The Info List - Dominican Order

The Order of Preachers (Latin: Ordo Praedicatorum, postnominal abbreviation OP), also known as the Dominican Order, is a mendicant Catholic religious order
Catholic religious order
founded by the Spanish priest Dominic of Caleruega (also called Dominic de Guzmán) in France, approved by Pope Honorius III via the Papal bull
Papal bull
Religiosam vitam
Religiosam vitam
on 22 December 1216. Members of the order, who are referred to as Dominicans, generally carry the letters OP after their names, standing for Ordinis Praedicatorum, meaning of the Order of Preachers. Membership in the order includes friars,[2] nuns, active sisters, and affiliated lay or secular Dominicans (formerly known as tertiaries, though recently there has been a growing number of associates who are unrelated to the tertiaries). Founded to preach the Gospel
and to oppose heresy, the teaching activity of the order and its scholastic organisation placed the Preachers in the forefront of the intellectual life of the Middle Ages.[3] The order is famed for its intellectual tradition, having produced many leading theologians and philosophers.[4] In the year 2018 there were 5,747 Dominican friars, including 4,299 priests.[1] The Dominican Order
Dominican Order
is headed by the Master of the Order, currently Bruno Cadoré.[5]

Saint Dominic
Saint Dominic
(1170–1221), portrayed in the Perugia Altarpiece
Perugia Altarpiece
by Fra Angelico. Galleria Nazionale dell'Umbria, Perugia. A number of other names have been used to refer to both the order and its members.

In England and other countries, the Dominican friars are referred to as "Black Friars" because of the black cappa or cloak they wear over their white habits.[6] Dominicans were "Blackfriars", as opposed to "Whitefriars" (i.e., Carmelites) or "Greyfriars" (i.e., Franciscans). They are also distinct from the "Austin friars" (i.e., Augustinian Friars) who wear a similar habit. In France, the Dominicans were known as "Jacobins" because their convent in Paris
was attached to the Church of Saint-Jacques, now disappeared, on the way to Saint-Jacques-du-Haut-Pas, which belonged to the Italian Order of Saint James of Altopascio[7] (St. James) Sanctus Iacobus in Latin. Their identification as Dominicans gave rise to the pun that they were the "Domini canes", or "Hounds of the Lord".[8] Contents

1 Foundation

1.1 Saint Dominic 1.2 Albigensian Crusade
Albigensian Crusade
on Cathars 1.3 Dominican convent established

2 History

2.1 Middle Ages

2.1.1 Women 2.1.2 English Province

2.2 Reformation to French Revolution 2.3 19th century to present 2.4 Far East

3 Divisions

3.1 Nuns 3.2 Sisters 3.3 Priestly Fraternities of St. Dominic 3.4 Laity

4 Dominican spirituality

4.1 Blessed Humbert 4.2 Mysticism 4.3 Albertus Magnus 4.4 English Dominican mysticism 4.5 Charity and meekness 4.6 Rosary

5 Mottoes 6 Notable members 7 By geography 8 Educational institutions 9 See also 10 References 11 Sources 12 Further reading 13 External links

Foundation[edit] Saint Dominic
Saint Dominic
on the front cover of Doctrina Christiana
Doctrina Christiana
catechism in Spanish and Tagalog with an eight-pointed star (a symbol of the Blessed Virgin Mary) over his head. Woodcut cover. Printed in Manila in 1593 The Dominican Order
Dominican Order
came into being in the Middle Ages
Middle Ages
at a time when men of God
were no longer expected to stay behind the walls of a cloister. Instead, they travelled among the people, taking as their examples the apostles of the primitive Church. Out of this ideal emerged two orders of mendicant friars: one, the Friars Minor, was led by Francis of Assisi; the other, the Friars Preachers, by Dominic of Guzman. Like his contemporary, Francis, Dominic saw the need for a new type of organization, and the quick growth of the Dominicans and Franciscans
during their first century of existence confirms that the orders of mendicant friars met a need.[9] Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines
to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy. The Order of Preachers was founded in response to a then perceived need for informed preaching.[10] Dominic's new order was to be trained to preach in the vernacular languages. Dominic inspired his followers with loyalty to learning and virtue, a deep recognition of the spiritual power of worldly deprivation and the religious state, and a highly developed governmental structure.[11] At the same time, Dominic inspired the members of his order to develop a "mixed" spirituality. They were both active in preaching, and contemplative in study, prayer and meditation. The brethren of the Dominican Order
Dominican Order
were urban and learned, as well as contemplative and mystical in their spirituality. While these traits affected the women of the order, the nuns especially absorbed the latter characteristics and made those characteristics their own. In England, the Dominican nuns blended these elements with the defining characteristics of English Dominican spirituality and created a spirituality and collective personality that set them apart.

Saint Dominic[edit] Main article: Saint Dominic Saint Dominic
Saint Dominic
(1170–1221), portrait by El Greco, about 1600 As an adolescent, he had a particular love of theology and the Scriptures became the foundation of his spirituality.[12] During his studies in Palencia, Spain, he experienced a dreadful famine, prompting Dominic to sell all of his beloved books and other equipment to help his neighbors.[13] After he completed his studies, Bishop Martin Bazan and Prior
Diego d'Achebes appointed Dominic to the cathedral chapter and he became a Canon Regular
Canon Regular
under the Rule of Saint Augustine
Rule of Saint Augustine
and the Constitutions for the cathedral church of Osma. At the age of twenty-four or twenty-five, he was ordained to the priesthood.[14]

Albigensian Crusade
Albigensian Crusade
on Cathars[edit] In 1203, Dominic de Guzmán joined Diego de Acebo on an embassy to Denmark for the monarchy of Spain, to arrange the marriage between the son of King Alfonso VIII of Castile
Alfonso VIII of Castile
and a niece of King Valdemar II of Denmark.[15] At that time the south of France
was the stronghold of the Cathar movement. The Cathars (also known as Albigensians, due to their stronghold in Albi, France) were a heretical neo-gnostic sect. They believed that matter was evil and only the spirit was good; this was a fundamental challenge to the notion of the incarnation, central to Catholic theology. The Albigensian Crusade
Albigensian Crusade
(1209–1229) was a 20-year military campaign initiated by Pope Innocent III
Pope Innocent III
to eliminate Catharism
in Languedoc, in southern France. Dominic saw the need for a response that would attempt to sway members of the Albigensian movement back to mainstream Christian thought. Dominic became inspired into a reforming zeal after they encountered Albigensian Christians at Toulouse. Diego immediately saw one of the paramount reasons for the spread of the unorthodox movement- the representatives of the Holy Church acted and moved with an offensive amount of pomp and ceremony. In contrast, the Cathars generally led ascetic lifestyles. For these reasons, Diego suggested that the papal legates begin to live a reformed apostolic life. The legates agreed to change if they could find a strong leader. The prior took up the challenge, and he and Dominic dedicated themselves to the conversion of the Cathars.[16] Despite this particular mission, Dominic met limited success converting Cathars by persuasion, "for though in his ten years of preaching a large number of converts were made, it has to be said that the results were not such as had been hoped for".[17]

Dominican convent established[edit] Dominic became the spiritual father to several Albigensian women he had reconciled to the faith, and in 1206 he established them in a convent in Prouille, near Toulouse.[18] This convent would become the foundation of the Dominican nuns, thus making the Dominican nuns older than the Dominican friars. Diego sanctioned the building of a monastery for girls whose parents had sent them to the care of the Albigensians because their families were too poor to fulfill their basic needs.[19] The monastery in Prouille
would later become Dominic's headquarters for his missionary effort. After two years on the mission field, Diego died while traveling back to Spain.

