study and discussion.

Aquinas’ work in epistemology, metaphysics, and natural theology has also been influential in Christian philosophy. He believed in the existence of a natural order that could be known through reason, and he argued for the existence of God through his famous “Five Ways.” These arguments have been widely discussed and debated in Christian philosophy, and they continue to be a subject of interest and study. Aquinas’ contributions to philosophical anthropology, ethics, and political philosophy have also been significant. He believed in the inherent dignity and value of human beings, and he argued for the importance of virtues and moral character in human life.

His work in these areas has been influential in Christian philosophy and theology, and it continues to be a subject of study and discussion today. Lastly, Saint Thomas Aquinas’ ideas have had a profound influence on the development of Christian philosophy, particularly in the areas of faith and reason, philosophy of language, epistemology, metaphysics, natural theology, philosophical anthropology, ethics, and political philosophy. His work continues to be studied and debated in Christian philosophy and theology, and his contributions to the field remain significant and influential.

Saint Dominic de Guzman

Saint Dominic de Guzman

St. Dominic de Guzman

St. Dominic de Guzman, also known as Dominic of Caleruega, was a Spanish-born Catholic priest and founder of the Order of Preachers, commonly known as the Dominican Order. Born in 1170 in Caleruega, Castile, Spain, Dominic’s life was marked by a deep devotion to God, a passion for preaching, and a commitment to spreading the teachings of the Catholic Church. His legacy as a religious leader and educator has had a lasting impact on the Church and continues to inspire many to this day.

Dominic was born into a well-to-do family. From a young age, he showed a strong inclination towards the Catholic faith, and his parents ensured that he received a solid religious education. He studied theology and philosophy at the Palencia, where he excelled in his studies and showed a keen interest in the Bible.

After completing his studies, Dominic became a canon regular in the Cathedral of Osma, where he dedicated himself to a life of prayer and study. It was during this time that he witnessed the grave harm of the Albigensian heresy, a sect that rejected key teachings of the Catholic Church and threatened the spiritual well-being of many in Europe.

In response, Dominic joined the efforts of the Bishop of Osma, Diego de Acebo, in preaching against the heresy and converting its followers. The two men travelled from town to town in France, engaging in debates and discussions with the heretics and offering them the true teachings of the Church. However, they soon realized that preaching alone was not enough to combat the heresy, and they needed a dedicated Order of men who could devote themselves to the task.

In 1216, Dominic established a religious community of preachers, with the approval of Pope Honorius III. The members of this order, later known as Dominicans, were to live a life of poverty, chastity, and obedience and were to be dedicated to preaching the Gospel, including the combatting of heresies. They were also encouraged to pursue advanced education and engage in scholarly debates to defend the Church’s teachings.

Dominic’s vision for the Order of Preachers was revolutionary for his time. The Order of Preachers was innovative in that it heavily focussed on preaching and teaching, rather than the traditional monastic practices. They also emphasized the importance of education and intellectual pursuits, which earned them the nickname “hounds of the Lord”, for their pursuit and defense of knowledge and truth.

The Order of Preachers quickly gained popularity and spread throughout Europe, establishing houses in major cities and universities. Dominic himself travelled extensively, preaching and establishing new communities. 

In addition to his work as a religious leader, Dominic was also known for his kindness, humility, and devotion to service. He was a man of great compassion and worked tirelessly to help the poor and sick, founding hospitals and shelters for those in need. His deep love for God and his fellow human beings was evident in all aspects of his life.

St. Dominic de Guzman died on August 6, 1221, around the age of 51. He was canonized in 1234 by Pope Gregory IX as a saint in the Catholic Church. The Order of Preachers continues to thrive today, with over 6,000 members in more than 80 countries carrying on the legacy of St. Dominic and his commitment to preaching, teaching, and serving.

St. Dominic de Guzman’s life is a testament to his unwavering faith, dedication to the Church, and passion for preaching. His legacy as the founder of the Order of Preachers has had a lasting impact on the Catholic Church, and his teachings and examples continue to inspire people to live a life of service and devotion to God. St. Dominic’s life is a shining example of how one person’s vision and dedication can have a profound effect on the world.

The message of our Fr. Prior Provincial on the Feast of our Father Dominic.

The message of our Fr. Prior Provincial on the Feast of our Father Dominic.

Feliz fiesta de Santo Domingo – Happy Feastday

Queridos hermanos – Dear Brothers:

Desde el Capítulo Provincial deseo enviar un saludo pequeño saludo a todos los hermanos de la Provincia deseándoles un feliz día e invitándoles a hacer actualidad el deseo de Nuestro Padre de que todos fuéramos mensajeros de la Palabra y de la verdad.

