Canonization of Saint Dominic by Pope Gregory IX. Class! Jewish humor is great

Saint Domini?c de Guzman?n Garza?s(1170, Caleruega, Spain - August 6, 1221, Bologna, Italy) - (lat. Sanctus Dominicus, Spanish Santo Domingo; Domingo de Guzm?n Garc?s ), St. Dominic de Guzman- monk, preacher, Catholic saint. Founder of the Order of Preachers, or Dominican Order.

Biography

St. Dominic was born into the noble Guzmán family in Caleruega in 1170. He attended school in Palencia, where he studied the liberal arts and theology for 10 years. In his youth, Dominic became famous for his kindness and compassion, it is known that he sold his valuable books and even clothes to help his compatriots suffering from hunger and captured by the Moors.

In 1196 Dominic was ordained a priest and became a member of the chapter of canons regular in Osma.

In 1203, Bishop Diego de Aceveda was sent by the Castilian king Alfonso IX to Denmark on a diplomatic mission with the goal of obtaining consent to the marriage of a Danish princess with a Spanish prince. Dominic was included in this expedition. Driving through the territory of Southern France, the bishop and his companions were amazed at the extent of the spread of the Albigensian heresy in this territory. After returning from northern Europe, Bishop de Aceveda and Dominic remained in Southern France, deciding to devote themselves to preaching the Gospel and fighting heresy in that region. In 1206 they founded a women's community in Prouille, consisting of the daughters of Catholic nobles and women converted from heresy.

The bishop was soon recalled by the pope, but Dominic remained in France and continued his activities.

In 1209-1213 Dominic preaches again in Languedoc during the crusade against the Albigenses, which was later led by Count Simon de Montfort.

In 1214, the first community appeared in Toulouse; six like-minded people from this community then became the core of the Order of Preachers.

In 1215, during the work of the IV Lateran Council, Dominic arrives in Rome and turns to Pope Innocent III with a request to approve the Order, however, the charter of the order was approved already in 1216 by the next Pope Honorius III in the bull Religiosam vitam. The order received the name Order of Preachers (Ordo Praedicatorum, OP), later it began to be more often called the Order of Dominicans after the name of the founder. The main tasks of the order were the preaching of the Gospel and the study of sciences.

In 1217 Dominic moved to Rome, where he began intensive work in the interests of the rapidly growing order he had created. In 1218-1219 he visited Dominican monasteries in France, Spain and Italy. At the first general chapters of the order, Dominic determined its structure, in particular, he introduced the division of the order into provinces.

In 1221, shortly before his death, Dominic founded a monastery at the Roman Church of St. Sabina.

Died in 1221 in Bologna, the relics of St. Dominic is buried in the Bolognese basilica, named after him. In 1234, Pope Gregory IX canonized Dominic.

“Everyone loved him - rich and poor, Jews and pagans,” recalled a contemporary

According to legend, St. Dominic, in the monastery of San Sisto in Rome, resurrected Napoleone Orsini, who fell from his horse and fell to his death

Memorial Day in the Catholic Church is August 8. In addition to Bologna, Catholic churches in honor of St. Dominic were erected in many other places, for example, in Turin, Taormina, Chieti, Popoli, Santiago, Oaxaca de Juarez, San Cristobale de las Casas, etc. The city is named after him Santo Domingo is the capital of the Dominican Republic, of which he is the patron, as well as several cities in Chile, Colombia, Costa Rica, Ecuador, USA, Cuba, the Philippines, and a fort in Taiwan.

Traditions

The tradition of the Catholic Church connects with the name of St. Dominic, the emergence of the Rosary - a widespread Catholic prayer on the rosary. According to legend, the Rosary was given to St. Dominic in 1214 during the appearance of the Virgin Mary. Another tradition connects the emblem of the Dominican Order - a running dog with a flaming torch in its teeth - with a dream in which the mother of St. Dominica saw such a dog on the eve of the birth of her son. It is also possible that this emblem comes from a play on words: lat. Domini canes- “dogs of the Lord.”

Iconography

St. Dominic is depicted wearing the white tunic of a Dominican monk, a white scapular and a black cloak; iconographic symbols of St. Dominica - lily, star in the forehead or above the forehead, book (most often open on a page with the words “Go and preach”), founder’s cross (patriarchal), temple (Lateran basilica), dog with a torch, rosary, staff.

