PREACHING ACCORDING TO CURRENT DOMINICAN LEGISLATION
In part II, we present the main texts of the Order of Preachers related to preaching and Dominican preaching.
Dominican preaching according to our living tradition is grounded upon the Sacred Scriptures, Christian tradition and the magisterium of the Church. From Vatican II, all 16 Documents, in particular, Lumen Gentium, Dei Verbum, (DV), Gaudium et Spes (GS), Sacrosanctum Concilium (SC), Ad Gentes (AG) and Perfectae Caritatis (PC). Encyclical Letters and Apostolic Extortions: in particular: St. Paul VI, Evangelii Nuntiandi (EN), St. John Paul II, Redemptoris Missio (RM) and Ecclesia in Asia (EA; Pope Benedict XVI, Verbum Domini (VD), Pope Francis, Evangelii Gaudium [EG) and Laudato Si’ (LS’). And other Documents of the magisterium.
The teaching on preaching is grounded on the Rule of Saint Augustine and, more concretely, in the Book of the Constitutions and Ordinations of the Order of Preachers (LCO).
St. Thomas speaks of the effects of the Sacred Scripture in us: “In the speculative order, to teach the truth and to refute error; in the practical order, to take away from evil and to incite to good. Its ultimate effect is to bring people to perfection” (Commentary on 2 Timothy; quoted by Cameron, 77). Indeed, “the Word of God is not only a font of truth; it is also a source of life” (Alonso Schokel, Ib.). Let us add that “as preachers of the Word of God, our brothers and sisters must have a firm foundation in Sacred Scripture (RSG, 17).
We shall consider the following: first, the Constitutions of the Order (LCO) and thereafter, the Order’s Ratio Formationis Generalis (RFG, 2016) and the Ratio Studiorum Generalis (2017), with the Holy Rosary Province Ratio Formationis Particularis (2018) and Ratio Studiorum Particularis (2022); second, the Acts of the latest General Chapter of the Order (ACGBH19, Bien Hoa, Vietnam, August 2019), and third, the teaching of the Acts of the two latest Provincial Chapters: Avila, 2017 and 2021(ACPA17 and ACPA21).
- THE BOOK OF CONSTITUTIONS AND ORDINATIONS OF THE BROTHERS OF THE ORDER OF PREACHERS (Cf. LCO, nos. 98-140)
A pre-note: As every preacher - every Christian is a preacher -, the Dominican preacher proclaims by deeds and words the Good News of the Kingdom of God. The Order of Preachers (OP) is an “apostolic” Order and therefore follows the apostles’ way of proclaiming Jesus.
Dominican peaching is preaching “in the manner in keeping with the charism of the Order” (LCO 108, # 1). The preacher must accept the entire gospel message.” Dominican preaching must always be marked by this evangelical spirit and sound doctrine” (LCO 99, & 1). Dominican preaching proclaims – like all preaching – “the name of Jesus Christ to the nations” (LCO 108, & 1).
The ministry of the word is “intimately connected with the sacraments, finding its completion in them”: the centrality of the Eucharist and Penance (LCO 105 & 1-3). Dominicans have a special devotion to the Eucharist, to Mary and to St. Dominic. Part of the Dominican charism is a special devotion to Mary and its Rosary: “The Rosary is a form of preaching particularly appropriate to our Order.” “The brothers should fervently preach it” (LCO 129).
The preaching of the social Gospel is part of the preaching of the whole Gospel: “true Gospel freedom independent of particular factions” (LCO 134). We preach the Kingdom of God. Preaching the social gospel is part of preaching the Kingdom of God. Preachers must encourage the participation of believers in “establishing on earth a kingdom of justice, fraternal love and peace” (LCO 132, & 1; cf. 134). Hence the significance of the Social Doctrine of the Church. (Pope Leo XIII started officially - with Rerum Novarum - the SDC. And Leo XIV is already following his footsteps).
