A manual for Dominican lay-brothers


A MANUA
FOR

OMINICAN
LAY-BROTHE

ft*:'.:, •> .
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BY Ms

FATHER HUGH POPE, O.P,

PRICE 1/6

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TO BE HAD OF THE AUTHOR,

HAWKESYARD PRIORY, RUGELEY.^ - *• . ' %

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DOMINICAN LAY-BROTHERS.



IWibil ©bstatj

imprimatur.

FR. DOMINIC PRUMMER,
O.P.,S.T.B ,

FR. HUMBERT EVEREST,
O.P., S‘.7\L.

FR. LAURENCE SHAPCOTE,
O.P., A'.r.L.

Prior Provincial .

i. 1907



A MANUAL
FOR

DOMINICAN
LAY-BROTHERS

BY

FATHER HUGH POPE, O.P.

PRICE 1/6

TO BE HAD OF THE AUTHOR,

HAWKESYARD PRIORY, RUGELEY.



St. William’s Press, Market Weighton.



Holy Father, cast thy mind

On the work thy hands designed.
In the Judge’s presence stand

For thy poor and lowly band.





CONTENTS.

CHAPTER I.

Our Holy Order—The Government of the
Order— The Rule —The Constitutions —
The Chapter of Faults—The Rule of
Silence.

CHAPTER II.

POSTULANTSHIF The HABIT—The VOWS.

CHAPTER III.

Work—Beatified Lay-Brothers.

CHAPTER IV.

Daily Life—Rising—Holy Mass—The Priests
—Meditation—Office—Sacraments.

CHAPTER V.

Daily Life (continued)—Meals—Recreation

—

Spiritual Reading—Various Offices—Com-
pline and Benediction.



Vlll

CHAPTER VI.

Superiors—The Novices—Confraternities

—

The Dead—Manner of Serving at Mass

—

The ‘Salve Regina’—Devotions to our
Holy Father St. Dominic—The ‘Libera’ or
Procession for the Dead—Certain Indul-
genced Prayers.

CHAPTER VII.

The Rule of St. Augustine.

(Appendices).



a

Manual
for

©ommicait Xa^Brotbers.

CHAPTER I.

Our Holy Order,

S. Dominic laid the foundations of his Order at
Toulouse in the year 1203, and it was formally ap-
proved of by Pope Honorius III, December 22nd,
1216. The brethren were styled by P. Innocent III
“Friars Preachers,” and in this name the real end
and aim of the Order is signified.
That the Friars might, however, apply them-

selves without hindrance to the work of preaching
it was necessary that they should be free from
that manual labour without which no body of men
could subsist. There were many earnest men at
that time who, though not fitted by education for
the work of the Apostolate, were yet anxious to
forward the good work to the best of their power.
These Our Holy Father admitted to his Order as
lay brethren who, while observing the same rule



2

and living under the same superiors as the Priests,

should devote themselves to manual work in the

various convents and should thus enable the

Fathers to give themselves up entirely to study

and preaching. These zealous men led a hidden

and unknown life, but none the less one which was

highly meritorious. From the earliest days of the

Order they have toiled in secret and have in count-

less numbers won for themselves the crown of

eternal life. Nor, while thus labouring and work-

ing out their own salvation in fear and trembling,

have they failed to exercise a hidden but most fruit-

ful Apostolate. Their days of toil and prayer have

ever ascended as a most sweet odour before the

throne of God and have brought down an unceas-

ing rain of Divine graces and blessings upon the

work of those who were devoted to the eternal

ministry. Such a life of toil, prayer and sacrifice

appears folly to men of the world,
“ we fools es-

teemed their life madness and their end without

honour ” (Wisdom v, 4), but the Supreme Judge will

one day answer : “ Behold how they are numbered

among the children of God, and their lot is

among the Saints ! ” (Wisdom v, 8).

It is for these humble followers of the Son of

Man that we write, trusting that the following

pages will serve as a guide and a counsellor
to

them as they journey on the rugged and
narrow

way that leadeth to perfection, and to that haven



3

where “ God shall wipe away all tears from their

eyes and death shall be no more, nor mourning,

nor crying, nor sorrow shall be any more, for the

former things are passed away.” Apoc. xxi, 4.

The Government of the Order,

The Order is a corporate body, and is governed

by a Master General who is elected once in twelve
years. The ast body of Friars is divided into

various Provinces which are generally of different

nationalities, though sometimes it is found need-

ful to have more than one Province in one

country, for example, there are three Provinces in

France. The Provinces rank in order according

to the date of their foundation. The English

Province was founded very early and comes ninth

on the list of fifty-three Provinces.

Each Province is governed by a Prior Provincial,

who is elected once in four years. Each house or
convent is governed by a Prior who is elected for
a term of three years by the senior fathers of the

Convent.

These superiors govern according to the Con-

stitutions of the Order, and for the purpose of

securing its well-being meetings known as
Chapters are held periodically.

The General Chapter assembles once in three



4

years for the purpose of arranging the more serious
affairs of the Order.

The Provincial Chapter is held every four years

for the purpose of electing the Provincial Prior,

and every two years occurs an intermediate
Chapter for the discussion of minor matters.

After each Chapter, whether General or Pro-

vincial, its proceedings or “Acts” are published and

these “ Acts ” contain the various points of legisla-

tion upon which the Fathers have deliberated and
which are binding upon the members of the Order
or the Province.

The Rule.

S. Francis of Assisi framed a rule of his own
for his sons, but Our Holy Father chose for us the

rule of S. Augustine, the Bishop of Hippo. This

rule is read every week in the Refectory, and, at

least in the Noviciate houses, is read once a

month in English at supper for the sake of the

lay-brothers, who do not know Latin, and who
during dinner are engaged in waiting at table.

The rule does not bind us under pain of sin but

only to the punishment which superiors may think
to inflict upon those who break it. At the same
time it is next to impossible to break the rule

without sin entering in. Thus, if, for example, we



5

break the rule by eating between meals it is hard

to say that we have not been guilty of gluttony.

Again, if we go out without leave we show a
want of the spirit of obedience. Moreover there

are exceptions to the principle that the rule does

not bind under sin. If the fault we commit touches
the three vows of poverty, chastity, and obedience,

those who have made profession commit sin by
breaking the rule in those respects. If, again, we
do something which is contrary to the divine or

human law, for example, if we steal, we commit

a sin. Sometimes, too, a thing is forbidden under

pain of excommunication, and to break such a

command necessarily involves sin. Superiors
may, moreover, give us what is technically known

as a formal precept or strict injunction to do or

not to do something
;
to go against such commands

involves sin. It should be noted, however, that

superiors are bound to state clearly when they

mean to bind us under formal precept, and such
precepts are rarely given except for very grave

reasons.

Lastly, we sin by breaking a rule through con-
tempt, and this may involve mortal sin if the
contempt be formal or express. It is not easy to

sin through contempt of the law, for this means

that we expressly refuse to be bound by it. To
break a rule through anger is not to break it

through contempt.



6

The Constitutions is the name given to the body
of laws and regulations which has gradually

grown into being, as one General Chapter has

succeeded another in the course of centuries.

To ensure the Rule and Constitutions being
diligently kept, and in order to prevent abuses

from creeping in, the Chapter of Faults is held at

regular intervals. The Prior holds Chapter for the

whole house, the Novice-master for the novices,

the Master of the Lay-brothers for them.

This Chapter of Faults is generally held each

week. All must attend the Prior’s Chapter. It

opens with prayers for our benefactors, first for the

living and then for the dead. The Superior then

makes any remarks which he may think necessary
for the well-being of the house, these remarks

should be taken to heart by all and should be put

into practice.

He then asks whether there are any complaints
to be made against the Lay-brothers. If any

father has any complaint to make he stands up

and says: “I proclaim Brother N for
such and such a fault.” The brother so named

must rise and make the “ venia,” and should re-

main prostrate till the Prior, who will comment

on his fault and perhaps impose a penance, gives

the signal for him to retire. The Prior then gives

the signal for the brothers to retire, after which

he asks whether an}^ complaint has to be made



7

touching the novices if it is a noviciate
house.

After the novices have retired the private
Chapter

of Faults for the Fathers is held, and the
Chapter

concludes.

At a convenient time the Novice-master
holds

his private Chapter for the novices and so
also

does the Master of the Lay-brothers.

The Chapter of Faults is one of the most charac-

teristic features of religious life and is held
in a

peculiarly solemn way. After making any general

remarks which he may think called for regarding

the observance of the rule and the behaviour
of

the brothers, the Father-Master may, if he has
time,

give a short Conference on some point of rule
or

of religious perfection. This over, he says :
“ Qui

se reos existimant faciant venias suas
Let

all who esteem themselves guilty of any fault

prostrate themselves.” AH at once make the

“verna” and rise when the signal is given. The

youngest brother then rises and, standing
up

before the rest, humbly and in clear tones accuses

himself of any breaches of rule and constitutions

of which he has been guilty since the
last

Chapter or General Absolution. It is a
real

act of humility to make this avowal, and human

respect should not prevent brothers from candidly

confessing their faults before their brethren.
It

should be remembered, however, that it is only a

question of slight faults and manifest breaches of



8

rule or constitutions; they are not intended to
accuse themselves of sinful acts or of things which
would destroy their character.
The lesser faults which a lay-brother should

make the subject of accusation in chapter are the
following :

—

i* Dday m leaving his work when the first
bell for any duty sounds. This should be especially
attended to as being an act of mortification and
as tending to promote that punctuality which is
one of the most necessary of Community virtues.

2. Noisiness in his cell or about his work.

3 * Loud and irreligious laughter.
4. Walking about with eyes not kept in modest

restraint.

5. Failure to be present at the reading of the
Martyrology on the Vigil of the Annunciation or
on Christmas Eve.

6. Neglect to obtain his superior’s blessing on
setting out for or returning from a walk or journey.

7. Carelessness with regard to the clothes with
which he is provided.

8. Waste of food or of materials.

9 * Giving offence to others by word or deed.
10. Absence from Community duties.
11. The use of idle or profane expressions.
12. Breaking or spoiling vessels or anything

committed to his charge.
I 3 - Neglect to execute orders given him.



9

14- Negligence in the exercise of the various

offices committed to him.

These are the principal faults which are termed

by our Constitutions “ light.” More serious faults

are divided into two classes, grave and more grave.

The Constitutions also provide penalties pro-

portioned to the various classes of faults.

Grave Faults,. Among these are reckoned :—
1. Habitual breaches of the rule of silence.

2. Contentions with one another in the presence

of seculars.

Strifes and disputes with one another in or

out of the house.

4. The use of opprobrious expressions.

5. Deliberate lies.

6. Defending oneself or others when blamed.

7. Maliciously bringing a grave charge against

another even if it can be proved to be true.

8. Breaking the Church fast without leave or

necessity. The same applies to the Fast of the
Order on Friday.

9. Sending or receiving letters without leave.

Brothers are only bound to accuse themselves in

Chapter of these “ grave faults ” when they are
notorious, but if they are secret faults they are not

bound to reveal them in Chapter.

Graver Faults. Among these are reckoned
1. Open rebellion against a superior.
2. Disputing arrogantly with a superior.



IO

3. Striking any member of the Community or
any secular person.

4. Receiving anything which we are forbidden
to have, or hiding it when so received.

In order to encourage religious to make good
use of the Chapter of Faults, Pope Paul V (1670)
granted an indulgence of three years and three

lents, viz. 1215 days, to all “who accuse them-
selves in Chapter of their faults, sins,* and

imperfections in Chapter, provided they do this

with a contrite and penitent heart and make also

an act of spiritual Communion,| and honestly

strive to practise virtue” (Constit. II. vi. 828).

Proclamations in Chapter.

These may be made either by the other brothers
or by the Master of the Lay-brothers. They are

not accusations so much as reminders of faults

which the offender may have forgotten. After a
brother has accused himself of his faults, the Father

Master asks whether any one has any “ proclama-

tion ” to make against him. Any one who has not

on that day been proclaimed by that particular

brother may, if he think it necessary and wise to

do so, get up and say : “ I proclaim Brother

* We do not accuse ourselves of sins properly so-called in
Chapter.

f This may be made when performing the penance imposed.



N of such and such a fault.” These

proclamations are limited to the
“ light faults,

mentioned above. If the fault be more grave it is

better for the accuser to speak privately
to the

Father Master and to Say nothing about the
matter

in Chapter. When a brother is thus “ proclaimed
”

it is not permissible for him to declare
his

innocence. “ Whoever imagines himself without

defect has an excess of pride. God alone is per-

fect ” (S. Antoninus, Letter 20.)
Great charity

should, however, be exercised in
making such

proclamations. Faults confessed in
Chapter or

proclamations made at that time should never be

mentioned afterwards, and brothers must take
all

such corrections cheerfully and in the spirit
in

which they are given. “ See yourself as others
see

you ” is a useful maxim to bear in mind.
“ Let

us leave to God and to truth the case of our justi-

fication, without trying to excuse ourselves,
and

peace will truly spring up within us
’ (The

Ven. John Tauler, O.P.).

Silence is the rule in the house, and talking the

exception. During the night-time, viz. after the

bell rings for the “ De profundis” at nine in the

evening, the greater or “ profound
” silence is kept.

