S u m m e r 2016 • A P u b l i c a t i o n o f t h e A d r i a n D o m i n i c a n S i s t e r s • A d r i a n , M i c h i g a n In this issue of Voices we celebrate the 800th Anniversary of the Order of Preachers, known more familiarly as the after its founder, St. Dominic.

The celebration actually began in 2006, when the Order marked the 800th anniversary of Dominic’s first foundation – the of Ste. Marie de Prouilhe in southern France. It became the center of Dominic’s “Holy Preaching,” which aimed to counter the dualism – belief in the goodness of spirit and the evil of material life – of a sect known as Albigensianism, or , that had gained many adherents. The first Dominicans – followers of the Spanish Domingo Guzmán – were women converts.

This issue of Voices looks at our 800+ years of Dominican history through the lens and experience of Dominican women.

We begin with an essay by Sister Nadine Foley, who explores the Dear Sisters, provocative question, “Do Dominican Women Preach?” Next, Sister Associates, Carolyn Roeber – canonist, civil lawyer, and ethicist – shares her insights on what it means to be a Dominican preacher, followed by Sister Joan and Friends... Delaplane, who reflects on her self-identity as a preacher.

In an essay excerpted from an earlier talk, Sister Carol Johannes discusses our Dominican legacy as “Adrians” and “Dominicans.” We then are offered a pictorial view of the ministerial life of Dominican women in response to urgent issues of our day – the water crisis in Flint, ; a typhoon in the ; war and terrorism in Iraq.

The St. Louis Associates, one of five Sojourners Mission Groups, comprised predominantly of Associates, explore their evolving Dominican identity. And Sister Marilín Llanes and candidate Katherine Frazier share with us what it means to step into religious life as a Dominican Sister in the 21st century.

As we come to the end of the issue, we go back to the beginnings of Dominican life as depicted by Sister Cheryl Liske in a delightful play that introduces us to the pioneer women of Prouilhe and their struggle to remain a part of the new Order of Preachers. We conclude with insights on Dominican history shared by our Racine Dominican Sister and renowned scholar Suzanne Noffke in an interview with Sister Barbara Kelley.

As we celebrate these 800 years of Dominican life, we honor the 5,430 years of commitment of 88 Sisters who this year celebrate 25, 50, 60, 70, and 75 years of vowed life as Dominican Sisters. Jubilate!

Attracta Kelly, OP Prioress

2 VOLUME 17 NUMBER 1 — SUMMER 2016

voices magazine is produced Do Dominican Women Preach? Nadine Foley, OP...... 4-6 by the Office of Communications highlighting the Mission and ministries Choreography, Improvisation, and the Art of Preaching, of the Adrian Dominican Sisters. Carolyn Roeber, OP...... 7 It is mailed to the friends and families of the Congregation.

Birthing the World, Joan Delaplane, OP...... 8 voices is available online at: www.adriandominicans.org/publications

Our Dominican Legacy Viewed through an Adrian Dominican Lens Executive Editor Carol Johannes, OP...... 9-11 Elise D. García, OP Writer/Editor Preaching on the Frontlines...... 12-13 Barbara Kelley, OP

Graphic Designer Returning to Dominican Life, Marilín Llanes, OP...... 14 Melinda P. Ziegler

Photography A 21st Century Dominican, Katherine Frazier...... 15 Submitted Photos

General Council Liaison Associates Evolve their Dominican Identity...... 16 Kathleen M. Schanz, OP

Circulation The Sisters Fought Back, Cheryl Liske, OP...... 17-19 Office of Information

Dominican Women Through the Centuries For subscription or change of address, please contact us at: An Interview with Suzanne Noffke, OP...... 20-23 [email protected]

Being Dominican, Barbara Chenicek, OP...... 24 Director of Development Amy Palmer 517-266-3480 Reflection Questions...... 25 [email protected]

Congratulations 2016 Jubilarians ...... 26-27 Join us on social media:

Cover photo: Detail of mosaic by Melville Steinfels in St. Dominic Chapel, Adrian, Michigan.

Adrian Dominican Reflecting our ecological concerns, this publication is printed Sisters with soy inks on paper that is 100% recycled, 1257 East Siena Heights Drive 100% post-consumer waste, acid free, processed chlorine-free, and made in America with renewable energy. Adrian, Michigan 49221-1793 www.adriandominicans.org 2 Do Dominican Women Preach? Nadine Foley, OP

This seems a strange question to Ten years before founding the organization encompassing all who ask. After all, Dominican women Order of Preachers, Dominic had would affiliate for the sake of The belong to an Order of Preachers founded a monastery of women at Preaching—First Order, , both and customarily indicate that Prouilhe, near Fanjeaux in southern priests and lay brothers; Second identity by placing the letters OP France, to accommodate converts Order, ; Third Order, lay after their names. But it has not from the Cathari. Respecting the persons. All of them were committed always been the case. For a long austere life the women had been to a contemplative life in mission; period the Sisters used the initials living, Dominic adapted their way all of them understood themselves OSD after their names to indicate of life to that of contemplative nuns, as Preachers. Over time, however, that they belonged to the “Order of women who lived an enclosed life as religious men and women took St. Dominic.” and devoted themselves to prayer up the practice of using initials and support for the journeying after their names to designate their It might be assumed that the friars. communities, they used “OSD” for reason for the difference indicated “Order of St. Dominic.” that the Dominican women were Dominic remained close to the attached to the Order but were nuns at Prouilhe and they drew It is unclear when friars instead not preachers as the men of the inspiration from his tutelage. began to use the initials “OP” to Order were. In another sense, the Through prayer they embraced designate their identity as members usage may have been influenced his mission to counter the heretical of the “Order of Preachers.” But by the practice of other Orders (the ravages being inflicted upon the it was not until the beginning of used OSB, Order people of his time. Their status was the last century that this practice of St. Benedict; the , tenuous, however, even after the was standardized for the entire OFM, ). Order of Preachers was founded Order by Bonaventure de Paredes, in 1216. It remained for one of Master General from 1926 to1929.

