The Pillars of Dominican Life
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Central Province
CENTRAL PROVINCE INITIATE FORMATION 4. STUDY “WITHOUT KNOWLEDGE EVEN ZEAL IS NOT GOOD.” (Proverbs 19: 2) STUDY is the next pillar of the Dominican Order. It is fitting that it should follow Prayer because Dominicans see both as flowing one into the other. To a Dominican Study is the contemplation of ‘Veritas’ (Truth) and God is Truth. So our Study is another form of Prayer which is why the Dominican takes Study so seriously. THE CHURCH Of course Study is not simply the province of the Dominican but is necessary for all Christians, ordained, consecrated and lay. The Church assures us of this: “Since they are called by baptism to lead a life in keeping with the teaching of the gospel, the Christian faithful have the right to a Christian education by which they are to be instructed properly to strive for the maturity of the human person and at the same time to know and live the mystery of salvation”. (Canon 217) The Church encourages all to seek out and pursue this knowledge: “Lay people who are capable and trained may also collaborate in catechetical formation, in teaching the sacred sciences, and in use of the communications media.” (Catechism 906) This knowledge should be shared with others: “In accord with the knowledge, competence, and preeminence which they possess, [lay people] have the right and even at times a duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful with due regard to the integrity of faith and morals…( Canon 212) 1 The Church was founded to spread the kingdom of Christ throughout the world. -
Saints and New Mexico Roland F
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of New Mexico New Mexico Quarterly Volume 17 | Issue 3 Article 4 1947 Saints and New Mexico Roland F. Dickey Follow this and additional works at: https://digitalrepository.unm.edu/nmq Recommended Citation Dickey, Roland F.. "Saints and New Mexico." New Mexico Quarterly 17, 3 (1947). https://digitalrepository.unm.edu/nmq/vol17/iss3/ 4 This Contents is brought to you for free and open access by the University of New Mexico Press at UNM Digital Repository. It has been accepted for inclusion in New Mexico Quarterly by an authorized editor of UNM Digital Repository. For more information, please contact [email protected]. Dickey: Saints and New Mexico l I SAINTS AND NEW MEXICO* Roland. F. I!ickey EW MEXI.CAN CHILDREN write "J. M. J." on the corners of examina-_ N tion papers-"Jesus, Maria, Jose." Here, as in every CatholIc country, the Holy Family and the saints are earnestly implored in every crisis. Each ,saint has his sphere of special efficacy, ,and the language is rich with deference to holy pe~sons. From the Guadalupe Moun~ins to the San Agustin Plains, from the San Juan River to·the Santa Rita copper mines, Southwestern geog raphy is an index of popular saints. Cities and towns, too, are com memorative, usually named from the saint's day of their founding. Children are baptized under the guardianship of the holy person . age on'whose festival day they are born; and no New Mexico family is without an almanac designating the Church fe!1Sts for each day of the I year. -
The Jesuits and the Galileo Affair Author(S): Nicholas Overgaard Source: Prandium - the Journal of Historical Studies, Vol
Early Modern Catholic Defense of Copernicanism: The Jesuits and the Galileo Affair Author(s): Nicholas Overgaard Source: Prandium - The Journal of Historical Studies, Vol. 2, No. 1 (Spring, 2013), pp. 29-36 Published by: The Department of Historical Studies, University of Toronto Mississauga Stable URL: http://jps.library.utoronto.ca/index.php/prandium/article/view/19654 Prandium: The Journal of Historical Studies Vol. 2, No. 1, (2013) Early Modern Catholic Defense of Copernicanism: The Jesuits and the Galileo Affair Nicholas Overgaard “Obedience should be blind and prompt,” Ignatius of Loyola reminded his Jesuit brothers a decade after their founding in 1540.1 By the turn of the seventeenth century, the incumbent Superior General Claudio Aquaviva had reiterated Loyola’s expectation of “blind obedience,” with specific regard to Jesuit support for the Catholic Church during the Galileo Affair.2 Interpreting the relationship between the Jesuits and Copernicans like Galileo Galilei through the frame of “blind obedience” reaffirms