This should not be broken except for the very

gravest reasons. During the daytime except at

the hours appointed for recreation silence has to

be observed. This does not mean that we cannot



12

talk on subjects connected with our work or
duties, but that no chattering is allowed and all
necessary conversation should be carried on in a
subdued voice. Brothers should try to reduce the
amount of talking which may be required to its
lowest limits. Carelessness on the point is fatal
to the spirit of prayer and recollection which can
alone make our work supernatural and thus fruit-
ful for souls. They should also take pains to
cultivate a quiet and gentle way of speaking to
one another. Nor is the silence merely a question
of the tongue. Unnecessary noises, a bustling
way of going about the house, and a hurried way
of acting, all tend to destroy that spirit of quiet
and harmony which should pervade a religious
house. Quiet shoes or slippers should be worn
when serving Mass or when waiting in the
Refectory, for clatter and noise are unbecoming
and a cause of annoyance to others.

C H A FT E R II.

Postulantship.

On entering the house an intending lay-brother
remains a “ Postulant ” or Petitioner for the Habit
for six months. At the end of this period he is, if
approved of, admitted to the habit. He receives
a new name by which he is henceforth known. This
is a sign that he is dead to his former life and sur-



T 3

roundings. For three years he remains a Tertiary,

and if then approved of, he is sent to the Noviciate

House to enter on his year of noviciate. When
this year has elapsed he may be admitted to
profession of Simple Vows, and after three more

years he may, if he perseveres, be admitted to

Solemn Vows.

It should be noted that according to the Con-

stitutions brothers cannot be admitted to profession

“ unless they are capable of practising religious

perfection, are suited for bodily labour, and are

sufficiently instructed in Christian doctrine.”

At the end of their six months’ postulantship

they are examined as to their fitness for the life

they wish to embrace. Amongst other questions

they are asked whether they are in debt, whether

they are being in any way compelled to enter
religion, whether there is any taint of lunacy in

their family, whether they are of legitimate birth,

whether they have received the habit in any other

Order, whether their parents require their sup-

port, whether they are married, and lastly,

whether they suffer from any hidden ailment.

No one whose nature is depraved or vicious
or who has habits of intemperance is to be
admitted. Lay-postulants cannot be admitted

to the habit until they have completed their

twentieth year
;
in the English Province, however,

we are allowed to receive them when thev have



14

completed their eighteenth year. Clement VIII, in

his prescriptions for the Religious Orders drawn

up in 1603, says that applicants are to be asked :
“ with what intention, aims and desires they

chbose this particular kind of life, namely whether

it is from a desire to lead a more fruitful and perfect

life and with a view to serving God more freely, or
whether it is due to mere levity and to purely

human motives. They are to be asked also whether
their parents will be reduced to want if they are

deprived of their assistance.”

Postulants require testimonial letters from the

Bishop of the diocese in which they were born,

and also from the Bishop of any place in which

they have, after completing their fifteenth year,

dwelt more than one year. These letters are

generally obtained by superiors.

They should bring with them a certificate of

Baptism, and also that of Confirmation.

During each year of their life as a Tertiary they

are examined as to their fitness for the life,

as to their knowledge of Christian doctrine, and

their growth in the spirit of a religious.

Our Holy Habit.

S. Dominic was a Canon Regular and his

earliest disciples wore the habit of the Canons.

It was not till B. Reginald of Orleans was received



*5

into the Order that the present habit was adopted.

This favourite son of S. Dominic was lying ill,
and

his life was almost despaired of, when the Blessed

Virgin appeared to him and, after curing him of

his sickness, showed him a scapular such as
we

now wear. “ Behold,” she said, “ the habit of

your Order.” B. Reginald hastened to
communi-

cate the message to Our Holy Father, with
the

result that the habit now worn was adopted.

The habit consists of :

—

The Tunic of white wool with long sleeves
which

fold back.

The Cincture or girdle round the waist.

The Scapular, which hangs before
and behind

and which is solemnly blessed at profession.
A

new scapular must always be blessed by
the

Superior of the house.

The Capuce or Hood, which covers the head
and

shoulders,and which should be worn so as to cover

the head when in choir, when walking about,
or

when seated in one’s cell. The work of the

Brothers often prevents them from putting up
their

capuce, but care should be taken to put
it up when

not inconvenient, and of course at the times
stated.

The capuce and scapular worn by the brothers

are made of black wool, those of the Fathers
of

white wool.

The Cappa, or cloak worn by Fathers and

Brothers alike, is black. It is worn in choir from



i6

the day of All Souls till Vespers on Holy Saturday.
Also when serving Mass and when going to Holy
Communion.

The Rosary began early to be worn by the sons
of S. Dominic, who, according to tradition, received
it from Our Blessed Lady herself.

Undergarments are all of white wool, and no
linen is allowed to be worn, though linen drawers
are permissible in certain cases.

Shoes are worn, not sandals. Boots should not
be worn with the habit except out of doors.

Secular clothes. After profession the brothers

wear clerical clothes when out of doors, but the
Fourth Synod of Westminster (ss. xvi) declares
that “ the Brothers are strictly forbidden to wear
the Roman collar or the dress of a priest.”
The Tonsure is not worn by the lay-brothers, but

they have to wear their hair short and cut round
at the back and on the temples in front of the ears
so as to form a crown. Brothers should be careful
to observe this rule, as it serves for an indication
of their religious state.

They are forbidden to aspire to the clerical state,
neither can they study so as to fit themselves for
it. This has been expressly forbidden by several
General Chapters.

The Habit is, of course, the object of reverence,
more especially the scapular which is blessed and
which is the special gift to us from the Mother of



i7

God. An indulgence of five years and five lents,
viz. 2025 days, may be gained each time the
blessed scapular is devoutly kissed. This indul-

gence was granted by Pope John XXII and
confirmed by Innocent VIII and Benedict XIII.
Constit. I, xv, 291.

The Vows.

A vow may be defined as “ an offering to God
of some good thing.” Our three vows of Poverty,
Chastity and Obedience are three spontaneous
offerings to God on our part of what men hold
most dear. By Poverty we renounce for His sake
all worldly possessions

;
by Chastity all bodily

goods
;
by Obedience we renounce even our own

will for the sake of Him who “ was for our sakes
made obedient unto death.”
A vow begets a lasting obligation and conse-

quently is not a thing to be entered on lightly.
It requires full and careful deliberation and a
lay-brother has four years and six months during
which he can test, and* his superiors also can test,
his fitness to take upon himself the perpetual
obligations of Poverty, Chastity and Obedience.

If, at the examination which takes place during
the two months preceding the expiration of his
year of noviceship, the candidate be found to have
these requisites, his name is proposed to the

c



i8

Father Provincial. If the latter is favourable

and the Prior of the Convent also consents, the

fathers of the Council vote upon his case, if the

majority are in his favour the case goes before

the Chapter of the House, and if two-thirds of the

Chapter are in his favour he is admitted to simple

profession.

Simple vows
,
as our first vows are called, were

not taken in the Dominican Order till the year

1857. The following points should be noted :

—

1. As far as the person who makes them is
concerned they are perpetual. Solemn vows only

give them their ultimate perfection.

2. They can only be dispensed by the Holy See

and then only when the person who has made them
asks for such dispensation for really urgent reasons.

3. If, however, a person under simple vows

were expelled from the Order his vows would be

thereby cancelled. This power of dismissal is

reserved to the Master General.

4. No one can be dismissed by reason of ill-
health which dates from after his profession of

simple vows.

Poverty. This vow comes first, not because it
is the most important, but because it is the first

step in that threefold series of renunciations which

a religious makes by his profession. By this vow
he renounces the good things of this world and he

is henceforth unable to possess anything as his own.



x9

Whatever he has, whether it be clothes or things
which are necessary for his work, is merely lent
him for his use. Consequently he cannot waste
things committed to his care, he is bound to be as
careful of them as though they were literally the
property of some one else and were merely lent
him for a time. A religious can call nothing his
own, he can possess nothing, he cannot spend
money or receive gifts without permission. If he
has to make a journey he receives money for
the purpose and must give in an account of
it to his superior on his return. This enables us
to see where faults against the vow of Poverty
come in, carelessness in the use of things entrusted
to us, breakages of articles which we use, waste
of materials, especially of food, a spirit of owner-
ship with regard to things which have been a long
time allowed us, all these are contrary to the true
spirit of Poverty.

Chastity is put in the second place among the
three vows because by it we renounce the good
and lawful things of the body. It is not easy to
lead a chaste life in the world, it is easy to do so in
the cloister because of the safeguards which are
there provided. At the same time “ let him that
thinketh himself to stand take heed lest he fall,”
and the best safeguard of what we rightly call
the holy virtue is a sense of God’s judgments

and a deep sense of human frailty in this respect.



20

Custody of the senses and habits of self-denial
will

preserve an earnest man from the assaults of

the devil.

Obedience ranks third amongst the vows because

it is the last step in our renunciation
of self, for it

means the giving up of our own will. Being
the

last step it is the most important, and
indeed it is

that which gives real value to the other
two vows.

By it we sacrifice our will, so that after
pronounc-

ing this vow, all our actions, our
present and

future life and work, are not at our own
disposal,

but we have voluntarily surrendered our
wills to

superiors for God’s sake. Whatever they
command

us, save only sin, is for us the will
of God. We may

often fail to see the
reasonableness of their

commands, we may often feel inclined to
rebel,

but for the true religious these
are only passing

feelings quickly repressed.
Obedience sanctifies

everything we do. It was Our Lord’s
repeated

claim that He always did the will of
His Father

Who sent Him.
Brothers, then, should try to see

in superiors not

the mere man who commands but God
in whose

place they stand. Evidently
there is no true

obedience where commands are criticised
or where

brothers grumble and complain.
Our obedience

should be prompt and
unquestioning. If the

command seems strange or unreasonable,
brothers

should reflect that the superior
has motives for his



21

action which they naturally cannot know. At

the same time they should note that true Obedi-

ence does not consist in carrying out merely

special commands, but in the spirit which sees

in the rule and in superiors the divinely appointed

means for obtaining the kingdom of heaven, and

which consequently endeavours to perform even

the smallest duties as perfectly as possible.

Dependence. The spirit of the world is one of

independence, but what has been said above about

the vow of Obedience will show that the spirit of
a religious is not merely the very opposite of, but

a protest against, the spirit of the world. Hence

brothers should cultivate the spirit of submissive-

ness in even small details. The habit of asking

permissions for things which are not laid down in
the rule is calculated to foster this spirit of depen-

dence. And though a brother may feel sure that
such permissions will be readily accorded, he should

not therefore neglect to get the requisite leave.

Solemn Profession sets the final seal upon Simple

Profession. S. Thomas teaches that a person
who takes upon himself solemn vows of religion,
namely Poverty, Chastity, and Obedience, obtains

the full pardon of all his sins and of the debt of

punishment due to (them. Pope Paul V (1606)
conceded a plenary Indulgence to all who take
the habit of religion and also to all who persevere
and make profession.



22

CHAPTER III.
Work.

“ The Lay-brothers must not be idle and lazy. It
will be the duty of Superiors to see that they are fully
employed in various duties.”—General Chapter held
at Florence, a.d. 1281.

“ Idleness is hell’s great fish-hook for catching souls.”

—S. Thomas Aquinas.
Lay-brothers are mentioned, as we have seen,

in the very earliest days of the Order. They

always appear as devoted to manual work and as

earning their bread by the sweat of their brow.

The Chapter held at Venice in 1592 expressly

declared that care should be taken to provide

lay-brothers who, trained in piety and religious

exercises, might be occupied in manual work and

thus save the convents in which they dwelt from

being obliged to have laymen working about the

house, a thing which does not tend to encourage

religious life or observance.

Their position in the house is clearly signified in

the words of the General Chapter held at Rome in

1777 :
“ Superiors should see that the lay-brothers

serve Mass daily and frequent the Sacraments

devoutly. Also that they carefully perform the

duties committed to them and are zealous about



2 3

them. They should also see that the brothers

treat the Priests with due reverence,” So, too, in

the Chapter held at Rome in 1756 : “ Superiors
must take care lest the brothers become idle and

lazy
;
they must see that they diligently and

faithfully do their work and that they behave

modestly and reverently towards the priests ; if

they find that any one is negligent in these points

they must inflict such punishments on them as the

Constitutions enact.” These declarations are

indeed but repetitions of the one which serves as

a heading to this section and which is dated so

early as the year 1281.

How many thousands of brothers have sancti-
fied themselves and gained their immortal reward

by fulfilling these regulations ! Their hard work,

their humble position, theirmodesty and reverence,

their uncomplaining devotion to menial duties,

were registered day by day in heaven, and now
that their “place is in peace and they have entered

into rest,” how trifling their round of work must
seem to them ! As S. Paul wrote : “ I reckon that

the sufferings of this time are not worthy to be

compared with the glory to come that shall be

revealed in us.”

With the true spirit of work no brother will

allow himself to waste time. As Bl. Henry Suso

says in his book of Spiritual Discourses : “ We
should grieve to see no account made of time



24

which is so precious, to see it so badly employed

or so uselessly, for it can never be recalled.”

