St. Dominic

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Founder of theOrder of Preachers, commonly known as theDominican Order; born at Calaroga, inOld Castile, c. 1170; died 6 August, 1221. Hisparents, Felix Guzman and Joanna of Aza, undoubtedly belonged to the nobility ofSpain, though probably neither was connected with the reigning house ofCastile, as some of thesaint's biographers assert. Of Felix Guzman, personally, little is known, except that he was in every sense the worthy head of afamily ofsaints. To nobility of blood Joanna of Aza added a nobility ofsoul which so enshrined her in the popular veneration that in 1828 she wassolemnlybeatified byLeo XII. The example of suchparents was not without its effect upon their children. Not only Saint Dominic but also his brothers, Antonio and Manes, were distinguished for their extraordinarysanctity. Antonio, the eldest, became asecular priest and, having distributed his patrimony to thepoor, entered ahospital where he spent his life ministering to the sick. Manes, following in the footsteps of Dominic, became a Friar Preacher, and wasbeatified byGregory XVI.

The birth and infancy of thesaint were attended by many marvels forecasting his heroicsanctity and great achievements in the cause of religion. From his seventh to his fourteenth year he pursued his elementary studies under the tutelage of his maternal uncle, thearchpriest of Gumiel d'Izan, not far distant from Calaroga. In 1184 Saint Dominic entered theUniversity ofPalencia. Here he remained for ten years prosecuting his studies with such ardour and success that throughout the ephemeral existence of that institution he was held up to the admiration of its scholars as all that a student should be. Amid the frivolities and dissipations of auniversity city, the life of the future saint was characterized by seriousness of purpose and an austerity of manner which singled him out as one from whom great things might be expected in the future. But more than once heproved that under this austere exterior he carried a heart as tender as awoman's. On one occasion he sold his books, annotated with his own hand, to relieve the starving poor ofPalencia. His biographer and contemporary, Bartholomew of Trent, states that twice he tried to sell himself into slavery to obtain money for the liberation of those who were held in captivity by theMoors. These facts are worthy of mention in view of the cynical and saturnine character which some non-Catholic writers have endeavoured to foist upon one of the most charitable of men. Concerning thedate of hisordination his biographers are silent; nor is there anything from which thatdate can be inferred with any degree ofcertainty. According to the deposition of Brother Stephen, Prior Provincial ofLombardy, given in the process ofcanonization, Dominic was still a student atPalencia when Don Martin de Bazan, theBishop ofOsma, called him to membership in thecathedral chapter for the purpose of assisting in its reform. Thebishop realized the importance to his plan of reform of having constantly before his canons the example of one of Dominic's eminentholiness. Nor was he disappointed in the result. In recognition of the part he had taken in converting its members into canons regular, Dominic was appointed sub-prior of the reformed chapter. On the accession of Don Diego d'Azevedo to the Bishopric ofOsma in 1201, Dominic became superior of the chapter with the title of prior. As a canon ofOsma, he spent nine years of his life hidden inGod and rapt in contemplation, scarcely passing beyond the confines of thechapter house.