History[edit] Dominic founded the Dominican Order
Dominican Order
in 1215 at a time when men of God were no longer expected to stay behind the walls of a cloister. Saint Dominic established a religious community in Toulouse
in 1214, to be governed by the rule of Saint Augustine[20] and statutes to govern the life of the friars, including the Primitive Constitution.[21] (The statutes borrowed somewhat from the Constitutions of Prémontré). The founding documents establish that the order was founded for two purposes: preaching and the salvation of souls.[3]

Middle Ages[edit] Saint Dominic's room at Maison Seilhan, in Toulouse, is considered the place where the Order was born. Dominic established a religious community in Toulouse
in 1214, to be governed by the rule of Saint Augustine[20] and statutes to govern the life of the friars, including the Primitive Constitution.[21] In July 1215, with the approbation of Bishop Foulques of Toulouse, Dominic ordered his followers into an institutional life. Its purpose was revolutionary in the pastoral ministry of the Catholic Church. These priests were organized and well trained in religious studies. Dominic needed a framework—a rule—to organize these components. The Rule of Saint Augustine
Rule of Saint Augustine
was an obvious choice for the Dominican Order, according to Dominic's successor Jordan of Saxony, in the Libellus de principiis, because it lent itself to the "salvation of souls through preaching".[22] By this choice, however, the Dominican brothers designated themselves not monks, but canons-regular. They could practice ministry and common life while existing in individual poverty.[23] Dominic's education at Palencia
gave him the knowledge he needed to overcome the Manicheans. With charity, the other concept that most defines the work and spirituality of the order, study became the method most used by the Dominicans in working to defend the Church against the perils that hounded it, and also of enlarging its authority over larger areas of the known world.[24] In Dominic's thinking, it was impossible for men to preach what they did not or could not understand. When the brethren left Prouille, then, to begin their apostolic work, Dominic sent Matthew of Paris
to establish a school near the University of Paris. This was the first of many Dominican schools established by the brethren, some near large universities throughout Europe. The women of the order also established schools for the children of the local gentry. The Order of Preachers was approved in December 1216 and January 1217 by Pope Honorius III
Pope Honorius III
in the papal bulls Religiosam vitam
Religiosam vitam
and Nos attendentes. On January 21, 1217, Honorius issued the bull Gratiarum omnium[25] recognizing Saint Dominic's followers as an order dedicated to study and universally authorized to preach, a power formerly reserved to local episcopal authorization.[26] On August 15, 1217, Dominic dispatched seven of his followers to the great university center of Paris
to establish a priory focused on study and preaching. The Convent
of St. Jacques, would eventually become the order's first studium generale. Saint Dominic
Saint Dominic
was to establish similar foundations at other university towns of the day, Bologna
in 1218, Palencia
and Montpellier
in 1220, and Oxford
just before his death in 1221.[27]

Doctor Angelicus, Saint Thomas Aquinas
Thomas Aquinas
(1225–1274), considered by the Catholic Church
Catholic Church
to be its greatest medieval theologian, is girded by angels with a mystical belt of purity after his proof of chastity. Allegory of the Virgin Patroness of the Dominicans by Miguel Cabrera. In 1219 Pope Honorius III
Pope Honorius III
invited Dominic and his companions to take up residence at the ancient Roman basilica of Santa Sabina, which they did by early 1220. Before that time the friars had only a temporary residence in Rome
at the convent of San Sisto Vecchio
San Sisto Vecchio
which Honorius III had given to Dominic circa 1218 intending it to become a convent for a reformation of nuns at Rome
under Dominic's guidance. In May 1220 at Bologna
the order's first General Chapter mandated that each new priory of the order maintain its own studium conventuale, thus laying the foundation of the Dominican tradition of sponsoring widespread institutions of learning.[28] The official foundation of the Dominican convent at Santa Sabina
Santa Sabina
with its studium conventuale occurred with the legal transfer of property from Honorius III to the Order of Preachers on June 5, 1222.[29] This studium was transformed into the order's first studium provinciale by Saint Thomas Aquinas
Thomas Aquinas
in 1265. Part of the curriculum of this studium was relocated in 1288 at the studium of Santa Maria sopra Minerva which in the 16th century world be transformed into the College of Saint Thomas (Latin: Collegium Divi Thomæ). In the 20th century the college would be relocated to the convent of Saints Dominic and Sixtus and would be transformed into the Pontifical University of Saint Thomas Aquinas, Angelicum. The Dominican friars quickly spread, including to England, where they appeared in Oxford
in 1221.[30] In the 13th century the order reached all classes of Christian society, fought heresy, schism, and paganism by word and book, and by its missions to the north of Europe, to Africa, and Asia passed beyond the frontiers of Christendom. Its schools spread throughout the entire Church; its doctors wrote monumental works in all branches of knowledge, including the extremely important Albertus Magnus
Albertus Magnus
and Thomas Aquinas. Its members included popes, cardinals, bishops, legates, inquisitors, confessors of princes, ambassadors, and paciarii (enforcers of the peace decreed by popes or councils).[3] The order's origins in battling heterodoxy influenced its later development and reputation. Many later Dominicans battled heresy as part of their apostolate. Indeed, many years after Dominic reacted to the Cathars, the first Grand Inquistor of Spain, Tomás de Torquemada, would be drawn from the Dominican Order. The order was appointed by Pope Gregory IX
Pope Gregory IX
the duty to carry out the Inquisition.[31] Torture was not regarded as a mode of punishment, but purely as a means of eliciting the truth. In his Papal Bull Ad extirpanda
Ad extirpanda
of 1252, Pope
Innocent IV authorised the Dominicans' use of torture under prescribed circumstances.[32] The expansion of the order produced changes. A smaller emphasis on doctrinal activity favoured the development here and there of the ascetic and contemplative life and there sprang up, especially in Germany and Italy, the mystical movement with which the names of Meister Eckhart, Heinrich Suso, Johannes Tauler, and Saint Catherine of Siena are associated. (See German mysticism, which has also been called "Dominican mysticism".) This movement was the prelude to the reforms undertaken, at the end of the century, by Raymond of Capua, and continued in the following century. At the same time the order found itself face to face with the Renaissance. It struggled against pagan tendencies in Renaissance
humanism, in Italy through Dominici and Savonarola, in Germany through the theologians of Cologne
but it also furnished humanism with such advanced writers as Francesco Colonna (probably the writer of the Hypnerotomachia Poliphili) and Matteo Bandello. Many Dominicans took part in the artistic activity of the age, the most prominent being Fra Angelico
Fra Angelico
and Fra Bartolomeo.[3]

Women[edit] Although Dominic and the early brethren had instituted female Dominican houses at Prouille
and other places by 1227, houses of women attached to the Order became so popular that some of the friars had misgivings about the increasing demands of female religious establishments on their time and resources. Nonetheless, women's houses dotted the countryside throughout Europe. There were seventy-four Dominican female houses in Germany, forty-two in Italy, nine in France, eight in Spain, six in Bohemia, three in Hungary, and three in Poland.[33] Many of the German religious houses that lodged women had been home to communities of women, such as Beguines, that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century, as expressed in works such as the sister-books. There were one hundred and fifty-seven nunneries in the order by 1358. After that year, the number lessened considerably due to the Black Death.[34] In places besides Germany, convents were founded as retreats from the world for women of the upper classes. These were original projects funded by wealthy patrons, including other women. Among these was Countess Margaret of Flanders who established the monastery of Lille, while Val-Duchesse at Oudergem near Brussels was built with the wealth of Adelaide of Burgundy, Duchess of Brabant (1262).[35] Female houses differed from male Dominican houses in that they were enclosed. The sisters chanted the Divine Office and kept all the monastic observances.[36] The nuns lived under the authority of the general and provincial chapters of the order. They shared in all the applicable privileges of the order. The friars served as their confessors, priests, teachers and spiritual mentors.[37] Women could be professed to the Dominican religious life at the age of thirteen. The formula for profession contained in the Constitutions of Montargis Priory
(1250) requires that nuns pledge obedience to God, the Blessed Virgin, their prioress and her successors according to the Rule of Saint Augustine
Rule of Saint Augustine
and the institute of the order, until death. The clothing of the sisters consisted of a white tunic and scapular, a leather belt, a black mantle, and a black veil. Candidates to profession were questioned to reveal whether they were actually married women who had merely separated from their husbands. Their intellectual abilities were also tested. Nuns
were to be silent in places of prayer, the cloister, the dormitory, and refectory. Silence was maintained unless the prioress granted an exception for a specific cause. Speaking was allowed in the common parlor, but it was subordinate to strict rules, and the prioress, subprioress or other senior nun had to be present.[38] As well as sewing, embroidery and other genteel pursuits, the nuns participated in a number of intellectual activities, including reading and discussing pious literature.[39] In the Strassburg monastery of Saint Margaret, some of the nuns could converse fluently in Latin. Learning still had an elevated place in the lives of these religious. In fact, Margarette Reglerin, a daughter of a wealthy Nuremberg family, was dismissed from a convent because she did not have the ability or will to learn.[40]