The earliest interpretations of the image of the saint are the 13th-century images in the monastery of Santa Maria Novella in Florence and in the Basilica of St. Francis in Assisi, as well as frescoes from the school of Giotto in the church of San Domenico Maggiore (Naples).

A cycle of scenes from the life of St. Dominic is represented in a polyptych by F. Traini (14th century) for the Church of St. Catherine in Pisa. A series of inspired images of St. Dominic was created by Beato Angelico (XV century). The painting by Pedro Berruguete (XV century) depicts the so-called "Miracle of Fire", which occurred in 1207 in Fanjo, when during an ordeal the heretical books of the Albigenses were burned, and the book of St. Dominika jumped out of the fire unharmed.

The works of Crespi, Domenichino, Giordano, Tiepolo and other artists depict the appearance of the Virgin Mary presenting St. Dominic's rosary is a symbol of the Rosary.

Notes

Bibliography

• Catholic Encyclopedia. M.: Publishing house. Franciscans., 2002

The founder of the order of preachers, commonly known as the Dominican Order, was born in Calaroga, Old Castile, c. 1170; mind. 6 August 1221. His parents, Felix Guzman and Joanna of Aza, were undoubtedly members of the Spanish nobility, although they were not connected with the ruling house of Castile, as some of his biographers indicate. Little is known about Felix Guzman personally, except that he was in every respect a worthy head of a family of saints. To the nobility of blood, Joanna Aza added a nobility of soul, which was so revered by the people that in 1828 she was solemnly canonized by Leo XII. The example of parents could not help but have an effect on their children. Not only Saint Dominic, but also his brothers Antonio and Manes, were distinguished by exceptional holiness. Antonio, the eldest, became a lay priest who, caring for the poor, entered the hospital, where he spent his life helping the sick. Manes, following the example of Dominic, became a monk-preacher, and was beatified by Gregory XVI.

The birth and childhood of the saint were accompanied by many miracles, predicting his heroic holiness and enormous merits in monasticism. From seven to fourteen years of age, he received his primary education under the tutelage of his maternal uncle, Archbishop Gumiel d'Izan, near Calaroga. In 1184, Saint Dominic entered the University of Palencia. He studied here for ten years, studying with such tenacity and displaying such achievements that during the short existence of this educational institution his teachers enthusiastically cited him as an example of what a student should be. distinguishing him from others as a person from whom much could be expected in the future. However, few could have imagined that behind this stern appearance there could be a tender heart, like a woman’s. One day he sold his books, on which he himself made notes, in order to alleviate the situation. starving Palencia. His biographer and contemporary Bartholomew of Trent points out that twice he tried to sell himself into slavery in order to receive money to ransom those captured as slaves by the Moors. These facts are worth mentioning in order to contrast them with the cynical and sullen character with which some non-Catholic writers try to present one of the most merciful men. Biographers do not mention the day of his ordination, and it is not clear what date can be based on this with any certainty. According to the testimony of Brother Stephen, Superior of the Province of Lombardy, given at his canonization process, Dominic was still a student in Palencia when Don Martin de Bazan, Bishop of Osma, called on him to take part in a cathedral meeting to help him carry out reforms (Stephen, Don Martin de Bazan, Osma). The bishop understood that in order to successfully carry out reforms, the canons must constantly have an example of impeccable holiness, which Dominic possessed. He had no doubt about the result. In order for the members of the congregation to become true canons, Dominic was appointed assistant rector. After Don Diego d'Azevedo became bishop of Osma in 1201, Dominic began to preside over the meeting, receiving the title of superior. As a canon of Osma, he spent nine years of his life sheltered in God and absorbed in meditation, rarely leaving the meetinghouse.

