... just a matter of love.
Fr Alfonso D'Amato op
's idea is summarized in Domenico known formula S. Thomas, "provided contemplari et aliis-trade : contemplate attaining truth by listening to and communion with God and give to others the fruit of his contemplation.
program Domenico is the same as that proposed the Apostles: "We dedicate ourselves to prayer and ministry of the word" (Acts 6, 4).
"The life of its own Order - the fundamental law in the Constitution of the Dominicans - is the authentic apostolic life: a life in which the preaching ll'insegnamento spring abundance of contemplation 2.
There are two essential moments of life of children of S. Dominic: the conquest of truth and the gift it. They are two inseparable moments, because one has reason to be for each other. The conquest of truth leads to the preaching and proclamation of the Word; uncia proceeds from the fullness of contemplation.
The Dominican is first and foremost a contemplative. Before being teacher, is a disciple of truth, before being a father and generator of truth in others, is itself generated from the truth. He "lives the truth in love" - \u200b\u200bas the Apostle Paul - in order to "raise humanity to Christ" (Ephesians 4:15). Living in the truth of the Gospel itself is a prerequisite for raising others to Christ. "The friar preacher - writes the b. Umberto de Romans - draws in the contemplation of what then preaching in pantry ... So what is a more contemplative, the more suited to preaching '.
"The preacher of the Word of God - urges the Blessed John of Vercelli - meditate on the Lord's law day and night and try to draw abundantly in the waters of Sacred Scripture the truth that must provide for the salvation of the next . (...)
E 'this is the proper end of the Dominican Order, officially recognized by Honorius III, who called Dominic and his Friars' totaliter Members evangelization of the Word of God "5. Gregory IX, a few years later (October 20, 1231), confirms that the Dominicans are specialiter Members of the Ministry of predicazione6.
The "preaching" Dominican naturally be understood in a general sense ¬ rico. Not just preach, teach and generally also means defending and spreading the truth of the faith by word and deed. The ministry is dome ¬ municate varied apostolate of speech and pen, the pulpit and in personal meetings; apostolate among scholars and among the ignorant; apostolate scientific and popular. "Docemus sapientes et insipientes - writes the Y b. Umberto - clericos et laicos, et nobiles ignoble parvos et MAGNOS ".
The Dominican apostolate is varied. What we must never fail to be truly a Dominican, was the hallmark of its own: the cult of truth covered intensively and faithfully lived and proclaimed. Everyone can play a real Dominican ministry, whenever docile disciples of truth. The privilege of wisdom is not learned, but the saints. The Dominican nun, who teaches catechism to children, a sister preacher.
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What is the relationship between contemplation and apostolic activity of the Dominican? What should prevail in the apostolic life? We must sacrifice his contemplation to action, or to sacrifice this one? Contemplation is a means to subordinate, which is precisely the apostolic action? There has been much discussed topic. E 'should be clarified a few points.
Contemplation - Incidentally - not half, compared to apostolic, but it is the source of the apos ¬ tolica since this is his cause. The apostolic life for S. Thomas, we considered that the interpreter rare ¬ true of the thought of S. Dominic is not opposed to contemplation, but a coming together of contemporary ¬ plazione and action. In the Dominican life
dualism "action and contemplation" is passed not only in fact but in the structure of the unity of apostolic life, in which the action emanates from the fullness of contemplation ¬ tion. The apostolic life is the contemplation of the Dominican, which bears fruit in action, is action that springs from the fullness of contemplation. In the act of contemplation
S. Thomas distinguishes three phases: first, the love that prompts us to contemplate and to immerse themselves in God, and the second, contemplation, "the simple intuition of the truth" and the third, the need to let others know what has been covered . The fullness of contemplation consists in its overflow, is not an act of the intellect, not the summit of scientific knowledge, about as much knowledge as possible on this earth is an act of will, an act that follows the intuitive knowledge , is the need to know and to love others the truth contemplated. Love, who is first motive of contemplation, is also its culmination. "Ex ipsa enim divinorum affection manifested provenit eorundem ' 9.
apostolic zeal as a conse ¬ quently necessary contemplation. It emanates from the knowledge life of God made man and the contemplation of the divine plan of universal salvation.
The culmination of the apostolic life is the very moment of communion with God when in contact with the divine, in the experimental knowledge of God, the apostle is filled with light and love and becomes capable of talking about God and God's name; truly becomes, as the b. Umberto, 'os Domini 10, the mouth of God
The Dominican life, therefore, the draft S. Dominic is the proclamation of the Gospel message, as an outpouring of contemplation, or is contemplation, which is poured out for the salvation of men. For the Dominican contemplation is something very dynamic force pushing. Dante would say "high mood" that "press" 11, is the caritas Christi, which is urgent (2 Cor. 5.15) is the caritas veritatis persuade effusive nature.
Contemplation in the Dominican life is not an act, is a way of life. It is not just preparation for the apostolate, as commonly thought, but it's the lifeblood that feeds continuously apostolic action. The apostle's life is a continual prayer. Realize that pray "without ceasing", built by S. Paul (1 cf. Rom. 12, 12). When we say that
S. Domenico devotes the next day and night to God or talking to God or of God, we must not think of a breakdown of his time or to a division net of its liabilities. Because even when he was with his brothers and his mind to God, when he was with God in prayer, for which he was with his brothers begged the mercy of the Lord. Both when he prays or preaches or covers both approaches when the brothers is always God first. God is the reason of his contemplation and action. The action is always guided by the light of contemplation 12.
as Christ was always attentive to the suggestions of the Father, and while with men, never ceased to be with the Father, the Dominican is in constant communion with God in silence and meditation, in contemplation of the Father _. suggests the most appropriate way to reach the hearts of brothers and indicate them the way of salvation. The apostle of the Gospel must be able to say with the Master: "My teaching is not mine but his who sent me" (John 7:16). "I tell you what I have seen with my Father" (John 8, 38), have not spoken of myself, but the Father who sent me, he prescribed me what I have to say ... I say what I say as the Father has suggested it to me "(Jn 12, 49-50).
(From: Alfonso D'Amato, The project of St. Dominic)
Notes 1 The Summa Theologiae II, q. 188, a. 6.
2 Constitutionum et Liber Ordinis Fratrum Ordinationum - Praedicatorum, Rome 1969, no 1, IV.
3 De vita regulari, voi I, Roma 1888, p. 48
4 Litterae Encyclicae Magistrorum gen. O.P., Monumenta hist., V, Romae 1900, p. 121.
5 Monumenta diplomatica p. 145.
6 Bullarium O.P., vol. I, Romae 1729, p. 36.
7 Litterae Encyclicae p. 53.
8 Summa theologia II II, q. 180, a. 7 ad 1. 9 De Veritate q. 26, a. 3 ad 18.
9 De Veritate q.26, a.3 ad 18.
10 De vita regulari cit. Il, p. 385.
11 Divina Commedia Paradiso XII, 99.
12 Summa theologiae II II, q. 45, a. 3.
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