Nadine Foley, OP Dominic’s successors – Humbert Paredes “urged a strong family of Romans, fifth Master General spirit among all Dominicans and from 1254 to 1263 – to straighten authorized Dominican Sisters to things out. Under his leadership, sign their names O.P.”3 The Adrian the Sisters of the Order were united Dominicans put this into practice in under a single set of constitutions 1927. and given full membership in the Events in the 19th century brought Order of Preachers.1 a new challenge to the women of The women expressed the the Order. In the United States, tens charism differently from the of thousands of immigrants from men as befitted their times. Yet Europe were arriving. The need for these early women knew very teachers and health care providers well that they were The Holy was overwhelming. The Sisters Preaching.2 responded. Some communities of Dominican Sisters were formed in The women came to constitute the United States for that purpose; the Second Order in a tripartite others came out of the to 4 Excerpt from National Catholic Reporter Francis to Create Commission to Study Female Deacons in Joshua J. McElwee May 12, 2016

Vatican City — Pope Francis has announced he will create Francis’ openness to studying the possibility of women serving a commission to study the possibility of allowing women to as deacons could represent an historic shift for the global serve as deacons in the Catholic church, signaling an historic Catholic church, which does not ordain women as clergy. openness to the possibility of ending the global institution’s Pope John Paul II claimed in his 1994 apostolic letter Ordinatio practice of an all-male clergy. Sacerdotalis that “the Church has no authority whatsoever” to The pontiff indicated he would create such a commission during ordain woman as priests, citing Jesus’ choosing of only men to a meeting at the Vatican Thursday with some 900 leaders of the serve as his twelve apostles. world’s congregations of Catholic women religious, who asked Many church historians have said however that there is him during a question-and-answer session why the church abundant evidence that women served as deacons in the early excludes women from serving as deacons. centuries of the church. The apostle Paul mentions such a The women religious, meeting with the pope as part of the woman, Phoebe, in his letter to the Romans. … triennial assembly of the International Union of Superiors The pontiff’s words about female deacons were only part of a General (UISG), told Francis that women had served as nearly 75-minute meeting with the members of the International deacons in the early church and asked: “Why not construct an Union of Superiors General, which represents nearly half a official commission that might study the question?” million Catholic women religious on five continents. The pope responded that he had spoken about the matter The women religious asked the pope four notably strong once some years ago with a “good, wise professor” who had questions, leading with an inquiry on how to better integrate studied the use of female deacons in the early centuries of the women into the life of the global church. church. Francis said it remained unclear to him what role such deacons had. Quoting the pontiff’s frequent use of the phrase “feminine genius” to describe women’s role in the church, they noted “What were these female deacons?” the pontiff recalled that while the pope uses that phrase “women are excluded asking the professor. “Did they have ordination or no?” from the decision-making processes of the church” and from “It was a bit obscure,” said Francis. “What was the role of the giving the homily at the Mass. deaconess in that time?” Francis responded that the integration of women into the life “Constituting an official commission that might study the of the church had been “very weak,” and said: “We must go question?” the pontiff asked aloud. “I believe yes. It would do forward.” good for the church to clarify this point. I am in agreement. I will speak to do something like this.”

“I accept,” the pope said later. “It seems useful to me to have Reprinted by permission of National Catholic Reporter, 115 East a commission that would clarify this well.” Armour Boulevard, Kansas City, MO 64111 – www.ncronline.org

engage in teaching. The Prioress New York, 12 congregations of The Sisters in many of the U.S. of the Holy Cross Monastery in Dominican Sisters, including the communities, including the Regensburg, Germany, sent Adrian Dominicans, emerged in Adrians, attempted to carry out four nuns to America in 1853 the ensuing decades, attracting the observances of the cloister to serve German immigrants. hundreds of vocations in service of along with the responsibilities of From a tenuous foundation in the the Church’s teaching mission. classroom teaching. There were a basement of a rectory in Brooklyn, Continued next page 4 5 Do Dominican Women Preach? Continued from page 5

number of difficulties with cases trained and capable this situation, including of delivering a homily within the impaired health of a Mass, that possibility is not Sisters. The matter came theirs on the basis of gender. to a head, however, But there are other ways to over a canonical issue. preach the Word of God. And, The ministerial life that “yes,” Dominican women thousands of Dominican preach that way. Sisters were living was Since the beginning of the incompatible under canon Order, Dominican women law with the enclosed life have preached with their lives of Second Order nuns. Heilig Kreuz (“Holy Cross”) Monastery, a monastery of women, was established in Regensburg, Bavaria, in 1233. – by the good works they do In the late 1800s, Sisters manifesting the mercy, love, were faced with the painful host of new ministries and to deeper forgiveness, and compassion choice of either giving up their engagement in what it means to be of Jesus. Pulpit preaching at teaching ministries or their status a Dominican “preacher.” Eucharistic celebrations, however, as Second Order nuns. The Sisters In 1975, the Dominican Leadership remains forbidden to women chose to continue their ministries, Conference initiated a study of the by the official Church, a fact giving up their religious status relationship of Dominican women which continues to suppress the as Dominican nuns to become to preaching. Among other things, charism of the Order for its female Dominican Sisters of the Third the study noted, “There has come members, as well as the gifts Order. the collective call to Dominican for preaching widely distributed among women. In 1901, the Vatican recognized women not only for ministry … ______Third Order Conventual Sisters as but to preaching and to public 4 religious, and after Vatican II the confirmation of their ministry.” Sister Nadine Foley, OP, PhD, threefold division of the Order was Dominican Sisters today have laid historian for the Adrian Dominican replaced with a single category – claim to the preaching charism Sisters, has served as Prioress the Dominican Family. of the Order. Dominican women and General Councilor of the Congregation, as well as President With its call to respond to the signs preach retreats and preach in their of the Leadership Conference of the times and for religious to community chapels, among other of Women Religious and as U.S. return to “the original inspiration” of places given approval. Though delegate to the International Union their communities, Vatican II opened highly educated for teaching and of Superiors General. the door for Sisters to engage in a other professions and in many

1 Simon Tugwell, OP, editor, Early Dominicans: Selected Writings, “Introduction,” (New York: Paulist Press, 1982), 32. 2 Mary Ann Wiesemann-Mills, OP, DMin, Standing Up Straight: A Self-Reflective Resource for United States Dominican Women on the Charism of Preaching (1996), 29. 3 Damian Byrne, OP, “Letter on Collaboration in the Dominican Family,” May 1991. 4 Mary Navarre, OP, editor, Tapestry in Time: The Story of the Dominican Sisters, Grand Rapids, Michigan, 1966-2012 (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2015), 17, quoting DLC proceedings, 8. 6 Choreography, Improvisation and the Art of Preaching Carolyn Roeber, OP

Years ago, when I studied than their positions, and to of being heard by people who do choreography and improvisation, recognize each other’s common not share my perceptions. I learned the importance of interests. In my ministry in My Dominican preaching charism looking beyond preconceived ethics, I seek to expand calls me to both seek and speak limits and attending to the many discourse beyond the interests truth. I have learned that any effort perspectives available even on of disputants, to embrace the to speak truth, especially to power, very simple “stages.” As a lawyer common good of all creation. requires not only courage, but and canon lawyer, I knew that humility. Without the the role of law is to humility to suspend my provide freedom within own certainty, question accepted structures. my own assumptions, I also recognized and listen for the the importance truth and integrity of perspective in of another person’s assessing a person’s perspective, I will lack attitude within the ability to hear and structures. However, it will undermine my own was choreography that efforts to be heard. focused my attention on the elements Through my ministry limiting my thought, in Church structures, and improvisation I have been changed that opened me to the by others and others unexpected. have been changed by me. I believe that to The attentiveness fruitfully engage the established required for these practices As a vowed Dominican woman limits of this “stage,” we must be underscored the need to look in a Church which excludes present on it, encountering and for the unseen, to recognize the women from many roles and embodying God’s presence. In our ambiguity of limits, and to test responsibilities, it is a temptation conversations and interactions, silence. Bringing this awareness for me to attend only to barriers we are all choreographing and to ministry in the Church changed which exist in practice and improvising this dance together. my approach to conversations in Church law. I am certainly and decisions. It reminded me concerned about such exclusions. ______to start every engagement by However, focusing on the interests Sister Carolyn Roeber, OP, PhD, acknowledging my preconceptions other people deeply care about, (above left) a civil and canon and questioning those of others. identifying the boundaries lawyer, serves as Director and This need was recently reinforced separating us, and seeking shared Judge of the Metropolitan Seattle in a course in facilitative mediation, values and interests provides me Tribunal of the Archdiocese of where we encouraged disputants with the opportunity to broaden my Seattle. She holds a PhD in ethics. to identify their interests, rather own perspective and the possibility

