The Dominican Approaches in Education

The Dominican Approaches in Education

Gabrielle Kelly
Kevin Saunders
Copyright Date: 2014
Edition: 2
Published by: ATF (Australia) Ltd.
Pages: 528
https://www.jstor.org/stable/j.ctt163t8vb
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  • Book Info
    The Dominican Approaches in Education
    Book Description:

    With eleven new contributions, this second edition of essays on the sources and principles of Dominican values in education offers an extended sample of the many settings in which Dominican education, broadly understood, finds expression. Cherished by all Dominicans, these values are exemplified not only in the lives of well-known foundational Dominicans, but also in some of those many others who, on every continent and across time, have responded in typically Dominican ways at key moments in history. Educators, activists, philosophers, teachers, preachers, artists, healers and theologians at many levels share their analyses and reflections on educating in many different contexts, explicitly and implicitly demonstrating ideals and values common to the goals of Dominican education everywhere. It is hoped that this collection, offered again in this decade of Dominican Jubilee—1206 – 1216 to 2006 – 2016 —will inform, inspire and encourage all those engaged in the great work of educating not only youth but people of all ages towards greater life and liberty.

    eISBN: 978-1-922239-95-2
    Subjects: Religion

Table of Contents

  1. Front Matter
    (pp. i-vi)
  2. Table of Contents
    (pp. vii-xii)
  3. Foreword
    (pp. xiii-xvi)
    Carlos A Azpiroz Costa

    To write about ‘Dominican Approaches in Education’ one immediately thinks about ‘Dominican preaching’ because the fundamental emphases in Dominican preaching will always be present when a Dominican teaches. It seems good, therefore, in a foreword of this nature, to restate some of these emphases as they have been elaborated by recent General Chapters of the Order.

    Some features have characterised the Dominican mission of preaching and teaching from the beginning. The mission of the Order was and must continue to be a mission beyond the frontiers.¹ This is a mission situated on les lignes de fracture, so well described by...

  4. Foreword
    (pp. xvii-xx)
    Margaret Ormond

    Over these past nine years as Coordinator of Dominican Sisters International (DSI), I have been privileged to witness different approaches to Dominican education in a wide variety of settings around the world. I visited Dominican schools and/or faculties of diverse kinds—university settings, secondary and elementary schools, kindergartens and nurseries—from Vietnam to the Philippines, from Uruguay to Guatemala, from Texas to Canada, from Ireland to Hungary and Malta and from South Africa to Cameroon. I also visited ‘comunidades de base’ in Peru and Bolivia, parenting courses in the bush in Zimbabwe, literacy centres in the USA and Europe, and...

  5. Introduction to the Second Edition
    (pp. xxi-xxiii)
    Kevin Saunders and Gabrielle Kelly

    In the several years since its first edition in 2007, this international collection of articles on a variety of approaches in Dominican education has continued to generate considerable interest from a number of sources. As well as the English language edition, both Chinese and Indonesian translations have been published (2008 and 2009 respectively), and a Portuguese edition of selected sections of the book is in progress for Brazil. When continuing interest in the book prompted Hilary Regan, publisher, ATF Press, to suggest a second edition with some new chapters, the editors were happy to take up again the challenges implicit...

  6. Introduction to the First Edition
    (pp. xxv-xxvii)
    Gabrielle Kelly and Kevin Saunders

    In poetic language, perhaps one of the most all-embracing and appealing characterisations of the Dominican way is that given us by Catherine of Siena. In The Dialogue, Catherine receives an understanding that the spiritual way of Dominic is ‘very spacious, gladsome and fragrant, a most delightful garden’.¹ The possibilities of that image, with its scope for diversity, are immense. With reference to the chapters in this volume, it is surely an apt metaphor, since the reflections, in terms of context, focus and style, offer great variety on the theme of Dominican approaches in education. This was the intention: that in...