Work, then, is the vocation of a lay-brother.

In the sweat of his brow he is to earn his bread,

and a brother who cheerfully and diligently does
his allotted share of hard laborious work most

certainly does earn his bread. The Constitutions

and the various General Chapters insist repeatedly

on this aspect of the lay-brother’s life. Many
apply to become lay-brothers and apparently

think they will have abundant leisure for prayer,

but this is not the case. For them, to work is to

pray. Mass and Meditation over, their various

occupations claim them and their only relief

consists in the short time allowed for their Office

and for recreation. The constitutions insist that

no one is to be received as a lay-brother unless

he can make himself useful either by already pos-

sessing a trade or by acquiring one. Study is pro-

hibited them and consequently if their hands are

not busy there is nothing for them to do. The

work is often monotonous, but it will not be found

so if it is entered on in the right spirit. They must

not have busy hands and idle minds, but their

whole heart must be in their work, and it must

be their one interest as being for them the

appointed means of salvation. Their whole heart

must be in it, and also their whole mind, that is to

say it must be done with care, with attention to



25

detail, and above all with a supernatural inten-

tion which should be constantly renewed. Only

in this sense is it true to say that their work is

prayer.

While brothers are intended to get interested in

their work and thus so produce'the best results pos-

sible they must be careful not to make an idol of

any particular work given to them. They must be

prepared to leave it at a moment’s notice and take

up other, and perhaps less congenial work. An

unwillingness to do this would be a sign that it was

not God’s glory and interest which they sought in

their work, but their own.

Nor, while devoted by superiors to some

particular task, should they deem that when that

is done for the day nothing else remains for them

to do. Even the simplest work can always be

perfected, and work is always to hand when hearts

and hands are willing. “ Bear ye one another’s

burdens,” was S. Paul’s teaching, and the true

spirit of charity will enable us to help others when

they need it and even to forestall them in asking

for assistance. Sometimes brothers are unwilling

to ask for or accept assistance from others, but

this is probably due to pride and should be fought

against.

A brother who really works honestly and con-
sistently will be tired at night and ought to be

glad to feel worn out when it is time to go to bed.



26

Tradition tells us that Our Blessed Lord was a

carpenter Himself and made yokes for cattle and
ploughs

;
brothers, then, whose bodies are spent

with fatigue should feel it a privilege to thus

follow in His footsteps. “ I must work the works

of Him that sent me, whilst it is day
;
the night

cometh when no man can work,” was His motto
and it should be ours.

Quiet and decorum and a modest way of walk-
ing about should be cultivated by the brothers.

They can contribute to the peaceful air of

recollection which should pervade the house if

they are careful to avoid unnecessary clatter when

about their work. If possible, quiet shoes or

slippers should be worn especially when serving
Mass or waiting at table.

The rule of S. Augustine says : “ Let your eyes be

kept in modest restraint,” and brothers should be

assiduous in cultivating this virtue. When walk-
ing to and fro in the cloister they should be intent

on their own work and occupations. It is not a
good sign when the least sound makes a brother

turn round. Curiosity denotes a want of concen-

tration on what we are doing. “An air of
meekness and a modest speech are pleasing alike

to God and man,” says the Ven. John Tauler;

and Bl. Henry Suso says :

—

“ Control thy senses, guard thy mouth, bridle

thy tongue, subjugate thy heart, bear all



27

provocation with charity, and thou shalt perfectly

fulfil the will of God.
”

While S. Thomas Aquinas pithily remarks :—
“ Leave to every one the care of what belongs

to him, and disturb not thyself with what is said

or done in the world.”

Cleanliness, too, should be aimed at, no matter

how dirty the work which falls to our share may

be. Hence brothers should be careful to wear

aprons or sleeves when necessary. Their hands

must of course be often soiled, but if they are

careful about washing them it will be quite

possible to keep them clean.

Contradictions and misunderstandings will come

in plenty and perhaps little credit will be given

brothers for their work, but the Divine Wisdom has

said : “Every excellent work shall be justified and

the worker thereof shall be honoured therein.”

And the brothers should remember that they work,

not for man’s praise, but for the praise of Him
Who has said : “ Behold I come quickly and My
reward is with Me, to render to every man accord-
ing to his work.”

“ Short is the road, light the fatigue, but eternal

the rest to which each day brings us nearer.”

—

Bl. Jordan of Saxony, Letter 32.

The Spirit of Prayer. Mental prayer or medita-

tion has to be made as already seen, and the

office of “ Paters ” and “ Aves ” provides a certain



28

amount of vocal prayer. But it would be a

mistake to suppose that the day is to be divided

into certain periods of prayer and work. The

Brothers must try to make prayer weave itself into
all the actions of the day. “To work is to pray”
is a good axiom, but it takes a certain amount of

trouble to make our work prayerful. In order to

obtain this spirit of constant prayer devout

ejaculations should be made use of. It is a good
habit to make some such little ejaculation when

we hear the clock strike or when a bell rings, also

at the beginning and end of any new duty. If we
have the habit of frequently recalling the subject

of the meditation made that day, good and pious

thoughts will naturally suggest themselves. The

brothers should remember that they earn the

title of “ Friars Preachers ” by their prayers for

sinners and for suffering souls, as well as by their

work, and that the latter is of little supernatural

value unless accompanied by this spirit of prayer.
“ Prayer consists not in many words, but in

the fervour of desire which raises the soul to God

by the knowledge of its own nothingness and of
the Divine goodness.”—Bl. Henry Suso, Dial. 66.

Beatified Lay-Brothers

Three of our lay-brothers have been raised to

the altars of the Church, Bl. James of Ulm , 1407-

1491 ; Bl. Martin Porres , 1569-1639, who lived



29

and worked in S. America; and Bl.
Simon Ballachi,

who was first of all a soldier of fortune,
and then

a soldier of the King of Kings ; he
died in 1319.

These three saintly brothers
were remarkable

respectively for their obedience,
their spirit of

penance and their unceasing manual
toil. They

led the same life as our brothers
lead, they wore

the same habit, they were nurtured
by the same

holy doctrine, it only remains
for their successors

to emulate their virtues and thus
win for themselves

the reward which they now enjoy.
Needless to say

the brothers should all try to
cultivate a very real

and practical devotion to these
three Dominicans

who by their lives have shown how ready a
means

of sanctification is to be found
in the rule which

they professed. All three of
course possessed all

the virtues in a remarkable degree
else they would

have not been raised to the altars
of the Church,

but certain virtues were more particularly
charac-

teristic of each of them; thus Bl.
James will

obtain for those who are devout to him his
own

wonderful spirit of obedience and of
prayer; Bl.

Simon will obtain the spirit of
unceasing work

for which he was so remarkable ;
while Bl.

Martin may well be asked for a share in his
spirit

of penance and of universal charity.



3°

CHAPTER IV.

Daily Life.

Rising in the morning should be prompt. When
the caller knocks and says : “ Benedicamus

Domino,” the answer, “ Deo gratias,” should be

given. The habit of getting up at once can be

easily formed. Some, of course, are heavier than

others in the morning, but their prompt rising is all

the more meritorious. This brisk getting out of

bed is of great value in our spiritual life. It

enables us to begin the day well, namely by an

act of mortification, and this will give tone and

vigour to all that follows. As the morning Office

is generally said as soon as the brothers are down-

stairs there is no need to say Morning Prayers

before leaving their cells. It is, however, a good

habit to kneel down for an instant and offei the

day to God as well as to thank Him for the good
night we have had. Many kiss the ground on
rising as an act of homage to their Guardian

Angel. But it must always be remembered that

the value of such practices lies in the spirit and

intention with which we do them.
While dressing, modesty should be carefully

observed and in order to prevent our minds from



wandering on all manner of distracting subjects

it is well to have certain short prayers which we
can say whilst engaged in washing and dressing.

This should be especially the case on mornings

when we are to go to Holy Communion. Many
little ejaculations will occur to each as suitable

at such times, those which are indulgenced should

be chosen if possible. A list of a few such
indulgenced prayers will be found at the end of the

book.

Though the dressing, etc., should be quickly and

briskly performed, brothers should neglect nothing

which tends to preserve their cleanliness of body.

We need, for instance, never be afraid to wash
our teeth because we are going to Holy Com-
munion, and as the brothers are certain to have to

serve Mass they should be careful that their hands

and finger-nails are scrupulously clean.

As soon as their Office is said the brothers

should go to the Sacristy wearing their cappas in

order to serve the early Masses.

Serving Mass.* This is their privilege and

should be valued. By their external reverence
they must show the reverence which is in their

hearts. And though they must of course pray and
meditate while serving, they should yet remember

that their first duty is to the Priest whom they
assist. They should be careful not to keep him

* For the manner of serving Mass, see p.



3 2

waiting at any part of the Mass and should try to

so serve that the Priest may be as far as possible
unconscious of their presence. In answering at

Mass the server should speak in the same tone as

the Priest, he should not begin the response until

the Priest has finished, nor on the other hand

should he keep him waiting.

It is a good plan to unite his intention in hear-

ing Mass with that of the Priest, and so share in a

peculiar way in the Holy Sacrifice. He should
also have his own private intentions and subjects
of prayer, petition and thanksgiving. The main

thought of his daily meditation will serve as a

convenient central point round which to group

these prayers and petitions.

The lay-brothers are not priests and they are

prohibited from aspiring to the priesthood. But

they must not therefore think that their merits

are less or their opportunities smaller than those

of the choir-religious. They should remember

that in the kingdom of heaven “ the first shall be

last and the last first,” and that “to whom much is
given, of them much is demanded.” If they have

not the privileges of the priesthood neither have

they its responsibilities. Moreover all together

form one vast family with a community of

merits. The end of the Order, as already stated,

is the salvation of souls, an end to which all

co-operate in various ways. Thus though a



33

lay-brother cannot actually preach or administer

sacraments he may yet purchase for those who
do so the grace to win many souls, and he ma^T

if he choose win for himself the reward of an

Apostle even though he has never actually

exercised the office of one. And this co-operation
in the true work of the Order is more real than at

first sight may be imagined, for without the lay-
brothers the fathers could not exercise their

ministry.

A great reverence for the priesthood has always
been a characteristic of our lay-brothers. They

should learn to look not so much at the man as at
the divine character impressed upon him. External

signs of this reverence should be shown, such as

rising and lifting the capuce when a priest passes

by or enters the room where they are. Such

external signs are the preservation of that reverence

which ought to be in their hearts, and where these

outward signs are allowed to fall into neglect,

reverence for the priesthood soon dies away.

At the same time the brothers should not be

content to merely co-operate in the work of the

Order by doing the work which enables the priests

to devote themselves to their ministry, they should

endeavour to take a still more active share in this

work by offering up diligent prayer for those

so engaged. Many a mission produces excel-
lent fruits because some hidden and unknown

D



34

lay-brother in his convent is praying for it. Many
a parish priest finds his work surprisingly blessed,

but the Angels of God know that it is a lay-

brother’s prayers that have won that blessing.

Many a lector owes the success of his labours to the
petitions of the devout lay-brother who daily
prays for him and his students.

Meditation. The brothers of course receive
instruction in the method of making Meditation

or Mental Prayer, so little need be said about it

here. Its importance in the spiritual life cannot be

over-rated and the rule provides for two half-hours

of Meditation each day except in the House of

Studies where one half-hour only is necessary. No
work or occupation excuses anyone from the

obligation of making this half-hour of Meditation,

and in order to ensure fidelity to it the Con-

stitutions declare that anyone neglecting it will

forfeit all share in the prayers and good works

of the Order during the day. Brothers are at a

loss sometimes for a handy and simple method of

Meditation, so we give one here which,may be of
assistance. Unless we have some method it will

be hard not to dream away the time allotted for

Meditation. In houses where the points of the

Meditation are read out at intervals during the

half-hour, brothers will, of course, find it easier to

keep their attention and thus render their Medita-

tion more fruitful.



35

A simple plan for Meditation :
flfoe&itation

PREPARATION (last thing at night)

:

1. Point chosen, fruit discerned, memory ques-

tions determined.

2. Recollection : overnight and in morning.

MEDITATION :
3. Reverence, attention, devotion in prepara-

tory prayer, and preludes

:

1. Composition of place.

2. Petition to God for the fruit.

4. Memory.
Who ? what ? where ? why ? when ? for

whom? with what fruit? with what
love?

5. Understanding.

Practical Conclusion. What follows from
this to me ?

Its motives
:

just, useful, delightful, easy,

necessary.

What have I done hitherto ?
What should I do henceforward ?
What obstacle is there ?
What means should I take ?

6. Heart.

Affections throughout : faith, sorrow,

humility, confidence, hope, praise, thanks-

giving, love.

7. Will.

Resolution : practical, humble, devout.



8. Colloqu}^ : Pater noster.

9. REFLECTION :
1. Examination of manner throughout,

as to care in preparing : how the next
Meditation shall be made better.

2. Examination of matter throughout,

What was my Meditation about ? Choose
some particular thought which suggested

itself during the Meditation and think it

over during the day.

The Office said daily by the Brothers.

At Matins and Lauds.

One Pater, Ave, Credo.