6 7 Birthing the Word Joan Delaplane, OP

“When a woman is in labor she All the love, patience, vulnerability, has sorrow, because her hour has When I entered the discipline, and toll on the body, come; but when she is delivered Dominican Order in 1949... mind and spirit that co-creating of the child, she no longer I would never have called new life requires is released as remembers the anguish for joy that myself a preacher. joy of the new life emerges. To a child is born into the world.” decide to have a child, says Since then, I have (John 16:21) the writer Elizabeth Stone, is “to come to understand decide forever to have your heart For many years now I have used preaching as my identity. go walking around outside your the image of birthing to reflect body” – an apt description for the the joys and challenges of the contemplative life, and yet the preacher called to bring the Word preacher. Our Dominican desire to bring the Good News to birth. and mystic, Meister Eckhart, said: of God’s saving love to others as In Mark 1:38, Jesus says, “Let us “What good is it if Mary gave birth well. The Dominican motto, “To go to the neighboring towns so I to the Son of God centuries ago if I contemplate and give to others can preach there, too, for that is do not give birth to the Son of God the fruits of one’s contemplation,” why I came!” Truly, Jesus walked in my time and culture?” seemed to release the tension and around with his great heart outside Before becoming a Dominican, bridge the two apparently different his body in compassion for the sick I had considered both the urgings into one call. and suffering, but especially for Trappestines and Maryknoll. I felt When I entered the Dominican those who were hungry for truth, a strong pull toward the simple, Order in 1949, however, I would love, and forgiveness. To Jesus, never have called “they were like sheep without myself a preacher. a shepherd” (Matthew 9:36). Since then, I have Dominicans are called to remind come to understand all those baptized into the mission preaching as my and ministry of Jesus of our joy identity. To be a and challenge to preach the Good Dominican, a preacher, News of God’s saving love in word one embraces a way and in deed. of life, a spirituality ______that is centered Sister Joan Delaplane, OP, in God’s Word, is (left) is a professor emerita at concerned about Aquinas Institute of Theology, a truth, is passionate Dominican school of theology about people, and is in St. Louis, Missouri, where she convinced that, with began teaching homiletics in 1977. the overshadowing She directs retreats, conducts of the Holy Spirit, the workshops on preaching, and Word will become flesh offers spiritual direction. anew for God’s people.

8 Our Dominican Legacy Viewed through an “Adrian Dominican” Lens Carol Johannes, OP

Sister Carol Johannes, OP, is we were drawn to religious life time in leadership lasted almost a spiritual director and former because the Sisters exuded so 30 years. During the years she Prioress of the Congregation. This much joy. governed us, the Congregation essay was excerpted from a talk underwent amazing growth, and I considered entering two she gave to representatives of to a great extent, her leadership Congregations. One projected the the Congregation’s Sponsored shaped our character and spirit. sense that life was a pretty grim Institutions at a gathering in proposition. And then there were Mother Gerald’s desire to spread March 2015. the Dominican Sisters of Adrian. the good news of the Gospel I thought the grimmer group may motivated all her decisions. She well have been holier, but the often insisted that there was We begin by asking what nothing that we could spirit those of us who not accomplish with the entered the Congregation help of God’s grace, the discovered when we support of the community, entered it. Let’s start with and our own hard work. the most obvious ingredient Sometimes we failed. But that brought our legacy to it is somewhat astounding life: the particular group of how often her expectations women that God “called were met. together to share faith and life with one another.” Mother Gerald’s trust in her Sisters moved her While other Congregations to send many, many of of Sisters offered their new us to universities all over members time to learn the the country to obtain expectations of religious graduate degrees in any life, we learned how to live number of disciplines the life by actually living to make us competent it. We prayed the choral teachers. We weren’t Office with the community Mother Gerald’s [center] leadership shaped our character confined to the study of four times a day. We and spirit. science, mathematics, studied at the College. and the humanities, but Sisters We maintained the campus, Adrian Sisters always seemed who showed talent in the arts were scrubbing, dusting and polishing so happy. Their joy was obvious, also sent on to study. Through her the Chapel, the Motherhouse, the attractive and contagious. And I vision, we all learned that a love of Academy, the College. While at only learned later that joy is a mark beauty fostered a contemplative times this seemed a bit much, we of holiness, most especially, a mark spirit. generally were more than willing of Dominican holiness. to do it all because we saw that Mother Gerald bequeathed to us It’s almost impossible to describe not just the neophytes but all the a spirit of compassion. As stern as our legacy without some reference Sisters worked like this. There was to Mother Gerald Barry, whose no service class. And most of all, Continued next page 8 9 Our Dominican Legacy continued original charism of our Founder, we the faithful fell into the negative began to focus on the second, the cult of the old Manichaean heresy, she could sometimes be, her heart “Dominican” part. We had always regarding the whole material melted when she was confronted revered St. Dominic, but now we world as the realm of the devil. with someone in critical need. began to appreciate his immense The heretics were called Cathars, Compassion is hardly unique in the holiness and wholeness. We and the heresy itself, Albigensian, Christian tradition, but it surely is learned that much of the spirit we because of its prevalence in the thought was “Adrian” was actually city of Albi. derived from our Dominican roots. Diego and Dominic witnessed the We learned that much Many saintly founders of religious practice of extreme , of the spirit we thought congregations adopted accretions the embrace of severe penitential of piety in their practices that were was “Adrian” practices, and the conviction that not derived from the Gospel. They salvation was a pretty remote was actually derived were a residue of old reformist possibility. Understandably, they from our mandates. We inherited some of were alarmed and distressed at Dominican roots. this, living apart with an emphasis how people’s lives were being on guilt, reparation, and keeping ruined by a creed that was track of our offenses against patently false. Their compassion religious observance, but it never moved them to remain and share present in ours. “took” in us very deeply. Imagine the healing truth of the Gospel. On our joy and sense of freedom the way to Spain to resign his See, Up to now, we’ve been focusing when we discovered that this however, Diego became on the “Adrian” part of our title. culture was not Dominican! It ill and died, leaving Dominic With the coming of Vatican II, was a much later development, alone to take on the challenging when asked to reexamine the certainly not an evangelizing task. essential part of Sister Carol Johannes, OP Dominic did not hate the world. He Dominican life, and was totally at home in it. He went could, even should, out into the midst of the people be dispensed with. with enthusiasm and generosity: As a young walking from town to town, singing Canon of St. at the top of his voice, praising Augustine, Dominic God, preaching his heart out. accompanied He approached the heretics with Bishop Diego understanding, listening non- on a diplomatic defensively to their complaints mission to southern about the scandalous wealth of the France. They found Church and the behavior of some a Church mired in of its leaders and clergy. He took scandal, badly in special care to embrace a simple need of reform, and life style: going from town to town starving for spiritual on foot, making do with very little, nourishment. practicing mendicancy himself, Because of a lack and mandating it for his followers. of authentic and life- His interaction with the heretics giving preaching, was always marked by pastoral sensitivity. 10 and flourishing today, despite the fact that our Founder left us absolutely no formal instructions. Doesn’t it seem remarkable, that after nearly a millennium, there’s still interest and energy generated by a person who lived in another culture, a distant century, held no ecclesiastical position of power, and left no Artist: Félix Hernández, OP written works? What Dominic was the first religious He founded several kind of person can be present and Founder to see that the Church of contemplative women and vital long after popes and kings needed preachers who were, at considered them as friends and are dust in our memories? once, steeped in union with God partners in his mission. He visited In this respect, doesn’t Dominic fostered by the contemplative the nuns whenever he could – at perhaps remind us a little of Jesus tradition, but also active, of Nazareth himself? We know that competent theologically, and the survival of Christianity doesn’t able to take the fruits of their lie in anything Jesus wrote or any contemplation as preachers to Doesn’t it seem remarkable, kind of system or structure he people who hungered for them. that after nearly left behind. The wonder is what Dominic established centers a millennium, people experienced in Jesus, and of study at many of the great there’s still interest how that experience, having been universities of Europe, and sent and energy generated passed on through the centuries, is still very much alive today. the friars to receive the best by a person who lived theological education possible to And so it is with Dominic. Those prepare them to preach well. He in another culture, who followed him never forgot introduced the unique practice of a distant century, how they experienced him. They dispensing the friars from praying held no ecclesiastical wanted to be like him, to enjoy the the Divine Office and carrying out position of power, friendship with God he enjoyed, other duties if they needed the and left no written works? to do what he did, to share in his time for study. preaching mission of a God who Dominic was also well known for is only love and mercy, and to his graciousness and respect for make the difference in people’s women, who figure prominently one point carrying wooden spoons lives that he made. Not unlike all in the early stories of the Order. with him for many miles to present of us, who experienced Dominic’s The first Sisters were converts them as gifts to nuns at one contemporary daughters in Adrian, from Catharism, and we’re told monastery. and wanted to be like them, and to that Dominic took great care to be one of them. And so, we have in Dominic a instruct and provide for them. rich and holy heritage, still alive