From the Provincial Chapter I would like to send to all the Brothers in the Province this short greeting to wish you a very happy feast-day, and at the same time, I am hereby inviting you to become true messengers of the Truth as our Father wanted.

Que a ejemplo del Fundador seamos transformados por la fuerza del Espíritu al contemplar y reflexionar sobre la verdad para que vivificados por el misterio que contemplamos seamos agentes dinámicos de predicación capaz de arrastrar, con el testimonio de una auténtica calidad de vida, servicio y dedicación a quienes el Señor nos envía. Si El nos ha llamado nunca será infiel a su promesa. Hagamos pues lo que podemos y confiemos y dejémosle guiar nuestros pasos.

Let the example of our Founder allow us to be transformed by the power of the Spirit as we contemplate and reflect on the truth so that strengthened by the mystery we contemplate we may become dynamic agents of preaching. This requires enthusiasm, quality of life, service and commitment in favor of those to whom we Lord is sending us. Since he called us, let us do our best and he will be faithful to his promise. Let us do what we can and allow him to lead us along the way.

No seamos agentes pasivos sino hombres de fe e instrumentos en las manos del Señor para enfrentarnos con valentía a los desafíos planteados a la iglesia, a los creyentes y a nosotros, misioneros por vocación.

Let none of us become a passive agent, but men of faith and instruments in the hands of the Lord, that we may have the wisdom and power required to confront the challenges presented to the Church and the believers and to us, missionary by vocation.

Nada podrá hacerse sin la convicción de que la refundación de la Orden y la renovación exige constancia y dinamismo. No obstante, poco haremos si no permitimos al Señor encender en nosotros la llama del amor con que Él nos ama.

Nothing would be done without the conviction that the Order has to be revitalized and renewed through a constant and dynamic process, it cannot be halted. Nevertheless, we will achieve little unless we allow the Lord to set us on fire of that love He has for us.

Que Santo Domingo interceda por nosotros, dinamice nuestras comunidades y avive la llama de la esperanza. Domingo de Guzmán, tu que prometiste ser de más ayuda desde el cielo cumple hoy con tu intercesión lo que prometiste a tus hijos.

May St. Dominic intercede for us, revitalize our community and awaken the flame of hope. Dominic of Guzman, you who promised to be of greater help to your Brothers from heaven, fulfill your promise and come to the aid of your sons and daughters.

Feliz fiesta!  – Happy Feastday!

Fray Bonifacio Solis OP

Prior Provincial

Towards The Provincial Chapter

Towards The Provincial Chapter

Fr. Jarvis Sy Hao

melchiorshi@gmail.com

Part I

The Royal Convent of             Santo Tomas de Avila

From 1 to 19 August, 2017, the historic Royal Convent of Santo Tomas de Avila will once again receive the members of the Provincial Chapter of the Province of Our Lady of the Rosary which will be celebrated in this Convent.

A total of 34 chapter members also known as Chapter Fathers will gather to pray, to discern, to reflect, to discuss various topics related to the life of the Province and to seek direction and principles for the forthcoming four years.

The regular celebration of the Chapters whether Conventual, Provincial or General dates back from a very long tradition within the organization and legislation of the Order of Preachers. It is an exercise of co-responsibility, affirmation and renewal thus making the charism of preaching and service to the Church ancient yet ever new and creative in accord to the times.

Since the medieval times, Religious Orders had been organized into kingdoms, nations and regions for practical purposes of organization and governance. These entities are called “Provinces” evoking the terminology used by the ancient Roman Empire.

As a mendicant order, the Dominicans were divided into Provinces during the second General Chapter of 1220 and thus a basic organizational structure and government was established before the demise of S. Dominic in 1221.

One becomes a Dominican, he is filiated to a “province”, thus he called a “son” of the Province, usually for life unless he is assigned or transferred to another province of the Order by the Master of the Order. Because the province by cultural and religious influence, has a direct link with the life and ministry of the friars who belong to it, each province has a different way of doing things, traditions and customs which enrich the Dominican life.

Dominican life is lived in a community, which are the “cells” of our religious family and as all cells for their development need interchange, to be integrated to various levels in an organism (the Province, then the whole Order, vis-a vis, the local and universal Church …).

If a community has at least six brothers, it is called a “Conventus” and it is led by a prior, elected by his confreres for a three year term which can be renewed for another term.

Living in common, is not only praying, eating, and working together. In the spirit of co-responsibility, friars share the crux of common concerns through community meetings or conventual chapters. They also elect their prior who serves as the executor of the will of the community and the person in charge in our Dominican life.