V. Incline unto mine aid, O God.
R. O Lord, make haste to help me.
Glory be to the Father, etc. Alleluia.

Twenty-four Paters and Aves.

Lord have mercy on us.

Christ have mercy on us.

Lord have mercy on us.

Our Father, etc. Ending with—through Our
Lord Jesus Christ Thy Son, Who with Thee in the
unity of the Holy Ghost livest and reignest One

God for ever and ever. Amen.

V. Let us bless the Lord.

R. Thanks be to God.

Pret'osa. Three Paters and Aves.



37

For the Dead. Three Paters and Aves.

May the souls of the faithful, etc.

Glory be to the Father, etc.

The Four Little Hours, viz. Prime, Tierce,

Sext, None.

One Pater and Ave (at Prime add Credo).

V. Incline unto mine aid, O God.
R. O Lord, make haste to help me.
Glory be to the Father, etc. Alleluia.

Seven Paters and Aves.

Lord have mercy on us.

Christ have mercy on us.

Lord have mercy on us.

Our Father, etc. Through Our Lord, etc.

V. Let us bless the Lord.

R. Thanks be to God.

For Vespers, as above for the Hours, but twelve

instead of seven Paters and Aves are said.

Compline, as above for the Hours, but end

with Pater, Ave, and Credo.

The brothers say their Office together at times

which are most convenient, but corresponding,

when possible, to the Hours of the Divine Office

said by the Choir-brothers. Unless pains are taken

over it, it is apt to become monotonous. But each

brother should be able to make the recitation of

the “ Paters and Aves ” a real prayer. He can do
this if he begins by uniting his intention with

that of Our Lord when He prayed upon earth.



3§

Meditation and Spiritual reading will provide de-

vout thoughts with which the mind may be occu-
pied during the recitation of the Office. It is a good

plan to have some particular intention before the

mind for each part of it. Thus Matins may be
said for the Church, the Hours for the Order and

especially for the convent in which we are living
at the time. Vespers, again, may be offered for
superiors, for the other brothers, or for any other

suitable intention, while Compline may be fittingly
offered up for the Dead who have gone before us
or for those who are dying that day. But what-

ever intention we may put before us in saying our
Office it is impossible to avoid distractions. As

long, however, as they are involuntary and as long

as we turn away our mind from them as soon as

they are perceived, we can afford to despise them.

The devil gains a good deal if he can make us lose

our peace of soul. The great thing is to begin the

Office well by a good act of the presence of God

and then by choosing some particular intention

for which to pray. Many find it a help to re-

collection if they fix their minds on some scene

of Our Lord’s Sacred Passion, and it will not be

difficult for the brothers to adapt the various

mysteries of the Rosary to the various portions of

their Office.

On Sundays the brothers should attend in choir

when Vespers are sung ; and on Prior’s Feasts they



39

should be present in choir for the First Vespers of

the Feast and also for Matins. At such times

they do not say their Office in common, but each

says it privately while the Divine Office is re-

cited by the choir religious.

Confession. The Brothers go to Confession at

least once a week. It is a good plan for them to

prepare themselves, at least remotely, when hear-

ing Mass in the morning, then when the time

for Confession comes they have only to renew

their sorrow for sin. If they are in the habit of

examining their consciences daily it will not take

them many minutes to make their weekly examen

before Confession. The most essential part of the

Sacrament of Penance is the Act of Contrition.

They should remember that this is not a question

of feelings but demands a hearty sorrow for having

offended God who has been so good to them, and
this sorrow must result in a firm purpose of

amendment. The manner of making their

confession is as follows : on entering the cell of

the Father who hears their confession they say
“ Jube Domine benedicere,” they then make

the Venia or prostration and say the “ Confiteor,”

but instead of concluding it with the words “ precor

te orare pro me,” they should say, “ precor te ut

audias me et absolvas me.” The “Confiteor”

over, they rise up and with hands under their

scapular they tell their faults briefly and simply,



4°

concluding by mentioning some sin of their past
life for which they are more particularly sorry.

The priest will give them a few words of advice
and then when he begins the “ Absolution ” they
make the “ venia ” again and occupy themselves
with brief acts of contrition until the “ Absolution”

is finished and the priest bids them rise.

Holy Communion should be frequently received
and regarding this they should act on the advice

of their master. Unless serving Mass they should

make the “ Venia ” at the proper time and say the
“ Confiteor,” they should rise up from it when the
priest has pronounced the “ Absolution.” Needless

to say that pains should be taken to make their
Thanksgiving practical and fruitful. It is easy

to dream away the time unless some method be
followed.

CHAPTER V,
Daily Life

—

continued.

Meals. Our table is well and plentifully sup-

plied and brothers should be particularly careful

to avoid any grumbling about the food given them.

If they themselves have come from a poor state it

would be unbecoming to complain, if on the

other hand they were comfortably off in the world

they must remember that they have voluntarily



4i

embraced a hard life “ for the reward’s sake.”

Meat is now allowed, by dispensation, three times
a week, but abstinence from meat is the rule and

they should accustom themselves to the fish diet

as being the characteristic of our Order. From

Sept. 14th (the Exaltation of the Holy Cross) till

Easter Sunday, the fast of the Order is observed.

In our Province this consists of four ounces of bread

with butter at breakfast. Those under twenty-one

years of age may take six ounces of bread. At
supper, they should not take a full meal though

they are not limited to eight ounces as on Church-

fast days.

Though our brothers are encouraged to eat well
and thus keep up the strength requisite for their

work they must recollect that mortification at

meals has ever been a great characteristic of our

Saints and Blessed. It is a good rule to perform

some small act of mortification at each meal.

The more hidden this is, the better. To eat
modestly and temperately, to drink only a little

at a time, to go without some small thing which

is not needful, to avoid eating bread between the

courses, to think of his neighbour’s needs, to

collect his thoughts now and again and remember
the poverty of Christ and His Apostles or of the
Holy House at Nazareth, these are some of the
small and unnoticeable ways in which a brother
can practise mortification at table.



42

Eating and drinking between meals must be

rigorously avoided, and leave to do so should

always be asked.

Recreation plays an important part in religious

life and is often one of the best tests of a person’s

character. The principle to be borne in mind is
that we are a family and that our life is in common.
The time allotted to recreation, generally after

dinner and supper, is meant to enable us to

unbend. Silence and work all day would become

unendurable were it not for these half-hours of re-

laxation. Mutual charity and mutual edification

must be our aim at such times. We must talk, not
for the sake of hearing our own voices or uphold-
ing our own opinions, but in order to interest and
amuse others and so contribute to their happiness.

It demands considerable self-sacrifice to be a good

recreation man. We may often feel tired or un-
well but we cannot therefore dispense ourselves
from the recreation interval. Views will often be

upheld with which we cannot agree, yet we have

to be patient and hold our peace. It has always

been a principle with us that politics should not

be introduced since they only cause divisions.

If games are played, such as chess, draughts, etc.,

plenty of scope is afforded for the exercise of

patience and charity, while it is often necessary to

sink our own likes and dislikes and join in a

game for which we may feel no inclination



43

whatever. The want of this community spirit has

caused many a religious to fail and throw up his

vocation, but though undoubtedly less natural to

some than for others this spirit can be obtained by

patient effort. The brother who is bright, patient,

affable, and self-sacrificing at recreation will be so

in other spheres of work, and such men are the

salt of the Community in which they live.

Blessed Henry Suso’s advice to those whose feel-

ings are easily ruffled is very practical

:

“ When thou feelest thyself excited, shut thy
mouth and chain thy tongue.”

When corrected or informed of any mistake they
have made, brothers should listen in silence and

bow their head. If the fault be a serious one
they should make the venia. They should avoid

endeavouring to excuse themselves.

When anything is given them for their habitual
use such as clothes, etc., they should say as they

take it, “ Benedictus Deus,” and the giver should

reply, “ In donis Suis.”

Mutual Charity is of the greatest importance.

Faults must of course occur and it is not always

possible to shut our eyes to them, but each should

make it a rule to avoid talking about the short-
comings of others. Very often what seems to be a
fault would probably not appear such if we knew
the motive which led to its committal. Motives,

however, are generally hidden and hence we should



44

be careful not merely not to attribute motives to

others but should always believe well of them and

try to put a good construction upon what we see
them do. Kind thoughts are the sources whence

spring kind words and kind actions. Human
nature will at times assert itself and disputes and

bickerings may arise. If brothers brood over such
things their peace of mind will be destroyed and

they will find it hard to pray or even to work.

When such things do happen they should always
be quick to apologise as soon as possible. A
grudging, surly, fault-finding spirit has no place

in religious life.

Spiritual Reading. A certain time has to be
devoted to this holy exercise each day. It is thus

food is supplied for the soul. When we pray we
speak to God, when we read good books, God
speaks to us. The lives of the Dominican Saints

will show the brothers what to aim at, and while

they marvel at and praise their good deeds they

must try, each in his measure, to imitate then i

;

they wore the same habit and were guided by the

same rule as we are. This is especially true of

the lay-brothers whose life changes but little from

century to century. The little book entitled “ The

Spirit of the Dominican Order” should be read

and meditated upon, it will serve to stimulate

piety and will encourage us to copy the example

of those who have gone before us. The lives of



45

the English Saints, too, especially our Martyrs,

should be familiar to the brothers. Books which

teach of prayer and meditation should also be

read, for example “How to Pray ,” by Father
Grou, S.J., and Father Wilberforce’s translations of

the writings of the Abbot Blosius.
“ Often read spiritual books, ” says S. Antoninus

;

“ then, like a sheep, ruminate the food thou hast

taken, by meditation and a desire to practise the

holy doctrine found therein.”

Letters. The Brothers are allowed to receive

letters but such are generally opened by their

Master. When letters are written they should
be placed unsealed in his room. He may read
them if he sees fit to do so and he will provide

stamps for them. It is a duty for the brothers to

write home regularly, but frequent or unneces-
sary correspondence is to be avoided. As far as

possible,details of the convent life and of the doings

of individual fathers or brothers should not be

given in letters to seculars outside. In writing

to brothers in other houses criticisms and mur-

murings should be avoided, as they destroy the

religious spirit and weaken charity. In the same

way all reference to the faults of others should be
avoided.

Newspapers. The brothers are allowed the
“Catholic Times’’ and sometimes another Catholic

paper, but little is gained from reading the Daily



46

Papers with their news of the world which the

brothers have left. They should not ask for

papers to be sent them by friends without leave

from superiors, and this is not readily given.

Various Offices.

The Porter. In our Parish houses this is a hard

and at the same time delicate position. It will be

the duty of the Porter to answer the door-bell

promptly so as not to keep people waiting. He
should receive their messages and should at once

summon the Father who is wanted. He should
avoid all gossiping but should be agreeable and

polite to all. Especial care should be taken not to

hurt the feelings of the poor who may come, it was
the Son ofManwho had “not whereto lay His head”
and Who has Himself said, “ The poor you have
always with you and whensoever you will you

may do them good.” The porter has rare oppor-
tunities of practising patience and courtesy and

it should be his care not to let his opportunities

slip. Many of our brothers have been able to do
much good merely by their gentle courtesy to

those who call at our houses.
With regard to the poor and needy who call

and who may often be very vexatious, the brother
should remember the words of the Ven. Father

Louis of Grenada :—“ Be assured that everything
thou givest to the poor is faithfully preserved



47

for thee in heaven, where thou shalt dwell

eternally.” It need hardly be added, however,

that no alms or even food is to be given away
without leave.

The Brother Sacristan. The post of Sacristan

is a privileged one. It means being constantly

in the church and in the presence of the Blessed

Sacrament. The vestments and sacred vessels

are in his keeping and he is responsible for seeing

that servers are provided for the Masses. He
should of course take a pride in keeping the

church not merely clean but beautiful, and on the

eves of great feasts he should take special pains

in decorating the altars. His motto should be

the Psalmist’s words : “ I have loved, O Lord, the
beauty of Thy House, and the place where Thy
glory dwelleth. ”—Ps. xxvi, 8.

His work will lead him much into contact
with seculars and especially with the opposite sex.

If on his guard he need not fear, but he should

ever remember that undue familiarity is a great

source of danger. Familiarity, too, with the

church and sacred things is also a danger, and a

brother whose work lies in the sacristy should

frequently examine himself touching reverence

for God’s House and God’s Altar.

The Cook. In some respects the most important

person in the convent ! On him depends the bodily
well-being of the community and consequently



48

the fitness of its members for their work. To
pray well we need not eat well, but our food
must be sufficient and nutritious. The duties of
the cook, especially in a convent where there is a

large community or to which a parish is attached,

are onerous in the extreme. Early and late he

has to be at his range. Frequently, too, when he

has at last snatched a moment of leisure he is
called away to work for some one who has been
unable to be present at a community meal. The

welfare of the sick will also depend much upon
him and with them he will need a large store of

patience. His materials for cooking are not

always of the best, and yet day after day he has

not merely to provide a regular supply of meals

but he is also called upon to exercise his ingenuity

in varying the meals he provides. All this de-

mands an amount of patient self-sacrifice which it

is difficult for those who ha.ve not experienced it

to appreciate.