10 11 Preaching on the Frontlines

Over the centuries, Dominican Toxic Water in Flint, Michigan and has now begun to implement Sisters have preached with longer-term programs to address “Tests have shown that our zip their lives, responding to the the crisis, including a nutrition and code, 48504, is one of the areas needs of the people in their local support group for pregnant women with the highest amount of lead communities. From time to time, this and mothers of small children. The in the water,” said Sister Carol has meant being on the frontlines women receive food boxes, along Weber, OP, Director of the St. of local, regional, or national with information on how to prepare Luke’s N.E.W. Life Center in Flint, emergencies. nutritious meals for their children Michigan. A massive failure of state that can help counteract the and federal oversight led to the effects of lead poisoning. Plans are poisoning of the water in Flint. The underway to open a Head Start/ N.E.W. Life Center soon became a Great Start Readiness program. distribution center for bottled water,

Photo: Ryan Garza/ Free Press

Sister Carol Weber (left and bottom far right) noted after meeting with President Obama: “I left the experience feeling a great sense of hope with an urgency to continue to provide healing and nutrition education with the nutrients people need to move forward.”

12 Natural Disasters Displaced by War in Iraq in the Philippines The Dominican Sisters of St. Our Filipina Sisters of Our Lady Catherine of Siena, in Iraq, of Remedies Mission Chapter continue to work to address have responded time and again the overwhelming needs to natural disasters. When Mount of the Christians and other Pinatubo erupted in 1991, the minority peoples with whom, Sisters ministered to the farming in August 2014, they fled the families that had been displaced by onslaught of ISIS terrorists, the volcano. Twenty-five years later, who occupied their towns they continue to accompany these and villages in the Nineveh farming communities in ministry. Plain. Living themselves as More recently, in November 2013, “Internally Displaced People” Sister Ban Saeed brings cheer to refugee child. the Sisters mobilized in support in Kurdish Iraq, the Sisters of thousands of people afflicted have responded to the critical “Pray for us so that we may have by Typhoon Haiyan. In addition needs by opening an elementary the courage to announce the to offering spiritual and material school and three kindergartens, Lord’s resurrection in our worn-out support, the Sisters helped the offering displaced children an community in Iraq,” Sister Maria people re-establish livelihoods by education and the stability of a Hanna, OP, Prioress, wrote at planting vegetables and 1,000 fruit daily routine. They also opened Easter 2016. trees. “Life is stronger than death, two healthcare clinics and hope and when people work together, to open a trauma healing center The Sisters also urge that we work they have a brighter future,” said and a high school. A key challenge to stop the global arms trade, Sister Zenaida S. Nacpil, OP, they face daily is addressing the which supplies the weapons that Chapter Prioress. spiritual needs of their people. wreak such violence.

Sister Bibiana (Bless) Colasito helps seed a new future. Iraqi families displaced by war.

12 13 Returning to Dominican Life Marilín Llanes, OP

What draws me to continue What challenges do I face and what to embrace the day and all that it emerging as a 21st Century fruits do I gain from living out my holds. I rely on an amazing circle of woman returning to live vowed Dominican preaching charism as a women, my dear Adrian Dominican life in our world today? I begin woman in our Church today? This Sisters, trusting that together we can my day with a “yes” to God, our communal commitment calls me to be a challenging beacon of hope for Creator, actively listening to the be a responsible steward in keeping each other and the world. Christ within, taking time to reflect alive our Dominican heritage and ______and to respond to what I hear, so being a co-creator of the future as it that I can go out into the world and unfolds each day. Sister Marilín Llanes, OP, make a positive difference in the professed her first vows in April How can I be this radical presence? lives of others. I seek daily to be in 2016 after entering the discernment For me, it is not enough to be settled solidarity with the poor, the people process for Readmission in August and content with where I live and on the margins, and to challenge 2015. A native of Cuba, she was a with whom I share community. My the systems that maltreat, member of the Adrian Dominican call is to be creative with, where, overpower, and persecute the Congregation from 1988 to 1995. and how communal connections rights of all natural life. She currently ministers as a school happen in my life. A challenge for psychologist for the Joliet () Pope Francis’ compelling call to me this year has been balancing School District. religious in his Apostolic Letter, the unique and diverse demands of To All Consecrated People on community, ministry, and personal the Occasion of the Year of reflection time. Daily I enter into , resonates with the silence, stillness, and dialogue my commitment: “It is not enough with my Beloved and it is through to read it, nor is it enough to this experience that I feel ready meditate on it. Jesus asks us to practice it, to put words into effect in our lives.” Yes, I believe and proclaim it is a sacred privilege for me to live in our world today as a vowed religious woman.