English Province[edit] In England, the Dominican Province began at the second general chapter of the Dominican Order
Dominican Order
in Bologna
during the spring of 1221. Dominic dispatched twelve friars to England under the guidance of their English prior, Gilbert of Fresney. They landed in Dover on August 5, 1221. The province officially came into being at its first provincial chapter in 1230.[41] The English Province was a component of the international order from which it obtained its laws, direction, and instructions. It was also, however, a group of Englishmen. Its direct supervisors were from England, and the members of the English Province dwelt and labored in English cities, towns, villages, and roadways. English and European ingredients constantly came in contact. The international side of the province's existence influenced the national, and the national responded to, adapted, and sometimes constrained the international.[42] The first Dominican site in England was at Oxford, in the parishes of St. Edward and St. Adelaide.[43] The friars built an oratory to the Blessed Virgin Mary[44] and by 1265, the brethren, in keeping with their devotion to study, began erecting a school. Actually, the Dominican brothers likely began a school immediately after their arrival, as priories were legally schools.[45] Information about the schools of the English Province is limited, but a few facts are known. Much of the information available is taken from visitation records.[46] The "visitation" was a section of the province through which visitors to each priory could describe the state of its religious life and its studies to the next chapter. There were four such visits in England and Wales—Oxford, London, Cambridge and York.[47] All Dominican students were required to learn grammar, old and new logic, natural philosophy and theology. Of all of the curricular areas, however, theology was the most important. This is not surprising when one remembers Dominic's zeal for it.[48] Dartford Priory
was established long after the primary period of monastic foundation in England had ended. It emulated, then, the monasteries found in Europe—mainly France
and German—as well as the monastic traditions of their English Dominican brothers. The first nuns to inhabit Dartford were sent from Poissy Priory
in France.[33] Even on the eve of the Dissolution, Prioress Jane Vane wrote to Cromwell on behalf of a postulant, saying that though she had not actually been professed, she was professed in her heart and in the eyes of God. This is only one such example of dedication. Profession in Dartford Priory
seems, then, to have been made based on personal commitment, and one's personal association with God.[49] As heirs of the Dominican priory of Poissy in France, the nuns of Dartford Priory
in England were also heirs to a tradition of profound learning and piety. Strict discipline and plain living were characteristic of the monastery throughout its existence.[50]

Reformation to French Revolution[edit] Bartolomé de Las Casas
Bartolomé de Las Casas
(c.1484–1566) Bartolomé de Las Casas, as a settler in the New World, was galvanized by witnessing the brutal torture and genocide of the Native Americans by the Spanish colonists. He became famous for his advocacy of the rights of Native Americans, whose cultures, especially in the Caribbean, he describes with care.[51] Gaspar da Cruz
Gaspar da Cruz
(c.1520–1570), who worked all over the Portuguese colonial empire in Asia, was probably the first Christian missionary to preach (unsuccessfully) in Cambodia. After a (similarly unsuccessful) stint, in 1556, in Guangzhou, China, he eventually returned to Portugal and became the first European to publish a book devoted exclusively to China in 1569/1570.[52] The beginning of the 16th century confronted the order with the upheavals of Revolution. The spread of Protestantism cost it six or seven provinces and several hundreds of convents, but the discovery of the New World
New World
opened up a fresh field of activity. In the 18th century, there were numerous attempts at reform, accompanied by a reduction in the number of devotees. The French Revolution ruined the order in France, and crises that more or less rapidly followed considerably lessened or wholly destroyed numerous provinces.[3]

19th century to present[edit] During the early 19th century, the number of Preachers seems never to have sunk below 3,500. Statistics for 1876 show 3,748, but 500 of these had been expelled from their convents and were engaged in parochial work. Statistics for 1910 show a total of 4,472 nominally or actually engaged in proper activities of the order.[3] By the year 2013 there were 6058 Dominican friars, including 4,470 priests.[1]

Portrait of Lacordaire In the revival movement France
held a foremost place, owing to the reputation and convincing power of the orator, Jean-Baptiste Henri Lacordaire (1802–1861). He took the habit of a Friar
Preacher at Rome
(1839), and the province of France
was canonically erected in 1850.[53] From this province were detached the province of Lyon, called Occitania (1862), that of Toulouse
(1869), and that of Canada (1909). The French restoration likewise furnished many laborers to other provinces, to assist in their organization and progress. From it came the master general who remained longest at the head of the administration during the 19th century, Père Vincent Jandel (1850–1872). Here should be mentioned the province of Saint Joseph in the United States. Founded in 1805 by Edward Fenwick, afterwards first Bishop of Cincinnati, Ohio
Cincinnati, Ohio
(1821–1832). In 1905, it established a large house of studies at Washington, D.C.,[3] called the Dominican House of Studies. The province of France
has produced a large number of preachers. The conferences of Notre-Dame-de- Paris
were inaugurated by Père Lacordaire. The Dominicans of the province of France
furnished Lacordaire (1835–1836, 1843–1851),[3] Jacques Monsabré,[54] and Joseph Ollivier. The pulpit of Notre Dame has been occupied by a succession of Dominicans. Père Henri Didon (d. 1900) was a Dominican. The house of studies of the province of France publishes L'Année Dominicaine (founded 1859), La Revue des Sciences Philosophiques et Theologiques (1907), and La Revue de la Jeunesse (1909).[3] French Dominicans founded and administer the École Biblique et Archéologique française de Jérusalem founded in 1890 by Marie-Joseph Lagrange
Marie-Joseph Lagrange
(1855–1938), one of the leading international centres for biblical research. It is at the École Biblique that the famed Jerusalem Bible
Jerusalem Bible
(both editions) was prepared. Likewise Cardinal Yves Congar
Yves Congar
was a product of the French province of the Order of Preachers. Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. Such is the Biblical school at Jerusalem, open to the religious of the order and to secular clerics, which publishes the Revue Biblique. The Pontificium Collegium Internationale Angelicum, the future Pontifical University of Saint Thomas Aquinas, Angelicum established at Rome
in 1908 by Master Hyacinth Cormier, opened its doors to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). Among numerous writers of the order in this period are: Cardinals Thomas Zigliara
Thomas Zigliara
(d. 1893) and Zephirin González (d. 1894), two esteemed philosophers; Alberto Guillelmotti (d. 1893), historian of the Pontifical Navy, and historian Heinrich Denifle (d. 1905).[3] During the Reformation, many of the monasteries of Dominican nuns were forced to close. One which managed to survive, and afterwards founded many new houses, was St Ursula's in Augsburg. In the seventeenth century, monasteries of Dominican women were often asked by their bishops to undertake apostolic work, particularly educating girls and visiting the sick. St Ursula's returned to an enclosed life in the eighteenth century, but in the nineteenth century, after Napoleon had closed many European women's monasteries, King Louis I of Bavaria in 1828 restored the Religious Orders of women in his realm, provided that the nuns undertook some active work useful to the State (usually teaching or nursing).[55] In 1877, Bishop Ricards in South Africa requested that Augsburg send a group of nuns to start a teaching mission in King Williamstown.[56] From this mission were founded many Third Order Regular congregations of Dominican sisters, with their own constitutions, though still following the Rule of Saint Augustine and affiliated to the Dominican Order. These include the Dominican Sisters of Oakford, KwazuluNatal (1881),[57] the Dominican Missionary Sisters, Zimbabwe, (1890)[56] and the Dominican Sisters of Newcastle, KwazuluNatal (1891).[58] The Dominican Order
Dominican Order
has influenced the formation of other Orders outside of the Roman Catholic Church, such as the Anglican Order of Preachers which is a Dominican Order
Dominican Order
within the world wide Anglican Communion.