The preacher is open to the Spirit and to the people he/she preaches to, taking note of their cultures and inculturation, and reading the signs of the times (cf. LCO 899, & 2; 106 and 110). He/she ought to “cultivate the spiritual life and the human virtues” to be a creative preacher (cf. LCO 99, & 3). He is a member of a community, a convent that was called ‘holy preaching’, domus praedicationis (LCO 100, & 3). Each Dominican Province “shall determine the objective priorities of its brothers’ ministry, bearing in mind local needs and available resources” (LCO 106, & 3). The Constitutions underline that interreligious dialogue is especially important for missionaries (cf. LCO 111).
In their preaching ministry, our brothers collaborate with bishops, other priests and other religious “in the common service of the Church.” Also, with the laity and others (cf. LCO 101, & 1-4; 108). There ought to be, moreover, cooperation among Provinces of the Order (cf. LCO 106, & 4; 114).
We also underline here the salient teachings of the Order’s Ratio Formationis Generalis (RFG) and the Province’s Ratio Formationis Particular (RFP). We shall also note the Ratio Studiorum Generalis (RSG) and the Ratio Studiorum Particularis (RSP).
The Ratio Formationis Generalis, basic teachings. The aim of our formation [initial as well as permanent] is the making of a preacher of grace and a true witness to Christ (RFG, 1; cf. Ib. 29, 30, 36). The Ratio Formationis Particularis of the Dominican Province of Our Lady of the Rosary adds powerfully: Preaching … is not a function to be performed but rather is our ‘identity tag’ and our way of life as followers of Christ (RFP, 106). Every Dominican is a preacher. He learns preaching in the community - a preaching community - of which is a member: “As a sacra praedicatio, every Dominican community is a school for preachers” (RFG, 57).
Two fundamental texts from the Ratio Studiorum Generalis. As preachers of the Word of God, our brothers must have a firm foundation in Sacred Scripture. Their formation must include the rigorous study of the human word of the sacred author in its historical, cultural, linguistic, and literary context, as well as the theological meaning that is derived from the text, in keeping with the interpretation and teaching of the Church, so that it is the very Word of God which nourishes our brothers and is proclaimed by them as the authentic and living Gospel” (RSG, 17). “Our preaching should be informed by our study of the Word of God, our knowledge of theology, and our attentiveness to the world in which we live. Dominican preaching, therefore, should be the culmination of all that has preceded it. Our brothers must study the theology of preaching and homiletics and receive guidance in its practice so as to become compelling preachers of the Gospel (RSG, 23).
The Ratio Studiorun Particularis underlines the need of dialogical listening to preach the Word (synodality): “Being ‘in dialogue’ means listening as well as speaking; always open to the truth of the others. This kind of listening toward dialogue in preaching must be “humble, patient, empathetic, reasonable, critical, merciful and compassionate, practical and discerning” (RSP, 9; Ib. 25, b); ACGB 2016, 87).
- ORDER OF PREACHERS, GENERAL CHAPTER 2019
(Cf. ACTS OF THE LATEST GENERAL CHAPTER: BIEN HOA, VIETNAM, 2019:
ACGBH19, NOS. 123-181)
Dominic didn’t want only that his brothers preach, but rather that they be preachers (no. 123). Certainly, all the baptized are preachers. But, for Dominicans (OP), “preaching is our identity” (Ib.).
DOMINICAN PREACHING
The center of preaching is Jesus Christ. We proclaim the Good News of salvation (Ib. 125). We preach the Good News. Sources: Sacred Scriptures, Christian Tradition and the magisterium of the Church.
Human life is precious, although frequently despised. We ought to promote in our preaching life, human rights, justice and peace (127). Our preaching springs from “a spirituality of listening.” Listening is “the premise and undeniable part of preaching.” It was so in Dominic, and like him, we look for places of silence to hear God and his word, and to hear the people of the world (128).
Our preaching is happy and hopeful (no. 126), “doctrinal and prophetic” (180, d). Today Dominican preaching includes two very relevant topics and signs of our time: ecology and justice (cf. Ib. no 102).