If in a community, there are less than six friars, this is called “Domus”, or the house (has so to say a more provisional status, serves a contingent need or has not been able to become a priory) and the brothers of this house do not elect prior, but their “House superior” is appointed by the Provincial, usually with previous dialogue with the needs of the community.

The Prior Provincial, the major superior of the Province is elected for a term of four  (4) years. The election of major superior who will serve as the executor of the plans and ideals of the Provincial community and as representative of the Province is one of the important task of the Provincial Chapter.

Provinces

The organization of the Provinces is analogically similar to the organization of the Order and thus since time immemorial, with the great spirit of distributing powers and responsibilities to the communities and to individual friars. The Provinces play a very important role in the life of the Order in contrast to other religious Orders especially after the more centrist Society of Jesus was founded after the Council of Trent.

While in many modern congregations and religious institutes, their concept of the Province would be more on the geographical or territorial division of ministry, the Province in the Order is more than that, it becomes a living space to live the charism of the Order and thus there is a great spiritual affinity among the brethren in each Province. Moreover, each Province  possesses a complete organization under the supervision of the Master of the Order and the General Curia; it also contains the legal and spiritual machinery to perpetuate its existence and guarantee the discharge of ministries entrusted.

The first provinces of the Order reflect the diverse presences and the wonderful expansion of the friars: Spain, Provence, France, Lombardy, Rome, Germany, Hungary and England.  Eight hundred years later, while some Provinces had been suppressed by time and circumstance, merged with other entities or relegated into simpler entities, new ones too are being organized across the globe. Today, there are 84 “juridical presences” of Provinces, Vice Provinces and General Vicariates.

In the long list of the Dominican Provinces, number 25 is the Province of Our Lady of the Rosary, founded in 1587 “for the evangelization of China and its neighbouring kingdoms”. It is the only missionary Province of the Order and throughout its glorious history had contributed greatly in the evangelization of peoples and had produced a great number of martyrs for the Order and for the Church.

From the XVI century till the XX century it was the only Dominican entity in the Far East and had assumed diverse ministries and mission work in the region. She also founded various entities of the Order: Province of Queen of Martyrs of Viet nam (1967), Province of the Philippines (1971) and the Vice Province of Queen of China (Taiwan) (1978)

While maintaining the traditional ministries and missions of the Province in the Far East, the Province since the beginning of the XXI century had been blessed with new vocations and new foundations. Despite the challenge of aging and missions in need of renewal and new blood, new challenges in recruitment, formation, new presences and new realities seem to pump in much needed adrenaline to the ancient and still energetic “old Lady”—the Province.

The chapter of 2017 is pivotal as the Order after the euphoria of the Eighth centenary had left a common desire among the brethren for renewal and to reaffirm our commitment for evangelization. How the province will respond to these challenges and new directions will be dependent on the foresight and leadership of the new team to be led by the new Prior Provincial.

 

Part II

The provincial chapter is made up of representatives of all the friars of the province. Since the outset of the convents were elected by their brethren – and were not named but only confirmed the higher authority – they represent them fully. In addition, each priory, to ensure adequate representation to so-called base, shall elect a member who will accompany the prior in his capacity as “socius”, and shall enjoy the same rights as those who attend by virtue of their office. For large communities, the members of the conventual chapter may elect more than one socius.

As of 2016, our Province of Our Lady of the Rosary has a total of eight (8) priories: Four (4) in Asia, Two (3) in Spain and one (1) in the Philippines.

The meeting at the previous provincial Chapter

The brothers who are assigned to Domus or Houses are then organized into clusters so called electoral colleges consisting of 8-10 members where they elect one of the members as their delegate for the Provincial Chapter.

In our province, there are a total of XII electoral colleges.  They can be broken down as follows: 6 electoral colleges in Asia; 3 electoral colleges in Europe and three (3) electoral colleges from South America. In Asia, except for the I-II electoral colleges wherein the cluster is mixed from diverse regions or missions, the brethren working in the “frontiers” like Taiwan, South Korea, Union of Myanmar and Mainland China are assured of being represented.

Note here that in contrast with other Provinces, the Province of Our Lady of the Rosary has few convents and many Houses. This is due to the fact that many presences are made up of small communities and thus a good number of chapter fathers would be from the ranks of the electoral colleges.

Thus, between priories, their priors and socii, and delegates we arrived at a score of thirty (30) capitulars, they directly express diversity of cultures, realities and ministries of the Province around the world. With this number we ought to add the Prior Provincial who ends his terms on the Chapter; and the three Regional Priors of the Province (Vicariate of the Philippines, Japan and Venezuela). Thus arriving to the number of 34 members/electors.