Far East[edit] By the 1850s, the Dominicans had half a million followers in the Philippines and well-established missions in the Chinese province of Fujian
and Tonkin, Vietnam, performing thousands of baptisms each year.[59]:211,213

Divisions[edit] The Friars, Nuns, Sisters, Members of Priestly Fraternities of Saint Dominic, Dominican Laity and Dominican Youths together form the Order of Preachers.[60]

Nuns[edit] The Dominican nuns were founded by Saint Dominic
Saint Dominic
even before he had established the friars. They are contemplatives in the cloistered life. Properly speaking, the friars and nuns together form the Order of Preachers.[61] The nuns celebrated their 800th anniversary in 2006.[62]

Sisters[edit] Women have been part of the Dominican Order
Dominican Order
since the beginning, but distinct active congregations of Dominican sisters in their current form are largely a product of the nineteenth century and afterwards. They draw their origins both from the Dominican nuns and the communities of women tertiaries (lay women) who lived in their own homes and gathered regularly to pray and study: the most famous of these was the Mantellate attached to Saint Dominic's church in Siena, to which Saint Catherine of Siena
Catherine of Siena
belonged.[63] In the seventeenth century, some European Dominican monasteries (e.g. St Ursula's, Augsburg) temporarily became no longer enclosed, so they could engage in teaching or nursing or other work in response to pressing local need. Any daughter houses they founded, however, became independent.[64] But in the nineteenth century, in response to increasing missionary fervor, monasteries were asked to send groups of women to found schools and medical clinics around the world. Large numbers of Catholic women traveled to Africa, the Americas, and the East to teach and support new communities of Catholics there, both settlers and converts. Owing to the large distances involved, these groups needed to be self-governing, and they frequently planted new self-governing congregations in neighboring mission areas in order to respond more effectively to the perceived pastoral needs.[65] Following on from this period of growth in the nineteenth century, and another great period of growth in those joining these congregations in the 1950s, there are currently 24,600 Sisters belonging to 150 Dominican Religious Congregations present in 109 countries affiliated to Dominican Sisters International.[66] As well as the friars, Dominican sisters live their lives supported by four common values, often referred to as the Four Pillars of Dominican Life, they are: community life, common prayer, study and service. Saint Dominic
Saint Dominic
called this fourfold pattern of life the "holy preaching". Henri Matisse was so moved by the care that he received from the Dominican Sisters that he collaborated in the design and interior decoration of their Chapelle du Saint-Marie du Rosaire
Chapelle du Saint-Marie du Rosaire
in Vence, France.[67]

Priestly Fraternities of St. Dominic[edit] The Priestly Fraternities of St. Dominic
St. Dominic
are diocesan priests who are formally affiliated to the Order of Preachers (Dominicans) through a Rule of life that they profess, and so strive for evangelical perfection under the overall direction of the Dominican friars. The origins of the Dominican fraternities can be traced from the Dominican third Order secular, which then included both priests and lay persons as members.[68] Now existing as a separate association from that of the laity, and with its own distinct rule to follow, the Priestly Fraternities of St. Dominic
St. Dominic
continues to be guided by the Order in embracing the gift of the spirituality of Saint Dominic
Saint Dominic
in the unique context of the diocesan priests. Along with the special grace of the Sacrament of Holy Orders, which helps them to perform the acts of the sacred ministry worthily, they receive new spiritual help from the profession, which makes them members of the Dominican Family and sharers in the grace and mission of the Order. While the Order provides them with these spiritual aids and directs them to their own sanctification, it leaves them free for the complete service of the local Church, under the jurisdiction of their own Bishop.

Laity[edit] The Mystic Marriage
Mystic Marriage
of Saint Catherine of Siena
Catherine of Siena
(1347–1380) by Giovanni di Paolo, c. 1460 (Metropolitan Museum of Art, New York) Lay Dominicans are governed by their own rule, the Rule of the Lay Fraternities of St. Dominic, promulgated by the Master in 1987.[69] It is the fifth Rule of the Dominican Laity; the first was issued in 1285.[70] Lay Dominicans are also governed by the Fundamental Constitution of the Dominican Laity, and their provinces provide a General Directory and Statutes. According to their Fundamental Constitution of the Dominican Laity, sec. 4, "They have a distinctive character in both their spirituality and their service to God
and neighbor. As members of the Order, they share in its apostolic mission through prayer, study and preaching according to the state of the laity."[71] Pope
Pius XII, in Chosen Laymen, an Address to the Third Order of St. Dominic (1958), said, "The true condition of salvation is to meet the divine invitation by accepting the Catholic 'credo' and by observing the commandments. But the Lord expects more from you [Lay Dominicans], and the Church urges you to continue seeking the intimate knowledge of God
and His works, to search for a more complete and valuable expression of this knowledge, a refinement of the Christian attitudes which derive from this knowledge."[citation needed] The two greatest saints among them are Saint Catherine of Siena
Catherine of Siena
and Saint Rose of Lima, who lived ascetic lives in their family homes, yet both had widespread influence in their societies. Today, there is a growing number of Associates who share the Dominican charism. Dominican Associates are Christian women and men; married, single, divorced, and widowed; clergy members and lay persons who were first drawn to and then called to live out the charism and continue the mission of the Dominican Order
Dominican Order
– to praise, to bless, to preach. Associates do not take vows, but rather make a commitment to be partners with vowed members, and to share the mission and charism of the Dominican Family in their own lives, families, churches, neighborhoods, workplaces, and cities. They are most often associated with a particular apostolic work of a congregation of active Dominican sisters.[72]

Dominican spirituality[edit] The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders. As the order first developed on the European continent, learning continued to be emphasized by these friars and their sisters in Christ. These religious also struggled for a deeply personal, intimate relationship with God. When the order reached England, many of these attributes were kept, but the English gave the order additional, specialized characteristics.

Blessed Humbert[edit] Humbert of Romans, the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. It was under his tenure as master general that the sisters in the order were given official membership. He also wanted his friars to reach excellence in their preaching, and this was his most lasting contribution to the order. Humbert is at the center of ascetic writers in the Dominican Order. He advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists. Also, they should be taught not to be sad if they do not enjoy the divine consolations they hear others have; but they should know the loving Father for some reason sometimes withholds these. Again, they should learn that if they lack the grace of compunction or devotion they should not think they are not in the state of grace as long as they have good will, which is all that God regards".[73] The English Dominicans took this to heart, and made it the focal point of their mysticism.

Mysticism[edit] By 1300, the enthusiasm for preaching and conversion within the order lessened. Mysticism, full of the ideas Albertus Magnus
Albertus Magnus
expostulated, became the devotion of the greatest minds and hands within the organization.[74] It became a "powerful instrument of personal and theological transformation both within the Order of Preachers and throughout the wider reaches of Christendom.[75][incomplete short citation] Although Albertus Magnus
Albertus Magnus
did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible. In the tradition of Holy Writ, the impossibility of coming face to face with God
is a recurring motif, thus the commandment against graven images (Exodus 20.4–5). As time passed, Jewish and early Christian writings presented the idea of 'unknowing,' where God's presence was enveloped in a dark cloud. All of these ideas associated with mysticism were at play in the spirituality of the Dominican community, and not only among the men. In Europe, in fact, it was often the female members of the order, such as Catherine of Siena, Mechthild of Magdeburg, Christine of Stommeln, Margaret Ebner, and Elsbet Stagl,[76] that gained reputations for having mystical experiences. Notable male members of the order associated with mysticism include Meister Eckhart
Meister Eckhart
and Henry Suso.