  7. Section One Dominican Values in Education:: Sources and Principles
    • 1. A Dominican Philosophy of Education
      (pp. 3-18)
      Philip Smith

      Any school’s philosophy of education flows from its mission statement. In broad and inspirational terms, that document expresses a school’s nature and character, its ideals and values, and its relation to the broader community. A philosophy of education concretises these aspirations in specific educational goals and objectives that describe its purposes, its expected outcomes and its preferred methods of instruction. Success depends on how well the outcomes match the goals and objectives sought.

      Dominican education is necessarily complex because it comes in all shapes and sizes: from elementary to graduate, from preaching to professional. In addition, it embraces not only...

    • 2. Albert the Great as Educator
      (pp. 19-30)
      Walter Senner

      When persons in history have been called ‘Great’ they were usually outstanding popes (Gregory the Great, Leo the Great), Emperors (Charlemagne), an Empress (Catherine the Great) or kings. Albert from Lauingen (Danube), thirteenth century Dominican, is called ‘the Great’ for intellectual achievements—in the rare combination of innovative scientific work and skilful settling of political conflicts, making suggestions for win-win situations that would give to each party their essentials as much as possible. Appositely characterised as ‘an omnivorous student’,¹ honoured by the titledoctor universalis,there rarely has been somebody as learned in almost any scientific discipline and so daring...

    • 3. The Healing Work of Teaching: Thomas Aquinas and Education
      (pp. 31-40)
      Vivian Boland

      Dominicans of a certain age will be familiar with the expressionsana doctrinaand will know that it was regularly used for the teaching of Thomas Aquinas (1225–1274). It was usually translated into English as ‘sound doctrine’ but it could also be translated as ‘healthy teaching’. Thomas believed that Jesus of Nazareth was the most excellent of teachers.¹ His compassion for the harassed and dejected moved him to teach them many things.² Along with his work of feeding the hungry, healing the sick, and casting out demons, Jesus taught. His teaching is the bread of life, the truth that...

    • 4. Meister Eckhart: A Model for Dominican Educators
      (pp. 41-51)
      Tom Cassidy

      Towards the end of one of his sermons, preached in German in the early fourteenth century, Meister Eckhart remarked: ‘Whoever has understood this sermon, good luck to them. If no one had been here I should have had to preach it to this collecting-box.’¹ By means of his preaching he was giving expression to his own experience of God. He felt compelled to pass on to others the insight he had received. Dominicans try to live by their motto loosely translated as ‘passing on to others what they have contemplated’. The incident just described suggests that Eckhart succeeded in doing...

    • 5. Catherine of Siena: Disciple-Teacher
      (pp. 53-61)
      Suzanne Noffke

      Catherine of Siena, Doctor of the Church—by definition, therefore, a teacher, even teacher of the Church! Like Paul, she could honestly have declared, ‘Woe is me if I do not preach’.¹ Yet Catherine the teacher and preacher was first and always the learner, the disciple. ‘One among you is your teacher; the rest are learners’.² Catherine was, in fact, such a splendid teacher because she was such an enthusiastic learner. And the school at which she studied was the school of Jesus Christ; her ultimate teacher was incarnate divine Wisdom. Jesus was for her the consummate revelation of God,...

    • 6. Las Casas: Educator for Life and Liberation
      (pp. 63-74)
      Carlos Josaphat Pinto de Oliveira

      Bartolomé de las Casas was born in 1484 into a family of seafaring people in Seville, a city proud of being the ‘port and doors’ opening Europe to the immensity of the world. The las Casas family was a friend of Christopher Columbus’ family. At the age of eight, the little Bartolomé was delighted, even somewhat ecstatic, when the great Admiral paraded down the streets of Seville after discovering America for European Christendom. When he was ten he was given a little Indian boy as a present and companion, and without doubt, this fired even more his childhood dreams to...

    • 7. Bartolome de las Casas and Rose of Lima: The Quest for Liberty
      (pp. 75-87)
      Gabriela Zengarini

      We want to continue discerning the present moment of our preaching in the midst of the peoples of Latin America—and in the midst of our people everywhere—beginning with the memory of the testimony and the thought of Fray Bartolomé and of Rose of Holy Mary. Both Dominicans, they lived close to some of the historical events that caused the still ‘unhealed wounds’ of many of our peoples and of some of us personally—wounds and problems that challenge our presences and the ministry of preaching. In different ways, they denounced and questioned the colonial system and the way...