In 1203 Alfonso IX, King of Castile, deputed theBishop ofOsma to demand from the Lord of the Marches, presumably aDanish prince, the hand of his daughter on behalf of the king's son, Prince Ferdinand. For his companion on this embassy Don Diego chose Saint Dominic. Passing throughToulouse in the pursuit of their mission, they beheld with amazement and sorrow the work of spiritual ruin wrought by theAlbigensian heresy. It was in the contemplation of this scene that Dominic first conceived theidea of founding an order for the purpose of combatingheresy and spreading the light of the Gospel by preaching to the ends of the then known world. Their mission having ended successfully, Diego and Dominic were dispatched on a second embassy, accompanied by a splendid retinue, to escort thebetrothed princess to Castile. This mission, however, was brought to a sudden close by the death of the youngwoman in question. The twoecclesiastics were now free to go where they would, and they set out forRome, arriving there towards the end of 1204. The purpose of this was to enable Diego to resign hisbishopric that he might devote himself to the conversion of unbelievers in distant lands.Innocent III, however, refused to approve this project, and instead sent thebishop and his companion to Languedoc to join forces with theCistercians, to whom he had entrusted thecrusade against theAlbigenses. The scene that confronted them on their arrival in Languedoc was by no means an encouraging one. TheCistercians, on account of their worldly manner of living, had made little or no headway against theAlbigenses. They had entered upon their work with considerable pomp, attended by a brilliant retinue, and well provided with the comforts of life. To this display of worldliness the leaders of theheretics opposed a rigid asceticism which commanded the respect and admiration of their followers. Diego and Dominic quickly saw that the failure of theCistercian apostolate was due to themonks' indulgent habits, and finally prevailed upon them to adopt a more austere manner of life. The result was at once apparent in a greatly increased number of converts. Theological disputations played a prominent part in the propaganda of theheretics. Dominic and his companion, therefore, lost no time in engaging their opponents in this kind oftheological exposition. Whenever the opportunity offered, they accepted the gage of battle. The thorough training that thesaint had received atPalencia nowproved of inestimable value to him in his encounters with theheretics. Unable to refute his arguments or counteract the influence of his preaching, they visited theirhatred upon him by means of repeated insults and threats of physicalviolence. With Prouille for his head-quarters, he laboured by turns in Fanjeaux,Montpellier,Servian, Béziers, andCarcassonne. Early in his apostolate around Prouille thesaint realized the necessity of an institution that would protect thewomen of that country from the influence of theheretics. Many of them had already embracedAlbigensianism and were its most active propagandists. Thesewomen erectedconvents, to which the children of theCatholic nobility were often sent—for want of something better—to receive aneducation, and, in effect, if not on purpose, to be tainted with the spirit ofheresy. It was needful, too, thatwomen converted fromheresy should be safeguarded against theevil influence of their own homes. To supply these deficiencies, Saint Dominic, with the permission of Foulques,Bishop ofToulouse, established aconvent at Prouille in 1206. To this community, and afterwards to that of Saint Sixtus, atRome, he gave the rule and constitutions which have ever since guided thenuns of the SecondOrder of Saint Dominic.

The year 1208 opens a new epoch in the eventful life of the founder. On 15 January of that yearPierre de Castelnau, one of theCistercianlegates, was assassinated. This abominable crime precipitated thecrusade under Simon de Montfort, which led to the temporary subjugation of theheretics. Saint Dominic participated in the stirring scenes that followed, but always on the side of mercy, wielding the arms of the spirit while others wrought death and desolation with the sword. Some historians assert that during the sack of Béziers, Dominic appeared in the streets of that city, cross in hand, interceding for the lives of thewomen and children, the aged and the infirm. This testimony, however, is based upon documents whichTouron regards as certainlyapocryphal. The testimony of the most reliable historians tends to prove that thesaint was neither in the city nor in its vicinity when Béziers was sacked by thecrusaders. We find him generally during this period following theCatholic army, reviving religion and reconcilingheretics in the cities that had capitulated to, or had been taken by, the victorious de Montfort. It was probably 1 September, 1209, that Saint Dominic first came in contact with Simon de Montfort and formed with him that intimate friendship which was to last till the death of thebravecrusader under the walls ofToulouse (25 June, 1218). We find him by the side of de Montfort at the siege of Lavaur in 1211, and again in 1212, at the capture of La Penne d'Ajen. In the latter part of 1212 he was atPamiers labouring, at the invitation of de Montfort, for the restoration of religion and morality. Lastly, just before the battle of Muret, 12 September, 1213, thesaint is again found in the council that preceded the battle. During the progress of the conflict, heknelt before the altar in the church of Saint-Jacques,praying for the triumph of theCatholic arms. So remarkable was the victory of thecrusaders at Muret that Simon de Montfort regarded it as altogethermiraculous, and piously attributed it to theprayers of Saint Dominic. In gratitude toGod for this decisive victory, thecrusader erected achapel in the church of Saint-Jacques, which he dedicated, it is said, toOur Lady of theRosary. It would appear, therefore, that the devotion of theRosary, which tradition says was revealed to Saint Dominic, had come into general use about this time. To this period, too, has been ascribed the foundation of theInquisition by Saint Dominic, and his appointment as the firstInquisitor. As both these much controverted questions will receive special treatment elsewhere in this work, it will suffice for our present purpose to note that theInquisition was in operation in 1198, or seven years before thesaint took part in the apostolate in Languedoc, and while he was still an obscure canon regular atOsma. If he was for a certain time identified with the operations of theInquisition, it was only in the capacity of atheologian passing judgment upon theorthodoxy of the accused. Whatever influence he may have had with the judges of that much maligned institution was always employed on the side of mercy and forbearance, as witness the classic case of Ponce Roger.