Albertus Magnus[edit] Painting of Albertus Magnus
Albertus Magnus
(1206–1280) by Justus van Gent, ca. 1475 Another who contributed significantly to the spirituality of the order is Albertus Magnus, influence on the brotherhood permeated nearly every aspect of Dominican life. One of Albert's greatest contributions was his study of Dionysus the Areopagite, a mystical theologian whose words left an indelible imprint in the medieval period. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines
and women such as Hildegard of Bingen
Hildegard of Bingen
and Mechthild of Magdeburg.[77] Mysticism refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God
and gain an immediate knowledge of Him, which is unknowable through the intellect alone.[78] Albertus Magnus
Albertus Magnus
championed the idea, drawn from Dionysus, that positive knowledge of God
is possible, but obscure. Thus, it is easier to state what God
is not, than to state what God
is: "... we affirm things of God
only relatively, that is, casually, whereas we deny things of God
absolutely, that is, with reference to what He is in Himself. And there is no contradiction between a relative affirmation and an absolute negation. It is not contradictory to say that someone is white-toothed and not white".[79] Albert the Great
Albert the Great
wrote that wisdom and understanding enhance one's faith in God. According to him, these are the tools that God
uses to commune with a contemplative. Love in the soul is both the cause and result of true understanding and judgement. It causes not only an intellectual knowledge of God, but a spiritual and emotional knowledge as well. Contemplation is the means whereby one can obtain this goal of understanding. Things that once seemed static and unchanging become full of possibility and perfection. The contemplative then knows that God
is, but she does not know what God
is. Thus, contemplation forever produces a mystified, imperfect knowledge of God. The soul is exalted beyond the rest of God's creation but it cannot see God Himself.[80]

English Dominican mysticism[edit] Concerning humanity as the image of Christ, English Dominican spirituality concentrated on the moral implications of image-bearing rather than the philosophical foundations of the imago Dei. The process of Christ's life, and the process of image-bearing, amends humanity to God's image.[81] The idea of the "image of God" demonstrates both the ability of man to move toward God
(as partakers in Christ's redeeming sacrifice), and that, on some level, man is always an image of God. As their love and knowledge of God
grows and is sanctified by faith and experience, the image of God
within man becomes ever more bright and clear.[82] English Dominican mysticism in the late medieval period differed from European strands of it in that, whereas European Dominican mysticism tended to concentrate on ecstatic experiences of union with the divine, English Dominican mysticism's ultimate focus was on a crucial dynamic in one's personal relationship with God. This was an essential moral imitation of the Savior as an ideal for religious change, and as the means for reformation of humanity's nature as an image of divinity. This type of mysticism carried with it four elements. First, spiritually it emulated the moral essence of Christ's life. Second, there was a connection linking moral emulation of Christ's life and humanity's disposition as images of the divine. Third, English Dominican mysticism focused on an embodied spirituality with a structured love of fellow men at its center. Finally, the supreme aspiration of this mysticism was either an ethical or an actual union with God.[83] For English Dominican mystics, the mystical experience was not expressed just in one moment of the full knowledge of God, but in the journey of, or process of, faith. This then led to an understanding that was directed toward an experiential knowledge of divinity. It is important to understand, however, that for these mystics it was possible to pursue mystical life without the visions and voices that are usually associated with such a relationship with God.[78] They experienced a mystical process that allowed them, in the end, to experience what they had already gained knowledge of through their faith only.[84] The center of all mystical experience is, of course, Christ. English Dominicans sought to gain a full knowledge of Christ through an imitation of His life. English mystics of all types tended to focus on the moral values that the events in Christ's life exemplified. This led to a "progressive understanding of the meanings of Scripture—literal, moral, allegorical, and anagogical"[85]—that was contained within the mystical journey itself. From these considerations of Scripture comes the simplest way to imitate Christ: an emulation of the moral actions and attitudes that Jesus demonstrated in His earthly ministry becomes the most significant way to feel and have knowledge of God.[85] The English concentrated on the spirit of the events of Christ's life, not the literality of events. They neither expected nor sought the appearance of the stigmata[86] or any other physical manifestation. They wanted to create in themselves that environment that allowed Jesus to fulfill His divine mission, insofar as they were able. At the center of this environment was love: the love that Christ showed for humanity in becoming human. Christ's love reveals the mercy of God
and His care for His creation. English Dominican mystics sought through this love to become images of God. Love led to spiritual growth that, in turn, reflected an increase in love for God
and humanity. This increase in universal love allowed men's wills to conform to God's will, just as Christ's will submitted to the Father's will.[87]

Charity and meekness[edit] As the image of God
grows within man, he learns to rely less on an intellectual pursuit of virtue and more on an affective pursuit of charity and meekness. Thus, man then directs his path to that One, and the love for, and of, Christ guides man's very nature to become centered on the One, and on his neighbor as well.[88] Charity is the manifestation of the pure love of Christ, both for and by His follower. Although the ultimate attainment for this type of mysticism is union with God, it is not necessarily visionary, nor does it hope only for ecstatic experiences; instead, mystical life is successful if it is imbued with charity. The goal is just as much to become like Christ as it is to become one with Him.[78] Those who believe in Christ should first have faith in Him without becoming engaged in such overwhelming phenomena. The Dominican Order
Dominican Order
was affected by a number of elemental influences. Its early members imbued the order with a mysticism and learning. The Europeans of the order embraced ecstatic mysticism on a grand scale and looked to a union with the Creator. The English Dominicans looked for this complete unity as well, but were not so focused on ecstatic experiences. Instead, their goal was to emulate the moral life of Christ more completely. The Dartford nuns were surrounded by all of these legacies, and used them to create something unique. Though they are not called mystics, they are known for their piety toward God
and their determination to live lives devoted to, and in emulation of, Him.

Rosary[edit] Devotion to the Virgin Mary
Virgin Mary
was another very important aspect of Dominican spirituality. As an order, the Dominicans believed that they were established through the good graces of Christ's mother, and through prayers she sent missionaries to save the souls of nonbelievers.[89] Dominican brothers and sisters who were unable to participate in the Divine Office sang the Little Office of the Blessed Virgin each day and saluted her as their advocate.[89] Throughout the centuries, the Holy Rosary
has been an important element among the Dominicans.[90] Pope Pius XI
Pope Pius XI
stated that: "The Rosary
of Mary is the principle and foundation on which the very Order of Saint Dominic
Saint Dominic
rests for making perfect the life of its members and obtaining the salvation of others."[91] Histories of the Holy Rosary
often attribute its origin to Saint Dominic himself through the Virgin Mary.[92] Our Lady of the Rosary
is the title related to the Marian apparition to Saint Dominic in 1208 in the church of Prouille
in which the Virgin Mary
Virgin Mary
gave the Rosary
to him. For centuries, Dominicans have been instrumental in spreading the rosary and emphasizing the Catholic belief in the power of the rosary.[93] On January 1, 2008, the master of the order declared a year of dedication to the Rosary.[94][95]

Mottoes[edit] Laudare, benedicere, praedicare To praise, to bless and to preach (from the Dominican Missal, Preface of the Blessed Virgin Mary) Veritas Truth Contemplare et contemplata aliis tradere To study and to hand on the fruits of study (or, to contemplate and to hand on the fruits of contemplation) One in faith, hope, and love Notable members[edit] This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (December 2018) (Learn how and when to remove this template message) The following people belonging to the order have been proclaimed saints throughout history:

Death of Peter of Verona
Peter of Verona
(1206–1252) by Girolamo Savoldo, ca. 1530–35 Louis Bertrand (1526–1581), portrait by Francisco de Zurbarán, 1640 Francisco Coll Guitart
Francisco Coll Guitart