    • 8. The Charism of Study in the Education of Dominicans
      (pp. 89-98)
      Guido Vergauwen

      Study is not a priority among priorities. Study is after all tightly bound up with the one and only priority of the Dominican Order, which is Preaching the Word, which then translates into a plurality of options and commitments in the mission. The Dominican Constitutions say as much, and they reproduce the text of the earliest Constitutions:Studium nostrum ad hoc principaliter ardenterque summopere debet intendere ut proximorum animabus possimus utiles esse. Our study should principally and zealously be directed to this, that we may be of help to the souls of our neighbours.¹

      Dominican studies must be useful—they...

    • 9. A Contemplative Listens and Teaches
      (pp. 99-102)
      Jeanne-Marie de Menibus

      Contemplative life in the Order of St Dominic is strongly linked to the preaching of the friars and to the support of the laity who are themselves connected to the ministry of preaching. This has not yet necessarily reached the status of formal teaching even though it may sometimes be so in reality.

      Contemplative life, linked as it is to handing on the Word of God, develops first of all in the act oflisteningto that God who lives in us and who brings the Word to birth within us. Like the Virgin Mary, we have to allow the...

    • 10. Complete Joy: Theological Reflection in a Dominican School
      (pp. 103-113)
      Ann Garrido and Patricia Walter

      The term ‘theological reflection’ is a ‘buzz word’ in contemporary Christian formation. TheProgram for Priestly Formationargues that theological reflection is a necessary part of a seminarian’s pastoral formation as a way to help the future pastor develop the capacity for integrating theological learning with the experiences he will face in day-to-day parish life.¹ InCo-Workers in the Vineyard,the United States Conference of Catholic Bishops’ new document on the formation of lay ecclesial ministers, theological reflection is advocated as a spiritual practice to form mature, faith-filled ministers of the Church.² In hospital, school, and parish settings, theological reflection...

    • 11 A Fierce and Tender Passion: The Praxis of Truth and Christian Discipleship
      (pp. 115-123)
      Colleen Mary Mallon

      ‘There is nothing worse than a preacher with answers to questions that no one is asking.’ These simple, yet stunning words attributed to Mary O’Driscoll, OP, will forever encapsulate for me the profound responsibility of the gospel charism entrusted to the Order of Preachers. How does one cultivate the evangelical soulfulness capable of embracing the life and death questions ‘made flesh’ in our contemporary global world besieged by war, sectarian violence, terror, poverty and trafficking? What qualities of mind and heart are necessary to walk into the storm of these questions? What certitudes can hold us when the finitude of...

    • 13. Dominican Values: Alive to the Real and the Possible
      (pp. 125-136)
      Chrys McVey

      When asked to write about Dominican values and themes in education, it would be normal to think first of St Thomas Aquinas. He had, in fact, quite a lot to say about teaching and the teacher, and any discussion has to centre on what Aquinas said and on how he himself taught. My first thought, however, was to look at St Dominic. If the same approach, insights and emphases of the thirteenth-century Dominic still find resonance in the government and mission of the Order he founded, then these can surely be found in the thought of the first-generation Dominican, Thomas...

    • 13. The Art of Teaching Theology
      (pp. 137-145)
      Albert Nolan

      Teaching theology is generally understood to mean passing on to others what the great theologians of the past have said or what the learned theologians of today are saying. While such teaching remains an important part of any theological education, I would like to suggest that what we also need to be doing is passing on the art or practice ofdoing theology.

      Most seminaries and theological faculties do not teach their students how to do their own theology. In fact they might well teach them not to even consider doing their own theology, but to repeat faithfully what the...

    • 14. Preaching to the Young
      (pp. 147-157)
      Timothy Radcliffe

      How are we to preach the good news to those who live in the great cities of today’s world, especially the young? I would like to reflect upon this in the light of the meeting of Jesus and Nathaniel in John chapter 1.