In 1203, Alfonso IX, King of Castile, sent Bishop Osma on behalf of his son to the Lord of the Marches, presumably a Danish prince, to ask for his daughter's hand in marriage. Don Diego chose Saint Dominic as his companion on this embassy. Driving through Toulouse, they saw with surprise and sorrow what spiritual devastation the Albigensian heresy had caused. Dominic was the first to decide to found an order to combat heresy, spreading the light of the Gospel throughout the end of the then known world. Their trip ended successfully, and Diego and Dominic went for the second time to accompany the luxurious cortege with the engaged princess to Castile. This trip, however, came to an unexpected end due to the strange death of a young woman. The two clerics were now free to go wherever they wanted, and they headed to Rome, arriving there at the end of 1204. Diego wanted to give up the position of bishop in order to devote himself to the conversion of infidels in overseas lands. Innocent III, however, did not approve of this project, and sent the bishop and his companion to Languedoc to join the Sisterians in a crusade against the Albigenses. What they saw upon arrival in Languedoc could hardly inspire them. The Sisterians, renowned for their way of life, did little or nothing to stop the spread of the Albigensian heresy. They began work, surrounding themselves with a luxurious retinue and all the amenities. The leaders of the heretics contrasted all this splendor with a stern asceticism, which aroused admiration and respect among their followers. Diego and Dominic quickly realized that the failures of the Sisterians were caused by the monks' indulgence in their habits, and finally got them to lead a more strict lifestyle. And as a result, the number of converts immediately began to increase. Theological disputes played a prominent role in the propaganda of heretics. Dominic and his companion therefore wasted no time in engaging their opponents in theological discussions. Wherever possible, they rose to the challenge. What the saint learned in Palencia was now very useful to him in battles with heretics. Unable to counter his arguments or respond to his sermons, they directed their hatred towards him, constantly insulting him or threatening to use violence against him. Situated in Pruille, he worked in turn in Fangeaux, Montpellier, Servian, Béziers and Carcassonne (Prouille, Fanjeaux, Montpellier, Servian, Béziers, Carcassonne). Quite soon, on his apostolic journeys near Pruille, the saint realized the need to create an order that would protect the women of this district from the influence of heretics. Many of them had already converted to Albigensianism and were its most active propagandists. They created nunneries, where the Catholic nobility often sent their children to receive something more - an education, and as a consequence, if not the goal, to infect them with the spirit of heresy. It was also necessary that women, freed from heresy, be protected from bad influences in their families. For this purpose, Saint Dominic, with the permission of Foulques, Bishop of Toulouse, founded a convent at Pruille in 1206. For this community, and later for the monastery of Saint Sixtus in Rome, he drew up rules and regulations, which became the rules of the nuns of the Second Order Saint Dominic.

The year 1208 ushered in a new era in the eventful life of the founder. On January 15 of this year, Pierre Castelnau, one of the Sisterian legates (Papal Ambassador), was killed. This terrible crime precipitated a crusade led by Simon de Montfort, who temporarily subdued the heretics (Pierre de Castelnau, Simon de Montfort). Saint Dominic took part in the conflicts that followed, but always on the side of mercy, armed with the Holy Spirit, while others brought death and destruction with sword in hand. Some historians claim that during the sack of Béziers, Dominic appeared on the streets with a cross in his hand, interceding for the lives of women and children, the elderly and the infirm. This evidence, however, is based on documents which Touron considers undoubtedly unreliable. The most reliable sources indicate that during the sack of Beziers by the crusaders, the saint was neither in the city nor in its environs. At that time he followed the Catholic army, restoring the faith and clearing of heresy the cities that had surrendered or been taken by the victorious de Montfort. Probably on September 1, 1209, Saint Dominic first met Simon de Montfort, and a close friendship arose between them, which lasted until the death of the brave crusader under the walls of Toulouse on June 25, 1218. He accompanies de Montfort at the siege of Lavore in 1211, and in 1212 at the capture La Penne d'Ajen (Lavaur, La Penne d'Ajen). At the end of 1212 he worked at the invitation of de Montfort in Pamiers, restoring faith and morality. And later, shortly before the battle of Muret, September 12, 1213 The saint is present at the military council that took place before the battle. During the clash, he bowed before the altar of the Church of Saint-Jacques, praying for the victory of the Catholic army. The victory of the Crusaders in Muret was so amazing that Simon de Montfort considered it a miracle and piously attributed it to prayers. In gratitude to God for this decisive victory, the crusader erected a chapel in the Church of Saint-Jacques, which was said to be dedicated to the Blessed Virgin of the Rosary. Therefore, from then on, the dedication to the Rosary, which, according to tradition, was revealed to Saint Dominic, became universal from that time on. . The establishment of the Inquisition by Saint Dominic and his appointment as the first inquisitor are attributed to this period. Since both of these controversial issues will not be discussed in this work, it will only be enough to note that the Inquisition was instituted in 1198, that is, seven years before the saint began his apostolic work in Languedoc, when he was an ordinary inconspicuous canon at Osma. If he was associated with the Inquisition for some time, it was only as a theologian, resolving issues of the convicts’ belonging to the true doctrine. Any influence he could exercise over the judges of this terrible institution was always filled with mercy and leniency, as seen in the classic example of Ponce Roger.