Saint Dominic
Saint Dominic
(d. 1221) Peter Martyr (d. 1252) Zedislava Berkiana
Zedislava Berkiana
(d. 1252) Hyacinth (d. 1257) Margaret of Hungary (d. 1271) Thomas Aquinas
Thomas Aquinas
(d. 1274) Raymond of Peñafort
Raymond of Peñafort
(d. 1275) Albert the Great
Albert the Great
(d. 1280) Agnes of Montepulciano
Agnes of Montepulciano
(d. 1317) Catherine of Siena
Catherine of Siena
(d. 1380) Vincent Ferrer
Vincent Ferrer
(d. 1419) Antoninus (d. 1459) Pope Pius V
Pope Pius V
(d. 1572) Louis Bertrand (d. 1581) Catherine de Ricci (d. 1590) John of Cologne
(d. 1600) Rose of Lima
Rose of Lima
(d. 1617) Domingo Ibáñez de Erquicia (d. 1633) Lorenzo Ruiz
Lorenzo Ruiz
(d. 1637) Martin de Porres
Martin de Porres
(d. 1639) John Macias
John Macias
(d. 1645) Thomasian Martyrs
Thomasian Martyrs
(Asia and Spain, 17th and 18th centuries) Louis de Montfort
Louis de Montfort
(d. 1716) Francisco Coll Guitart
Francisco Coll Guitart
(d. 1875) Numerous Dominicans were included in the canonization of the 117 martyrs of Vietnam and a group of martyrs in Nagasaki, including Saint Lorenzo Ruiz. Numerous Dominicans have been beatified, including:

Jordan of Saxony Blessed Mannes de Guzman Alanus dela Rupe Peter González Giles of Santarém Margaret of Castello Sadok and 48 Dominican martyrs from Sandomierz Ceslaus Pier Giorgio Frassati Henry Suso Fra Angelico Innocent V Benedict XI Robert Nutter, English Reformation martyr Reginald of Orleans (also known as Reginald of Saint-Gilles) Jan Franciszek Czartoryski Gonçalo de Amarante, priest and hermit Joan of Aza, mother of St. Dominic
St. Dominic
de Guzmán Giuseppe Girotti Joanna, Princess of Portugal Bartolo Longo Imelda Lambertini Catherine of Racconigi Lucy Brocadelli Bartholomew of Braga Jordan of Pisa Adrian Fortescue (martyr) Columba of Rieti Stephana de Quinzanis Osanna of Mantua Osanna of Cattaro Anthony Neyrot John of Vercelli Blessed Margaret of Savoy Five Dominican friars have served as Bishop of Rome:

Innocent V Pope
Benedict XI Pope
Nicholas V Pope
St. Pius V Pope
Benedict XIII There are two Dominicans in the College of Cardinals:

Christoph Schönborn, Austrian, Archbishop of Vienna Dominik Duka, Czech, Archbishop of Prague Other notable Dominicans include:

Gabriel Barletta Matteo Bandello Conradin of Bornada James of Lausanne Vincent of Beauvais
Vincent of Beauvais
(c.1184–c.1264) author/compiler of the encyclopedic text The Great Mirror (Speculum Maius) Meister Eckhart
Meister Eckhart
(c.1260–c.1328) German mystic and preacher Giordano Bruno
Giordano Bruno
(1548–1600), scientist as a haeretic condemned and burned in Rome Edward Ambrose Burgis (c.1673–1747), historian and theologian Elias Burneti of Bergerac, 13th century theologian Anne Buttimer, University College Dublin Oliviero Carafa Diego Carranza, (b.1559), Mexican missionary Brian Davies (Distinguished Professor of Philosophy, Fordham University; former Regent of Blackfriars, Oxford) Francisco de Vitoria
Francisco de Vitoria
(one of the founders of International Law) Nicholas Eymerich Bernard Gui
Bernard Gui
(1261–1331) French bishop and inquisitor of the Cathars Henrik Kalteisen, the 24th Archbishop of Nidaros Heinrich Kramer
Heinrich Kramer
(1430–1505) German author of the Malleus Maleficarum (Hammer of Witches), handbook of witch hunting Girolamo Savonarola
Girolamo Savonarola
(1452–1498) Italian pre-reformation theologian, dictatorial ruler of Florentine Republic, burned by the Inquisition Bartolomé de las Casas
Bartolomé de las Casas
(1484–1566) Spanish bishop in the West, Protector of the Indians Johann Tetzel Richard Luke Concanen
Richard Luke Concanen
(1747–1810) First Bishop of New York Vincent McNabb
Vincent McNabb
(1868–1943) Irish scholar, apologist and ecumenist Réginald Marie Garrigou-Lagrange
Réginald Marie Garrigou-Lagrange
(1877–1964) Leading 20th century Thomist Marie-Dominique Chenu
Marie-Dominique Chenu
(1895–1990) French theologian of the Nouvelle Théologie Dominique Pire
Dominique Pire
(George) (1910–1969) Nobel Peace Prize Edward Schillebeeckx
Edward Schillebeeckx
(1914–1998) Belgian theologian Jean Jérôme Hamer (1916–1996) Belgian theologian and Curia official, cardinal Yves Congar
Yves Congar
(1904–1995) French theologian of the Nouvelle Théologie, later cardinal Herbert McCabe (1926–2001) English theologian and scholar Gustavo Gutierrez
Gustavo Gutierrez
(1928) Peruvian liberation theologian Jeanine Deckers (1933–1985) briefly famous Belgian singer-songwriter Frei Betto, (1944) Brazilian friar, theologian, political activist and former government adviser Timothy Radcliffe (1945) 85th Master of the Order of Preachers Anthony Fisher
Anthony Fisher
(b.1960) Archbishop of Sydney, Australia Osmund Lewry By geography[edit] Dominican Republic Croatian Dominican Province Dominicans in Ireland Dominican Order
Dominican Order
in the United States Educational institutions[edit] Young Dominican in 2012

Universidad Santo Tomas de Aquino, Santo Domingo, Dominican Republic, est. 1538 – First University of the New World Albertus Magnus
Albertus Magnus
College, New Haven, Connecticut, United States – est.1925 Angelicum School Iloilo, Iloilo City, Philippines – est. 1978 Aquinas College (Michigan), Grand Rapids, Michigan, United States – est. 1886 Aquinas Institute of Theology, St. Louis, Missouri, United States – est. 1939 Aquinas School, San Juan, Metro Manila, Philippines – est. 1965 Barry University, Miami Shores, Florida, United States – est. 1940 Blackfriars Hall, Oxford, United Kingdom Blackfriars Priory
School, Prospect, South Australia, Australia – est. 1953 Blessed Imelda's School, Taipei, Taiwan – est. 1916 Cabra Dominican College, Adelaide, South Australia, Australia – est. 1886 Caldwell University, Caldwell, New Jersey, United States – est. 1939 Catholic Dominican School, Yigo, Guam – est. 1995 Colegio de San Juan de Letran, Intramuros, Philippines – est. 1620 Colegio de San Juan de Letran, Calamba, Philippines Colegio de San Juan de Letran, Bataan, Abucay, Bataan, Philippines Colegio de San Juan de Letran, Manaoag (formerly Our Lady of Manaoag College), Manaoag, Pangasinan, Philippines Colegio Lacordaire, Cali, Colombia – est. 1956 Dominican College of San Juan, San Juan, Metro Manila, Philippines Dominican College of Santa Rosa, Santa Rosa, Laguna, Philippines – est. 1994 Dominican College of Tarlac, Capas, Tarlac, Philippines – est. 1947 Dominican Convent
High School, Harare, Zimbabwe
– est. 1892 Dominican Convent
High School, Bulawayo, Bulawayo, Zimbabwe
– est. 1956 Dominican International School, Kaohsiung, Taiwan – est. 1953 Dominican International School, Taipei
City, Taiwan – est. 1957 Dominican School Manila, Sampaloc, Manila, Philippines – est. 1958 Dominican School of Calabanga, Calabanga, Metro Naga, Camarines Sur, Philippines Dominican School of Philosophy and Theology, Berkeley, California, United States – est. 1861 Dominican University (Illinois), River Forest, Illinois, United States – est. 1901 Dominican University College,[96] Ottawa, Ontario, Canada – est. 1900 Dominican University of California, San Rafael, California, United States – est. 1890 Edgewood College, Madison, Wisconsin, United States – est. 1927 Emerald Hill School, Zimbabwe, Harare, Zimbabwe Fenwick High School, Oak Park, Illinois, United States – est. 1929 Holy Trinity University, Puerto Princesa City, Philippines – est. 1940 Holy Rosary
School of Pardo, El Pardo, Cebu Ciyy, Philippines – est. 1965 Marian Catholic High School, Chicago Heights, Illinois, United States – est. 1958 Molloy College, Rockville Centre, New York, United States – est. 1955 Mount Saint Mary College, Newburgh, New York, United States Newbridge College, Newbridge, Co. Kildare, Republic of Ireland Ohio Dominican University, Columbus, Ohio, United States Pontifical Faculty of the Immaculate Conception Pontifical University of Saint Thomas Aquinas Providence College, Providence, Rhode Island, United States San Pedro College, Davao City Santa Sabina
Santa Sabina
Dominican College, Dublin Siena College of Quezon City Siena College, Camberwell, Victoria, Australia Siena College of Taytay, Taytay, Rizal St Agnes Academy, Houston, Texas, United States – est. 1905 St Dominic's Chishawasha, Zimbabwe St Dominic's College, Henderson, Auckland, New Zealand St Dominic's College, Wanganui, New Zealand St. Catharine College, St. Catharine, Kentucky, United States St. John's High School (Harare), Zimbabwe St. Mary's Dominican High School, New Orleans, Louisiana, United States St. Rose of Lima
Rose of Lima
School, Bacolod City, Philippines St. Michael Academy, Northern Samar, Philippines Superior Institute of Religious Sciences of St. Thomas Aquinas UST- Angelicum College
Angelicum College
(formerly Angelicum College), Quezon City, Philippines – est. 1972 The Pontifical and Royal University of Santo Tomas, The Catholic University of the Philippines – est. 1611 University of Santo Tomas-Legazpi (formerly Aquinas University of Legazpi), Legazpi City, Albay
– est. 1948 Universidad Santo Tomas de Aquino, Bogota, Colombia