the conservative image of the Catholic Church – to which the Jesuits owed such obedience – as committed to its medieval traditions. In opposition to this perspective, I will argue that the Jesuits involved in the Galileo Affair3 represent the progressive ideas of the Church in the early seventeenth century. To prove this, I will argue that although the Jesuits rejected the epistemological claims of Copernicanism, they found it beneficial in its practical applications. The desire to solidify their status as the intellectual elites of the Church caused the Jesuits to reject Copernicanism in public. However, they promoted an intellectual environment in which Copernican studies – particularly those of Galileo – could develop with minimal opposition, theological or otherwise. -
Dominican Spirituality
OurLadyoftheHolyRosaryProvince,OP DOMINICAN SPIRITUALITY Principles and Practice By WILLIAM A. HINNEBUSCH, O.P. Illustrations by SISTER MARY OF THE COMPASSION, O.P. http://www.domcentral.org/trad/domspirit/default.htm DOMINICANSPIRITUALITY 1 OurLadyoftheHolyRosaryProvince,OP FOREWORD Most of this book originated in a series of conferences to the Dominican Sisters of the Congregation of the Most Holy Cross, Amityville, New York, at Dominican Commercial High School, Jamaica, L. I., during the Lent of 1962. All the conferences have been rewritten with some minor deletions and the addition of considerable new material. The first chapter is added as a general introduction to Dominican life to serve as a unifying principle for the rest of the book. I have also adapted the material to the needs of a wider reading audience. No longer do I address the sister but the Dominican. While some matter applies specifically to nuns or sisters, the use of masculine nouns and pronouns elsewhere by no means indicates that I am addressing only the members of the First Order. Though the forms and methods of their spiritual life vary to some degree ( especially that of the secular tertiary), all Dominicans share the same basic vocation and follow the same spiritual path. I must thank the sisters of the Amityville community for their interest in the conferences, the sisters of Dominican Commercial High School for taping and mimeographing them, the fathers and the sisters of other Congregations who suggested that a larger audience might welcome them. I am grateful to the fathers especially of the Dominican House of Studies, Washington, D. -
Mendicant Orders of the Middle Ages
Mendicant Orders of the Middle Ages The Monks and Monasteries of the early Middle Ages played a critical roal in the preservation and promotion of Christian culture. The accomplishments of the monks, especially during the 'Dark Ages', are too numerous to list. They were the both missionaries and custodians of Catholic culture for generations, and the monastic reforms of the tenth century paved the way for the reforms of the secular clergy that followed. By the beginning of the 13th century, however, there was seen a need for a new type of religious community, and thus were born the Mendicant Orders. The word 'Mendicant' means beggar, and this was due to the fact that the Mendicant Friars, in contrast to the Benedictine Monks, lived primarily in towns, rather than on propertied estates. Since they did not own property, they were not beholden to secular rulers and were free to serve the poor, preach the gospel, and uphold Christian ideals without compromise. The Investiture Controversy of the previous century, and the underlying problems of having prelates appointed by and loyal to local princes, was one of the reasons for the formation of mendicant orders. Even though monks took a vow of personal poverty, they were frequently members of wealthy monasteries, which were alway prone to corruption and politics. The mendicant commitment to poverty, therefore, prohibited the holding of income producing property by the orders, as well as individuals. The poverty of the mendicant orders gave them great freedom, in the selection of their leaders, in the their mobility, and in their active pursuits. -
Fanjeaux, France Lord
