In order that we may be perfected in the love of God and neighbor through the following of Christ, Dominicans are incorporated into our Order by profession and consecrated totally to God, and in particular we are dedicated in a new way to the universal Church, being appointed entirely for the complete evangelization of the Word of God.
In our profession only one promise is expressed, namely, of obedience to the Master of the Order and his successors, according to the laws of the Preachers, and thus the unity of the Order and of profession, which depends upon the unity of the head whom all are obliged to obey, is preserved.
Despite only vocally expressing the vow of obedience in our rite of profession, Dominicans follow the three evangelical counsels of obedience, chastity, and poverty.
Obedience
Obedience stands out among the vows related to the evangelical counsels. By this vow a person dedicates himself totally to God, and its actions are closer to the purpose of profession, which is the perfection of charity. Through obedience, in short, everything else which pertains to the apostolic life is accepted at one and the same time.
Since we are united to Christ and the Church by obedience, whatever work and hardship we sustain in its observance can be regarded as a continuation of Christ’s own offering and take on an aspect of sacrifice both for ourselves and for the Church in whose perfection the whole work of creation is fulfilled.
By this profession in a special manner we imitate Christ who was always subject to the Father’s will for the life of the world, and thus we are united more closely with the Church, for whose growth, together with the brethren and under the leadership of superiors representing God in their human ministry, we are dedicated for the common good of the Church and of the Order.
The Dominican understanding of obedience recognizes both the need to obey legitimate commands for the sake of the common good as well as the necessity of superiors having taking real counsel with the brothers. This allows the whole community as one body can direct itself towards the common goal of charity. Since the Holy Spirit guides the Church with special talents and charisms, superiors in the exercise of their authority should carefully observe the special gifts of the brethren and should discern and dispose those gifts for the good of the Church which are stirred up in the Order by the Holy Spirit to meet the needs of the times.
The superior, seeking God’s will and the good of the community and regarding himself happy in serving in charity rather than in governing with authority, should promote the free performance of duty, not servile subjection. Responding to their superior in a spirit of faith and of love toward the will of God and with a sense of fraternal cooperation, the brethren should endeavor sincerely to understand them, and should actively and considerately carry out what they have been told to do. In fulfilling their duties, they should strive for obedience that is prompt and diligent without delay, and simple without useless questioning.
Chastity
The profession of chastity is a special gift of grace, by which we cling to God more easily with an undivided heart, and are more intimately consecrated to Him. Imitating the virginal life of Christ, who for love of the Church gave himself up for her, we are totally dedicated, under the impulse of our apostolic vocation, to the Church and to a fuller love of mankind. As we accept paternity in Christ in a broader sense, we become more suitable ministers for the work of eternal regeneration.
By the practice of chastity we gradually attain more effectively purification of heart, liberty of soul, and fervor of charity, and thus greater control of soul and body, and a fuller development of personal integrity by which we can achieve a serene and healthy relationship with all people. The chaste life creates an effective service and distinctive witness of the kingdom of God present even now, and at the same time it stands as a special sign of the heavenly kingdom to come in which Christ will present his glorious Church adorned as his bride.
In our profession of chastity, we follow in the footsteps of St. Dominic, who for the love of God preserved unblemished virginity throughout his life, and was so inflamed with love and zeal for souls that “he received all men in a broad embrace of charity and since he loved them all, he was loved by all spending himself fully in the service of his neighbor and in compassion for the afflicted” (Jordan of Saxony, Libellus).
In our striving to persevere faithfully and to advance persistently in continence we maintain intimate communication with God through a friendly union with Christ nourished by Sacred Scripture and the mystery of the Eucharist and are strengthened by filial love and devotion toward the Mother of God, the Blessed Virgin Mary.
Poverty
Imitating the Apostles, who proclaimed the kingdom of God without gold, silver, or money, Saint Dominic and his brethren, according to the needs of the apostolate in their age, determined not to have possessions — neither income nor money — and, while they preached the gospel, to beg daily the bread of the community. This was the apostolic poverty in the beginning of the Order, and its spirit must also animate us according to the forms adapted to different times and places.
Hearing the Lord say, “Go sell what you have, and give to the poor, and come follow me” (Matt 19:21), we have decided to be poor both in fact and in spirit, so that while we endeavor to convert people to heavenly things and to rescue them from the domination of wealth, we may be ourselves conquerors of greed by conformity with Christ, “who for our sake became poor, that by his poverty we might become rich” (2 Cor 8:9).
This spirit of poverty impels us to store our treasure in the justice of the kingdom of God, with a living confidence in the Lord. This is freedom from servitude, and indeed from anxiety about earthly things, so that we may cling to God more closely, be more readily available to Him, and more boldly speak about Him. This means for us, therefore, a frugality which unites us more closely with the poor to be evangelized, but it also means a liberality toward the brethren and our neighbors, since for the kingdom of God, especially for the needs of study and of the ministry of salvation, we gladly spend our resources “so that in all the needs of this life which pass away, that charity may reign which abides forever” (Rule of St. Augustine).
In our profession, therefore, we promise God to possess nothing by right of personal ownership, but to have all things in common and to use them under the direction of superiors for the common good of the Order and of the Church. The brethren can have certain books and different equipment for personal use but in moderation.