Meanwhile, the spreading fame of his holiness, apostolic zeal and extreme learning made him a candidate for various bishoprics. Three attempts were made to appoint him bishop. In July 1212, the assembly of the canons of Béziers elected him as their bishop. Then the canons of Saint-Lizier wished that he would replace Garcias de l'Orte as Bishop of Comminges (Saint-Lizier, Garcias de l'Orte, Comminges). And finally, in 1215, Garcias de l'Orte himself, who was transferred from Comminges to Auch, wanted him to become bishop of Navarre, but Saint Dominic flatly refused to accept episcopal honors, saying that he would rather fly at night with his staff than accept the bishopric. From Muret, Dominic returned to Carcassonne, where he continued to preach with. He did not return to Toulouse until 1214. Meanwhile, under the influence of his preaching and the amazing holiness of his life, a small group of devoted followers gathered around him, ready to follow him wherever he led Saint Dominic did not for a moment forget about him. With the help of Bishop Fulk of Toulouse, he began to organize a small group of his followers. Dominic and his companions were given a small source of income when Fulque appointed him priest of Fanjo, and in July 1215 their community became the canonical congregation of his diocese, whose goal was the spread of true doctrine, high morality and the eradication of heresy. At the same time, Pierre Seilan, a wealthy citizen of Toulouse, who accepted the leadership of Saint Dominic, allocated his extensive estate to them. So on April 25, 1215 the first monastery of the Order of Preachers was formed. However, they stayed there for only a year, moving to the Church of St. Romanus, founded by Fulke. Although the small community fully fulfilled the tasks assigned to it and showed high efficiency in serving the Church, its founder was not satisfied. Although it was the best, it was a congregation within the same diocese, while Saint Dominic dreamed of an order of world significance, spreading the faith to all corners of the earth. However, events developed in such a way that they should have helped to realize his plans. In November 1215, an ecumenical council was to be held in Rome “to discuss issues of improving morals, eradicating heresy and strengthening the faith.” Saint Dominic achieved the same goal when founding his order. With the bishop of Toulouse he attended the discussions at this council. From the very first meeting it seemed that his plans would be successfully implemented. The Council sharply reproached the bishops for their negligence in preaching. In Canon X, it was decided to send capable people to preach the word of God throughout the world. Under these conditions, it seemed obvious that Dominic's request for the establishment of an order to implement the decisions of the council would be gladly approved. But although the council wanted to carry out all these reforms as quickly as possible, at the same time, under various pretexts, it opposed the establishment of new orders. Moreover, preaching has always been looked upon as the main task of the episcopate. To place it in the hands of unknown and untested simple priests seemed too unexpected and bold for the conservative prelates who dominated the meetings. And when the request for permission for a new institution was rejected, it did not come as a complete surprise to St. Dominic.

Returning to Languedoc in December 1215, the founder gathered his small group of followers and reported that the council had not approved the introduction of new statutes for religious orders. They therefore adopted the ancient Rule of St. Augustine, which, because of its universality, could easily adapt to any form they wished to give it. Having done this, Saint Dominic again appeared before the Pope in August 1216, and again asked permission to create an order. This time it was received more favorably, and on December 22, 1216, a bull of approval was issued.