Sister Marilín Llanes (center) professes vows to Prioress Attracta Kelly, witnessed by Sisters Mary Jane Lubinski and Rosa Monique Peña. 14 A 21st Century Dominican Katherine Frazier

I believe that being a Dominican wherever they are, whether in Mary Magdalene with joy and in the 21st Century must be distant countries or here in the wonder at the empty tomb that she grounded in our call to preach, and United States. The poor were the had to run to the disciples to share I have found inspiration for how people to whom Jesus ministered, it, and which overwhelms me with to integrate this call into my own and we, as members of the body of joy when I share in the good news life from Jesus’ words in Matthew Christ, are called to remain faithful of the lives of the people with whom 28:19: “Go therefore, and make to them. In Mary’s Song, God lifts I minister. This is what it means to disciples of all nations.” up the lowly, and we share in this be a Dominican in the 21st Century good news whenever we give and in every century: to be so Being Dominican means that I am people tools to improve their lives. overwhelmed with love of God called to live these words in three and joy in the Gospel that we must ways. First, these words remind me Third, I see in this verse from share that love and joy with others. that our mission is global, calling Matthew a mission to accompany ______me to enter into relationship with others in their faith journey and to people all over the world, including share the good news of the Gospel Katherine Frazier entered the our global Dominican family. The with them. God became a human Adrian Dominican Congregation presence of my Dominican sisters named Jesus who walked on the in August 2015 as a candidate. and brothers in places as varied as Earth. By this action, God showed Before entering, she served as Iraq, the and us that all of us are worthy of love, coordinator of Bishop Donald the Philippines, continuously calls no matter what size, shape, or color Trautman Catholic House at me into attentiveness to the needs we may be, and affirmed the dignity Gannon University in Erie, of my global family. of all people and of the Earth. Pennsylvania. She hails from Fort Wayne, Indiana. Secondly, the Dominican mission This is truly good news! This is the compels me to go to the margins, good news that so overwhelmed

Katherine Frazier (center) enjoys a light moment with colleagues at the Dominican Literacy Center in Detroit, Michigan.

14 15 Associates Evolve Their Dominican Identity

The St. Louis of Saints Dominic and Catherine Sojourners of Siena. group is “Our life together brings us to made up prayer, to study, and to efforts to aid exclusively of the overall mission of the Sisters,” 12 Associates. Associate Carol Williams writes. The four Adrian “The bonds between us are laced Dominican together by the sharing of our life Sisters who experiences and concerns.” had been part of the “We support each other in this group joined commitment through the regular Sojourners members gather in Adrian in 2011 for an Associates retreat. other Mission sharing of prayer, our preaching From left: Associates Jacquelyn Crawford, Carol Johnson, Laura Law, Groups after and Jo Curran; Sister Joan Delaplane; and Associate Dee Joyner. and our lives with one another,” they moved Associate Dee Joyner writes. “We “As we each shared what was most away from the St. Louis area. One support the mission of the Adrian important to us as Associates, what of them, Sister Joan Delaplane, Dominican Sisters and value our we saw our role to be, and how continues to play a vital role in the association with them and their we envisioned our future as Adrian group’s life, participating in their ministry.” Associates, there was certainly monthly meetings through Skype Associate Laura Law adds, “We a strong commonality, but also a and offering Spring and Fall days of acknowledge and celebrate the bond and certainty that we know retreat in St. Louis. unique vocation of lay persons and who we are,” writes Associate During discussions about the seek to grow to our full potential Carol Johnson about a process distinct role of Associates, as people of God.…[in] a mutually that led the Associates of St. Louis, stimulated by the General Chapter beneficial relationship.” Missouri, to draft their own identity 2016 discernment process, the statement as Adrian Dominican As active lay women, the St. Louis St. Louis Associates drafted this Associates. Associates have taken on leadership statement about their self identity: roles in the Congregation. Dee The St. Louis Associates are The Adrian Dominican Joyner chairs the Congregation’s a Sojourners group, the name Associates of St. Louis align Portfolio Advisory Board and Carol given to a type of Mission Group ourselves with the mission of Johnson is one of the founding composed predominantly the Congregation to seek truth, members of the newly formed of Associates, with perhaps make peace, reverence life. Associate Life Advisory Board. For one vowed member. Other We endeavor to express this her part, Sister Joan is modeling Sojourners groups can be found commitment by the way we a response to the call issued in in Albuquerque, New Mexico; live our lives in our homes and one of the Congregation’s recently Phoenix, Arizona; San Diego, communities. In the tradition, approved General Chapter California; and West Palm Beach, we promise to hold each other Enactments: to “journey with Florida. accountable as we strive to Associates as their identity evolves.” uphold the preaching charism 16 The Sisters Fought Back Cheryl Liske, OP

Sister Cheryl Liske,OP, is a comes to the names of women – were good, simple women who longtime community organizer and sketchier still if, like us, they came longed for an authentic religious Executive Director of Gamaliel of from impoverished families. (I pray life and who loved me and cared Michigan. This is an excerpt from a God remembers our names – and, for me as I grew into adulthood. play she wrote that was performed of course, all of yours!) They taught me simple lessons at the Convocation of the Dominican from Scripture and how to pray. Property records speak of us. Sisters Conference in October 2015. Oh, and Brother Dominic knew Surely you know about the Guilhelma: Archbishop’s deed Laudare, Benedicere, Praedicare! of April 17, 1206? It granted a parish It’s hard to believe it’s been 800 church and a former years! More than that since the day Benedictine when Brother Dominic and Bishop “to the prioress Diego walked into our little village. and nuns, recently Yes. A bishop and a priest walked converted by the into our village. Unarmed, with words and examples nothing but the Gospel of Matthew, of Brother Dominic they demanded nothing but our of Osma and his ears to listen to what they had companions, living to say. We had not encountered now and for all time “princes” of the church like these at the [stronghold] of two before. Fanjeaux and at the church of Saint Mary Sister Xiomara Méndez-Hernández, as Guilhelma, reads Oh, sure, the Papal Legates had at Prouilhe in the the deed granting the nuns the church of St. Mary at come with their retinues, wearing diocese of Toulouse.” Prouilhe. fancy clothes and riding fine horses, demanding the papal By the grace of God, tithe and that we feed them from I am that “recently converted” the Scriptures! My uncle heard our meager stores. Bishop Diego Prioress. My name is Guilhelma. him talking with our leaders in the and Brother Dominic wore simple My companions are Ermengarde village square; he was with Bishop robes. They walked into town, ate Godoline and her husband Giles Diego then. He preached with his and slept in our guest houses, and Lady Raimonde, one of my words and simple life. The “Holy and admired our simple lives. first and dearest sisters at Sainte- Preaching” had arrived in our Marie de Prouilhe. village. Oh, you don’t know who we are, do you? My Sisters and I are When Dominic arrived in our The Papal Legates also preached nearly invisible to you, hardly village, I was with the women of – on and on. They talked without mentioned in your history books. the bonshommes. My uncle had listening, condemning us all and What you know of us comes from given me over to them when I placing us under the interdict. I say the records of the Inquisition. And was six. I received their black this was … unholy preaching. even those are sketchy when it habit when I was barely 10. They Continued next page 16 17 Left to right: Sisters Lorraine Réaume as Lady Raimonde, Xiomara Méndez-Hernández as Guilhelma, Carol Jean Kesterke as Giles, and Sharon Bossler as Ermengarde.