IN OUR KEEPING Dominican University, River Forest Illinois, June 2008 Barbara Beaumont, OP (S.H.O.P.) Fanjeaux, France Lord Jesus, Word of God, eternal Son of the Father, who out of love for mankind desired to enter into our history, permit us to contemplate with you the stages of our pilgrimage on this earth. Give us your Spirit that we may search always for what is true, without prejudice or preconception, to study it with fervour and to explain it with humility, in full knowledge of the limitations of our understanding of that great book, that derives its meaning from you alone, who lives and reigns with the Father in the unity of the Holy Spirit for ever and ever. Amen. The Historian’s Prayer, Guy BEDOUELLE op1 My aim in this talk is simply to offer you a few pointers to some paths down which you might like to let your thoughts wander, for history should be a reflective process rather than the memorisation of facts and dates. The title of this conference “In Our Keeping” has echoes of that ancient scriptural text that concludes the first part of the book of Deuteronomy: “Consign my words to your heart, wear them on your forehead like a bandana. Teach them to your sons, and repeat them to them, whether you are sitting in your house or walking along the road.”2 When God made the first covenant with Israel, an essential part of this holy alliance was its transmission from one generation to the next. This transmission of tradition, is at the heart of the religious experience of the sons of Israel, and it needs to be at the heart of the life of our religious Order, for are we not covenanted to St Dominic in a similar manner? Such a responsibility for handing on tradition means far more than simply being the person who holds a bunch of keys and locks up old papers in boxes, or even the person who writes history books. -
2 Historic Churches on the High Road to Taos
2 Historic Churches on the High Road to Taos his northbound tour includes churches between the Santuario de Chimayó (discussed in the previous chapter) and San Francisco T de Asís in Ranchos de Taos. Córdova, Truchas, Ojo Sarco, and Las Trampas are missions of Holy Family Parish in Chimayó; Chamisal, Llano, Picurís, Río Lucio, and Placita are missions of San Antonio de Padua parish in Peñasco; and San Francisco de Asís is the mother church and Talpa a mis- sion of the parish in Ranchos de Taos. San Antonio De Padua, Córdova Córdova was initially settled by 1750, but its adobe church, San Antonio, was not built until 1832. The retablos and many of the bultos in the church are works of one of New Mexico’s outstanding santeros, [José] Rafael Aragón. Aragón moved his family to Córdova—then called Pueblo Quemado— after his wife died in 1832. He was about thirty-six at the time, and shortly after, between 1834 and 1838, he was commissioned to oversee a redesign of the church interior and to paint the three altar screens that are still in San Antonio today. A later resident of the village, José Dolores López (1868–1937), pioneered the woodcarving style that is now associated with Córdova. The tradition continues among his descendants and others, and there are signs in the village for home- based workshops and galleries. Visits to San Antonio are generally limited to the exterior unless they coincide with Las Posadas, Holy Week, or the feast day, celebrated on the Saturday or Sunday closest to June 13. -
The Life of Philip Thomas Howard, OP, Cardinal of Norfolk
lllifa Ex Lrauis 3liiralw* (furnlu* (JlnrWrrp THE LIFE OF PHILIP THOMAS HOWARD, O.P., CARDINAL OF NORFOLK. [The Copyright is reserved.] HMif -ft/ tutorvmjuiei. ifway ROMA Pa && Urtts.etOrl,,* awarzK ^n/^^-hi fofmmatafttrpureisJPTUS oJeffe Chori quo lufas mane<tt Ifouigionis THE LIFE OP PHILIP THOMAS HOWAKD, O.P. CARDINAL OF NORFOLK, GRAND ALMONER TO CATHERINE OF BRAGANZA QUEEN-CONSORT OF KING CHARLES II., AND RESTORER OF THE ENGLISH PROVINCE OF FRIAR-PREACHERS OR DOMINICANS. COMPILED FROM ORIGINAL MANUSCRIPTS. WITH A SKETCH OF THE EISE, MISSIONS, AND INFLUENCE OF THE DOMINICAN OEDEE, AND OF ITS EARLY HISTORY IN ENGLAND, BY FE. C. F, EAYMUND PALMEE, O.P. LONDON: THOMAS KICHAKDSON AND SON; DUBLIN ; AND DERBY. MDCCCLXVII. TO HENRY, DUKE OF NORFOLK, THIS LIFE OF PHILIP THOMAS HOWARD, O.P., CAEDINAL OF NOEFOLK, is AFFECTIONATELY DEDICATED IN MEMORY OF THE FAITH AND VIRTUES OF HIS FATHEE, Dominican Priory, Woodchester, Gloucestershire. PREFACE. The following Life has been compiled mainly from original records and documents still preserved in the Archives of the English Province of Friar-Preachers. The work has at least this recommendation, that the matter is entirely new, as the MSS. from which it is taken have hitherto lain in complete obscurity. It is hoped that it will form an interesting addition to the Ecclesiastical History of Eng land. In the acknowledging of great assist ance from several friends, especial thanks are due to Philip H. Howard, Esq., of Corby Castle, who kindly supplied or directed atten tion to much valuable matter, and contributed a short but graphic sketch of the Life of the Cardinal of Norfolk taken by his father the late Henry Howard, Esq., from a MS. -
