INTRODUCTION THE Order of "Blackfriars," or "Friars Preachers," as at first and more frequently designated, was founded by Dominic de Guzman, a Spaniard. In honour and memory of their founder they are also called Dominicans. Dominic, who belonged to a family of illustrious name and devoted to the Church, was born, A.D. 1170, at the little town of Calaroga, in a valley of Old Castile, and even in his infancy, under pious and thoughtful home training, gave token of the gifts and graces he afterwards so signally displayed. At seven years of age he was placed under the care and instruction of his maternal uncle-the arch-priest of the church of Gumiel d'Izan, a town twenty miles north-west of Calaroga-with whom he remained for other seven years, and from whom he is said to have reaped much benefit. He then entered the renowned school, afterwards the University, of Placentia, where he continued for ten years, engaged for the first six in the study of literature and philosophy, and during the other four in that of theology. There is, it seems, plentiful testimony, not merely as to the zeal and success with which he prosecuted his studies, but likewise as to the pure and lofty spirit he evinced-his prayerfulness, his abstinences and austerities, his influence over his companions, his kindly consideration of the poor. Unlike in this respect to St. Francis, or Ignatius Loyola, he appears from the first to have disregarded worldly pleasures and enjoyments, his earnest desire being to do good and keep himself unspotted. And whatever his subsequent Early years of St. Dominic, the founder of the Order. His first offices in the Church. His work in the South of France among the Albigenses. errors of action or judgment, his personal worth and piety may not be questioned. 1 After leaving the University he became a member of the Canons Regular, under the rule of St. Augustine, connected with the cathedral church of Osma. The Prior of the monastery at that time was Don Diego de Azevedo, afterwards raised to the Episcopal See, between whom and Dominic, who was soon called to the office of Sub-Prior, the closest friendship was formed. Herrce, in 1203, when Diego was sent by his sovereign, the King of Castile, on an embassy-of which no very precise account is preserved-somewhere north of the Pyrenees, he made choice of Dominic as his companion and associate, whose life-work and mission were revealed in course of the journey made. What Dominic witnessed in the south of France-the country of Languedoc, through which he had occasion to travel-made a deep and painful impression on him, and indicated the line of action to be taken by him once his duties in connection with the embassy were completed. That country was the home of the Albigenses, so named, perhaps, from the town of Albi, in the province of Toulouse, concerning whom much has been written, and comparatively little is known; for everywhere, and as regards them, one encounters the violence of partisan assertion and counter assertion. By some they are represented as contending earnestly for the, faith once delivered unto the saints, and as distinguished by soundness of speech and ardent piety; by others they are charged with the most monstrous errors in doctrine and depravity in conduct-held up as foes, not only of the faith, but of all social and moral order. The teaching prevalent among them was probably of Eastern origin, and may have assumed divers and strange shapes. "No formal creed or definite statement," as has been said, "framed by themselves exists." 2 But it is certain that they had withdrawn from and emptied the churches; had disowned and set at nought the ordinary services-at the same time increasing in numbers and boldness, and resisting the efforts of Popes and Councils to reclaim or suppress them. To Dominic, a faithful and fervent son of the Church, all this was extremely distressing. From the first, as opportunity offered, he endeavoured, and not without success-so his biographers tell us to 1 The History of St. Dominic, by A. T. Drane, p. 12. Encycl. Brit. vol. i. 404, art. "Albigenses." 2 recover the gainsayers. But he felt that his efforts, to be properly successful, must be put forth with the sanction and approval of the Supreme Pontiff. Therefore, as soon as possible, he made a visit to Rome, where he was kindly received by the Pope, Innocent III., and assured of support and countenance. Within a short period we find him on his way back, at Montpelier, holding conference with Papal Legates as to how the heretics might best be dealt with and the authority of the Church restored. He likewise, it is recorded, laboured as a preacher with unwearied energy and vast acceptance, aided and protected by the Bishop of Toulouse. Multitudes who listened to him abjured their errors. In many quarters he and his companions were received with every demonstration of welcome. The cause of the Church revived. "Yet whatever success had attended the labours of the missioners in the conversion of individuals, or even of considerable numbers of the better disposed among the heretics, it was far from being universal." And the assassination (A.D. 1208) of Peter of Castelnau, the Papal Legate at the instigation, as was believed, of Raymund VI., Count of Toulouse--awakened a feeling of horror throughout the Catholic world, and put an end to hopes of concord and conciliation that had begun to be cherished. " 1 The punishment of such a crime-the vindication of authority, sacred and civil, so seriously outraged-must, it was held, be instant and exemplary. Accordingly a crusade was ordered against the offenders. The forces gathered together were placed under the command of Simon III. de Montfort, a personally brave and skilful general, who carried out his commission in most relentless fashion, destroying cities, making lands waste, and practising every severity toward the vanquished. Even apologists do not venture to defend his conduct, or that of those enlisted under his banners. How these deeds were regarded by Dominic His relations -how far he instigated or stood aloof from them-has been matter of fort. keen controversy. To one of his age, training, temperament, and position, they would not present the shameful and revolting aspect in which they now appear. It is certain that he was on terms of close friendship with Montfort, and that on one occasion his presence can be traced among 1 The History of St. Dominic, A. T. Drane, p. 65. "Ils commirent en Languedoc, sous sa conduite," dit l'Abbé Godescard, "des cruautés et des injustices qu'on ne justifiera jamais. . . Un zèle apparent pour la foi couvrait en plusieurs un fonds to de Mont Foundation of the Order of Friars Preachers. 