The Sisters Fought Back, continued Albigensian Crusade – a slaughter put our hands in Dominic’s hands is more like it – broke out in July of and pledged allegiance to the I hear that you refer to Brother 1209. All to cover up the seizing of Word of God – not to worldly kings Dominic as the “joyful friar.” land and property. By the Pope’s or kings in priestly garb. own count, 20,000 people were I cannot tell you how this “holy Lady Raimonde: slaughtered in Beziers – Catholics preaching” brightened our lives, The slaughter went on. The unrest and Cathars alike. filled our hearts, and gave us and shifting alliances played hope. We returned to the faith Giles and I don’t know anything havoc with our lives. What was not by threat of punishment but about politics and theologies. Dominic thinking about all this? No because we came to know that What we do know is that Dominic one really knows… Bishop Diego God doesn’t hate this world and and the sisters and brothers had died and Brother Dominic God doesn’t want us to hate it gathered around the “Holy was appointed parish priest of either. Preaching” seemed more godly Fanjeaux, living just up the hill God loves us. This is Holy than the Pope’s own men and from our Monastery in Prouilhe. He Preaching. the so-called Cathar “perfects.” continued to gather followers for So we asked to be released his Holy Preaching, and in 1216 Ermengarde: from bondage in our village he gained papal approval for his Our world was shifting and and gave ourselves and all new Order of Preachers. shattering in those years. our goods over to Prouilhe as The women and of our Giles and I were artisans in a Oblates – Associates – of the Holy house rejoiced! Here was the neighboring village when the Preaching. We knelt at the altar, 18 Gospel-poverty of our “heretical” even helped establish two other experience of conversion to the past without the notion of an evil Dominican foundations by 1224 “truth” that lies beyond ourselves. god and an evil world. Being – St. Sixtus in Rome and Being Dominican means falling Dominican meant embracing St. Agnes Convent in Bologna. in love with the joy of the Gospel the world and the love of God. What was to happen to us? and the communion of saints. History would name our house at The crisis was deep in our Prouilhe as the first foundation of house and in our hearts. this new endeavor, the first house of so many to be established Guilhelma: throughout the world. Of course, you all know how this ends. Twelve So you would think with such a years later, in 1236, great beginning and with such the Pope issued a bull, a saintly founder that everyone “subjecting the nuns of would live happily ever after, right? Prouilhe to the government Well, the first sorrow came just five of the Friars Preachers.” To years later when Dominic died in move the Pope, to make 1221. Then, soon after that blow, this happen, there is a we learned that our Dominican small phrase in your history brothers wanted to get rid of books that reads, “The Sister Sharon Bossler as Ermengarde, an us! They said we women were a Sisters fought back.” ­−­ Associate ­− of the Holy Preaching. burden to their great itinerancy. That’s it. Nothing more. Your history books record these Just, “The Sisters fought back.” Being Dominican means being years of arguing about whether to The women of Prouilhe, the women committed to the struggle for “keep the nuns” as a crisis for the of the Order, fought back to be justice and standing up for the Order. A crisis for the Order? What part of the Order of Preachers liberating truth of the Gospel. about us? Were we not the first – for all time. For us, being followers of the Holy Preaching? Standing up. Dominican is born in the heart’s Were we not the cradle of the desire for an authentic religious Order? We women of Prouilhe had Play photos courtesy of Dominican Sisters experience. It is tempered by the Conference

Monastery of Sainte-Marie de Prouilhe, France. Photo: Barbara Chenicek, OP/Rita Schiltz, OP

18 19 Dominican Women through the Centuries An Interview with Sister Suzanne Noffke, OP

