Here, in modern words, is expressed the basic ideals of
the Dominican Order and the means of personal
sanctification that energize Dominican life. Drawing
from age old documents, the present FUNDAMENTAL
CONSTITUTION offers a vision of Dominican life that
calls, challenges and confirms so many who follow it
faithfully.
I. The purpose of the Order was expressed by Pope Honorius III
writing to St. Dominic and his brother in these words:
"He who ever makes His Church fruitful with new
offspring, l wanting to make these modern times measure
up to former times and to propagate the Catholic faith,
inspired you with a holy desire by which, having
embraced poverty and made profession of regular life,
you have given yourselves to the proclamation of the
Word of God, preaching the name of our Lord Jesus
Christ throughout the world." 2
II. For the Order of Friars Preachers founded by St. Dominic
"is known from the beginning to have been instituted
especially for preaching and the salvation of souls." 3
Our brethren, therefore, according to the command of the founder
must conduct themselves honorably and religiously as men who want
to obtain their salvation and the salvation of others, following
in the footsteps of the Savior as evangelical men speaking among
themselves or their neighbors either with God or about God." 4
III. In order that we may be perfected in the love of God and
neighbor through this following of Christ we are incorporated
into our Order by profession, consecrated totally to God, and in
particular we are dedicated in a new way to the universal Church,
"being appointed entirely for the complete
evangelization of the Word of God." 5
IV. We also undertake as sharers of the apostolic mission the
life of the Apostles in the form conceived by St. Dominic, living
with one mind the common life faithful in the profession of the
evangelical counsels fervent in the common celebration of the
liturgy, especially of the Eucharist and the divine office as
well as other prayer, assiduous in study, and persevering in
regular observance. All these practices contribute not only to
the glory of God and our sanctification, but serve directly the
salvation of mankind, since they prepare harmoniously for
preaching, furnish its incentive, form its character, and in turn
are influenced by it. These elements are closely interconnected
and carefully balanced, mutually enriching one another, so that
in their synthesis the proper life of the Order is established: a
life in the fullest sense apostolic, in which preaching and
teaching must proceed from an abundance of contemplation.
V. Made cooperators of the episcopal order by priestly
ordination, we have as our special function the prophetic office
by which the Gospel of Jesus Christ is proclaimed everywhere both
by word and example, with due consideration for the conditions of
persons, times, and places so that faith is awakened or
penetrates more deeply all life in the building up of the body of
Christ, which is perfected by the sacraments of faith.
VI. The structure of the Order as a religious society arises from
its mission and fraternal communion. Since the ministry of the
word and of the sacraments of faith is a priestly office, ours is
a clerical Order, those mission the cooperator brothers,
exercising in a special way the common priesthood, also share in
many ways. Moreover, the total commission of the Preachers to the
proclamation of the Gospel by word and work is revealed in the
Fact that by solemn profession they are entirely and perpetually
united with the life and mission of Christ.
Since our Order in union with the entire Church has been sent to
all nations, it has a universal character. In order that its
mission may be fulfilled more suitably, it enjoys exemption, and
is strengthened a sound unity in its head, the Master of the
Order, to Whom all the brethren are bound immediately by
profession since study and evangelization require mobility of
everyone.
From that same mission of the Order the personal responsibility
and the gifts of the brethren are affirmed and promoted in a
special way. On the completion of his formation every brother is
regarded as a mature adult, since he can instruct others and
undertake various works in the Order. For this reason the Order
maintains that its own laws do not bind under sin, so that the
brethren may wisely embrace them "not like slave under the law
but like freemen established under grace." 6
Finally, by reason of the purpose of the Order, a superior has
the faculty of dispensation "when it seems to him to be
expedient, especially in those matters which seem to impede
study, preaching, or the, good of souls. 7
VII. The communion and universality of our religious life shape
its government as well. Its government is noted for an organic
and balanced participation of all its members for pursuing the
special end of the Order. For the Order is not restricted to a
conventual fraternity even though this is its fundamental unit,
but extends to the communion of convents which constitutes a
province, and to the communion of provinces which constitutes it
as a whole. For this reason its authority which is universal in
its head, namely a general chapter and the Master of the Order,
is shared proportionately and with corresponding autonomy by the
provinces and convents. Consequently our government is
communitarian in a special way, for superiors ordinarily take
office through election by the brethren and confirmation by a
higher superior. Furthermore, through chapter and council,
communities in many ways have a role in exercising their own
government and in settling important matters.
This communitarian form of government is particularly suitable
for the Order's development and frequent renewal. Superiors and
the brethren through their delegates with equal right and freedom
in general chapters of provincials and of diffinitors, provide in
common so that the Order's mission may be advanced and the Order
itself be suitably renewed. This continual revision of the Order
is necessary, not only on account of a spirit of perennial
Christian conversion, but also on account of the special vocation
of the Order which impels it to accommodate its presence in the
world for each generation.
VIII. The fundamental purpose of the Order and the form of life
flowing from it retain their value in every age of the Church.
Nevertheless in times of greater change and evolution, as we are
taught by our tradition, understanding and evaluation of these
matters become particularly urgent. In these circumstances. It is
characteristic of the Order to renew itself courageously and to
adjust itself to these circumstances by discerning and testing
what is good and useful in mankind's aspirations and by
introducing the results into the unchangeable harmony of the
fundamental elements of its life.
These elements, indeed, cannot be changed substantially among us,
and they must continue to inspire forms of living and of
preaching suited to the needs of the Church and of mankind.
IX. The Dominican family is composed of clerical and cooperator
brothers, nuns, sisters, members of secular institutes, and
fraternities of priests and laity. The Constitutions and
Ordinations which follow concern only the brethren, unless it is
expressly stated otherwise; by these regulations the necessary
unity of the Order is protected without excluding a necessary
diversity according to those same laws.
-----------------------------------------------------------------
1 From the Good Friday prayer for catechumens.
2 Honorius III: Letter to St. Dominic and his companions, 18
January 1221 (MOPH XXV, p. 144).
3 Prologue of the Primitive Constitutions.
4 Primitive Const. Dist. II, c. 31.
5 Honorius III: Letter to all Prelates of the Church, 4 February
1221 (MOPH XXV, p. 145).
6 Rule of St. Augustine, final paragraph.
7 Primitive Constitutions, Prologue.