We also preach the Rosary, “pedagogy of holiness,” invaluable instrument of preaching,” “a path of evangelization” (no. 157; cf. LCO 129).
Dominicans preach “simply, clearly and creatively” (129) by living the truth they preach, by living a life which is “congruent” with what they preach (130). They transmit the experience of faith “with a preaching that is prophetic, doctrinal and fraternal” (131), “attentive to the reality in which they are preaching” (133), and like Dominic, sensitive to the poor around them (134; cf. RFG 29).
We witness life: “We can only preach in a credible way with a witness of life that proceeds from fraternity lived in our communities… Common fraternal life is the first form of preaching” (176).
Today a new continent, the digital world is a great challenge to our preaching: the challenge of a new language, “iconic virtual, and precise.” To be able to preach in the digital world, it is important “to learn the new language and understand the new culture that require “a new style of preaching” (135), a new form of preaching “in a profane and dialogical context” (135). “The digital continent offers us new opportunities for preaching.” We are asked to use the media “creatively and responsibly” (136).
ESSENTIAL IMPORTANCE OF LEARNING TO PREACH
Learning to preach is part of initial and permanent formation. On initial formation we read: “Vocational discernment: zeal for preaching in candidates is an undeniable criterion to vocational discernment” 180, a). “The principal objective of Dominican formation is to form preachers” (ACGBH19, no. 180, b; cf. RFG, 1).
It is part of permanent formation to help the preacher be “qualified preachers,” including “constant updating as to guarantee preaching that is relevant” (142). Moreover, good preaching is supported by fraternal life, prayer, study and permanent formation (177).
The Dominican way of life is in itself preaching, “a life that preaches” (Ib. 99).
- PROVINCE OF OUR LADY OF THE ROSARY, PROVINCIAL CHAPTERS, 2017 AND 2021
- 1 ACPAVILA 2017, nos. 96-103
Main points: Dominican preaching for the salvation of humanity, Dominican formation and preaching, and the option for the poor.
DOMINICAN PREACHING FOR THE SALVATION OF HUMANITY
Dominic sensed and decided that his mission and that of his followers was to be the preaching of the Good News that leads to faith, to conversion to the Gospel, to the humanization of life in the style of Jesus (ACPA17, no. 97).
“Dominican preaching is a theological-prophetic proclamation of the Gospel and a communication of grace to the needy and disadvantaged of our world. We announce the mystery of salvation that has been revealed and realized in Christ crucified and risen. This announcement teaches, moves, heals, enlivens and illuminates the different realities, cultures, religious traditions, and demands of the preacher a permanent exercise of mercy and compassion. It is both a preaching that animates Christian hope in that final consummation that God wants for this humanity and this creation "(ACGR 51; ACPA17, 100)
“Our Province, following the mission and the example of Dominic’s compassion and mercy, does not give up in its effort to continue transmitting the hope of the Good News to a humanity that is increasingly concerned about the impending future due to: massive poverty, unjust inequalities, exclusions and discrimination, bloody conflicts, victimization, ecological risks, etc. (ACPA17, 101).
“There have been manifold forms of preaching and evangelizing in the Dominica tradition: homily and teaching, oral and written word, artistic expression, interpersonal and interreligious dialogue, virtual communication, the testimony of life, etc. (Ib. 98). The continuous development of new technologies generates new avenues where preaching enjoys new opportunities: internet, social networks, etc., all that constitutes a new challenge for preaching in the Order and in the Province” (Ib. 103).
DOMINICAN FORMATION AND PREACHING
Learning to preach is part of initial and permanent formation. On initial formation we read: “Vocational discernment: zeal for preaching in candidates is an undeniable criterion to vocational discernment” (180, a). “The principal objective of Dominican formation is to form preachers” (cf. RFG, 1: ACGBH19, 180, b).