Yet herein lies his merit and into this work he

must put his whole heart and his whole mind. It

is easy to fall into deadly routine or to give undue

attention to other matters. To do so is fatal to

his own higher religious instincts and fatal also to
the welfare, both spiritual and corporal, of the

community. Yet it should not be thought that

the cook’s employment is necessarily unspiritualis-

ing, we have all read of the lay-brother cook who



49

never looked at his fire without recalling the
flames of hell and thanked God that by his
arduous work at his range during life he could
reasonably hope to pass quickly through the pains
of purgatory after death.

Punctuality is not, as a rule, reckoned among the
virtues, but it plays a very important part in
religious life. One unpunctual member of a
community causes trouble and annoyance to the
others. But it is not only for the sake of others that
we should be punctual. To be unpunctual means
to be wanting in method, wanting in self-denial,
and wanting in obedience. As each duty comes!
as each bell sounds, our present occupation must
cease and the coming one be attended to. For
most of our duties two bells are rung, the first and
the second. The former is a signal for us to prepare
for the next duty by laying aside the one on which
we are engaged so that we may be able to proceed
to it calmly and without hurry, and thus ensure
a recollected spirit. A religious who is perpetu-
ally flying from one duty to another and ever
finding that he arrives breathless for each can
hardly be a recollected, still less a methodical,
man. It is a fault not to cease our present
occupation when the first bell sounds.
Compline and the Salve Regina. This is the

only portion of the Choral Office at which the
brothers are bound to assist daily. They should



5°

learn the familiar psalms and should know them

well in English so as to be able to recite them in-

telligently. Compline is the official “ Night

Prayers ” of the Church and the brothers should

learn to make it their night prayers. The thought

of death and its everlasting sleep in the Lord

is the key-note to this part of the Office, and many

good and pious thoughts will suggest themselves

to us if we say it with devotion.
Compline concludes with the “ Salve Regina

”

which is sung to a tone long traditional in our

Order. This solemn and beautiful part of the

service should be much esteemed by the brothers.

It was established as long ago as the year 1226 by

Blessed Jordan of Saxony, who was then Master
General of the Order. The enemyof the human race
was so enraged at the number of souls snatched

from his jaws by the zeal of the Friars that he

violently assaulted many of them while occupied
with their devotions in choir. This continued for

some time until Bl. Jordan introduced the now
time-honoured procession and solemn chanting of

the “Salve Regina/’ All should join in the singing

if possible and should thus shew their devotion to

her who has ever exercised a most loving maternal
care of her Order and who, as she told Our Holy

Father S. Dominic, always prostrates herself in

prayer for us before her Son when we sing the

words : “ Eia ergo Advocata nostra.”



51

After the “ Salve ” the antiphon “ O Lumen ” is
sung in honour of S. Dominic our Father. All
again should join in singing this triumphant song
to him whose name we bear. The words will be
found at the end of the book.
On Saturday evenings we go in procession to

Our Lady's altar after the “ Salve ” and there we
sing the Litany of Loretto and the “ Inviolata.”
This custom was inaugurated by the General
Chapter held at Bologna in the year 1615. It
is intended as an act of gratitude to the Virgin
Mother of God who has poured out such number-
less blessings on our Order, and it appears to have
originally been intended as an appeal for her
assistance at a time when the so-called Reforma-
tion was bringing forth its worst fruits.
An Indulgence of two hundred days can be

gained by all who assist at the “ Salve.”
Benediction of the Blessed Sacrament should be

much valued by the brothers. They should
remember that they are being actually blessed by
Him who blessed the children of Judaea and said,
Suffer the little children to come to Me and
orbid them not.” This beautiful service affords
us an opportunity of renewing our faith in the
adorable Sacrament of the Altar and is a good
time for intercessory prayer for those for whom
we are bound to pray.
On going to bed the brothers should undress



52

quietly and quickly. It is well to avoid habits of

dawdling over dressing and undressing. Though

their evening Office is really their night-prayers,

it is well to say a few brief prayers and make a

short examination of conscience before getting into

bed. This should be followed by a short but

fervent Act of Contrition. Before falling asleep

it is a good practice to make short Acts of Faith,

Hope, Charity and Contrition, remembering that

one day we shall lie down for the last time and

shall make those Acts for the last time. If we

have been in the habit of making them those Acts

will rise spontaneously to our lips or at least will

be formed in our hearts at the hour of death. It

is usual to wear a small white scapular at night,

and this should also be worn when going out in

secular dress so as never to be entirely without the

essential portion of our habit. Both in dressing in

and undressing, the various portions of the habit

should be treated with reverence, this especially

applies to the scapular which should be devoutly

kissed and, on undressing, spread over the foot of

the bed. Brothers should be careful to have holy

water in their cells and should remember to use it.

An indulgence of ioo days can be gained each time

we make the Sign of the Cross with Holy Water.



53

CHAPTER VI.
Superiors.

The Province is governed by the Prior Provin-

cial who is elected once in four years. He makes

a visitation of all the houses once in two years

and he then sees each person in the house privately

so that they may have an opportunity of laying
before him any difficulties and grievances they

may have. It belongs to him alone to assign the
brothers to the various houses.

In each house the brothers have three superiors,

the Prior who is the head of the whole house ; the

Master of the lay-brothers who is immediately
responsible for all that concerns their spiritual life

but who has nothing to do with their work,

which comes under the Father Procurator. The

Father Master hears their weekly confessions,

directs them in the observance of the Rule and

Constitutions and forms their religious character

by giving them conferences from time to time

on the Vows, on the spirit they should put

into their work, and on all points of observance.

He corrects their faults and holds their weekly
Chapter and they have free access to him in all

difficulties that may occur. It is the Father
Procurator who apportions them their work



54

and shows them how it is to be done. It will be
his duty to point out any neglect of work of which
they may be guilty, and the same is the case with
any father who has a lay-brother under him for
some particular work, for example the Father

Sacristan who instructs the Brother Sacristan in
his duties.

The brothers should, of course, show all respect

for those who are in any way placed over them
and should avoid criticising their views or their

orders. It is a bad sign when a brother constantly

runs to superiors with complaints, and as the Ven.

Louis of Grenada expresses it : “ It is not enough

to forbid our own tongue to murmur, we must
also refuse to listen to murmurers.”

The Novices. The brothers will often spend

some time in houses where the simple or unpro-

fessed novices are, or where the studies are being

carried on. The noviciate is the nursery of the

Order, and whilst willingly waiting upon the

novices, the lay-brother should remember that by

his prayers he can obtain many blessings for those

who may afterwards be better known to the
outside world than he is, but who are not therefore

better known to our “ Heavenly Father Who
seeth in secret.”

Since the novices, though choir-religious, are not

yet priests, the brothers do not show to them in-

dividually the same signs of respect which they



55

are accustomed to show to the priests, though, of

course, they treat them with respect. When, how-

ever, they meet the novices in a body it is the

custom to lift the capuce in passing.

In houses where there are novices or students,

three distinct classes or categories are formed, the

Fathers, the novices, and the lay-brothers. Com-
munciation between these three classes is forbidden.

The lay-brothers may not mingle with the novices,
nor the novices with the priests

;
for these distinc-

tions there are wise and sufficient reasons and all

should be careful to observe them, as they tend to

further the spirit of regularity and observance.

When they are broken down it is hard to avoid
criticisms and murmurings, which destroy the

harmony of the house. At the same time it should

be noted that it is not against the rule for the

Fathers to talk to the Brothers, though Brothers

should not themselves begin such conversations,

except for necessary reasons; and however necess-

ary such communications may be, all familiarity
should be avoided as tending to diminish the

religious spirit.

Confraternities. The three great Confraternities

attached to the Order are those of the Holy Name,

the Holy Rosary, and the Angelic Warfare.

The Confraternity of the Holy Name was estab-
lished in the first ages of our Order. The General

Chapter held at Rome in 1756 says : “ We most



56

earnestly commend the propagation of the Society
of the Holy Name, since, established originally

for the extirpation of the vice of blasphemy, it

cannot fail to effect the same good end in our own
days. It will kindle in men’s hearts a love and

revererence for the Holy Name of Jesus. ” The
Master-General of the Order renewed these

exhortations in the year 1869. In our Parish

Churches a procession in honour of the Holy

Name takes place on the second Sunday of each
month. All should be enrolled in the Confra-

ternity, and thus try to gain the numerous Indul-

gences attached to it. A Plenary Indulgence may
be gained on the second Sunday of each month

by those who assist at the Procession, if they have
been to Confession and Communion in the course

of the week, and if they pray for the intentions of

Our Holy Father the Pope, and for Holy Mother

Church. Brothers must not think that the mere

fact that they are professed makes them members

of this Confraternity or of that of the Angelic

Warfare. They need to be enrolled like all others,

but by Profession they become at once members

of the Rosary Confraternity.

The Angelic Warfare This Confraternity was

established for the preservation of the virtue of

purity. The story of S. Thomas Aquinas and his

combat is well known. When that conflict was
over, and he had conquered, angels girded him with



57

a linen cord and at the same time all evil inclina-

tions were extinguished within him. This very cord

is preserved at Vercelli and is the object of great

veneration. The members of the Confraternity

wear a similar cord, which must be blessed by a

priest possessing the requisite faculties. The

principal Feast of the Confraternity is Jan. 28,

the day on which we commemorate the Translation
of the Relics of S. Thomas. A Plenary Indulgence
can be gained on the usual conditions :

1. On the day of enrolment in the Con-
fraternity.

2. On the above-mentioned Feast of the
Translation of S. Thomas.

3. On March 7, his actual Feast.
Each new cord has to be blessed, even though the

wearer is already enrolled.

The Confraternity of the Holy Rosary is the

principal Dominican Confraternity, and all pro-

fessed members of the Order are members of it,

and do not need to be enrolled in it. The

Indulgences attached to the Confraternity will be

found very fully given in the little pamphlet

entitled “ The Rosary Confraternity.” C. T. S.

Every first Sunday of the month a Procession is

formed in our Parish Churches in honour of the

Holy Rosary. A Plenary Indulgence may be
gained by all members of the Confraternity who
assist at it.



5§

With regard to the Rosary Indulgences it should
be noted

—

1. That if care is taken to bow the head at the
Holy Name an Indulgence of 5 years and five
times 40 days is to be gained for each “ Ave.”

2. That an Indulgence of 50 years can be gained

once a day by saying Five Mysteries in the

Rosary Chapel, or in any part of the Church

whence the Rosary Altar can be seen.

3. That to gain the Confraternity Indulgences it

is necessary to say the Fifteen Mysteries in the

week, and these may be said one at a time, or two
or five, &c, just as we please.

4. That a Plenary Indulgence can be gained on

nearly every great Feast by saying Five Decades

and visiting the Rosary Chapel.

5. That it is not necessary to know all the Indul-

gences which can be gained, it is sufficient to renew

from time to time (daily is the simplest rule), the

intention of gaining all Indulgences possible.

6. That if several Indulgences are to be gained,

separate visits to the Chapel and separate prayers

for the Pope and Holy Church are requisite.

7. We are said to be “ saying the Rosary,” even
if we only say one decade, and all Indulgences can
be gained by members of the Confraternity

without it being necessary to say all five decades

at once. (Pius X, Oct. 13, 1906. Analecta S.O.P.

Dec. 1906.)



59

Brothers should make a point of gaining a

practical knowledge of the Confraternity, its

privileges, and Indulgences, as they may often be
thus able to exercise a true Apostolate, while at

the same time furthering their own devotion.

The Dead- Prayer for the Faithful Departed is

a great characteristic of the Order. Our Holy

Father scourged himself severely each night for the

Holy Souls suffering in Purgatory, and many of

his sons have followed his example. Each week

the Office of the Dead is recited by the Choir-

religious, and each week the Holy Sacrifice is

offered for the Dead of the Order, amongst whom
may be many whom we have personally known.
This Mass is followed by the Procession, commonly

know as the “ Libera ” * from the opening words

of the chant which accompanies it. The brothers

are bound to attend this procession, and should,

while doing so, offer fervent prayers for their

departed brethren, remembering that one day the

same solemn words will be chanted for themselves

and will profit them in proportion to the love and

devotion with which they themselves have been

wont to join in them during life.

Four solemn Anniversaries are kept during

the year. Feb. 3, that of our deceased Parents ;

July 12, that of all who are buried in the

* For words see page 75



6o

cemeteries attached to our churches
;
Sept. 5, that

of all our servants and Benefactors
;
Nov. 12, that

of all the departed Brothers and Sisters of the

Order.

Before dinner all through the year, and before

supper during non-fasting time, the “ De Profundis”
is solemnly recited in the cloister for our departed

benefactors who have procured us the houses in
which we live and the very food we eat. The
same is done in the “ Suffrages ” which precede the

Chapter of Faults. These public prayers for the

Dead are meant moreover to foster in us a love for

the Dead and a spirit of constant prlyer for them.

Frequent ejaculations can easily be offered up day

by day, nay hour by hour, for the Dead and dying.

Many and large indulgences may thus be gained
for them and great merit stored up for ourselves in

heaven. (See the Indulgenced Prayers at the end

of the book.)