See also[edit]

Anglican Order of Preachers Blackfriars (other), many name places in Britain testifying to former Dominican presence Community of the Lamb, a new branch of the Dominican Order, founded in 1983 Dominican Rite, the Separate Use for Dominicans in the Latin
Church Dominican Sisters of Mary, Mother of the Eucharist Dominican Sisters of St. Cecilia Dominican Nuns
of the Perpetual Rosary Master of the Order of Preachers Sainte Marie de La Tourette, modernist Dominican monastery designed by Le Corbusier St Dominic's Priory
Church, the residence of the Provincial of the Dominican friars in England and Scotland Spanish Inquisition The Blackfriars of Shrewsbury Third Order of Saint Dominic Thomistic sacramental theology Thought of Thomas Aquinas


^ a b c "Order of Friars Preachers – Dominicans". Catholic-Hierarchy.org. David M. Cheney. Retrieved January 18, 2018..mw-parser-output cite.citation font-style:inherit .mw-parser-output .citation q quotes:"""""""'""'" .mw-parser-output .citation .cs1-lock-free a background:url("//upload.wikimedia.org/wikipedia/commons/thumb/6/65/Lock-green.svg/9px-Lock-green.svg.png")no-repeat;background-position:right .1em center .mw-parser-output .citation .cs1-lock-limited a,.mw-parser-output .citation .cs1-lock-registration a background:url("//upload.wikimedia.org/wikipedia/commons/thumb/d/d6/Lock-gray-alt-2.svg/9px-Lock-gray-alt-2.svg.png")no-repeat;background-position:right .1em center .mw-parser-output .citation .cs1-lock-subscription a background:url("//upload.wikimedia.org/wikipedia/commons/thumb/a/aa/Lock-red-alt-2.svg/9px-Lock-red-alt-2.svg.png")no-repeat;background-position:right .1em center .mw-parser-output .cs1-subscription,.mw-parser-output .cs1-registration color:#555 .mw-parser-output .cs1-subscription span,.mw-parser-output .cs1-registration span border-bottom:1px dotted;cursor:help .mw-parser-output .cs1-ws-icon a background:url("//upload.wikimedia.org/wikipedia/commons/thumb/4/4c/Wikisource-logo.svg/12px-Wikisource-logo.svg.png")no-repeat;background-position:right .1em center .mw-parser-output code.cs1-code color:inherit;background:inherit;border:inherit;padding:inherit .mw-parser-output .cs1-hidden-error display:none;font-size:100% .mw-parser-output .cs1-visible-error font-size:100% .mw-parser-output .cs1-maint display:none;color:#33aa33;margin-left:0.3em .mw-parser-output .cs1-subscription,.mw-parser-output .cs1-registration,.mw-parser-output .cs1-format font-size:95% .mw-parser-output .cs1-kern-left,.mw-parser-output .cs1-kern-wl-left padding-left:0.2em .mw-parser-output .cs1-kern-right,.mw-parser-output .cs1-kern-wl-right padding-right:0.2em

^ The word friar is etymologically related to the word for brother in Latin. "friar – Definition from the Merriam-Webster Online Dictionary". Retrieved 2008-10-21.

^ a b c d e f g h i j  One or more of the preceding sentences incorporates text from a publication now in the public domain: Mandonnet, Pierre (1911). "Order of Preachers". In Herbermann, Charles (ed.). Catholic Encyclopedia. 12. New York: Robert Appleton. Retrieved 23 December 2017.

^ Marshall, Taylor. "Scoreboard for the Doctors of the Church". Taylor Marshall. Retrieved 28 September 2015.

^ "Archived copy". Archived from the original on 2010-09-05. Retrieved 2010-09-05.CS1 maint: Archived copy as title (link)

^ Oxford
English Dictionary, s.v. "Black friar"

^ Oxford
English Dictionary, s.v. "Jacobin"(1)

^ The reference to "hounds" draws on the tradition that Saint Dominic's mother, while pregnant with him, had a vision of a black and white dog with a torch in its mouth; wherever the dog went, it set fire to the earth. It was explained that the vision was fulfilled when Dominic and his followers went forth, clad in black and white, setting fire to the earth with the Gospel. In English, the word "hound" has two further meanings that may be drawn upon. A hound is loyal, and the Dominicans have a reputation as obedient servants of the faith.

^ Little, Lester K. (March 1983). Religious Poverty and the Profit Economy in Medieval Europe. Cornell University Press. ISBN 0-8014-9247-5. argues the Dominicans and other mendicant orders were an adaptation to the rise of the profit economy in medieval Europe.

^ "History of the Order of the Preachers, the Dominican Friars".

^ Hinnebusch, The History of the Dominican Order, 7.

^ Hinnebusch, The History of the Dominican Order, 17.

^ Tugwell, 53

^ Hinnebusch, The History of the Dominican Order, 19.

^ O'Connor, John Bonaventure. "St. Dominic." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 23 December 2017

^ Hinnebusch, The History of the Dominican Order, p. 23.

^  Butler, Edward Cuthbert (1911). "Dominic, Saint" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. 8 (11th ed.). Cambridge University Press. pp. 401–402.

^ " St. Dominic
St. Dominic
- Order of preachers". www.op.org.

^ Tugwell, 54–55

^ a b Rule of Saint Augustine
Rule of Saint Augustine
(pdf) Archived December 13, 2009, at the Wayback Machine

^ a b "Primitive Constitution". Domcentral.org. Archived from the original on 2012-06-18. Retrieved 2012-06-04.

^ Hinnebusch, The History of the Dominican Order, 44.

^ Hinnebusch, The History of the Dominican Order, 44. See also Tugwell, 55.

^ Bennett, 52.

^ Duggan, Anne; Greatrex, Joan; Bolton, Brenda; Boyle, Leonard E. (2005). Omnia disce: medieval studies in memory of Leonard Boyle, O.P. p. 202. Retrieved 2011-02-07 – via Google Books.

^ J.-P. Renard, La formation et la désignation des prédicateurs au debut de l'Ordre des Prêcheurs, Freiburg, 1977.