      First of all we must look for people. We do not go to bring God to them. Jesus sees Nathaniel even before Philip finds him. We go to name the God who is already with them.

      Where are the young Nathaniels and their sisters today? They live within a world of popular music. For them, at least...

    • 15. Some thoughts on Dominican Democracy
      (pp. 159-172)
      Anthony Fisher

      Someone recently said to me: ‘It’s extraordinary that after 800 years, . . . Dominicans still haven’t split into several orders but are still one. That must have something to do with how your Order is run.’ But how is it run? Does anyone really know? Masters, Provincials and local superiors, let alone the average Dominican, might have some interesting answers to that question . . . Mine is that it runs precisely because of the ‘democratic’ or ‘communitarian’ legacy from our founder.

      Dominicans sometimes make rather bloated claims and one I have heard is that we invented Westminster and...

  8. Section Two Dominican Values in Education:: In Practice—Past and Present
    • 16. The Salamanca Process: Preaching God’s Reign of Justice and Peace
      (pp. 175-184)
      Carlos Rodríguez Linera

      The Dominican tradition is rooted in the preaching of Jesus, who came to announce not a theory but the Reign of the Incarnated God, present in everyday life and in the events of the people. Seeking to strengthen this focus of preaching, the 2010 friars’ General Chapter of Rome made certain recommendations: all members of the Dominican Family were encouraged to engage in reflective exchanges between science and reality, between theology and reality and between religious science and the humanities. They were also asked to establish and reinforce bonds of cooperation and dialogue, to foster a network to exchange information...

    • 17. Reading the Bible in the Land in which it was Written: A Dominican Vision
      (pp. 185-194)
      Jerome Murphy–O’Connor

      Marie-Joseph Lagrange, OP was deeply depressed when he landed in the port of Jaffa on 9 March 1890. He had been ordered to found a school for biblical studies in Jerusalem, where the Dominicans had a small monastery but he had no funds, no professors, no library and no students—and none were promised.

      It took two days’ hard walking, across the coastal plain and up into the mountains, to get to Jerusalem. In that short time everything changed. He subsequently wrote, ‘I was moved, seized, gripped by this sacred land, and I abandoned myself to the delightful appreciation of...

    • 18. The Dominican Institute for Oriental Studies in Cairo–Promoting Christian-Muslim Understanding
      (pp. 195-202)
      Jean Jacques Pérennès

      The Dominican Institute for Oriental Studies (IDEO) celebrated its 60thanniversary at the beginning of June 2013. The presence at this ceremony of many friends and officials—among them the Delegate of the Grand Imam of al-Azhar¹ and the head of the Coptic-orthodox Church of Egypt, Pope Tawadros II—has been for us a sign of the importance given to our work in Egypt. At a time when fear and prejudices are so strong between Christians and Muslims, their presence was a great support for the Dominican friars in Cairo. What is the history of this Institute? What are the...

    • 19. Emaus Spiritualities Centre: Popular Education and Healing Violence
      (pp. 203-214)
      Maria Julia Ardito, Sandra Camilo Ede and Gabrielle Kelly

      Here in the Peruvian Southern Andes, we are witnesses of the cultural expression and strong faith of the indigenous people who show a deep experience when it comes to dealing with joy and pain, wealth and poverty, blessings and misfortunes, life and death almost daily. The experience of scarcity gives them a deep sense of being creatures and turns them to be faithful to a provident God Who never abandons them. Because of that they continue believing in the capacity of their Paehamama (land), in the protection of the Apus (spirits) and in the community work. These are the main...

    • 20. Evangelising Through Education in the World of the Poor
      (pp. 215-218)
      Carlos Alberto Libanio Christo (Frei Betto)

      Since 1974, after coming out of prison—in which I had remained for four years, in the company of other Dominican friars, during the military dictatorship in Brazil—I have been working with popular education according to Paulo Freire’s method. This educator, who died in 1997, made a decisive contribution to changing the profile of the Catholic Church in Brazil, bringing it closer to the poor; he also contributed decisively to Lula, a former metalworker, becoming the country’s President.