Saint Dominic spent the next Lent preaching in various churches in Rome, before the Pope and the papal court. At this time, he received the position and title of Master of the Holy Palace, or, as he is more often called, Papal Theologian. This post has always been occupied by members of this order from the time of the founder to the present day. On August 15, 1217, he gathered the brothers for a council to resolve issues of the order. He bravely decided to send seventeen people from a small detachment of his supporters throughout Europe. What happened next confirmed the wisdom of this decision, although from a human point of view it bordered on suicide. To promote the spread of the order, on February 11, 1218, Honorius III issued a Bull to all archbishops, bishops, abbots and abbots, asking them to provide assistance to the Order of Preachers. In another Bull dated December 3, 1218, Honorius III transferred the Church of St. Sixtus in Rome to the order. Here, among the tombs on the Appian Way, the first monastery of this order in Rome was founded. Soon after taking possession of the church of St. Sixtus, at the request of Honorius, Saint Dominic began the rather difficult work of restoring the originally observed spiritual order among the various Roman women's communities. In a comparatively short time the work was completed, to the great satisfaction of the Pope. His own experience at the University of Palencia, the practical application he found for it in the battles with the Albigensians, and his sensitive understanding of the needs of the times convinced the saint that for the greatest effectiveness of the apostolic work his followers must receive the best education. For this reason, while distributing the brothers in Pruille, he sent Matthew of France and his two associates to Paris. The order was founded next door to the university in October 1217. Matthew of France was appointed abbot, and classes were to be taught by Michael de Fabra, who became known as Lecturer. On August 6 of the following year, Jean de Barastre, dean of Saint-Quentin and professor of theology, allocated to the community the Saint-Jacques hospice, built especially for himself (Jean de Barastre, Saint-Quentin). Having settled at the University of Paris, Saint Dominic decided to organize a community at the University of Bologna. Bertrand of Garrigua, summoned from Paris, and John of Navarre left Rome, carrying messages from Pope Honorius, with the aim of creating a community. Upon their arrival in Bologna, they were given the church of Santa Maria della Mascarella. The Roman community of St. Sixtus grew so rapidly that the question of its location became acute. Honorius, who was glad to use all his power for the needs of the order, transferred the Basilica of Santa Sabina to St. Dominic.

At the end of 1218, having appointed Reginald of Orléans as his vicar in Italy, the saint, accompanied by several of his monks, went to Spain. On the way he visited Bologna, Pruille, Toulouse and Fangeo. From Pruille, two monks were sent to Lyon to found a monastery. Shortly before Christmas they arrived in Segovia. In February of the following year the first monastery of this order in Spain was founded. Having traveled south, he founded a convent in Madrid, following the example of the monastery in Pruille. It is likely that on this trip he personally organized a monastery associated with his alma mater, the University of Palencia. At the invitation of the Bishop of Barcelona, ​​the monastery was located in this city. Once again, on his way to Rome, he crossed the Pyrenees and visited communities in Toulouse and Paris. During his last stop, he promoted the construction of monasteries in Limoges, Metz, Reims, Poitiers and Orleans, which soon became centers of Dominican activity. Leaving Paris, he headed for Italy and arrived in Bologna in July 1219. He devoted several months to organizing a community of brothers who were waiting for him, whom he then distributed from Pruille throughout Italy. At this time, communities were organized in Bergamo, Asti, Verona, Florence, Brescia and Faenza. From Bologna he went to Viterbo. When he arrived at the Papal Court, his order began to receive more attention. It is noteworthy that among these signs of respect there were many flattering letters addressed by Honorius to all who helped the Fathers. In March of the same year, Honorius, through his representatives, donated the church of San Eustorgio in Milan to the order. At the same time, permission was received for the activities of the order in Viterbo. On his return to Rome at the end of 1219, Dominic sent letters to all the monasteries about the first general meeting of the order, which was to be held in Bologna on the following Pentecost. Shortly before this, Honorius III, by a special decree, granted the founder the title of Chief Master, which he had previously been called only by tacit agreement. At the very beginning of the first meeting of the assembly the following spring, the saint greatly surprised the brothers by his refusal to serve as chief master. It is clear that the resignation was not accepted, and he remained in office until the end of his days.

Soon after the end of the meeting in Bologna, Honorius III sent letters to all the monasteries of San Vittorio, Sillia, Mansu, Floria, Vallombrosa and Aquila with the order to send several monks under the leadership of Saint Dominic to begin a crusade in Lombardy in order to fight heresy with words and sermons, which assumed threatening proportions there. For one reason or another, the Pope's plan never came to fruition. No help was provided, and Dominic and a small group of brothers rushed into battle to bring the heretics back into the fold of the Church. According to some reports, 100,000 non-believers were converted by the sermons and miracles that the saint performed. According to Lacordaire and other sources, while preaching in Lombardy, the saint established the Militia of Jesus Christ, or the third order, as it is more commonly called, consisting of men and women living in the world, to protect the rights and property of the Church. At the end of 1221 Saint Dominic returned to Rome for the sixth and last time. Here he received new and valuable possessions for the order. In January, February and March 1221, three bulls were issued successively, entrusting the order to all prelates of the Church. On May 13, 1221, he again presided over the general meeting of the order in Bologna. After the adjournment of the meeting he went to Venice to visit Cardinal Ugolino, to whom he was greatly indebted for his many good deeds. He had barely returned to Bologna when he became terminally ill. He died three weeks later, having endured many trials with heroic patience. In a bull dating from Spoleto on July 13, 1234, Gregory IX made his veneration mandatory throughout the Church.