In the meantime, thesaint's increasing reputation for heroicsanctity,apostolic zeal, and profound learningcaused him to be much sought after as a candidate for variousbishoprics. Three distinct efforts were made to raise him to the episcopate. In July, 1212, the chapter of Béziers chose him for theirbishop. Again, the canons of Saint-Lizier wished him to succeed Garcias de l'Orte asBishop of Comminges. Lastly, in 1215 an effort was made by Garcias de l'Orte himself, who had been transferred from Comminges toAuch, to make himBishop ofNavarre. But Saint Dominic absolutely refused all episcopal honours, saying that he would rather take flight in the night, with nothing but his staff, than accept the episcopate. From Muret Dominic returned toCarcassonne, where he resumed his preaching with unqualified success. It was not until 1214 that he returned toToulouse. In the meantime the influence of his preaching and the eminentholiness of his life had drawn around him a little band of devoted disciples eager to follow wherever he might lead. Saint Dominic had never for a moment forgotten his purpose, formed eleven years before, of founding areligious order to combatheresy and propagate religioustruth. The time now seemed opportune for the realization of his plan. With the approval of Bishop Foulques ofToulouse, he began the organization of his little band of followers. That Dominic and his companions might possess a fixed source of revenue Foulques made himchaplain of Fanjeaux and in July, 1215, canonically established the community as a religious congregation of hisdiocese, whose mission was the propagation oftruedoctrine and goodmorals, and the extirpation ofheresy. During this same year Pierre Seilan, a wealthy citizen ofToulouse, who had placed himself under the direction of Saint Dominic, put at their disposal his own commodious dwelling. In this way the firstconvent of theOrder of Preachers was founded on 25 April, 1215. But they dwelt here only a year when Foulques established them in the church ofSaints Romanus. Though the little community hadproved amply the need of its mission and the efficiency of its service to theChurch, it was far from satisfying the full purpose of its founder. It was at best but adiocesan congregation, and Saint Dominic had dreamed of a world-order that would carry its apostolate to the ends of the earth. But, unknown to thesaint, events were shaping themselves for the realization of his hopes. In November, 1215, anecumenical council was to meet atRome "to deliberate on the improvement ofmorals, the extinction ofheresy, and the strengthening of thefaith". This was identically the mission Saint Dominic had determined on for his order. With theBishop ofToulouse, he was present at the deliberations of this council. From the very first session it seemed that events conspired to bring his plans to a successful issue. The council bitterly arraigned thebishops for their neglect of preaching. In canon X they were directed to delegate capable men to preach the word ofGod to the people. Under these circumstances, it would reasonably appear that Dominic's request for confirmation of an order designed to carry out the mandates of the council would be joyfully granted. But while the council was anxious that these reforms should be put into effect as speedily as possible, it was at the same time opposed to the institution of any newreligious orders, and had legislated to that effect in no uncertain terms. Moreover, preaching had always been looked upon as primarily a function of the episcopate. To bestow this office on an unknown and untried body of simplepriests seemed too original and too bold in its conception to appeal to the conservativeprelates who influenced the deliberations of the council. When, therefore, his petition for theapprobation of his infant institute was refused, it could not have been wholly unexpected by Saint Dominic.