Racine As we celebrate the 800th life is there to support the mission, (Wisconsin) anniversary of the Dominican not vice versa. I think this is very Order, we are aware that there distinctive for us as Dominicans. Dominican isn’t a single story line that Another factor is the “hierarchical Sister can capture the richness of relationships,” always with some Suzanne our history over the centuries. degree of complementarity and Noffke, OP, Looking at it through the lens of mutuality. Even the fact that the Dominican women, what broad PhD, is an branches of the Order were very observations might you make internationally early on referred to as “First,” about the distinguishing features “Second,” and “Third” establishes renowned Catherinian scholar or landscape of Dominican life as a hierarchy, puts the friars on the who has translated and edited it has been lived by Dominican top and the nuns next, supportive the letters and works of St. men and Dominican women over of the friars, and then “Third the centuries? Catherine of Siena, including Order” who became supportive her classic, The Dialogue. Sister The Four Pillars are “distinguishing of both groups. It does underline Suzanne has also engaged in features” – prayer, study, common an assumption of the role of the life, service. I looked to see where scholarly research of her own women, even though Prouilhe those four were first named. I congregation’s history, writing the know they don’t go back very far, For Dominicans, award-winning volume, Embrace because they certainly weren’t the Swelling Wave. Sister part of our training. I would guess common life is there Suzanne holds a doctorate in they came in the 90s, from one to support the mission, of the Chapters of the men. Well, linguistics from the University of not vice versa. these Four Pillars apparently stuck. Wisconsin. She has served on the ...this is very distinctive They certainly do characterize for us as Dominicans. faculties of Dominican College Dominican life, but I don’t think in Racine and Holy Redeemer they’re part of our longer history. was sometimes referred to as College in Waterford, Wisconsin, Apostolic life really does the “holy preaching” because of and as President of the Racine characterize common life for the support of the friars. A few Dominicans from 1970 to 1976. Dominicans. For us, common people recently have taken that as life is there for the sake of the an indication that the nuns were Staff writer Barbara Kelley, OP, apostolate, for the sake of the actually preaching, but I see no spoke with her about Dominican mission. When we were doing our foundation for that. The nuns were life through the centuries, Constitution, that was one of the preaching only in that broad sense things that Rome gave us flack particularly as lived by Dominican that sometimes we even today talk on for awhile. They wanted an women. about when we refer to every one articulation of common life as the of our ministries as a broad form basis of religious life. We argued of preaching. In terms of pulpit very strongly and we won in the preaching, there’s no evidence at end. For Dominicans, common all that the nuns ever did that. 20 For some of the early nuns, that assumptions any more than we submitting their constitutions to must have been a hardship, today question what are truly the men for approval. It’s only our because those Cathars had assumptions. I think both of us generation that has even begun to preached, many of them. I would can attest to our own formation, question that and say, “Hey, there’s guess that there was a real sense when things that we assumed something not quite right here!” of deprivation when Dominic were true were never questioned, And so I think we have to formed them into a monastery and that today we would very recognize that in looking at our and they could no longer preach much question because things history – and part of that was the as Roman Catholics. The Cathars along the way have hit us in the canonical provision that restricted were in many ways ahead of their face and we’ve said, “Oh, my preaching in any form to ordained time. The Cathars, of course, are males. To try to put a veneer on the ones we traditionally refer to the medieval women as preaching as heretics. Today we see them For some of the early nuns, in any formal sense is, I think, to as real reformers, but in the age that must have been misread history. They wouldn’t where orthodoxy was supreme, a hardship, because have thought of it. It would be they weren’t looked at that way. something beyond the pale. And They were simply the heretics those Cathars had preached, so, when Prouilhe was referred and they were to be gotten rid of many of them. to as the “holy preaching,” it was physically – killed. because the men made their base Until Dominic came along. there, not because of the nuns. gosh!” That’s true in any age. We Yes, although, while Dominic had don’t recognize the things that we Right – and because they an openness to debating, I don’t assume to be true as assumptions. supported their preaching think we can really compare his They’re true, period. through their prayer. stance with today’s ecumenical In Dominic’s day, there were That was their role – to support. approach. He still was out to assumptions about women’s Societal trends do influence our convert them. identity and roles, and women interpretation of the spirit within How have societal and simply assumed that the men the Church. We push the envelope ecclesiastical constraints would define things. When we as far as we can and sometimes on women shaped the way look back to our own histories as under the surface the views can Dominican women have lived congregations, our foremothers shift so far, but that’s how things or expressed the preaching thought nothing at all of having have always changed in the charism of the Order in our a friar write their Constitution or Church. Things that start out being world? Do you see any ways Continued next page in which these constraints on Artist: Helene O’Connor, OP women might have opened new opportunities for Dominicans to express their preaching vocation?

Earlier societal assumptions about women’s identity and role, for religious women in particular, were defined by the men appointed to direct them, and by the hierarchy. None of the women, or the men, would have questioned those 20 21 Dominican Women, continued really an integral part of our life, serious study of the issue. We and even in many of the monastic aren’t simply “activists.” For us, it’s unorthodox, some of them, at groups it’s becoming a more essential to do that study before least, eventually make their way integral concern. And that, I think, we act. That really is a mark of us into acceptance and eventually is a very positive evolution. as Dominicans. they become part of the structure. But it’s a long process, and some Another challenge is making wise Can you trace what it has meant, things never make it. use of our Dominican tradition and from an historical perspective, our own congregational structures. to be a woman preacher in As you think about the history There were some aspects of the the Order of Preachers? For of Dominican women over the Dominican tradition that today example, what did the change centuries, what challenges we’re tapping into, like the primacy from using the initials OSD would you name as critical to our of preaching and ministry over the (Order of St. Dominic) to OP identity today, especially for U.S. signify for women in the early Dominican women? If our ministries 20th century? And wasn’t Order One challenge is the aren’t rooted in deep study, of Penance used for a time by Dominican women? complementarity of women then there’s something and men. It’s clear that in the definitely missing… When we were first founded, we beginning there was a kind of were all OSDs, as you stated. We aren’t simply “activists.” complementarity of women and When it was decreed from the men – friars, nuns, and laity. Is For us, it’s essential to do friars that we would all be OP, it the same complementarity that study before we act. our community stressed that now or are we feeling a new That really is a mark that did not mean “Order of complementarity today? Friars, of us as Dominicans. Preachers” for us, that it meant nuns, Sisters, and laity are “Order of Penance,” which was, complementary in different ways. in fact, what it meant for the lay structures of common life. That We are much more collaborative in tertiaries. Theirs was the Order of was Dominican. Other groups did partnering, much less hierarchical. Penance historically. And it’s only not see it that way. The canonists For example, it’s much more fairly recently that we as women in Rome did not see it that way. As common and accepted and taken have very explicitly claimed the I said, our Constitution Committee for granted that sometimes a man OP to be Order of Preachers, had to fight for that, but in the end, will lead and sometimes a woman and then beginning to preach in we did win and it was approved. will lead. Sometimes an ordained liturgical contexts – sometimes in male will lead and sometimes an Another is the continuing call to “accidental” ways when somebody ordained male will be the follower. study. Early on, the premise of stepped up and preached Today, the challenge of social study as the mark of Dominican because the priest didn’t show up responsibility has a lot to do with life was predominantly theology or something like that. Now, in most the evolution of our religious life and then, with the rise of the Dominican Congregations, it’s very from the monastic to the apostolic apostolic groups, other study common for the Sisters to preach, groups, to new kinds of groups became just as “sacred” to us, at least on specific occasions. to the extent that I think all of us that are forming today. Again, if This practice probably does go would buy into the statement that, we look back to our own training, beyond Dominicans, but I think if our ministries aren’t rooted in our understanding of social historically, because we’re the deep study, then there’s something responsibility was pretty narrow, Order of Preachers, we put a definitely missing. As Dominicans, even in terms of voting. It was a different premium on it and a we should be assuming that we marginal part of our life, whereas different kind of centrality. Now, at don’t delve into an issue without now, for most congregations, it’s least in our group and I suspect 22 isn’t up to what Dominic’s view of tap and exploit, and beyond that, ...it’s only fairly recently contemplation is all about – that the broader collaboration with other that we as women there’s an integration there, an Dominicans, other Catholics, other have very explicitly claimed essential oneness. It’s not unique Christians, other groups, the world. to us as Dominicans, but I think the OP to be Collaboration, I think, is a more it’s very much something that Order of Preachers. modern concept for us as characterized us historically and it Dominicans, even though it has was a real gift to the world, really. roots way back to Dominic and very strongly in your group, our And the idea of having all of our the various “branches” of the Sisters’ preaching is very central ministry follow study, that we don’t Order…. But this goes beyond to who we are and what we’re just jump in, that we do study the just collaborating with other about, and that we see it as a very issues before we act, and in the Dominicans. It’s a broader spirit important part of our lives. process of acting.