      Paulo Freire’s methodology removes the colonialist vision and posture that we, religious and priests, usually have regarding poorer persons. To those...

    • 21. Education for Justice and Peace Jelson Oliveira
      (pp. 219-224)
      Jelson Oliveira and Wendy Baker

      We begin from the position that education, in its widest and most integral form, is to be considered as a basic human right and, as such, is inalienable and universal. To deny this is to violate the right of all to access the accumulated knowledge of humanity. Education can never be equated with literacy training. Education is to do with knowledge. What is knowledge if it is not the process for the construction of the instruments for the conservation, the reproduction and the general expansion of life? Knowledge cannot, in any real sense, be considered as an end in itself....

    • 22. Liberty and Justice in the Amazon Region: ‘An open book, written not with ink on paper, but by the Spirit on flesh’ (2 Cor: 3:3)
      (pp. 225-234)
      Xavier Plassat

      In the north of Brazil, for many years there has been intense conflict over land, where peasants struggle for their very lives against exploitation by the rich. Over thirty years ago, to address this situation, the Church established theComissao Pastoral da Terra—CPT—Pastoral Land Commission. A leading founding member of the CPT was the Dominican friar-bishop, Dom Tomas Balduino, already known as a staunch defender of the rights of Indigenous people and the rural poor. Dom Tomas’ prophetic vision and proactive efforts were inspired by the Biblical promise that ‘the poor will inherit the earth’.

      Over the years,...

    • 23. Theological Education in the Dominican Tradition: Healing and Educating Relationships
      (pp. 235-245)
      Kathleen McManus

      Reflecting on approaches to the suffering of oppression and domination in our world, Ivone Gebara suggests that the solution is ‘a matter of healing and educating our relationships’.¹ Reflecting on the relationship of the Catholic University to the Church, Paul Lakeland notes that it is the university’s task to educate the Church.² Reflecting on my own experiences, pastoral and academic, of attempting to ‘educate the Church’, I realise how fundamentally this entails relational healing. Ironically, inherent in the process of relational healing lies the dynamic of a mysticism of resistance: resistance to what should not be, fuelled by a creative...

    • 24. The Contemporary University as a Space for Dominican Theology
      (pp. 247-256)
      Erik Borgman

      Doing theology at the university is, for me, a very Dominican activity. The fact that Saint Dominic sent those who wanted to share in his mission to make preaching a way of religious life, to the developing new universities in the growing mediaeval cities, has for me a deep significance. To preach God in a way faithful to the Christian tradition means to know as much as possible about this tradition. And less obvious, but certainly as important: to preach God in the contemporary situation means to know as much as possible about the contemporary situation. Both knowledge of the...

    • 25. Le Cerf: Dominican Publications for Christian Education and Formation
      (pp. 257-268)
      Eric T de Clermont-Tonnerre

      Thele CerfPublishing House was founded by the Dominicans at the request of Pope Pius XI in 1929, in order to create within French Catholicism an alternative to the influence of the ideas of ‘Action Française’ (French Action) which was condemned by Rome in 1926.

      Today, more than three quarters of a century later,le Cerfis still a publishing house, intellectually driven by the Dominican brothers. Within the French world of publishing, which is one of the most prolific, it is independent and is alone in offering the greater part of the Church tradition to the reading world...

    • 26. Dominican Education in an Evolving Universe
      (pp. 269-278)
      Marian O’Sullivan

      An Tairseachis a project of the Irish Dominican Congregation, established in Wicklow, Ireland in 1997. It is an Ecology and Spirituality Centre within the setting of an organic/biodynamic farm and conservation area for wild life. Its purpose is to educate young and old about life on this beautiful planet which is in danger of extinction. We believe that we are at present experiencing a major extinction of species comparable to the one that happened sixty five million years ago when the dinosaurs as well as many of the then known species were wiped out. This extinction, if it continues,...

    • 27. Dutch Dominicans in the East Indies and Indonesia
      (pp. 279-287)
      Elizabeth van der Wilk

      As an archipelago, situated on the seaway from China and India to Europe, Indonesia has been an important region of international trade for centuries.

