Constitution

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.’1

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.’2The 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.

1. Obedience is pre-eminent among (the vows rel- evant to) the (evangelical) counsels. By obedience a person dedicates himself totally to God and his actions approximate to the goal of profession, which is the perfection of charity. Everything else too in the apostolic life is included under obedience.
2. Since we are united to Christ and to the Church through obedience, whatever labour and hardship we sustain in putting it into practice is, as it were, a prolongation of Christ’s self-offering. It takes on a sacrificial character for ourselves and for the Church, in whose completion the entire work of creation is perfected.
3. Because obedience ‘plants the roots of self-discipline in our hearts’3Saint Gregory, Moralia, XXXV, PL 76, c. 765, quoted by Saint Thomas, Summa theologica, IIa, IIae, q. 104, art. 1. (Literally, by which ‘we overcome ourselves in our hearts’: nosmetipsos in corde superamus) it is of the greatest benefit to that freedom of spirit characteristic of the children of God, and disposes us to self-giving charity.

1. Through this profession, we imitate Christ in a special manner, Christ who always obeyed the Father, for the life of the world. We are thus more closely united to the Church, to whose building-up we are dedicated, for its common good and that of the Order. In this we are joined by our superiors, who by their common ministry represent God.
2. The common good is also revealed in the religious and apostolic options of the community, and by the interior enlightenment of the Holy Spirit who sustains the mission of the Order.
3. Our brothers are obliged to obey their superiors in everything that pertains to the Rule (see n. 275, § I) and our laws. We are not, however, obliged to obey —nor indeed may we — in matters that are against the commandments of God and of the Church, are contrary to the laws of the Order or do not allow a superior’s dispensation. If there is a doubt, how- ever, we are all obliged to obey.

1. From the Order’s beginnings, Saint Dominic required the brothers to promise him life in common and obedience.4Primitive Constitutions, distinction I, c. 14 He himself submitted humbly5The process of canonnization. MOPH XVI p 151, n 33, cf p 124, n 2 to the decisions, especially the laws made by the general chapter of the brothers after thorough discussion.6Jordan, Libellus de principiis ordinis praedicatorum, MOPH XVI, p. 46, n. 41 Outside of the general chapter, he demanded from all an unforced obedience 7Primitive Constitutions, distinction I, c 13 to whatever he prescribed, after due deliberation,8The process of canonization, MOPH XVI, p. 127, n. 6; p. 150, n. 32, p. 163, n. 43; p. 142, n. 24, p. 143, n. 25, p. 166, n. 48. in governing the Order. This he did graciously,9Jordan, Libellus de principiis ordinis praedicatorum, MOPH, XVI, p. 74, n.103 certainly, but also firmly.10Ibid. Indeed, if a community is to remain true to its spirit and its mission, it needs that unity achieved through obedience.
2. That is why in our profession only one promise is made, namely that of obedience to the Master of the Order and to his successors according to the laws of the Order. Thus, the unity of the Order and of our profession is preserved and it depends on the unity of the head to whom we all owe obedience.