It should also be noted that despite the fact that there are still a good number of Spanish friars in the Chapter, the number of non-Spaniards had increased since the last Provincial Chapters: and well represented as we shall have not only Spanish friars but also Chinese, Korean, Burmese and Venezuelan Chapter Fathers, perhaps one of the most diverse in the four hundred year history of the Province!

The principal task of the Provincial Chapter is to elect the Prior Provincial. He is the major superior of the Province and executes the plans and the directives of the Chapter in the coming four years.

After the election of the Prior Provincial, there will also be the election of those who will be part of the the executive team for the next four years: first, the diffinitors (six in number) which together with the Prior Provincial have the task of translating into directives, the guidelines and decisions of the Chapter and to appoint the officers of the province. After the chapter, the diffinitors shall serve as Provincial Councillors.

The Diffinitors as well as other councilors shall then form the advisory council that will help the prior provincial in his government during the next four years. From these pool of friars, the Prior Provincial shall then chose his socius (i.e. the friar chosen by him as a collaborator)

Among them would be the Provincial Syndic or Bursar and his assistants; the friars in charge of the various stages of formation and the different promoters within the Province; and all those to whom it is judged necessary to entrust a service to implement the decisions of the provincial chapter and promote the life and mission of the province.

In the same time, the Regent of Studies, the friar in charge of promoting the intellectual life and coordination of studies in the province will be appointed. Given the importance that traditionally the study of our Order, the regent is appointed by the chapter, but his name is proposed to the Master of the Order which is responsible for its creation.

Finally, it is responsibility of the provincial chapter to elect representatives to the general chapters of the Order, which are held every three years, alternately between provincial chapters and chapters of definition.

 

Part III

Evidently the provincial chapter is not limited to elect people but especially looks to the future by assessing the present and developing projects.

There are two important aspects of a Dominican Chapter whether it is a Provincial or a General Chapter.

It is a celebration of our Dominican mission and our ministries. Within the framework of prayer and common practice of discernment, the friars not only pray, celebrate but also reflect and discern the signs of the times and their response to the needs in accordance to their charism.

It is also a moment of discernment, especially when there arises moments of re-structuring, of opening new missions and closing old ministries and presence.

It is a moment of auto-criticism as brothers re- examine the oft talked about term of “quality of life” and how to tackle the challenges faced by the Province as a collective group. This is manifested through the work and reflection of various commissions of the Chapter, under various topics and themes for reflection.

The results of these reflections are found in the working document to be presented to the assembly and the various ordinations and recommendations to the friars.

The chapter in turn, incorporated this material will work for commissions on these topics and then present to all the province the guidelines for the coming years, giving concrete indications because in each of these areas the provincial community can realistically grow and mature, in short, to better enjoy his vocation.

In practice, the chapter establishes the provincial policy and reiterates or recreates its so called “mission-vision”.

It also legislates by determining or modifying the Provincial Statutes, either adding new rules or revising the rules in accordance to the latest decisions of the General Chapter or the new version of the Constitutions or directives from the General Curia.

It is also the responsibility of the provincial chapter to order the life and ministry of the Province for the coming four years; planning and coordinating the various ministries, whether collectively or individually.

It is also a moment of gratitude and memory: the Chapter is also a moment to relive the various events of the past four years, to be grateful to the Lord and at the same time to make memory of them, especially the deceased brothers. Thus part of the the Acts of the Chapter is the record of important events since the last Chapter and the necrology of the Province.

The Acts of the Provincial Chapter (and even more so those of the General Chapters) are at the service of the zeal and the apostolic creativity of the brethren; it tries to promote the apostolic “consensus” to that it may be able to work and live “in one heart and mind in God’s service”.

In the light of the forthcoming Provincial Chapter, it would be good for us to recall the spirit and the ideals laid down during the recent General Chapter of Bologna (2016) which coincided with the Jubilee of the Order:

our lives to follow Christ after the example of St. Dominic it is a life of contemplation of God’s Word and apostolic fraternity, which occurs in every community with its gifts and its weaknesses. This fraternity is rooted in obedience to the apostolic mandate and community in the implementation of this mission whose first condition is the sharing of our expectations, charisms, personal skills and material goods (205).

This apostolic fraternity is done with the community project (206) which is a good way to operate solidarity and dialogue, to facilitate the exercise of authority and obedience of the of the upper… (207)

Ultimately the Provincial Chapter is an instrument at the service of communities and friars so that they can more and better to grow in charity and be bearers of the Gospel to the world joy, the awareness of being alive and well connected parts of the Order and the Church.

The members of the previous provincial Chapter