What qualities do you feel that Another thing I believe in strongly we Dominican women need to is the power of community, that …in the end cultivate if we’re to respond to what I do has a power that’s way it’s not about us, the needs of our times going beyond me because – and to it’s about the mission. forward? the extent that – it’s grounded in It’s about accomplishing community, that the Congregation is Openness to societal needs, what Jesus Christ behind me, that the Congregation is but explicitly in a context of invested in me and vice versa. We was all about. contemplative insight. Personally, put a lot of focus in the past years this has been a big concern of on the initiative of the individual, of collaboration. The more people mine, that as we opened up to which is very important and has we can bring in for genuine social justice issues, for awhile been a wonderful development, collaboration, the more power we kind of lost our grip on the but maybe we’re only coming to we’ll have for what we’re all about contemplative side of things. putting that individual initiative because in the end it’s not about We’ve come a long way in recent very explicitly within community so us, it’s about the mission. It’s about years towards really integrating that my ministry becomes – is – a accomplishing what Jesus Christ the contemplative side and the community ministry and everybody was all about, and anybody we societal side. Unless our ministry, else’s ministry is my concern. This is can link up in that effort is what our preaching, or whatever you something that I think we can really we’re about. want to call it – our openness to society – unless it’s contemplative, A view of Prouilhe from the overlook in Fanjeaux, France. it hasn’t quite measured up to Photo: Barbara Chenicek, OP/Rita Schiltz, OP what Dominic was all about. And unless our contemplation integrates all of those needs, it also

Unless our ministry...our openness to society – unless it’s contemplative, it hasn’t quite measured up to what Dominic was all about.

22 23 Being Dominican Barbara Chenicek, OP

How can one describe this life — its fullness, rightness, freedom, joy?

How describe the early yearnings, the lover’s soul, on entering this life?

Surely the days and years of contemplative soul, of passionate desire for ministry, of the joyous faith-filled women with whom I share values, commitment and community, could never be written into words.

To be Dominican is to immerse oneself in the very real stream of the world that surrounds us.

To search in prayer and communal conversations for ways to be Truth within it.

To know deep rightness in mission, gratefulness for uncountable persons and places, an ever greater oneness with the God who is so manifestly emergent through all. Reflection Questions

• As we celebrate the 800th anniversary of the Order of Preachers, what moments in the history of Dominicans are especially meaningful to you? Why?

• As several of the stories note, despite Dominic’s inclusion of women in the Order from the start, Dominican women have struggled to claim their rightful place. What might be the possible fruits of that struggle?

• What insights can we draw about the role of laity in the Order – beginning, as Sister Cheryl Liske points out in her play, with the oblates at Prouilhe through to today’s “Sojourners?”

• Sister Joan Delaplane observes that she would never have called herself a preacher when she entered the Order of Preachers, but has “come to understand that preaching is my identity.” How would you describe your identity as a Dominican? How has it evolved?

• What are your hopes for the future of the Order of Preachers – and the role that Dominican women, vowed and non-vowed, will play in its unfolding?

Photo: Carol Fleming, OP Congratulations and many blessings to the 2016 75-year, Congratulations Double Diamond, Diamond, Golden, and Silver Jubilarians. Together they represent 5,430 2016 Jubilarians years of dedicated service to the Adrian Dominican Mission.

May these Sisters know the heartfelt gratitude of the Silver Congregation and of all the people whose lives they have Rosa Reyes, OP Jubilarian touched. Golden

Francine Sandra Durstyne Theresa Mary Trina Kay Jubilarians Barber, OP Exley, OP Farnan, OP Mayrand, OP McCormick, OP Muzzy, OP

Frances Romona Sally Lourdes L. María del Rey Barbara Ann Kathleen Judith Janet Carol Nadolny, OP Nowak, OP Ormsby, OP Pamintuan, OP Plain, OP Rund, OP Schanz, OP Silva, OP Stankowski, OP Weber, OP Diamond Jubilarians Ruth Dorothy L. Rosalie Janet Marian Adamites, OP Berg, OP Bulanda, OP Capone, OP Castelluccio, OP

Joan Mary Kathryn Jean Catherine C. Annette Denise Grace Patricia Ann Helen Christie, OP Cliatt, OP Crane, OP DeClercq, OP Desloover, OP Devitt, OP Dougherty, OP Downey, OP Englert, OP Essa, OP

Teresa Marilee Sally Ann Mary Catherine Maureen Anne Grace Jeanne Mary Margaret Rosario Estrada, OP Ewing, OP Fergus, OP Gagliano, OP Gallagher, OP Guinan, OP Henneberry, OP Lefebvre, OP Mannard, OP Martín, OP 26 Diamond Jubilarians continued

Rosaire Joanne Donna Joan Claudia Margaret Mary Kathleen Pauline Ann Marie Maria Caridad Mary McAuliffe, OP McCauley, OP Mehney, OP Morgan, OP O’Flynn, OP O’Neill, OP Opliger, OP Petri, OP Pinuela, OP Plunkett, OP

Mina Hilda Nadine Joanne Jean Maureen Marie Luisa Mary Irene Riggs, OP Sheehan, OP Spisz, OP Tobin, OP Vásquez, OP Walker, OP

Double Diamond

Virginia Therese Shirley Ann Patricia Marie Therese Ann Romayne Jubilarians Conway, OP Cushing, OP Dillon, OP Emery, OP Fallon, OP

Jean Fitzgerald, Sheila N. Joanne Patricia Georgina Winifred C. M. Patricia M. Jean Irene Beverly Marie Noreen Laura OP Flynn, OP Gwizdala, OP Luznicky, OP Lynch, OP Martin, OP McAllister, OP McEachin, OP Nolan, OP Pesick, OP

Ann Patrice Jeri Joyce Mary Anne Bernadette Barbara Edith Kathleen Remkus, OP Renner, OP Rybarczyk, OP Stein, OP Wetterer, OP Zemke, OP

75-year Jubilarians

Maris Stella Jean Charles Mary K. Irene Marie Thomas Josephine Marie Joannes Julia Mary Jane Anne Marie Beaufait, OP Birney, OP Duwelius, OP Kerich, OP Lawler, OP O’Donnell, OP Rudolph, OP Schallert, OP Snyder, OP 26 27 Adrian Nonprofit Org. Dominican US POSTAGE PAID Sisters Adrian, MI 49221 1257 East Siena Heights Drive Permit No. 300 Adrian, Michigan 49221-1793

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We Dominican Preachers of Adrian...

...impelled by the Gospel and outraged by the injustices of our day seek truth, make peace, reverence life. Stirred by the Wisdom of God and rooted in our contemplative prayer, communal study and life in community, we challenge heresies of local and global domination, exploitation, and greed that privilege some, dehumanize others, and ravage Earth. We confront our racist attitudes and root out racist practices in our lives and systems. We confront systems where women are denied freedom, equality, and full personhood. We walk in solidarity with people who are poor and challenge structures that impoverish them. We practice non-violent peacemaking. We promote lay leadership and shared decision-making for a renewed Church. We live right relationships with Earth community. We claim the communal authority and responsibility of our Dominican heritage. We commit ourselves to live this Vision General Chapter 2004. Affirmed in General Chapters of 2010 and 2016

Photo of Vatican City statue of St. Catherine of Siena by Carol Fleming, OP