Returning to Languedoc at the close of the council in December, 1215, the founder gathered about him his little band of followers and informed them of the wish of the council that there should be no new rules forreligious orders. Thereupon they adopted the ancient rule of Saint Augustine, which, on account of its generality, would easily lend itself to any form they might wish to give it. This done, Saint Dominic again appeared before thepope in the month of August, 1216, and again solicited the confirmation of his order. This time he was received more favourably, and on 22 December, 1216, theBull of confirmation was issued.

Saint Dominic spent the followingLent preaching in various churches inRome, and before thepope and thepapal court. It was at this time that he received the office and title ofMaster of the Sacred Palace, or Pope's Theologian, as it is more commonly called. This office has been held uninterruptedly by members of the order from the founder's time to the present day. On 15 August, 1217, he gathered the brethren about him at Prouille to deliberate on the affairs of the order. He had determined upon the heroic plan of dispersing his little band of seventeen unformed followers over allEurope. The resultproved the wisdom of an act which, to the eye of humanprudence at least, seemed little short ofsuicidal. To facilitate the spread of the order,Honorius III, on 11 Feb., 1218, addressed aBull to allarchbishops,bishops,abbots, andpriors, requesting their favour on behalf of theOrder of Preachers. By anotherBull,dated 3 Dec., 1218,Honorius III bestowed upon the order the church of Saint Sixtus inRome. Here, amid thetombs of the Appian Way, was founded the firstmonastery of the order inRome. Shortly after taking possession of Saint Sixtus, at the invitation of Honorius, Saint Dominic began the somewhat difficult task of restoring the pristine observance of religious discipline among the various Roman communities ofwomen. In a comparatively short time the work was accomplished, to the great satisfaction of thepope. His own career at theUniversity ofPalencia, and the practical use to which he had put it in his encounters with theAlbigenses, as well as his keen appreciation of the needs of the time, convinced thesaint that to ensure the highest efficiency of the work of the apostolate, his followers should be afforded the besteducational advantages obtainable. It was for this reason that on the dispersal of the brethren at Prouille he dispatched Matthew ofFrance and two companions toParis. A foundation was made in the vicinity of theuniversity, and thefriars took possession in October, 1217. Matthew ofFrance was appointed superior, and Michael de Fabra was placed in charge of the studies with the title of Lecturer. On 6 August of the following year, Jean de Barastre, dean of Saint-Quentin and professor oftheology, bestowed on the community the hospice of Saint-Jaques, which he had built for his own use. Having effected a foundation at theUniversity of Paris, Saint Dominic next determined upon a settlement at theUniversity of Bologna. Bertrand of Garrigua, who had been summoned fromParis, and John of Navarre, set out fromRome, with letters fromPope Honorius, to make the desired foundation. On their arrival at Bologna, the church of Santa Maria della Mascarella was placed at their disposal. So rapidly did the Roman community of Saint Sixtus grow that the need of more commodious quarters soon became urgent. Honorius, who seemed to delight in supplying every need of the order and furthering its interests to the utmost of his power, met the emergency by bestowing on Saint Dominic the basilica of Santa Sabina.