      Sailors brought to the islands new ideas like the principles of Hinduism and Buddhism, and some centuries later Islam. Nowadays, Indonesia is the nation with more Muslims than any other nation in the world. The Catholic mission to this area started in the sixteenth century when Portuguese ships reached the eastern islands. However, in the subsequent Portuguese-Dutch rivalry in the Indies, the Dutch prevailed, progressively colonising large parts of the islands from the seventeenth century onwards....

    • 28. The Educational Vision of the Indonesian Dominicans Sisters
      (pp. 289-296)
      Albertine Suparmi, Elisabeth Budiarti, Astrid Sengkey, Wendy Baker and Gabrielle Kelly

      The Dominican Missionary Sisters from Neerbosch, The Netherlands, pioneered their educational work in Java, Indonesia at Cilacap in 1931. This soon spread to Cimahi, Cirebon, Purwokerto, Rowoseneng and Yogyakarta. At the foundation of all these endeavours is the commitment to work towards realising the Reign of God on earth. The Constitution of the Dominican Sisters in Indonesia states that ‘the Church is responsible for bringing the path of salvation to all people’.¹ As members of the Order, we Dominican sisters participate in this mission of the Church. To be able to carry out this responsibility, we need the power of...

    • 29. East Meets West: A Spiritual Journey in Search of New Horizons
      (pp. 297-304)
      Lilly Chalakkal

      When Dominican Sisters of the Presentation first established themselves on the Indian sub-continent in 1971¹, they brought with them the Dominican charism as uniquely embodied in their foundress, the Blessed Marie Poussepin. Marie had begun her life as an educator but, moved with compassion at the poverty around her in seventeenth century France, she yearned for human development and formation in whatever form was needed. Consequently, her community in India—as elsewhere—is dedicated to education, formation and human development in many forms. It is also intrinsic to the ethos of the Dominican Sisters of the Presentation, working now in...

    • 30. Challenges to Education in Modern India for us as Dominicans
      (pp. 305-315)
      Reetha Mechery and Prakash Lohale

      This age-old Vedic prayer from the Hindu Upanishads sums up, in some way, our longing and desire to live our Dominican Charism. Truth sets us free, Jesus tells us. Education liberates our minds and spirits as we come to be in touch with the Truth. Sitting in the school of contemplation transforms every Dominican woman and man to be a teacher of Truth, a herald of grace, and a light to those in the shadow of death—contemplation of the Word of God present in the scriptures, in creation, in history, and in everyday events. This chapter is an attempt...

    • 31. ‘We Are the People of Hope’: Dominicans and Education in Pakistan
      (pp. 317-326)
      James Channan and Josephine Michael

      Dominican friars and sisters have been playing a significant role in the field of education in Pakistan, not only since independence in 1947, but even before Partition. The first Dominicans to arrive in that part of the sub-Continent which is now Pakistan were friars from the Roman Province of Italy in 1931, followed soon afterwards by Dominican sisters, also from Rome, in 1933. Later on, they were joined by friars from St Joseph’s Province, New York, United States of America, and by sisters from Malta and America. Responding to the great need for education, these early missionaries established a number...

    • 32. Standing up for the Vulnerable: Education to Prevent Trafficking and the Healing of Victims
      (pp. 327-336)
      Helene O’Sullivan

      As members of the Dominican family, we Maryknoll Sisters are deeply aware of how knowledge can impel us to action and commitment. The Maryknoll Sisters were educated to the truth about the extent and horrors of the trafficking of women and children into prostitution through the International Union of Superiors General at their meeting in Rome in the late 1990s. The Justice and Peace Commission of the Union had been approached by Religious from developing countries asking that trafficking of women and children be put on the agenda of the General Assembly. The Assembly was to be attended by close...