The life of Saint Dominic is one example of tireless efforts in the service of God. Moving from place to place, he prayed and preached almost without interruption. His penances were of such a nature that when his brothers accidentally discovered them, they feared for his life. His mercy was boundless, but he never allowed it to be hindered by the strict sense of duty that accompanied his every action. If he hated heresy and did everything to eradicate it, it was because he loved the truth and loved the souls of those with whom he worked. He never forgot the difference between sin and a sinner. It is therefore not surprising that this athlete of Christ, who subdued himself before he began to correct others, was more than once chosen to demonstrate the power of God. Stopping the fire in Fanjo, caused to destroy the dissertation on which he was working against heretics, and which was thrown into the fire three times; resurrection of Napoleon Orsini; the appearance in the refectory of Saint Sixtus in response to his prayers - all these are just some of the supernatural phenomena with which God deigned to mark the outstanding holiness of His servant. It should not be surprising, therefore, that when signing the bull of canonization on July 13, 1234, Gregory IX declared that he doubted the sanctity of St. Dominic no less than the sanctity of Saints Peter and Paul.

JOHN B. O'CONNER
Transcribed by Martin Wallace, O.P.

St. Dominic was born ca. 1170 in Caleruega, in the province of Burgos, Spain. He came from a noble Castilian family, the Guzmans. His father's name was Felix Guzman, his mother was Bl. Joanna de Asa, who gave her son primary education. Dominic had two brothers - Bl. Manes and Anthony, priest. At the age of 14, his parents sent him to study at school in Valencia, where for 10 years he studied, according to the norms of that time, the so-called. “liberal arts”, which means: grammar, rhetoric, dialectics (the art of reasoning), arithmetic, geometry, astronomy, music. Only after this were students allowed to study philosophy and theology, and Dominic completed such studies in Salamanca. After this, in 1196, he was ordained a priest and appointed canon of the chapter of the cathedral at Osma. Five years later he became vice-chairman of the chapter here. Dominic worked zealously for his own salvation and the salvation of his neighbors, proclaiming to them the word of God. He was distinguished by exceptional kindness of character; he reportedly sold his expensive books and even clothes to help those in need. Twice he tried to sell himself into slavery in order to ransom captured Christians.

King Alfonso of Castile IX sent Bishop Osma Diego de Aceveda on a diplomatic mission to Denmark. Bishop Diego was friendly with Dominic and therefore included him in the delegation. The route ran through Germany and Polish Pomerania (outskirts of Szczecin). On the way, Dominic witnessed a raid on Thuringia by pagan Cumans from Hungarian territory. On his way back, Dominic came to Rome to ask Pope Innocent III permission to preach among the Polovtsians. The Pope, however, did not give such permission.

On the way to Spain, in Southern France, Bishop Diego and Dominic met the papal legates sent here to fight the newly-minted heresy of the Waldenses and Cathars (who were called “Albigensians” based on their place of origin here around 1200, the city of Albi). The followers of this heresy rejected the most important truths of the Christian faith, including the doctrine of the Holy Trinity, the Incarnation of the Son of God, they rejected St. Eucharist, marriage and other sacraments. They destroyed churches and monasteries, destroyed images and crosses. Bishop Diego and Dominic were amazed at the extent with which this destructive heresy was spreading here.

In agreement with the papal legates, Dominic decided to devote himself to working on the conversion of apostates. Bishop Diego decided to join this. And since the heretics, in their fight against the Church, attacked it for its rich possessions and the luxurious life of the clergy, the bishop and Dominic decided to lead an evangelical life, in the image of Jesus and His disciples. They walked on foot from city to city, from village to village, refuting false teachings and explaining the true teachings of the Lord Jesus Christ. Innocent III approved this form of apostolate. In the very center of the spread of heresy, in the town of Prui (Prouille ), which is located between Carcassonne and Toulouse, Dominic founded a female monastic community, which included the daughters of Catholic nobles and women converts from the Albigensian heresy. Life in the monastery proceeded in complete evangelical poverty.