ABC-Clio-Flagellation.Pdf
Bräunlein, Peter J. "Flagellation." Religions of the World, Second Edition: A Comprehensive Encyclopedia of Beliefs and Practices. Ed. Martin Baumann, J. Gordon Melton. Santa Barbara, CA: ABC-CLIO, 2010, 1120-1122 Flagellation Peter J. Bräunlein Flagellation is the act of whipping the human body by using flexible instruments such as the whip, the scourge, or cat-o’-nine-tails. Flagellation can be located in the context of law, religion, medicine, or sexual excitation. In many cases the juridical and religious aspects are indivisible, whereas sexual arousal by (self-) flagellation is a distinguished phenomenon of Western modernity. In two monotheistic traditions—Roman Catholicism and Shia Islam—self-flagellation plays a role until today. Flagellation in Antiquity The use of flogging instruments has been a long legal tradition of corporal punishment. The Latin word flagellum designates a multi-thong type scourge (whip, lash) with interlaced pieces of metal or bones that inflicts severe wounds on the body of the convict. The Roman law prescribed punishment by the flagellum either to extract a confession or as an overture to execution or as a distinct penalty. In the ancient Latin world flagellation was considered an extreme, gruesome penalty that caused not only tremendous pain but oftentimes grave mutilation and even death. Roman citizens were exempt from being sentenced to scourging whereas noncitizens were subject to it. Furthermore, the whipping of slaves was a common practice throughout the antique world. The ritualistic usage of the whip was practiced in various Greco-Roman and Egyptian cults, namely, the cult of Isis, the Dionysian cult, the Thargelia festival, or the Roman festival of Lupercalia. -
Cloister Chronicle 241
Itatj rfLOISTER+ 7',..t1 kfitROPICLEI:HI„ ST. JOSEPH'S PROVINCE The Fathers and Brothers of the Province extend their most sincere sympathy and prayers to the Rev. J. C. Connolly, 0.P., the Rev. J. A. O'Donnell, 0.P., and Bro. Vincent Ferrer Hartke, 0.P., on the death of their mothers; to the Rev. E. E. Holohan, 0.P., on the death of his father; and to the Rev. J. B. Kircher, 0.P., on the death of his sister. Very Rev. H. J. McManus, 0.P., received the Solemn Vows of the Rev. Bro. Daniel McCormack, 0.P., at the Dominican College, Ocean City, Md., on August 17; and those of the Rev. Bro. Dominic Alwaise, 0.P., on September 19, at the Dominican House of Studies, Washington, D. C. The Rev. Ignatius Smith, 0.P., the Rev. G. B. Stratemeier, 0.P., the Rev. R. P. O'Brien, 0.P., the Rev. E. U. Nagle, 0.P., and the Rev. T. F. Carey, 0.P., lectured during the summer session at Catholic University, Washington, D. C. The Rev. J. J. McLarney, 0.P., preached the sermon at the Baccalau- reate Exercises at Georgetown University, Washington, D. C., on June 10. In the Crypt of the National Shrine of the Immaculate Conception, Washington, D. C., the following Reverend Brothers will receive the Tonsure on September 23: Dominic Alwaise, 02., Dominic Kearney, 0.P., Vincent Ferrer Hartke,0.P., John Thomas Ford,0.P., Ignatius Bailey, 0.P., Thomas Springman, 0.P., Peter Morrissey, 0.P., James McDonald, 0.P., Walter Conway, 0.P., Thomas a'Kempis McKenna, 0.P., Vincent Fitzgerald, 0.P., Michael Whelan, 0.P., Lambert Shannon, 0.P., Richard McQuillan, 0.P., Leonard Grady, 0.P., Basil Begley, 0.P., Bonaventure Sauro, 0.P., Hum- bert Dailey, 0.P., Bernardine Carroll, 0.P., Wilfred Regan, 0.P., Justin Madrick, 0.P., Cyril Fisher, 0.P., Louis Bertrand Kilkenny, 0.P., Stephen Cannon, 0.P., Gerald McCabe, 0.P., Theodore Carl, 0.P., Henry Gallagher, 0.P., Cyprian Sullivan, 0.P., Anthony Bujnak, 0.P., George Mottey, 0.P., Martin Murphy, 0.P., Charles Durbin, 0.P., Reginald Coffey, 0.P., John Dominic Jordan, 0.P., and Daniel McCormack, 0.P. -
WHAT IS a Lay DOMINICAN?
