City preachers city preachers come back back to the city - Whitley City Forum » Topix

As Bro. Sam leaves the pastorate of Southwest after twenty faithful years, he is excited about the future of the church and his own future of traveling with his wife, preaching the Gospel, and influencing young preachers. It is our prayer that the Lord will continue to bless them as they leave a legacy of leadership, love, and devotion to God.

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As the Order of the Friars Preachers is the principal part of the entire Order of St. Dominic, we shall include under this title the two other parts of the order: the Dominican Sisters (Second Order) and the Brothers of Penitence of St. Dominic (Third Order). First, we shall study the legislation of the three divisions of the order, and the nature of each. Secondly, we shall give an historical survey of the three branches of the order. Legislation and nature In its formation and development, the Dominican legislation as a whole is closely bound up with historical facts relative to the origin and progress of the order. Hence some reference to these is necessary , the more so as this matter has not been sufficiently studied. For each of the three groups, constituting the ensemble of the Order of St. Dominic, we shall examine: A. Formation of the Legislative Texts; B. Nature of the Order, resulting from legislation. Formation of the legislative texts In regard to their legislation the first two orders are closely connected, and must be treated together. The preaching of St. Dominic and his first companions in Languedoc led up to the pontifical letters of Innocent III , 17 Nov., 1205 (Potthast, "Reg., Pont., Rom.", 2912). They created for the first time in the Church of the Middle Ages the type of apostolic preachers, patterned upon the teaching of the Gospel. In the same year, Dominic founded the Monastery of Prouille, in the Diocese of Toulouse , for the women whom he had converted from heresy , and he made this establishment the centre of union of his missions and of his apostolic works (Balme-Lelaidier, "Cartulaire ou Histoire Diplomatique de St. Dominic", Paris, 1893, I, 130sq.; Guiraud, "Cart. de Notre Dame de Prouille," Paris , 1907, I, CCCXX sq). St. Dominic gave to the new monastery the Rule of St. Augustine and also the special Institutions which regulated the life of the Sisters, and of the Brothers who lived near them, for the spiritual and temporal administration of the community. The Institutions are edited in Balme, "Cart." II, 425; "Bull. Ord. Præd.", VII, 410; Duellius, "Misc.", bk. I (Augsburg, 1723), 169; "Urkundenbuch der Stadt.", I (Fribourg, Leipzig, 1883), 605. On 17 Dec., 1219, Honorius III , with a view to a general reform among the religious of the Eternal City , granted the monastery of the Sisters of St. Sixtus of Rome to St. Dominic, and the Institutions of Prouille were given to that monastery under the title of Institutions of the Sisters of St. Sixtus of Rome . With this designation they were granted subsequently to other monasteries and congregations of religious. It is also under this form that we possess the primitive Institutions of Prouille, in the editions already mentioned. St. Dominic and his companions, having received from Innocent III authorization to choose a rule, with a view to the approbation of their order, adopted in 1216, that of St. Augustine , and added thereto the "Consuetudines" which regulated the ascetic and canonical life of the religious. These were borrowed in great part from the Constitutions of Prémontré, but with some essential features, adapted to the purposes of the new Preachers who also renounced private possession of property , but retained the revenues. The "Consuetudines" formed the first part (prima distinctio) of the primitive Constitutions of the order (Quétif-Echard, "Scriptores Ord. Præd.", L 12-13; Denifle , "Archiv. für Literatur und Kirchengeschichte", I, 194; Balme, "Cart.", II, 18). The order was solemnly approved, 22 Dec., 1216. A first letter, in the style of those granted for the foundation of regular canons, gave the order canonical existence; a second determined the special vocation of the Order of Preachers as vowed to teaching and defending the truths of faith . "Nos attendentes fratres Ordinis tui futuros pugiles fidei et vera mundi lumina confirmamus Ordinem tuum" (Balme, "Cart." II, 71-88; Potthast, 5402-5403). (Expecting the brethren of your order to be the champions of the Faith and true lights of the world, we confirm your order.) On 15 Aug., 1217 St. Dominic sent out his companions from Prouille. They went through France , Spain , and Italy , and established as principal centres, Toulouse , Paris, Madrid , Rome , and Bologna. Dominic, by constant journeyings, kept watch over these new establishments, and went to Rome to confer with the Sovereign Pontiff (Balme, "Cart." II, 131; "Annales Ord. Præd.", Rome, 1756, p. 411; Guiraud, "St. Dominic", Paris, 1899, p. 95). In May, 1220, St. Dominic held at Bologna the first general chapter of the order. This assembly drew up the Constitutions, which are complementary to the "Consuetudines" of 1216 and form the second part (secunda distinctio). They regulated the organization and life of the order, and are the essential and original basis of the Dominican legislation. In this chapter, the Preachers also gave up certain elements of the canonical life; they relinquished all possessions and revenues, and adopted the practice of strict poverty; they rejected the title of abbey for the convents , and substituted the rochet of canons for the monastic scapular . The regime of annual general chapters was established as the regulative power of the order, and the source of legislative authority. ("Script. Ord. Præd.", I, 20; Denifle , "Archiv.", I, 212; Balme, "Cart.", III, 575). Now that the legislation of the Friars Preachers was fully established, the Rule of the Sisters of St. Sixtus was found to be very incomplete. The order, however, supplied what was wanting by compiling a few years after, the Statuta, which borrowed from the Constitutions of the Friars, whatever might be useful in a monastery of Sisters. We owe the preservation of these Statuta, as well as the Rule of St. Sixtus, to the fact that this legislation was applied in 1232 to the Penitent Sisters of St. Mary Magdalen in Germany , who observed it without further modification. The Statuta are edited im Duellius, "Misc.", bk. I, 182. After the legislative work of the general chapters had been added to the Constitution of 1216-20, without changing the general ordinance of the primitive text, the necessity was felt, a quarter of a century later, of giving a more logical distribution to the legislation in its entirety. The great canonist Raymond of Penaforte, on becoming master general of the order, devoted himself to this work. The general chapters, from 1239 to 1241, accepted the new text, and gave it the force of law. In this form it has remained to the present time as the official text, with some modification, however, in the way of suppressions and especially of additions due to later enactments of the general chapters. It was edited in Denifle , "Archiv.", V, 553; "Acta Capitulorum Generalium", I (Rome, 1898), II, 13, 18, in "Monum. Ord. Præd. Hist.", bk. III. The reorganization of the Constitutions of the Preachers called for a corresponding reform in the legislation of the Sisters. In his letter of 27 Aug., 1257, Alexander IV ordered Humbert of Romans , the fifth master general, to unify the Constitutions of the Sisters. Humbert remodelled them on the Constitutions of the Brothers, and put them into effect at the General Chapter of Valenciennes, 1259. The Sisters were henceforth characterized as Sorores Ordinis Prædicatorum. The Constitutions are edited in "Analecta, Ord. Præd." (Rome, 1897), 338; Finke, "Ungedruckte Dominicanerbriefe des 13 Jahrhunderts" (Paderborn, 1891), D. 53; "Litterae Encyclicae magistrorum generalium" (Rome, 1900), in "Mon. Ord. Praed. Hist.", V, p. 513. To this legislation , the provincials of Germany , who had a large number of religious convents under their care, added certain admonitiones by way of completing and definitely settling the Constitutions of the Sisters. They seem to be the work of Herman of Minden , Provincial of Teutonia (1286-90). He drew up at first a concise admonition ( Denifle , "Archiv.", II, 549); then other series of admonitions, more important, which have not been edited (Rome, Archives of the Order, Cod. Ruten, 130-139). The legislation of the Friars Preachers is the firmest and most complete among the systems of law by which institutions of this sort were ruled in the thirteenth century. Hauck is correct in saying: "We do not deceive ourselves in considering the organization of the Dominican Order as the most perfect of all the monastic organizations produced by the Middle Ages " ("Kirchengeschichte Deutschlands", part IV, Leipzig, 1902, p. 390). It is not then surprising that the majority of the religious orders of the thirteenth century should have followed quite closely the Dominican legislation, which exerted an influence even upon institutions very dissimilar in aim and nature. The Church considered it the typical rule for new foundations. Alexander IV thought of making the legislation of the Order of Preachers into a special rule known as that of St. Dominic, and for that purpose commissioned the Dominican cardinal , Hugh of St. Cher (3 Feb., 1255), but the project encountered many obstacles, and nothing came of it. (Potthast, n. 1566; Humberti de Romanis, "Opera de vita regulari", ed., Berthier, I, Rome, 1888, n. 43) Nature of the Order of Preachers Its object The canonical title of "Order of Preachers", given to the work of St. Dominic by the Church , is in itself significant, but it indicates only the dominant feature. The Constitutions are more explicit: "Our order was instituted principally for preaching and for the salvation of souls ." The end or aim of the order then is the salvation of souls , especially by means of preaching. For the attainment of this purpose, the order must labour with the utmost zeal — "Our main efforts should be put forth, earnestly and ardently, in doing good to the souls of our fellow-men." Its organization The aim of the order and the conditions of its environment determined the form of its organization. The first organic group is the convent , which may not be founded with less than twelve religious. At first only large convents were allowed and these were located in important cities (Mon. Ger. Hist.: SS. XXXII, 233, 236), hence the saying:
Bernardus valles, montes Benedictus amabat,
Oppida Franciscus, celebres Dominicus urbes.
(Bernard loved the valleys, Benedict the mountains, Francis the towns, Dominic the populous cities).

[b] A Call For Resolve

    1. Patience Triumphing

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ADF Litigation Counsel Christiana Holcomb said the city’s subpoena of sermons and other pastoral communications is needless and unprecedented.

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