Special Suffrages for the Dead. Every member

of the Order is bound to certain “ suffrages ” or

prayers for the Dead each year. The lay-brothers

have to say one hundred and fifty “ Paters and

Aves ” between the Feast of S. Denis (Oct. 9)
and Advent, each year. And, instead of the

“ Penitential Psalms ” which the Choir-brothers

are bound to recite thirty times each year, the

lay-brothers have to recite each year twenty-five

times on hundred “ Paters and Aves.” In order



6i

that these may not be forgotten or neglected, it is
customary to add a certain number of “ Paters and

Aves ” to the daily Office and thus fulfil the

obligation by degrees.

On the death of any member of the Province
each lay-brother must recite one hundred and

fifty “ Paters and Aves.”

Notes on the Manner of Serving Mass

according to the Dominican rite.

The server gives wine and water before the

beginning of the Mass. In presenting the water

(except in Masses for the Dead) he says “ Bene-

dicite ” and after the blessing answers “ Amen.”
P. In nomine Patris, et Filii, et Spiritus Sancti

—

Amen.

Confitemini Domino quoniam bonus.

S. Quoniam in saeculum misericordia ejus.

P. Confiteor Deo omnipotenti, et Beatae Mariae

semper Virgini, et Beato Dominico Patri nostro, et

omnibus Sanctis, et vobis, Fratres, quia peccavi nimis

cogitatione, locutione, opere et omissione, mea culpa,

precor vos orare pro me.

S. Misereatur tui omnipotens Deus, et dimittat tibi

omnia peccata tua, liberet te ab omni malo, salvet et

confirmet in omni opere bono, et perducat te ad vitam

aeternam.

P. Amen.

S. Confiteor Deo omnipotenti, et Beatae Mariae



62

semper Virgini, et Beato Dominico Patri nostro, et

omnibus Sanctis, et tibi, Pater, quia peccavi nimis

cogitatione, locutione, opere et omissione, mea culpa,

precor te orare pro me.

P. Misereatur vestri Omnipotens Deus et dimittat

vobis omnia peccata vestra, liberet vos ab omni malo

salvet et confirmet in omni opere bono, et perducat

vos ad vitam asternam.

S. Amen.

P. Adjutorium nostrum in nomine Domini.

S. Qui fecit ccelum et terram.

(The Server is not to say “ Deo gratias ” after

the Epistle, nor “ Laus tibi Christe ” after the

Gospel. No answer is returned when the Priest

says the “Orate Fratres”. The “ Domine non

sum dignus ” is not said.)

P. Kyrie eleison,

S. Kyrie eleison.

P, Kyrie eleison.

S. Christe eleison.

P. Christe eleison.

S. Christe eleison.

P. Kyrie eleison.

S. Kyrie eleison.

P. Kyrie eleison.

Before the Prayer.

P. Dominus vobiscum.

S. Et cum spiritu tuo.

Before the Gospel.

P. Dominus vobiscum.

S. Et cum spiritu tuo.



63

P. Sequentia Sancti Evangelii secundum Lucam.

S* Gloria tibi Domine.

Make the sign of the Cross with the thumb

on brow, lips, and heart, and then the full sign

of the Cross.

After the Gospel make the sign of the Cross,

also after the Creed.

P. Dominus vobiscum.

S. Et cum spiritu tuo.

Before the Preface.

P. Per omnia saecula saeculorum.

S. Amen.

P. Dominus vobiscum.

S. Et cum spiritu tuo.
P. Sursum Corda.

S. Habemus ad Dominum.

P. Gratias agamus Domino Deo nostro.

S. Dignum et justum est.

At the “Sanctus” ring the bell three times

quietly, then light the “ Sanctus ” candle. When
the priest makes the sign of the Cross over the

Chalice ring the bell once gently, hold up his

vestment during the Elevation, and ring the bell

as usual.

Before the “ Pater Noster.’
>

P, Per omnia saecula saeculorum.

S. Amen.

After the Pater Noster.

P. Et ne nos inducas in tentationem.

S. Sed libera nos a malo.



64

P. Per omnia sascula saeculorum.

S. Amen.

P. Pax Domini sit semper vobiscum.

S. Et cum spiritu tuo.

There is no “ Domini non sum dignus,” but when

the priest genuflects ring the bell once gently.

After the Priest’s Communion and that of the

laity, if they communicate, present first wine, then

wine and water to the priest. Then take book

across and extinguish “ Sanctus ” candle.

P. Dominus vobiscum.

S. Et cum spiritu tuo.

After the prayer or prayers.

P. Per omnia sascula sasculorum.

S. Amen.

P. Dominus vobiscum.

S. Amen.

P. Ite missa est—or Benedicamus Domino.
S. Deo gratias.

If it is a Black Mass the priest does not say “ Ite

missa est,” but “ Requiescant in pace, ” and the

server answers “ Amen.”

Then, except in Black Masses, the priest gives

the blessing and the server answers “ Amen.”

If the book has been left open by the priest it

should be carried across to the Gospel side before

the Blessing.

Before the Gospel.

P. Dominus Vobiscum.

S. Ite missa est.



65
$

P. Initium Sancti Evangelii secundum Joannem.

S. Gloria tibi Domine.

He signs himself before and after the Gospel as

at the previous Gospel.

After the Gospel say “ Deo gratias.”

After serving Mass the brother should, on

returning to the Sacristy, kneel on one knee as the

priest puts down his chalice, and should say

:

“ Benedictus Deus ” to which the priest replies :
“ Pater, Filius, et Spiritus Sanctus ” and the

brother should sign himself and say “ Amen.”

When serving Mass at the side altars the follow-
ing points should be noted :

1. No bells are rung if the Office is being said
in choir, or if the Community Mass is being said at

the time.

2. At the Community Mass four bells are rung,

viz., at the “ Sanctus,” before the Elevation, at the

Elevation itself, and when the priest covers the

Chalice after receiving the Sacred Host.

3. At all other Masses two bells only are

rung, viz., at the “ Sanctus ” and at the Eleva-

tion itself. If, however, any secular people are

going to communicate at that Mass, the bell

may be rung in order to warn them that the time
has come.

4. The server should try to answer in the same

tone as the priest, if he speaks low the server

should adopt the same pitch of voice, if the priest
F



66
%

speaks loud, as at the Community Mass, the server
should do the same.

5. “ Deo gratias ” is not said after the Epistle,
but the server can tell when the Epistle is over by
the priest lifting his hands from the book and

joining them
;
he should then go and stand behind

him and should take the book across when the
priest goes to the middle of the altar. In the

Roman rite a fairly long prayer is said at the
centre of the altar, but in the Dominican rite this

prayer is very brief, so the server should not dawdle

in taking the book across. He should, more-

over, be careful in carrying the book not to put his

thumbs on the page as a mark soon results on

the paper. There is also a right and a wrong

way of carrying the Missal to the altar, and care
should be taken to learn the correct manner.

6. It is not the custom to kiss the cruets after

or before handing them to the priest, nor should

the vestment be kissed after the Elevation.

7. In returning to the Sacristy, if Mass is going

on at any side altar, the server should note whether

the priest has reached the Consecration or not
;

if he

has, the server and the priest whose Mass is over

should genuflect in passing. If the celebrant is

actually at the Elevation, or is giving Holy

Communion, both priest and server should kneel

on both knees until the celebrant has finished

either the Consecration or the Communion.



67

When handing the cruets at Mass say
“ Benedicite.

” When returning to the Sacristy
after Mass say “ Benedictus Deus,” to which the

priest will reply by giving the blessing and saying
“ Pater, Filius et Spiritus Sanctus,” then say

“Amen. ” Before Confession say “ Jube Domine

benedicere.”

The “ Salve Regina
’

Salve Regina, Mater

Misericordiae, vita, dulcedo

et spes nostra salve. Ad te
clamamus exules filii Evae

Ad te suspiramus gementes
et flentes in hac lacryma-

rum valle. Eia ergo advo-

cata nostra, illos tuos

misericordes oculos ad nos

converte. Et Jesum bene-

dictum fructum ventris

tui nobis post hoc exi-

lium ostende, O Clemens,
O Pia, O Dulcis Virgo
Maria.

V. Dignare rr.e laudare

te Virgo Sacrata.

R. Ua mihi virtutem
contra hostes tuos.

and the “O Lumen.
Hail ! Holy Queen,

Mother of Mercy, our life,

our sweetness, and our

hope
;
to thee do we cry,

poor banished children of

Eve
;
to thee do we send

up our sighs, mourning

and weeping in this vale

of tears. Turn then, Most

Gracious Advocate, thine

eyes of mercy towards us,

and after this our exile

show unto us the blessed

fruit of thy womb Jesus,
O Merciful, O Kind, O
Sweet Virgin Mary,

V. Vouchsafe that I

may praise thee, O Sacred
Virgin.

R. Give me strength
against thine enemies.



68

OREMUS.

Concede nos famulos

tuos quaesumus, Domine

Deus, perpetua mentis, et

cdrporis salute gaudere, et

gloriosa beatae Mariae

semper Virginis inter-

cessione a praesenti libe-

rari tristitia, et aeterna

perfrui laetitia. Per Chris-

tum, &c.

R. Amen.

Ant. O lumen ecclesiae,
doctor veritatis, rosa

patientiae, ebur castitatis,

aquam sapientiae, pro-

pinasti gratis, praedicator

gratia*, nos junge beat is.

V. Ora pro nobis, Beate

Pater Dominice.

R. Ut digni efficiamur

promissionibus Christi.

OREMUS.

Concede, quaesumus,

omnipotens Deus: ut qui

peccatorum nostrorum

LET US PRAY.

Grant to us, Thy ser-

vants, we beseech Thee,
O Lord God, to enjoy
perpetual health of mind

and body, and by the

glorious intercession of

Blessed Mary, ever Virgin,

to be delivered from

present sorrow, and to re-

joice with eternal joy.

Through Christ, &c.

R. Amen.

Ant. O light of the
Church, O doctor of truth,
O rose of patience, O
precious jewel of chastity ;

the bright waters of

heavenly wisdom thou

dost freely deal out to

all, O preacher of grace,
unite us to the blessed.

V. Pray for us, O holy
Father, St. Dominic.

R. That we may be

made worthy of the pro-

mises of Christ.

LET US PRAY.

Grant, we beseech Thee,

O Almighty God, that we

who are weighed down



pondere premimur, beati

Dominici Confessoris tui

Patris nostri patrocinio

sublevemur. Per Christum,

&c,

R. Amen.

by the burden of our sins

may be relieved by the
intercession of the blessed

Dominic, Thy Confessor,

and our Father. Through

Christ cur Lord.

R. Amen.

DEVOTIONS TO OUR HOLY FATHER
ST. DOMINIC.

St. Dominic’s Dying Promise.

St. Dominic, when dying, comforted his weeping

brethren by promising to help them even more

after his death than he had done during his life-

time. The trust we have in this promise is expressed
in the following prayer, which forms the ninth

responsory in the Office

O Spem miram.
O Spem miram, quam

dedisti, mortis hora, te

flentibus, dum post mor-
tem promisisti, te profu-

turum Fratribus!

R. Imple, Pater, quod

dixisti, nos tuis juvans

precibus.

V. Qui tot signis claru-

isti in aegrorum corpori-

his Feast.

O Wonderful Hope.
O WONDERFUL hope,

which thou gavest to those

who wept for thee at the
hour of thy death, promis-

ing, after thy departure,

to be helpful to thy

brethren !

R. Fulfil, O father,
what thou hast said, and

help us by thy prayers.

V. O thou, who didst
shine illustrious by so



bus, nobis openi ferens many miracles, wrought

Christi aegris medere mori

bus.

R. Imple Pater, &c.

V. Gloria Patri, &c.

R. Imple Pater, &c.

V. Ora pro nobis,

Beate Pater Dominice.

R. Ut digni efficiamur

promissionibus Christi.

on the bodies of the sick,

bring us the help of Christ

to heal our sick souls.

R. Fulfil, O father, &c.

V. Glory be to the

Father, &c.

R. Fulfil, O Father,
&c.

V. Pray for us, Blessed

Father Dominic.

R. That we may be
made worthy of the pro-
mises of Christ.

Oremus. Let us pray.

Deus, qui Ecclesiam tuam O God, Who hast
beati Dominici Confessoris enlightened Thy Church

tui Patris nostri illuminsre by the eminent virtues and

dignatus es meritis et preaching of Blessed

doctrinis: concede, ut ejus Dominic, Thy confessor

intercessione temporalibus and our father; mercifully

non destituatur auxiliis, grant that by his prayers

et spiritualibus semper it may never lack tem-
proficiat incrementis. Per poral help, and may ever
Christum Dominum nos- increase in all spiritual
trum. Amen. good. Through Christ our

Lord. Amen.

The following Indulgences have been granted to



7 1

all members and tertiaries of the Dominican Order

for the recitation of the above response.

1. An Indulgence of 500 days each time, for
every day of the year.

2. A Plenary Indulgence, on the usual con-
ditions, applicable to the dead, on any feast of St.

Dominic, viz. : May 25, August 4, September 15,
to those who have said it every day for a year.
(Leo XIII, Aug. 23, 1890.)

Litany of Our Holy Father S. Dominic.

Lord, have mercy.

Lord
,
have mercy.