WHAT IS A Lay DOMINICAN? "His (St Dominic's) thirst for knowledge of the Word was insatiable, and his love for holy books a passion. He was wholly devoted to the pursuit of learning. Why? For the sake of preaching, defending the Faith and illuminating the minds of men with sound doctrine." What is a Dominican? The first, obvious answer is that a Dominican is a follower of St. Dominic, a member of the Order of Preachers which he founded in the early 13th century to combat the evils of the age by preaching God's truth. The motto of the Order is Veritas (Truth), the Truth that never changes. The purpose of the Order is to praise God; to bless Our Lord in prayer, adoration, meditation and contemplation; and to preach His Truth ("Laudere, Benedicere, Praedicare") Today, just as in 1216, the Order of Preachers is called to preach and defend the Faith throughout the world, to revitalize those of dormant faith, lax morality, and heretical wanderings. The Dominican priests and brothers, preach Christ crucified (the Way for us all, the Truth and the Life) and teach theology to religious and laity, in missions, colleges, seminaries, and parish churches. The cloistered nuns of the Order study, continually praise God, and pray for all of us. So important was their mission of prayer, that St. Dominic established their order even before the Friars. The Sisters were praying long before Dominic sent the first pairs of his friars out to combat untruths and heresies with the Truth that is Jesus. Those who do not fall into those two groups have been known in the past as the “Third Order”, and include many congregations of active Dominican Sisters who live in community but have active apostolates in the world. -
Redalyc.Art, Ritual, and Confraternities in Sixteenth-Century
Anales del Instituto de Investigaciones Estéticas ISSN: 0185-1276 [email protected] Instituto de Investigaciones Estéticas México Verdi WEBSTER, Susan Art, Ritual, and Confraternities in Sixteenth-Century New Spain. Penitential Imagery at the Monastery of San Miguel, Huejotzingo Anales del Instituto de Investigaciones Estéticas, vol. XIX, núm. 70, primavera, 1997, pp. 5-43 Instituto de Investigaciones Estéticas Distrito Federal, México Available in: http://www.redalyc.org/articulo.oa?id=36907001 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative SUSAN VERDI WEBSTER university of saint thomas Art, Ritual, and Confraternities in Sixteenth-Century New Spain* Penitential Imagery at the Monastery of San Miguel, Huejotzingo** cholars of Spanish colonial history have often expressed astonish- ment at the remarkable speed with which the indigenous populations of New Spain were converted to Christianity, the huge numbers con- S 1524 verted, and the extent of the territory covered during the period from , when the first Franciscans arrived, to the end of the sixteenth century. While the depth of conversion is certainly open to debate, by the end of the cen- tury, a reportedly extensive number of indigenous people had been baptized, * Un breve adelanto de este trabajo fue publicado en Laboratorio de Arte (Sevilla), núm. 8, 1995, pp. 61-72 (N. de la R.). ** Earlier versions of parts of this study were presented at the International Congress on Medieval Studies in 1994 and at a symposium held at Virginia Polytechnic Institute, “Cultu- ral Transmission and Transformation in the Ibero-American World,” in 1995.