    • 33. Dominican Education at the University of Santo Tomas, Manila: Towards 400 Years of Unending Grace
      (pp. 337-346)
      Belen Lorezca-Tangco

      Now in its 396thyear of vibrant life and meaningful service, the Pontifical and Royal University of Santo Tomas (UST), the Catholic University of the Philippines, is in the midst of its pre-quadricentennial celebrations which highlight the ‘remembering’ phase of the theme, ‘Unending Grace’.¹

      Education has long been acknowledged as the priority of Dominican evangelisation. Preaching the gospel in this country in Asia, well known as Christian, has involved the educational apostolate for centuries. As a former Rector of the University has noted, ‘the Dominican presence in the Philippines has always been identified with the evangelical task of moulding the...

    • 34. ‘Gladly Would She Learn and Gladly Teach’: Philosophy Across Cultures
      (pp. 347-352)
      Joan Franks

      Blaise Pascal, moved by the indifference of his contemporaries to the consideration of ultimate questions, responded with a piercing analysis and critique. Why is there resistance to existentially central topics, he asks. Is fear responsible? Presumption? Ignorance? Why do we fill our lives with meaningless activity and other diversions? There isnoexcuse, argues Pascal. It is vital that we address, as well as we are able, the issues of God’s existence and the soul’s immortality. I feel Pascal’s urgency, particularly in these days when even more opportunities for diversion are available.

      Over the years I have become adept at...

    • 35. The Transformative Power of Art: Grace Outpoured
      (pp. 353-363)
      Sheila Flynn

      An astonishing urgency to share a response to the God-relationship which burnt within him propelled Dominic de Guzman, ‘fast-knit to Christ’, to spend his life giving witness to this friendship. He ushered in a new charism in the Church, the Order of Preachers, and with his itinerant fraternity,¹ launched into uncharted territories. Their new way of preaching the Word of Life was unfettered by prevailing monastic and ecclesial structures, and scattered new seeds of hope across the European terrain and beyond.²

      Dominic communicated the Good News at the crossroads of peoples’ lives, at the heart of their lived reality, expressing...

    • 36. Dublin to Dunedin: From ‘Old World’ Frameworks to New Mission Frontiers
      (pp. 365-377)
      Jenny Collins

      Just as Dominic searched for an authentic faith which embraced poverty, service to others, and a life lived in accordance with the gospel, Dominicans have always sought to proclaim the kingdom of God in a way that is most in tune with the needs of the world in which they live. Their mission to preach and teach is a universal and a particular calling: universal because the Dominican mission expresses certain unchanging values, and particular, because those called to preach are shaped by their culture, their history and their encounters with the people with whom they undertake their apostolate. In...

    • 37. The ‘Fingerprint of God’: Truth Through Art
      (pp. 379-388)
      Mary Horn

      In the year 2000 to celebrate the sixth centenary of the death of Fra Angelico a group of fifteen Dominican artists met at the Minerva in Rome, the place of Beato Angelico’s burial. In theIDI,¹ we often read of gatherings of Dominican historians, theologians, justice and peace members, or formators which are held fairly regularly, but this was the first such meeting of artists. We might well ask why is this an unusual event? Is art on the periphery of Dominican life, and if so should it be?

      Dominicans as artists are certainly not new. How many of you...

    • 38. Nurturing Charism at San Sisto College, Brisbane
      (pp. 389-402)
      Margaret Lee

      The world, societies and Church have changed much since San Sisto College was established by the Dominican sisters in 1961, yet in my recent doctoral study interviews teachers today say that the Dominican charism is not just still relevant, it is necessary; students say it is a part of who they are, ‘it’s our identity’; and parents say it is a credible way to live the Gospel. Thirty-five years after the sisters handed over the administration of their college to Brisbane Catholic Education, San Sisto is committed to nurturing the Dominican charism as a credible, responsive and authentic way of...

    • 39. Building on Christ: The Four Pillars of Dominican Life at Blackfriars Priory School, Adelaide
      (pp. 403-412)
      David Ruggiero

      I begin the chapter by sharing my personal context. I attended Blackfriars Priory School as a student and thoroughly loved every moment. Blackfriars will always hold a special place in my heart. The Dominicans assisted greatly in my spiritual formation and I was inspired by their way of life and understanding of theology. In fact I even discerned joining the Order of Preachers. However, despite my love for Dominic, as a young man I took on St Francis as a Confirmation Saint. I was attracted to Francis’ life of contemplation, nature and simplicity. Ironically, I am an active member of...