Christ, have mercy.

Christ, have mercy.

Lord, have mercy.

Lord
,
have mercy.

Christ, hear us.

Christ, graciously hear us.

God, the Father of heaven, have mercy on us.

God, the Son, Redeemer of the world, have mercy
on us.

God, the Holy Ghost, have mercy on us.

Holy Trinity, One God, have mercy on us.
Holy Mary,

Holy Mother of God,

Holy Virgin of Virgins,
Our glorious Father, St. Dominic,
Follower of Jesus Christ,



72

Eminently endowed with the virtues of His

Sacred Heart,

Adorer of the Blessed Sacrament,

Singularly devoted to our Blessed Lady,

Promoter of her honour,

Promulgater of the holy Rosary,

Splendour of the Priesthood,

Founder of the Friars Preachers,

Confounder of the Albigenses,

Reviver of ecclesiastical discipline,

Rose of patience,

Most ardent for the salvation of souls,

Most desirous of martydom,

Evangelical man,

Doctor of truth,

Ivory of chastity,

Man of truly apostolic heart,
Poor in the midst of riches,

Rich in an unspotted life,

Burning with zeal for perishing souls.

Preacher of the Gospel,

Rule of abstinence,

Herald of heavenly things,

Salt of the earth,

Who didst water the earth with thy pious
blood,

Shining in the choir of Virgins,

St. Dominic most humble,

St. Dominic most obedient,



73

St. Dominic most chaste, pray for us.

St. Dominic most charitable, pray for us.

That at the hour of death we may be received into
heaven with you, pray for us.

Be merciful to us, O Lord, and pardon us.
Be merciful to us, O Lord, and graciously hear us.
From all sin and evil,
From, the snares of the devil,

From eternal death,
By the merits of our Holy Father, St. Dominic,
By his ardent love,
By his indefatigable zeal,
By his extraordinary labours,
By his inexpressible penances,
By his voluntary poverty,
By his perpetual chastity,
By his perfect obedience,
By his profound humility,

By his rare constancy,
By all his other virtues,
Lamb of God, who takest away the sins of the

world, spare us, O Lord.
Lamb of God, who takest away the sins of the
world, graciously hear us, 0 Lord.

Lamb of God, who takest away the sins of the
world, have mercy on us.

V. Pray for us, O blessed Father Dominic,
R. That we made be made worthy of the

promises of Christ,

Deliver

us,

0
Lord.



74

Let us pray.

Grant, we beseech Thee, O Almighty God, that
we who are weighed down by the burden of
our sins, may be raised up by the intercession of
Blessed Dominic, Thy confessor and our father.
Through Christ our Lord. Amen.

Three Prayers to Our Holy Father S. Dominic.

Holy and blessed Father, Saint Dominic, our

great parent and guide, despise not thine own
work, but hear us in the day when we call upon
thee, for great is thy loving-kindness. O deliver
us from the power of our enemies, visible and

invisible.

Saint Dominic, our own sweet Father, have
compassion on the afflicted

;
show thy tender

love to us poor exiles and pilgrims to heaven
;

despise not our humble petitions, but deliver us

from all dangers, and by thy holy intercession

translate us to the kingdom of security and peace.

O Dominic, most holy Father, rise and embrace
our Saviour’s feet

;
reconcile us to Christ by thy

holy and compassionate prayers
;

for thou seest

how we have offended the eyes of our Creator.
Obtain for us pardon for oar sins, rest for

our souls, and the joys of heaven.



75

The Procession

Libera me, Domine, de

morte seterna, in die ilia

tremenda
:
Qnando coeli

movendi sunt et terra :

Dum veneris judicare
saeculum per ignem.

Dies ilia, dies irae, cala-

mitatis et miseriae, dies

magna, et amara valde:

Quando coeli. . . .

Tremens factus sum ego,

et timeo, dum discussio
venerit, atque ventura ira :

Dum veneris. . . .

Creator omnium rerum

Deus qui me de limo terrae
formasti et mirabiliter pro-

prio sanguine redemisti,

corpusque meum licet mo-
do putrescat de sepulcro

facies in die judicii resus-

citari, exaudi, exaudi me
ut animam meam in sinu
Abrahae patriarchae tui

for the Dead.

Deliver me O Lord
from eternal death in that

terrible day when the

heavens and the earth are

to be taken away at Thy

coming to judge the world

by fire.

That day shall be a day

of wrath, of calamity and

misery, a great and ex-

ceeding bitter day.

When the heavens. . . .

I am smitten with terror
and I tremble at the search-

ing that shall be and at

Thy wrath that is to come.

At Thy coming. . . .

O God, creator of all
things, Thou Who hast
fashioned me out of the
slime of the earth, Thou

Who hast so wondrously
redeemed me with Thine
own Blood, Thou Who
wilt make my body,though
it is now corrupt, rise up
at the day of judgment,



jubeas collocari :

76

Libera . . .

Kyrie eleison.

Christe eleison.

Kyrie eleison.

Pater noster.

V. Et ne nos. . . .

R. Sed libera. . . .

OREMUS.

Deus, veniae largitor, et

humanae salutis auctor,

qusesumus clementian
tuam ut nostras congrega-

tionis fratres, sorores, am-

iliares, et benefactores, qui

ex hoc saeculo transierunt,

beata Maria semper Vir-

gineintercedenteeum om-

nibus sanctis tuis, ad per-

petuas beatitudinis consor-

tium pervenire concedas.

Deus, cujus miseratione

animae Fidelium requies-

cunt, famulis et famulabus

tuis omnibus hie et ubique

in Christo quiescentibus,

oh ! hear me, hear me
graciously, and bid my
soul be laid in Abra-

ham’s bosom.

Deliver me ....

Lord, have mercy.

Christ, have mercy.

Lord, have mercy.

Our Father.

V. And lead. . . .
R. But deliver.

LET US PRAY.

O God, bestower of par-
don, and author of men’s

salvation, we beseech Thy
mercy to grant that the

brothers, sisters, depen-

dents and benefactors of

our congregation who have
departed from this world,

may, by the intercession

of Blessed Mary ever Vir-

gin and of all Thy saints,
be brought to the fellow-

ship of eternal happiness.

God, by Whose com-

passion the souls of the

Faithful obtain rest, mer-

cifully grant to all Thy

servants and handmaidens



77

da propitius veniam pecca-

torum ut a cunctis reatibus

absoluti tecum sine fine

laetantur, Per eundem

Christum Dominum nos-
trum. Amen.

V. Requiescant in pace.

R. Amen.

who in this place and else-
where rest in Christ, the

pardon of their sins so

that freed from the debt of

punishment they may end-
lessly rejoice with Thee.

Through the same Christ

our Lord. Amen.

V. May they rest in
peace.

R. Amen.

De profundis.

Some Short Prayers

To which an Indulgence is attached every time
they are said.

i. The Sign of the Cross (with the words).

50 days. Pius IX. 1863.

If Holy Water be used, 100 days.

Pius IX. 1866.

2. “ My God and my all ”

50 days. Leo XIII. 1888.

3. The Holy Name of Jesus

25 days.

Plenary Indulgence at the ho ur of death for those
who have had the habit of frequently invoking It.

Clement XIII. 1759.
4. “ My Jesus, Mercy.”

100 days. Pius IX. 1846.

5. “Jesus, my God, I love Thee above all things.”
5c days. Pius IX. 3854.



78

6. “ Sweet Heart of Jesus, we implore that we may
love Thee more and more”

300 days. Pius IX. 1876.

7. The Holy Name of Mary

25 days. Clement XIII. 1759.
8. “ Sweet Heart of Mary, be my salvation ”

300 days. Pius IX. 1852.

9. The Triple Invocation :

“ Jesus, Mary, and Joseph, 1 give You my heart and
my soul.

“Jesus, Mary, and Joseph, be with me in my last
agony.

“ Jesus, Mary, and Joseph, may I breath forth my soul
with you in peace.”

100 days for each invocation. Pius VII. 1807.

10.

V. Eternal rest give unto them, 0 Lord.
R. And let perpetual light shine upon them.

V. May they rest in peace.

R. Amen.

300 days each time. Pius X. Feb. 13, 1908.

The English Province.

This is not the place in which to give the

History of the English Dominican Province, but

we may mention that the Province was the ninth

in order of foundation, Though devastated at

the Reformation, it was never entirely destroyed.

Cardinal Howard, when a novice, pleaded before

the General Chapter, held at Rome, in the year



79

1650, for missioners and for aid to the ruined

Province, and it was he who, in 1657, founded the

famous Convent at Bornhem, in Belgium, which

served as the nursery for our Province. The

Province has seen evil times since then, but now
happier days seem to be dawning. Not the least

conspicuous for sanctity in the fervent Community

at Bornhem were several lay-brothers who doubt-
less did much by their work and prayer to ensure the

ultimate welfare of the Province they loved. We
should never pass a day without prayer for God’s

blessing and Our Holy Father’s blessing upon our

Province, which has suffered so much, and has

therefore, we trust, merited so much.



8o

Love of God,
union, and
mutual
Charity.

Community
of things

Those who
formerly
were poor.

The Rule of St Augustine,
Bishop of Hippo.

Before all things, most dear Brothers, we must
love God, and after Him our neighbour

;
for these

are the principal commands which have been
given to us. The following things, then, we
direct you, who live in the Monastery, to observe
First, that you dwell together in unity in the

Lord, and be of one mind and one heart in God,

remembering that this is the end for which you

are collected here.

Call not anything your own, but let all things

be held in common among you. Food and
raiment should be distributed to each one of

you by your Superior, not in equal measure

to all, because all are not equally strong, but

rather to each according to his need. For thus

you read in the Acts of the Apostles, “ that all

things were in common to them, and distribution
was made to every man according as he had
need.” Those among you who in the world
possessed any goods should be heartily willing

that in the Monastery they should become the

common property of all.
And those who before possessed nothing should

not in the Monastery seek those things which in

the world they could not have had. If, however.



8i

they are in weak health, every thing needful

should be given to them, even though their

poverty in the world was so extreme that they

were without the mere necessaries of life. Yet

they must not make their happiness consist only

in the fact of being supplied with food and cloth-

ing such as they could not provide for themselves

in the world. Nor should they be puffed up

because they are in the company of those to

whom in the world they would not have ventured
to approach, Let them rather lift up their hearts

to Heaven, and- not seek after earthly vanities,

lest it should come to pass that Monasteries

should be useful to those only who formerly

were rich, as would be the case if the rich were

to be humbled in them, and the poor allowed

to become puffed up with pride.

Again, those, on the other hand, who held a
certain position in the world must beware of

despising those among their brethren who may
have come from a poor state to this holy brother-

hood. They should endeavour to glory in the
companionship of their poor brethren, and not in

the rank of their rich parents. Nor ought they
vainly to exult if they have contributed anything

out of their abundance to the support of the

community; thus taking heed not to be more
proud of their riches, because they have been

G

Those who
formerly
were rich.



82

Prayer.

divided in the Monastery, than they were when

they enjoyed them in the world. For this is the

peculiar feature of pride, that whereas every other

kind of wickedness is exercised in the accomplish-

ment of bad deeds, pride creeps stealthily in and

destroys even good deeds, and what, think you,

does it profit a man to give all his goods in alms
to the poor, and to become poor himself, if his

wretched soul becomes more proud by despising

riches than by possessing them ?

Let all, then, live together, with one mind and

one heart, and in each other honour God, Whose

temples you are.

Be constant in prayer at the appointed hours

and times. In the Oratory let no one do any

thing except the one thing for which it is made,

and from which its name is derived, in order that

if anyone should wish, besides the appointed

hours, to spend any of his leisure time in prayer,

no hindrance may arise from those who may be
doing other things there. When you pray to God
in psalms and hymns, entertain your heart with

what your lips are reciting and chant only

those things appointed to be chanted
;
but what

is not written to be sung, sing not.

Your flesh tame with fasts and abstinence from

food and drink, so far as your health will allow.

But in case any one is unable to fast, he must not

Fasting.



§3

take any food out of meal times, unless he be sick.

At table, listen quietly and in silence to that

which, according to custom, is read to you, until

you rise from the meal, so that not only your

bodies may be refreshed with food, but your
minds also may be strengthened with the Word of
God. If some who are weak from former habits
are differently treated in matters of meat and

drink, this must not breed any feeling of discon-

tent, nor be considered unjust to those whom
habit has made stronger. Nor should they

consider those the more highly favoured who take
what they themselves abstain from, but rather

they should rejoice that their strength permits

them to do what others cannot. And if certain

articles of food, raiment, or covering, are given to

those who have been accustomed in the world to
a more delicate kind of life, whilst they are not

given to the stronger, and therefore happier,

members of the community, these ought to

recollect that, although their companions cannot

practice the same abstinence, still there is a

great difference between their present life and

that which they were accustomed to lead in the

world. Nor ought all to desire to have the

particular things they see given to a few, not in

order to do them honour, but out of compassion to

their weakness ; lest by an abominable perversion

Refection
etc.



The Sick.

Modesty
and

decorum.

84

it should come to pass that in the Monastery,

where those who once were rich learn as far as
possible to lead a hard life, those who were poor
should grow luxurious.