Despite the first successes, Bishop Diego was recalled by the Pope and returned to his diocese, but Dominic was joined by 11 Cistercians who decided to lead the same apostolic lifestyle. This was the core of the new monastic community that arose in 1207. However, in the same year, the Pope proclaimed a military crusade against the Albigensians in order to put an end to the destruction of churches, monasteries and other atrocities that they committed. Regardless of the question of the justification of such a campaign, the work of St. He made it very difficult for Dominic. And then he decided to intensify the fasts and killings, and began to pray more. Experience has shown that priests brought on occasion to apostolic labors were often not sufficiently prepared for this. In addition, many were scared off by the simple lifestyle and the inconveniences associated with it.

Dominic chose the six most reliable of his employees, and together with him they took monastic vows in 1214 in Toulouse. This is how the Order of Preachers arose(Ordo PR æ dicatorum - OP), which is more often calledDominican, named after the founder. The main goal of the new order was to proclaim the word of God and the salvation of souls. The Founder demanded from his brethren strict poverty, self-control and far-reaching obedience. Thanks to the support of the Bishop of Toulouse, Fulk, two Dominican monasteries soon arose here, dedicated to the conversion of the Albigensians. In 1215, during the IV Lateran Council, Dominic, together with Bishop Fulk, arrived in Rome and turned to Pope Innocent III with a request to approve the Order. Having heard the bishop's opinion, the Pope verbally approved the new order, and Dominic, returning from Rome, immediately convened a general chapter (1216), at which the order's charter, drawn up on the basis of the rules of St., was adopted. Augustine and the Charter of the Norbertans, who set themselves similar goals. Only a few changes were made that were necessary taking into account the specifics of the new order. At the end of the chapter, Dominic again went to Rome, but he no longer found Pope Innocent alive (+1216). God strengthened him, however, with a mysterious dream: St. The apostles Peter and Paul offered to send their spiritual sons preaching throughout the world. And therefore, as soon as Dominic returned to Toulouse, he sent 17 of his first brothers to Spain, Bologna and Paris. 21 January 1217 Innocent's successor, Pope Honorius III, formally approved the new order. Moreover, he instructed the bishops to provide the new monastic family with all possible assistance. St. Dominic also founded a women's order, approved by Honorius III two years later.

At the general chapter held in 1220 in Bologna, it was decided, on the basis of acquired experience, to exclude from the charter everything that turned out to be irrelevant. Instead, new articles were introduced, including, in particular, a ban on the order to permanently possess any property and an order to live exclusively on donations. Thus, the order joined the family of mendicant orders, which in XIII V. there were Franciscans, Augustinians, Carmelites, Trinitarians, Servites and Minimas.

In 1220, the Albigensian heresy penetrated into Italy. Pope Honorius III p called Dominic on a new mission. In the same year card. Guglielmo founded in Rome, at the Basilica of St. Sabina, a monastery for the Dominicans, which from then on became their general home. The Pope was no less generous, donating his own palace to the Dominicans. It is here that St. Dominic resurrected the nephew of Cardinal Stefan of Fommanuova, Napoleone Orsini, who fell from his horse and fell to his death. Shortly before his death, St. Dominic accepted into his order and entrusted the habit to St. Hyacinth (Jacek) and bl. Czeslaw, the first Polish Dominicans. He also sent his spiritual sons to England, Germany and Hungary.

Dominic had to travel a lot, proclaiming the Gospel and lecturing on theology. He created new monasteries of his order, which spread very quickly. In 1220 Honorius III appointed him general of the order. After labors in the south of Italy, he felt exhausted and returned to Bologna, where he took ill. His last words were: “Have love, keep humility and do not retreat from poverty.” He died on August 6, 1221 in the arms of his brothers. After a solemn funeral with the participation of Cardinal Gugolin and many dignitaries of the Church, his body was buried in the monastery church in Bologna, in a wooden coffin, in the crypt, under the main altar. The cult of the saint began to spread immediately after his death. The many graces received through his prayerful intercession were noted. Therefore Pope Gregory IX began the canonical process, and already in 1234 he performed the canonization of St. Dominica.

Dominic was distinguished by great righteousness in behavior, extraordinary zeal for the works of God and unshakable balance of spirit. His joyful heart and constantly peaceful mood made him an incredibly warm-hearted person. Stingy with words, he talked a lot with God in prayer or about God with his neighbors. He very patiently endured all resistance and reproaches. It is not surprising that, according to a contemporary, “everyone loved him - rich and poor, Jews and pagans.”

The name "Dominic" comes from the Latindominicus , which means: “of the Lord.” This name was known before, but only starting with Dominic Guzman did it become popular throughout Europe.