“The fundamental role of the whole Dominican formation is “to form a Dominican preacher”. Consequently, passion for preaching must be present from the first moment of any vocational discernment. Thus, if the zeal for preaching does not appear at the initial stages of the formation of candidates, we can cast doubts concerning the option made by a candidate to join the Order of Preachers. At the beginning of the Order, the greatest and most efficient promotion of vocation was done through the life and preaching of the brothers: Dominic of Guzman, Jordan of Saxony, Reginald of Orleans, etc.” (ACPA17, 96).
OPTION FOR THE POOR
“The specific or proper note of our interculturality in the nations where the Province is present is to be aware of the pastoral guidelines of the local Church and to engage in interreligious dialogue and option for the poor” (ACPA17, 93; cf. no. 55). Comment: the preferential option - an obligatory Christian option - entails a simple life style, solidarity and sharing something with the poor and needy. It is a universal Christian option for the marginalized in the world. How much more for religious men and women who have made a vow of poverty!
Words to remember. The OP Ratio Formationis Generalis speaks clearly of the need of integrating (with the human, intellectual and spiritual dimensions) the apostolic dimension into the students’ Dominican life (RFG, 142): “The apostolic experiences must ensure that the student brothers will have contact with the world of the poor, the exploited and the marginalized gradually introducing them in this way to the frontiers of Dominican life and mission” (RFG, 143).
3.2 ACPAVILA, 2021: IDENTITY AND PREACHING
Main sources: ACGBH19, 123-181, and particularly, ACPA17, 69-95, where we read: “The identity of the Province has been magnificently reflected in Chapter II of the Acts of the Provincial Chapter of 2017, of which we highlight and summarize the following” (ACPA17, 69). Let me underline certain significant points for today.
Community life is one of the three columns (with prayer and study) that sustain our preaching: We preach together when together we pray, grow in our fraternity and study the Word (ACGB 64; ACPA21, 75).
A text from Pope Honorius III to remember: The Gospel, the mission of the Church to preach the Kingdom of God “inspired us with the pious desire to embrace poverty and profess regular life in order to consecrate yourselves to preaching of the Word of God, spreading throughout the world the name of our Lord Jesus Christ” (ACPA21, 77).
Who is a good preacher? “The preacher is a person of faith who has personally experienced the love and enlightenment of God in his life, becoming a witness of this divine life before others” (ACPA21, 78). He or she is a preacher of compassion (ACPA21, 79 - from text in Spanish), “a living Gospel, a credible witness.” As a consequence, his life becomes a sermon (Fulton Sheen)” (Ib. 80-81).
The Provincial Chapter of Avila (2021) underlined, too, the obligation of formators and their communities on how to enrich the integral formation,” and thus “guarantee and inculcate in the students the zeal for preaching. It reminds us “to recover in the formation processes the subject of Oratory,” and introduce the student brothers “in the use of the mass media” (Ib. 90-91). The formators are sked “to create times and spaces where the student friars can begin the ministry of preaching” (Ib. 93).
The preaching ministry is a general ministry of the whole Church, an essential ministry that builds up ecclesial communion. In their Dominican preaching ministry, our brothers collaborate with bishops, other priests and other religious and lay faithful in the common service of the Church (cf. LCO 101, # I-IV and 108, # II). The latest General Chapter of the Order speaks powerfully of the synergy of preaching among all Dominicans and of cooperation among the Provinces of the Order, in particular among the Dominican Provinces of the same region (cf. Fr. Bruno Cadoré OP, Relatio to General Chapter, ACG Acts, 2019, n. 140); LCO 106, # IV and 114, # I-III).
Each Province has its own priorities (cf. LCO. 106, # I) and concrete programs of collaboration in preaching with the Church and the other Provinces of the Order. In our Province of Our Lady of the Rosary, some of the basic priorities are: mission ad gentes and inter gentes, promotion of justice, peace and the integrity of creation, interreligious dialogue, nonviolence, synodality, etc.
The Acts of the Provincial Chapter of Avila 2021 are - like previous ones - well crafted. The radical question: Are these wonderful and positive exhortations, recommendations being carried out by the respective authorities? If not - at least substantially implemented -, they are like wet paper. (FGB)