Towards the end of 1218, having appointed Reginald ofOrléans his vicar inItaly, thesaint, accompanied by several of his brethren, set out forSpain. Bologna, Prouille,Toulouse, and Fanjeaux were visited on the way. From Prouille two of the brethren were sent to establish aconvent atLyons. Segovia was reached just beforeChristmas. In February of the following year he founded the firstmonastery of the order inSpain. Turning southward, he established aconvent forwomen atMadrid, similar to the one at Prouille. It is quite probable that on this journey he personally presided over the erection of aconvent in connexion with his alma mater, theUniversity ofPalencia. At the invitation of theBishop ofBarcelona, a house of the order was established in that city. Again bending his steps towardsRome he recrossed the Pyrenees and visited the foundations atToulouse andParis. During his stay in the latter place he caused houses to be erected atLimoges,Metz,Reims,Poitiers, and Orléans, which in a short time became centres ofDominican activity. FromParis he directed his course towardsItaly, arriving in Bologna in July, 1219. Here he devoted several months to the religious formation of the brethren he found awaiting him, and then, as at Prouille, dispersed them overItaly. Among the foundations made at this time were those atBergamo,Asti,Verona,Florence,Brescia, andFaenza. From Bologna he went toViterbo. His arrival at thepapal court was the signal for the showering of new favours on the order. Notable among these marks of esteem were many complimentary letters addressed by Honorius to all those who had assisted the Fathers in their vinous foundations. In March of this same year Honorius, through his representatives, bestowed upon the order the church of San Eustorgio inMilan. At the same time a foundation atViterbo was authorized. On his return toRome, towards the end of 1219, Dominic sent out letters to all theconvents announcing the first general chapter of the order, to be held at Bologna on the feast of the following Pentecost. Shortly before,Honorius III, by a specialBrief, had conferred upon the founder the title of Master General, which till then he had held only by tacit consent. At the very first session of the chapter in the following spring thesaint startled his brethren by offering his resignation as master general. It is needless to say the resignation was not accepted and the founder remained at the head of the institute till the end of his life.

Soon after the close of the chapter of Bologna,Honorius III addressed letters to theabbeys andpriories of San Vittorio, Sillia, Mansu, Floria, Vallombrosa, and Aquila, ordering that several of their religious be deputed to begin, under the leadership of Saint Dominic, a preachingcrusade inLombardy, whereheresy had developed alarming proportions. For some reason or other the plans of thepope were never realized. The promised support failing, Dominic, with a little band of his own brethren, threw himself into the field, and, as the eventproved, spent himself in an effort to bring back theheretics to their allegiance to theChurch. It is said that 100,000 unbelievers were converted by the preaching and themiracles of thesaint. According toLacordaire and others, it was during his preaching inLombardy that thesaint instituted the Militia of Jesus Christ, or the third order, as it is commonly called, consisting of men andwomen living in the world, to protect therights andproperty of the Church. Towards the end of 1221 Saint Dominic returned toRome for the sixth and last time. Here he received many new and valuable concessions for the order. In January, February, and March of 1221 three consecutiveBulls were issued commending the order to all theprelates of the Church. The thirtieth of May, 1221, found him again at Bologna presiding over the second general chapter of the order. At the close of the chapter he set out forVenice to visitCardinal Ugolino, to whom he was especially indebted for many substantial acts of kindness. He had scarcely returned to Bologna when a fatal illness attacked him. He died after three weeks of sickness, the many trials of which he bore with heroic patience. In aBull dated atSpoleto, 13 July, 1234,Gregory IX made his cultobligatory throughout theChurch.

The life of St. Dominic was one of tireless effort in the service of God. While he journeyed from place to place heprayed and preached almost uninterruptedly. His penances were of such a nature as to cause the brethren, who accidentally discovered them, to fear the effect upon his life. While his charity was boundless he never permitted it to interfere with the stern sense ofduty that guided every action of his life. If he abominatedheresy and laboured untiringly for its extirpation it was because helovedtruth andloved thesouls of those among whom he laboured. He never failed to distinguish betweensin and the sinner. It is not to be wondered at, therefore, if this athlete ofChrist, who had conquered himself before attempting the reformation of others, was more than once chosen to show forth the power ofGod. The failure of the fire at Fanjeaux to consume the dissertation he had employed against theheretics, and which was thrice thrown into the flames; the raising to life of Napoleone Orsini; the appearance of the annals in the refectory of Saint Sixtus in response to hisprayers, are but a few of thesupernatural happenings by whichGod was pleased to attest the eminentholiness of His servant. We are not surprised, therefore, that, after signing theBull ofcanonization on 13 July, 1234,Gregory IX declared that he no moredoubted the saintliness of Saint Dominic than he did that of Saint Peter andSaint Paul.

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