    • 46. ‘Are You Willing To Do For God What Miners Will Do For Gold?’: Dominican Sisters in Western Australia
      (pp. 413-424)
      Margaret Scharf

      Many years ago, I had the good fortune to take a holiday trip through the northern gold-rush regions of Western Australia, home of many of our founding convents and schools. As I wandered around the Cue cemetery reading headstones, I wondered about Mother Gabriel Gill, OP, foundress of the Dominican Sisters of Western Australia, and where her grave may have been, since her remains were reinterred in the cemetery at St Dominic’s Priory, Dongara, a coastal town three hundred and sixty kilometres north of Perth, in 1914. No doubt, her grave would have been used by someone else—why waste...

    • 41. To the Ends of the Earth: Dominican Sisters of Eastern Australia
      (pp. 425-438)
      Mary Britt and Judith Lawson

      One morning in January 1867 the Prioress of the Dominican sisters in Kingstown, Dublin, found in her mail a letter from James Murray, Bishop of Maitland in the colony of New South Wales. It contained his second urgent and persuasive appeal for help:

      It is of the greatest importance that a Convent be established at once to give a good Catholic education to all classes of the rising generations of Maitland.¹

      Her response led eight Kingstown sisters to make a three month journey ‘to the ends of the earth’; and so the Dominican Sisters of Eastern Australia came to be....

    • 42. By the Light of the Cross: Cabra Dominicans in South Australia–Founding Ideals
      (pp. 439-451)
      Gabrielle Kelly

      The vision of education brought by Irish Dominican sisters to the British colony of South Australia in the nineteenth century was shaped by the cultures and socio-political context of the land and community whence they had come. For Irish Dominicans, two cultural streams are of particular significance—the Dominican tradition and the Irish cultural and scholarly tradition. Emanating from early thirteenth century Europe, the Dominican tradition reached Ireland soon after that. It espoused the Christian view of a balanced and fully human life: a life guided by scholarly and prayerful reflection on the Word of God, found in Scripture and...

    • 43. The Gift of the Charism: A Principal’s Perspective
      (pp. 453-460)
      Jillian Havey

      In April 2006 in the city of Adelaide, South Australia, the staff of four Dominican schools came together to share in a celebration and reflection on the Dominican charism in its 800th anniversary. The gathering of 350 educators was energised by the very diversity of the people who shared a common heritage. The Dominican groups which had given birth to the educational ventures were three nineteenthcentury foundations in South Australia: a sisters and a friars group both from Ireland, and a sisters group from England. Among the staff gathered were some who had been educated themselves in Dominican schools. Present...

    • 44. Friars on Campus: An Antipodean Venture
      (pp. 461-471)
      Kevin Saunders

      Characteristic of the Dominican Friars Province of Australia and New Zealand has been its involvement in tertiary education. This has been principally in the provision of University chaplaincy services and residential accommodation in colleges and halls. The first involvement of Dominican Friars of Australia and New Zealand in this world took place before the Province of the Assumption was established, and in New Zealand. In 1949 Bishop White of Otago invited the Dominicans to Dunedin to be chaplains to the University of Otago and the Teacher’s College. At this time the friars were still a part of the Irish Dominican...

  9. Afterword: The Fish That Got Away
    (pp. 473-474)
    Kevin Saunders and Gabrielle Kelly

    The process of inviting, soliciting, encouraging and begging contributions for the present volume has been an enlightening one for the editors. The depth and breadth of inspiration in the lives of the great saints and scholars of the Order and in their teaching of theology was hardly a surprise. Nor was the extension of this teaching of theology, or theology of teaching, into areas of contemplation, spirituality, preaching and pastoral outreach to be unexpected. What perhaps had an element of discovery, at least for the editors, was the vast extent of the Dominican contribution to education, especially when considered historically...

  10. Contributors
    (pp. 475-486)
  11. Index of Subjects and Places
    (pp. 487-496)
  12. Index of Names
    (pp. 497-500)