ere,
in modern words, is expressed the basic ideals of the
Dominican Order and the means of personal sanctification
that energize Dominican life. Drawing from age old documents,
the present Fundamental Constitution offers
a vision of Dominican life that calls, challenges and
confirms so many who follow it faithfully.
I.
The purpose of the Order was expressed by Pope Honorius
III writing to St Dominic and his brother in these words:
"He
who ever makes His Church fruitful with new offspring",
(l) wanting to make these modern times measure up to
former times and to propagate the Catholic faith, inspired
you with a holy desire by which, having embraced poverty
and made profession of regular life, you have given
yourselves to the proclamation of the Word of God, preaching
the name of our Lord Jesus Christ throughout the world."
(2)
II.
For the Order of Friars Preachers founded by St. Dominic
"is known from the beginning to have been instituted
especially for preaching and the salvation of souls."
(3)
Our
brethren, therefore, according to the command of the
founder must conduct themselves honorably and religiously
as men who want to obtain their salvation and the salvation
of others, following in the footsteps of the Savior
as evangelical men speaking among themselves or their
neighbors either with God or about God." (4)
III.
In order that we may be perfected in the love of God
and neighbor through this following of Christ we are
incorporated into our Order by profession, consecrated
totally to God, and in particular we are dedicated in
a new way to the universal Church, "being appointed
entirely for the complete evangelization of the Word
of God." (5)
IV.
We also undertake as sharers of the apostolic mission
the life of the Apostles in the form conceived by St.
Dominic, living with one mind the common life faithful
in the profession of the evangelical counsels fervent
in the common celebration of the liturgy, especially
of the Eucharist and the divine office as well as other
prayer, assiduous in study, and persevering in regular
observance. All these practices contribute not only
to the glory of God and our sanctification, but serve
directly the salvation of mankind, since they prepare
harmoniously for preaching, furnish its incentive, form
its character, and in turn are influenced by it. These
elements are closely interconnected and carefully balanced,
mutually enriching one another, so that in their synthesis
the proper life of the Order is established: a life
in the fullest sense apostolic, in which preaching and
teaching must proceed from an abundance of contemplation.
V.
Made cooperators of the episcopal order by priestly
ordination, we have as our special function the prophetic
office by which the Gospel of Jesus Christ is proclaimed
everywhere both by word and example, with due consideration
for the conditions of persons, times, and places so
that faith is awakened or penetrates more deeply all
life in the building up of the body of Christ, which
is perfected by the sacraments of faith.
VI.
The structure of the Order as a religious society arises
from its mission and fraternal communion. Since the
ministry of the word and of the sacraments of faith
is a priestly office, ours is a clerical Order, those
mission the cooperator brothers, exercising in a special
way the common priesthood, also share in many ways.
Moreover, the total commission of the Preachers to the
proclamation of the Gospel by word and work is revealed
in the Fact that by solemn profession they are entirely
and perpetually united with the life and mission of
Christ.
Since
our Order in union with the entire Church has been sent
to all nations, it has a universal character. In order
that its mission may be fulfilled more suitably, it
enjoys exemption, and is strengthened a sound unity
in its head, the Master of the Order, to Whom all the
brethren are bound immediately by profession since study
and evangelization require mobility of everyone.
From
that same mission of the Order the personal responsibility
and the gifts of the brethren are affirmed and promoted
in a special way. On the completion of his formation
every brother is regarded as a mature adult, since he
can instruct others and undertake various works in the
Order. For this reason the Order maintains that its
own laws do not bind under sin, so that the brethren
may wisely embrace them "not like slave under the
law but like freemen established under grace."
(6)
Finally,
by reason of the purpose of the Order, a superior has
the faculty of dispensation "when it seems to him
to be expedient, especially in those matters which seem
to impede study, preaching, or the, good of souls. (7)
VII.
The communion and universality of our religious life
shape its government as well. Its government is noted
for an organic and balanced participation of all its
members for pursuing the special end of the Order. For
the Order is not restricted to a conventual fraternity
even though this is its fundamental unit, but extends
to the communion of convents which constitutes a province,
and to the communion of provinces which constitutes
it as a whole. For this reason its authority which is
universal in its head, namely a general chapter and
the Master of the Order, is shared proportionately and
with corresponding autonomy by the provinces and convents.
Consequently our government is communitarian in a special
way, for superiors ordinarily take office through election
by the brethren and confirmation by a higher superior.
Furthermore, through chapter and council, communities
in many ways have a role in exercising their own government
and in settling important matters.
This
communitarian form of government is particularly suitable
for the Order's development and frequent renewal. Superiors
and the brethren through their delegates with equal
right and freedom in general chapters of provincials
and of diffinitors, provide in common so that the Order's
mission may be advanced and the Order itself be suitably
renewed. This continual revision of the Order is necessary,
not only on account of a spirit of perennial Christian
conversion, but also on account of the special vocation
of the Order which impels it to accommodate its presence
in the world for each generation.
VIII.
The fundamental purpose of the Order and the form of
life flowing from it retain their value in every age
of the Church. Nevertheless in times of greater change
and evolution, as we are taught by our tradition, understanding
and evaluation of these matters become particularly
urgent. In these circumstances. It is characteristic
of the Order to renew itself courageously and to adjust
itself to these circumstances by discerning and testing
what is good and useful in mankind's aspirations and
by introducing the results into the unchangeable harmony
of the fundamental elements of its life.
These
elements, indeed, cannot be changed substantially among
us, and they must continue to inspire forms of living
and of preaching suited to the needs of the Church and
of mankind.
IX.
The Dominican family is composed of clerical and cooperator
brothers, nuns, sisters, members of secular institutes,
and fraternities of priests and laity. The Constitutions
and Ordinations which follow concern only the brethren,
unless it is expressly stated otherwise; by these regulations
the necessary unity of the Order is protected without
excluding a necessary diversity according to those same
laws. 
1
From the Good Friday prayer for catechumens.
2 Honorius III: Letter to St. Dominic and his companions,
18 January 1221 (MOPH XXV, p. 144).
3 Prologue of the Primitive Constitutions.
4 Primitive Const. Dist. II, c. 31.
5 Honorius III: Letter to all Prelates of the Church,
4 February 1221 (MOPH XXV, p. 145).
6 Rule of St. Augustine, final paragraph.
7 Primitive Constitutions, Prologue.
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