2 the forces of the invaders.' But what was the precise view he took or course he followed cannot be ascertained. As has been said, "Facts fail us in the matter." It is recorded, for instance, that at the memorable conflict of Muret (13th September 1213), he appeared on the battle-field itself, holding aloft a crucifix, and urging on the soldiers to deeds of blood. But, on the other hand, it is affirmed that he refrained from all active participation in such conflict, endeavouring to reclaim the heretics but by prayer, patience, and instruction, and accompanying the victorious army only to restore the order and offices of the Church where authority had been re-established. 3 On the whole, it may be believed that, whatever the part taken him in that terrible warfare, which did not terminate until some years after his death, he sought to confine himself more specially to his duties as a missioner--to build the ruined walls and raise the broken frame of the Church. In such labour he was incessant. He went everywhere preaching, regarded as an outstanding champion of the faith, and left unfettered by ecclesiastical restrictions; while, as was natural, he enlisted sympathy and gathered fellow-workers around him. By the liberality of Peter Cellani, a native of Toulouse, he was, along with six of these who formed themselves into a community, provided with a home in that city." This tended to their joy, encouragement, and steadfastness. The offices of devotion could now be combined, beyond what had hitherto been possible, with active service. But what had been achieved only pointed the way to greater things-to fuller and more efficient organisation. There were still many difficulties to be surmounted. The Church was averse to the institution of new Orders. Several journeyings to and fro and appeals to the Papal Court were necessary ere the requisite sanction could be obtained. But at length, in 1215, Innocent III., who personally favoured Dominic and his enterprise, granted the Preachers permission to found new religious houses, though "only under the rule and con1 History of St. Dominic, A. T. Drane, pp. 81, 82. 2 Principal Tulloch, art. "Dominic," Encyc. Brit. vii. 354. 3 Dominique eut la gloire devant Dieu et devant des hommes de faire contre-poids au sang qui fut versé. . . . L'histoire contemporaine le montre si absent de cette guerre si étranger aux delibérations des chefs aux traités des partis, aux conciles des évéques, que le lecteur, prévenu par tout ce qu'il a entendu dire, en est constamment étonné.— Vie de Saint Dominique, Lacordaire, pp. 33, 34. 4 It came to an end in 1228. Montfort was killed ten years before, 1218, at the siege of Toulouse. stitution of one of the approved Orders."1 A year later, however, Honorius III., the successor of Innocent, and also a friend of Dominic, allowed and confirmed the new Order. The years that followed showed on the part of Dominic a marvellous vigour, perseverance, and self-denial. Under his inspiration and guidance the Order rapidly extended. Branches of it were formed at Paris, Bologna, -famous University towns, for he felt that his preachers must be in contact and acquainted with the best or prevalent thought of the timeRome, and elsewhere. He was much employed in visiting these communities and seeing how they did. His own headquarters were at Bologna, where the first and second general chapters of the Order were held,2 and where, on the 6th August 1221, in the fifty-first year of his age, his eager and devoted life came to a close. At these chapters, or conferences, various matters affecting the General Chapters and constitution of the brotherhood were discussed and arranged. The regulations. important question of holding possessions or revenues soon came up. With regard to it Dominic entertained strong views. He had long seen, and owned, that the wealth and worldliness of the Church called forth, and not without reason, the reproaches and oppositions of heretics. He himself had set an example of voluntary poverty, and was urgent that those who went forth preaching should do the like-subsisting but on such alms as were furnished, and watchful against increase of goodsshould, to use a modern phraseology, rely on voluntaryism in the most rigid sense of the term, and beware of endowments. Interviews he had had with St. Francis of Assisi, whom he once or twice met, are believed to have influenced and confirmed his opinions on this point. He succeeded, therefore, in having it ordained that "henceforth the brethren should hold no possessions or revenues, and that they should renounce those which they already held." But this ordinance, as is well known, was subsequently, and for good or evil, modified-the brotherhoods being permitted to receive property in common. The habit to be worn-said to have been shown by the Virgin in a vision to Reginald of Orleans, and somewhat different from that at first adopted-was also definitely fixed. It was to consist of "white tunic, black mantle, and white scapular." 1 History of St. Dominic, p. 158. 2 The first chapter was held on 17th May 1220; the second, 30th May 1221.-History of St. Dominic, A. T. Drane, pp. 390, 428. 3 Ibid., p. 391. • Ibid., p. 251. с |