. Let the sick, whose weak condition during

illness obliges them to take less food, be treated

when their sickness is past in the way that will
enable them most quickly to regain their strength,

even if they were formerly in the very lowest

state of poverty
;

for then their recent sickness

gives them the same claim to lenient treatment as

the habit of their former life gives to those who
once were rich. But when their strength is

restored let them return to that happier rule of

abstinence, which the servants of God ought to
observe with greater strictness as their needs grow

less
;
for they must not continue for mere gratifi-

cation of the appetite, what was begun for the

requirements of health. Those who are the best
able to abstain should be considered the most

fortunate
;
since it is better to need little than to

have much.

Avoid singularity in dress, and strive to please

others by your conduct, and not by your clothes.

Whithersoever you go, walk together
;
and on

reaching the place whither you are going, remain

together. Let there be nothing to offend the eyes

of anyone, either in your gait, your posture, your



8.5

dress, or your movements, but let every thing

about you be in keeping with the holiness of your

state. Although your eyes may perchance fall on
a woman, they must never be fixed on her. For

in passing hither and thither, you are not forbidden

to see women, but to desire them or to wish to be

desired by them is wicked. On either side bad
passions are stirred up, and that not merely by

touch or by thought, but by sight alone, and say not

that your minds are pure if your eyes at e not kept

in modest restraint, for the immodest eye is the

messenger of the impure heart. And when such
hearts exchange thoughts by looks, though with-

out words, and by fleshly concupiscence allure

each other with evil desires, then chastity flies

from the soul, even though the body is free from

outward stain. And when a man fixes his eye on
a woman, or takes pleasure in being looked on by

her, let him not imagine that his sin will pass

unnoticed. He will surely be seen, and by those
he thinks not of. But even if he were hidden

from all human sight, how can he avoid that
Eye which is above, from which nought can

be hid ? Shall we imagine that God does
not perceive, because His wisdom enables Him
to show such patience ? A holy man, then,
must fear to displease Him, and so keep himself

from wishing sinfully to please a woman. Let



86

Fraternal
Correction.

him remember that God sees all, and so avoid all
sights that are sinful. For in this very matter the

fear of God is commended to us by these words

—

“He who fixes the eye is an abomination to the
Lord.” When, therefore, you are together in

Church, or in any other place where women are,
be a guard one to the other in the matter of

chastity; and in this way will God, Who dwells
among you, preserve you by means of one another.

If you should detect this wantonness of the eye,

of which I have been speaking, in any member of

your Brotherhood, forthwith admonish him, that

the evil thus begun may not grow worse, but may

be corrected by your charity. But if, after this

warning, the same fault is perceived in him on that

or another day, the fact must be disclosed as a

wound that needs cure. Beforehand, however, let

it be brought under the notice of one other, or at

most of a third person, in order that the culprit may

be convicted by the mouth of two or three witnesses

and maybe corrected with due severity. Nor are,

you to consider that you are acting in an unchari-

table manner, when you thus point out your

neighbour’s faults. On the contrary, you cannot

be free from blame, if by your silence you allow

your brethren to perish, when by pointing out their

faults you might have corrected them. For if your

brother had some bodily wound which he wished



87

to hide, through fear of the surgeon’s knife, would

it not be cruel to keep silence, and merciful to

reveal the wound ? How much more, then, are
we bound to reveal that which will cause a worse
corruption in the heart ! But, first of all, before

bringing it to the notice of others, who are to con-
vict him on his denial, it should be put before the

Superior, in case he has neglected to amend, after

having once been warned
;
in order that, if possible,

his fault may be corrected privately, and may not
need to be made known to the rest of the
community. Then, if he should still deny the

charge, he must be confronted publicly with the

other witnesses, so as to be convicted, not by one

mouth alone, but by many.

And when his guilt has thus been proved, he
must submit to such punishment as the Superior,

whose office it is to inflict penalties, may think fit
to impose. Should he refuse to perform his

penance, and has not departed of his own accord
he must be cast out of your society. Nor is such

treatment cruel, but merciful, for many must not
be suffered to perish by the pestilent example of

one. And what has been said here with respect
to the custody of the eyes, should also be faith-

fully observed in all cases where faults are

discovered, forbidden, denounced, proved, or

judged
;
yet remember to let love of the sinner

Punishment
of faults.



88

be ever united to hatred of his sin. But if any one

shall have gone so far in evil as to have secretly

accepted letters or presents, and of his own accord
confess having done so, let him in that case be

forgiven and prayed for. If, however the fault

be discovered, and he be convicted, then must he be

very severely punished at the will of the Superiors.

Keeping of
Your garments should be kept together, under

Common!" the care of one or two, or as many as are required
to see that they are kept free from moth

;
so that

even as we are fed out of one pantry, we may also
be clothed out of one wardrobe. Endeavour not to

concern yourselves about being provided with

clothes exactly suited to the changes of the season
;

still less, about whether you receive the same which

you had before, or those which another had. Let

every one, however, be supplied with that which is

necessary. And if any disputes or murmurs should

arise among you upon this matter, and one should
Complain that something not so good as he had

before has now been given him, and should think
himself slighted in being made to wear the clothes

formerly worn by another brother, reflect that much

must be wanting in that inner garment of sanctity

which should clothe the heart, when you contend

about the mere raiment of the body. If you are

allowed, however, out of condescension to your

weakness, to have the clothes you wore before,



§9

«till they must be kept in one place, and under the

care of the officials, so that no one may act in a
selfish spirit, but that all things may be done with
a view to the common good, and even with a

greater care and more thorough cheerfulness than

if each one were working for his own selfish

interests. For when we find it written of Charity,

that she seeks not her own, we should thus interpret

the words, namely, that the common good is to

be preferred to our own selfish interests, and not our

own interest to the common good. Judge,
therefore, your progress by this rule, whether or not

you more and more prefer the welfare of the

community to your own private interests
;
so that

in all the needs of this life which pass away that

charity may reign which abides for ever. It follows
then, that when any secular person shall give either

clothes, or any thing else considered to be necessary

to a member of the community, even though it be

to his own son, or to one to whom he feels especially
bound by some other tie, the gift must not be

secretly received, but must be placed in the hands

of the Superior, that it may become the property
of the community, and may be given to him who
needs it, But if any one should conceal a thing

given to him, he must be judged guilty of theft.

Let your clothes be washed, either by yourselves or

others, according to the arrangement of the

Cleanliness,

care of the
sick.

Going out.



9°

Officials of
the Monas-

tery.

Superior, in order to prevent your souls from

contracting any stain through excessive niceness

about the cleanliness of your garments. The bath

should by no means be denied when necessary. It

should be taken without any murmuring, according

to the advice of the doctor, so that, however much
reluctance may be felt, that may be done under
obedience which health requires. If, however, it

be desired at a time when it is not expedient,
permission to use it must not be granted

;
for we

are often inclined to consider those things to be

good for us, which give us pleasure, whilst in

reality they are not so. If a servant of God com-
plains of some hidden ailment, he should be

believed without doubt. Still, if there is any

uncertainty as to whether the particular remedy

he desires be the best for him, the doctor must be

consulted on the matter. Go not to the baths, or
to an}^ other place, in less number than two or

three together. And he who has need to go
anywhere, must go with the companion appointed

by the Superior. The care of the sick, whether

those recovering from illness, or those suffering from

any ailment, even without fever, should be

committed to one person, who should obtain from

the storekeeper whatever he judges necessary in

each case. Those who have charge of the

storeroom, wardrobe, or books, should willingly



9 1

place themselves at the service of their brethren.

Books should be applied for at an appointed hour

each day, out of which time none should obtain

them. Those who have the care of the clothes and

shoes must not delay to give that which is needful

to those who ask.
Have no disputes

;
but, if any should arise, bring

them to a speedy end, lest anger should grow into

hatred, the mote into the beam, and should give

you the soul of a murderer. For thus you read :

“He who hateth his brother is a murderer ”

(i John, ch. III). If any one has injured another

by reproachful or railing words, or by false accusa-

tion, let him remember to apologise as quickly as

possible, in order to heal the wound he has in-

flicted—and the injured one must forgive without
delay. And, if the injury has been mutual, for-

giveness must be mutual also, and all the more on

account of the many prayers you say; for the more

frequent are your prayers, the more holy they

ought to be. He who is more frequently tempted
to anger, but is quick to beg pardon of him whom
he has offended, is in a better state of soul than

another who is slower in becoming angry, but
slower also to beg pardon. But he who will never
ask pardon, or at least not from his heart, has no

business in a Monastery, even should he not be

expelled from it. Keep yourselves, therefore,

Peace and
reconcilia-

tion.



92

Obedience
and recipro-
cal duties of
Superiors

and subjects.

from harsh words. But, if you should have uttered

them, be not slow to remedy the injury by the

same mouth that inflicted it.

Superiors, however, are not bound to ask pardon

of their subjects, even though they may feel
conscious of having used harsher words in correct-

ing them than the necessities of discipline required,

lest by an indiscreet exercise of humility the

authority of the Superior should be weakened.

Still, he should ask pardon of the Lord of all, Who
knows how tenderly you love those whom you
have rebuked, perhaps too severely. Your affec-

tion, one for the other, must not be carnal, but

spiritual.

Obey as a father your local Superior, and still

more carefully your higher Superior, who has
charge of you all. To insure the observance of all
these things, and in order that any irregularities

be not negligently connived at, but carefully cor-

rected, it will be the special duty of your Superior,

when he finds any thing that exceeds the limits of

his power, or of his jurisdiction to control, to refer

the matter to him who holds the supreme authority
over you.

Your Superior should not take pleasure in rul-

ing you, but rather in serving you with all Charity.

Whilst the honour you pay him exalts him in your

eyes, let fear prostrate him at jmur feet before God.



93

He should give an example of good works to all.

Let him correct the unruly, encourage the faint-

hearted, comfort the sick, be patient with all. Let

him observe the rule with cheerfulness himself, and

cause others to observe it by the reverence he

inspires. And though both are necessary, still it
should rather be his desire to be loved than to be

feared by you, ever-mindful of the account he will

have to give to God of your souls. For this
reason also, you, by a thorough obedience, show

mercy not only to yourselves, but to him who,

being in the higher position among you, is there-

fore in greater danger.

May the Lord grant that, as lovers of the beauty
of the spiritual life, and breathing forth the sweet

odour of Christ in the holiness of your ways, you

may faithfuly observe these things, not like slaves,
under the bondage of the law, but like children,

free in liberty of Divine Grace.

Let this Rule be read 10 you once every week,

in order that in it you may see yourselves
reflected as in a mirror, so that nothing be for-

gotten and, therefore, neglected. And when you
find that you are doing what is here written,

thank the Lord, the Giver of all good things.

But if, on the contrary, any one perceives that he

has fallen into defects, let him mourn over the

past, take heed for the future, pray that his faults

Observance
through love.

Reading and
meditation

of this rule.



94

may be forgiven, and that he may not be led into
temptation.

End of the Rule of St. Augustine, Bishop.

APPENDIX I.
Days on which the Brothers should attend at

solemn Vespers, Matins, and the High Mass.
1. All Holidays of Obligation.

2. S. Thomas. March 7.

3. S. Joseph. „ 19.

4. The Annunciation of Our Blessed Lady.

March 25.

5. S. George, patron of England. April 23.

6. Corpus Christi.

7. S. Mary Magdalene July 22.

8. Our Holy Father, S. Dominic. Aug. 4.

9. The Patronal Feast of the Prior of the House.

10. On all Sundays they must be present at High
Mass and Vespers

APPENDIX II.
Form of making Profession.

3, N.N., make profession and promise obedience

to God, to the Blessed Virgin, and to the Blessed

Dominic, and to the Very Rev. Father N.N.,



95

Prior of this Convent of N.N., as representing the

Most Rev. Father N.N., Master-General of the

Order of Friars Preachers, and his successors,

according to the rule of Blessed Augustine and

the Institutions of the Friars Preachers
;
that I

will be obedient to you and your successors, even

unto death.

Declaration to be read after Profession.

3, N.N. (in the world, N.N.), born at N., in the

diocese of N., on the day of

do declare and attest that in the Year of Our Lord

on the day of
,
being

,
about o’clock in the

in the presence of the Community, I freely and

without any pressure or fear, made my
Profession, according to the customary form of

the Order, for the English Province for which I

received the habit, at the hands of the Very Rev.

Father N.N., Prior of this Convent of N.N., as

representing the Most Rev. Father N.N., Master

of the Order. Also, that before the Profession

(three entire years of simple vows—if the Profession
be Solemn), the ten days of Spiritual Exercises,

the examination concerning the Christian Faith

and the lay-brothers’ duties, and also the questions

about the impediments and my liberty and my
wish to maU.e Profession, as prescribed in the

Constitutions, were gone through. When I had



96

answered these questions satisfactorily, and had

declared both that I was free and that I had

been free, and that I wished to be professed,

I heard the protestation concerning the obligation

by which the professed brothers are bound to

observe the Constitutions of the Order, not as the}'

may be here or there observed, but according to
the very letter

;
also concerning the nullity of my

profession if I should have been craftily silent

about any grave defect for which I should have

been rightly dismissed.