Constitution

1. In our profession, therefore, we promise God to own nothing by right of personal ownership but to hold all things in common and to use them under the direction of superiors for the common good of the Order and of the Church.
2. It follows that none of the brothers can retain as his own any goods, whether money or income from any source whatsoever, but must hand over everything to the community.
3. Neither should an accumulation of common goods be allowed to build up in the community. It would not serve the purpose of the Order nor its ministry since it would be contrary to that poverty which all individually and as members of the community have professed.

1.  Keeping in mind the words of the Lord who said, ‘Go sell what you have and give to the poor, and come, follow me,’ 1  we have decided to be poor both in fact and in spirit, so that while we endeavour to free people from domination by wealth and to direct them towards the things of the spirit, we ourselves may also conquer greed, imitating Christ, ‘who for our sake became poor, that by his poverty we might become rich.’ 2 12 Cor 8:9
2. This spirit of poverty urges us to put our treasure in the kingdom of God’s justice, with a lively trust in the Lord. That spirit offers release from servitude and indeed from solicitude about earthly matters, enabling us to move closer to God, to be more readily available to him, freer to speak about him fearlessly. It is being frugal with ourselves which draws us closer to the poor we are sent to evangelise. It is being generous towards our brothers and neighbours as we freely use our resources, especially for the needs of study and the ministry of salvation for the sake of the kingdom of God: ‘…enduring love will govern all matters pertaining to the fleeting necessities of life. 3 The Rule of St Augustine, 5

Saint Dominic and his brothers imitated the apostles who, without gold, silver or money, proclaimed the kingdom of God. Conscious of the demands of the apostolate of their time, they decided not to have any possessions, neither income nor money, but to beg their daily bread while preaching the
gospel. This was the apostolic poverty at the beginning of the Order, the spirit of which should animate us, in forms adapted to different times and places.

All the brothers, particularly superiors, moved by a sense of brotherly communion, should with the greatest of charity help those of us who experience difficulties in the matter of chastity. They will do so by acts of genuine kindness, prayer, advice and whatever else that may seem useful.

1. Despite the crises that are likely to come their way, our brothers should persevere faithfully and unremittingly in continence, striving in every life situation to attain an intimate relationship with God through loving union with Christ. Sacred scripture and the eucharistic mystery will nourish this relationship, and it will be further strengthened by filial love for and devotion to the Blessed Virgin Mary, the Mother of God.
2. At the same time, urged on by the love of Christ which is an expression of God’s friendship for all, they should in their apostolic ministry endeavour to become all things to all people. And as members of an apostolic religious family, to which chastity binds them more closely, they ought to foster fraternal charity and serene friendship.
3. Conscious of their weakness, the brothers should not rely on their own strength but rather, without fear or timidity, they should practice mortification and the control of their senses and emotions. And while they behave with benevolence towards everyone, by a spiritual instinct they will reject whatever could endanger their chastity.
4. They should use all appropriate natural means which are necessary or advantageous to health of mind and body.

1. Those who aspire to make the vow of chastity in the Order should appreciate the role and dignity of marriage, which represents the love of Christ for the Church. They should realise that they are called by the grace of God to give a higher witness of that same love.
2. Since the observance of perfect continence touches the deepest human instincts, and is a requirement in our Order for a fruitful apostolic ministry, it is essential that the brothers grow in physical, psychological and moral maturity.
3. While chastity takes deeper and firmer root, the brothers need positive instruction and other appropriate helps, both divine and human, so that they can overcome the difficulties that arise and thus arrive at complete emotional integrity, both natural and supernatural.

1. We ought to value our profession of chastity as a special gift of grace, by which we unite ourselves more readily to God with an undivided heart, and are more intimately consecrated to him. We imitate the virginal life of Christ who for love of the Church gave himself up for her. Impelled by our apostolic vocation we are wholly dedicated to the Church, and thus to love humanity more fully. Taking part in the work of eternal regeneration we are better fitted to receive more generously the gift of fatherhood in Christ.
2. The practice of chastity leads effectively to a gradual purification of heart, to liberty of soul and fervent charity. Furthermore, we gain greater command of soul and body, and achieve a personal integrity which enables us to maintain a tranquil and salutary relationship with everybody.
3. The life of chastity which the brothers profess is a true service and an eloquent witness to the kingdom of God present here and now. At the same time, it is a special sign of the heavenly kingdom yet to come when Christ will take the glorified Church to himself as his bride.

The brothers who promise chastity ‘for the sake of the kingdom of heaven’ follow in the footsteps of Saint Dominic who for the love of God preserved unblemished virginity throughout his life. Dominic was so much on fire with zeal for souls that ‘he received all in a broad embrace of charity and since he loved them all he was loved by all in return, spending himself fully in the service of his neighbour and with compassion for the afflicted.’ 4

Like all religious, our entire Order is subject to the Roman Pontiff as its highest superior and is obliged to obey him by virtue of the vow of obedience (CCL, can. 590).

1. The demands of the common good which requires the obedience of the brothers also moves superiors to listen to the brothers especially in matters of greater moment, without prejudice to their responsibility in commanding what needs to be done. In this way, the entire community works together as one in the pursuit of charity.
2. Since the Holy Spirit guides the Church by special talents and charisms, superiors in the exercise of their authority shall take careful note of the special gifts of the brothers. They shall judge and order the gifts which the Holy Spirit has brought to life in the Order for the good of the Church in view of times and needs. Thus, while accepting the constraints of the common good and respecting the talents of each individual, the brothers’ appropriate responsibility is to be acknowledged and their freedom respected, whether in undertaking new projects or in continuing with projects already begun.
3. Seeking God’s will and the good of the community, the superior ‘should regard himself to be fortunate as one who serves you in love, not as one who exercises authority over you.’ 5 The Rule of St Augustine, n. 7 He ought to foster willing service rather than slavish submission.
4. Motivated by a spirit of faith and of love for the will of God, the brothers should respond to their superiors in a spirit of brotherly cooperation. They should sincerely endeavour to share their thinking and do what they are told willingly and carefully. In fulfilling their duties, the brothers should strive for an obedience that is prompt, conscientious without delay, simple without useless questioning.