^ Weisheipl, James A., "The Place of Study In the Ideal of St. Dominic", Dominican House of Studies
Dominican House of Studies
River Forest, Illinois, 30 August 1960

^ William Hinnebusch, The Dominicans: A Short History, 1975, Chapter 1: "By requiring that each priory have a professor it laid the foundation for the Order's schools." "Archived copy". Archived from the original on 2012-06-18. Retrieved 2012-09-03.CS1 maint: Archived copy as title (link) See also Encyclopaedia of Religion and Ethics, Volume 10, p. 701. "In each convent there was also a studium particulare." Accessed 6-9-2011

^ Pierre Mandonnet, St. Dominic
St. Dominic
and His Work, Translated by Sister Mary Benedicta Larkin, B. Herder Book Co., St. Louis/London, 1948, Chapt. III, note 50: "If the installation at Santa Sabina
Santa Sabina
does not date from 1220, at least it is from 1221. The official grant was made only in June, 1222 (Bullarium O.P., I, 15). But the terms of the bull show that there had been a concession earlier. Before that concession the Pope
said that the friars had no hospitium in Rome. At that time St. Sixtus was no longer theirs; Conrad of Metz could not have alluded to Saint Sixtus, therefore, when he said in 1221: "the Pope
has conferred on them a house in Rome" (Laurent no. 136). It is possible that the Pope
was waiting for the completion of the building that he was having done at Santa Sabina, before giving the title to the property, on June 5, 1222, to the new Master of the Order, elected not many days before." "Archived copy". Archived from the original on 2012-06-18. Retrieved 2013-02-07.CS1 maint: Archived copy as title (link) Accessed 2012-5-20.

^ Morgan, Kenneth O. (Ed.) (1993). The Oxford
History of Britain. Oxford
University Press. p. 179. ISBN 0-19-285202-7.CS1 maint: Extra text: authors list (link)

^ Van Helden, Al. "The Inquisition". The Galileo Project. Rice University. Retrieved 10 April 2012.

^ Blötzer, Joseph. "Inquisition". The Catholic Encyclopedia, Vol. 8. New York: Robert Appleton Company, 1910. 23 December 2017

^ a b Lee, Nunneries, Learning, and Spirituality, 13.

^ Lee, Nunneries, Learning, and Spirituality, 14.

^ Hinnebusch, History of the Dominican Order, 337.

^ Lee, Nunneries, Learning, and Spirituality, 70–73.

^ Hinnebusch, History of the Dominican Order, 382

^ Lee, Nunneries, Learning, and Spirituality, 30.

^ Lee, Nunneries, Learning, and Spirituality, 31.

^ Hinnebusch, History of the Dominican Order, 384

^ William Hinnebusch. The Early English Friars Preachers, 1.

^ William Hinnebusch. The Early English Friars Preachers, 2.

^ William Hinnebusch. The Early English Friars Preachers, 4.

^ Hinnebusch, Early English Friars Preachers, 6. There was a dispute over this oratory in 1228.

^ Hinnebusch, Early English Friars Preachers, 8–9.

^ Maura O'Carroll, The Educational Organisation of the Dominicans in England and Wales 1221–1348: A Multidisciplinary Approach, Archivum Fratrum Praedicatorum 50 (1980): 32.

^ O'Carroll, 33

^ O'Carroll, 57.

^ Lee, Monastic and Secular Learning, 61.

^ "Friaries: The Dominican nuns of Dartford". A History of the County of Kent Volume 2. (William Page, ed.). London: Victoria County History, 1926. 181–190. British History Online

^ Wagner, Henry Raup; Parish, Helen Rand (1967). The Life and Writings of Bartolomé de Las Casas. University of New Mexico Press. p. 11

^ Lach, Donald F. (1965), Asia in the making of Europe, Volume I, Book Two, The University of Chicago Press, pp. 742–743

^ Scannell, Thomas. "Jean-Baptiste-Henri Dominique Lacordaire." The Catholic Encyclopedia
Catholic Encyclopedia
Vol. 8. New York: Robert Appleton Company, 1910. 21 November 2015

^ Schroeder, Henry Joseph. "Jacques-Marie-Louis Monsabré." The Catholic Encyclopedia
Catholic Encyclopedia
Vol. 10. New York: Robert Appleton Company, 1911. 23 December 2017

^ [1][permanent dead link]

^ a b "Dominican Missionary Sisters - of the Sacred Heart of Jesus". Dominican Missionary Sisters.

^ "Dominican Sisters of Oakford - Our Congregation". oakforddominicans.org.

^ Sisters, Dominican (25 February 2010). "Mother Rose Niland".

^ Bowring, Sir John (1859). A Visit to the Philippine Islands. London.

^ http://www.dominicanwitness.com/wp-content/uploads/2011/10/RULELatinEnglish_2007.pdf

^ "Dominican Charism". Order of preachers. Retrieved 3 April 2017.

^ "OP 800 – Home". 800.op.org. 2006-03-16. Archived from the original on 2006-06-14. Retrieved 2012-06-04.

^ "Catherine of Siena". Available Means. Ed. Joy Ritchie and Kate Ronald. Pittsburgh, Pennsylvania: University of Pittsburgh Press, 2001. Print

^ Mariette Gouws, All for God's People, chapter 1

^ Columba Cleary, Eleanora Murphy, Flora McGlynn, Being Driven Forward: The Story of Mother Rose Niland and the Foundation of Newcastle Dominican Sisters, Boksburg, 1997

^ "Dominican Sisters International". Archived from the original on 2016-08-23. Retrieved 2016-08-22.

^ Billot, Marcel, ed.; Henri Matisse: The Vence
Chapel, The Archive of a Creation, (Skira:1999)

^ "Who We Are - Order of preachers". www.op.org.

^ "Information from the Laity Office at Rome" (PDF).

^ See also the Lay Dominican Web Library. Archived August 19, 2011, at the Wayback Machine

^ "Dominican Laity - Lay Fraternities of St. Dominic
St. Dominic
- Dominican Third Order". Dominican Laity - Lay Fraternities of St. Dominic
St. Dominic
- Dominican Third Order.

^ "Archived copy". Archived from the original on 2015-03-31. Retrieved 2015-04-03.CS1 maint: Archived copy as title (link)

^ Woods, 37. Quoted from Benedict Ashley, The Dominicans (Collegeville, MN, 1990).

^ Bennett, 71. This was especially true of the Dominicans in Germany and France.

^ Woods, 44. Albertus Magnus
Albertus Magnus
helped shape English Dominican thought through his idea that God
is knowable, but obscure. Additionally, the English friars shared his belief that wisdom and understanding enhance one's faith in God. The English Dominicans also studied classical writers. This was also part of his legacy.

^ Woods, 110.

^ Woods, 39.

^ a b c Ross, 162

^ Tugwell, 153. See also, Wood, 41.

^ Hinnebusch, History of the Dominican Order, 299. See also, Tugwell, 40–95, 134–98.

^ Clark, 90–98. See also, Ross, 165

^ Ross, 166–167

^ Ross, 160

^ Ross, 163

^ a b Ross, 164

^ The appearance of Saint Francis's and Catherine of Siena's stigmata is well known.

^ Clark, 83

^ Ross, 169.

^ a b Lee, Nunneries, Learning, and Spirituality, 152.

^ See Guy Bedouelle, Saint Dominic. The Grace of the Word (Ignatius 1987).

^ Robert Feeney, The Rosary: "The Little Summa" ISBN 0-9622347-1-0

^ Catherine Beebe, St. Dominic
St. Dominic
and the Rosary
ISBN 0-89870-518-5

^ History of the Dominicans "Archived copy". Archived from the original on 2008-10-08. Retrieved 2008-07-27.CS1 maint: Archived copy as title (link)

^ Re-discovering the Rosary
as a means of contemplation International Dominican Information Archived May 14, 2008, at the Wayback Machine

^ Randal, Felix (2008-01-06). "Dominican Year of the Rosary". Felixrandal.blogspot.com. Retrieved 2012-06-04.

^ Dominican University College

Sources[edit] Tugwell, Simon, ed. (1982). Early Dominicans : selected writings. Classics of Western Spirituality. London: SPCK. ISBN 0-281-04024-9. Further reading[edit] Hinnebusch, William A. (1975). The Dominicans : a short history. New York: Society of St Paul. ISBN 0818903015. Retrieved 2015-02-22. External links[edit]

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