The greatest merit of St. Dominic and the monument that he left behind is the Order of Preachers he founded, which gave the Church many saints. The most prominent of them include: St. Thomas Aquinas, Doctor of the Church (+1274), St. Raymond of Peñafort (+1275), St. Albert the Great, Doctor of the Church (1280), St. Vincent Ferrer (+1419), St. Anthony of Florence (+1459), Pope of St. Pius V (+1572), St. Louis Bertrand (+1581), St. Catherine of Siena, tertiary of the order, Doctor of the Church and co-patron of Europe (+1380), as well as St. Rosa Limskaya (+1617). The Order has great achievements in the field of science; many world-class scientists in the field of theology, biblical studies or liturgics have emerged from it. With the discovery of new overseas lands, the Dominicans were among the first to send their missionaries there.

With the name of St. Dominic is associated with the widespread use of the Rosary, which he strongly recommended for the conversion of heretics. According to legend, the rosary of the Rosary of St. Dominic received from the Blessed Virgin Mary Herself. Many outstanding paintings are devoted to this topic..

The Dominican symbol - a black and white dog with a burning torch in its teeth - is associated with a dream in which the mother of St. Dominica saw such a dog on the eve of the birth of her son.

In the iconography of St. Dominic is depicted in a Dominican habit. Its attributes: a star on the forehead or above the head, a miter at the feet, a lily - sometimes gold, a book, a double cross for the procession, a staff, a dog in black and white spots carrying a burning torch in its mouth (symbol of the order:Domini canes - "Dogs of the Lord"), Rosary.

Cathedral Prayer of the Day (Collecta)

Adiuvet Ecclésiam tuam, Domine, beátus Domínicus méritis et doctrinis,
atque pro nobis efficiátur piíssimus interventor,
Qui tuæ veritátis éxstitit prædicátor exímius.
Per Dominum nostrum Iesum Christum, Fílium tuum,
qui tecum vivit et regnat in unitáte Spiritus Sancti,
Deus, per omnia sæcula sæculórum. Amen.

May the merits and teachings of Thy blessed Dominic help, O Lord,
and let him become our intercessor,
who was an excellent preacher of Thy truth.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You in the unity of the Holy Spirit,
God forever and ever. Amen.

Murillo, “Giving the Rosary to St. Dominic"

The Dominican Order, of course, played a very important role during the Renaissance. In general, the development of Western monasticism is very different from the path of development of Eastern monasticism, because if in the East people basically, starting with the early hermits, left the world in order to save, first of all, their soul, - of course, the idea of ​​service was also embedded in them , - then Western monasticism from the very beginning was determined to serve the world, not to run away from the world. Although there were, of course, monasteries and still remain, such clausural, closed ones, but in general Western monasticism developed on the principle of responding to the request of the world, this is how to respond in a Christian way to this or that problem of the world, starting with Benedict, who laid the foundations of Western monasticism. Here we can recall the Irish monks who were amazing missionaries, this is also the early Middle Ages, and at the end of the Middle Ages, and, one might say, this is where the Renaissance begins, an amazing phenomenon appears - these are the mendicant orders.

About one of them, about the Franciscans, and, in fact, some researchers believe that it was he, Francis, who was the founder of the Renaissance, because he changed the worldview, the picture of the world, from crying about sins to joy and thanksgiving to God. And the second order, also a mendicant, arose almost in parallel, but perhaps with a difference of several years - the Dominicans.

The founder of this order, and they are also called the order of preachers, is Dominic de Guzman Garces. He's Spanish. He came from a noble noble family with Visigothic roots, but he quickly left Spain and mostly acted in France and partly in Italy. The Dominicans are named like the Franciscans - this is not a self-name, it is a name after the founder. The official name is the Order of Preachers, although sometimes the Dominicans are called “dogs of the Lord,” because Domini canes is translated in Latin as “dogs of the Lord.” But they were sometimes called more affectionately “swallows,” because, firstly, they carried the good news, their task was to preach the Gospel, in word and life, and their clothes were a white habit and a black cloak: this is it, white and black , looks like swallows.

Dominic Guzman was born, as I said, in Castile, Spain, and from childhood he was distinguished by his special kindness and special religiosity. He received a good education, loved books, and often sought solitude, but this often happens when we read about some ascetics, especially medieval ones. Although, perhaps, in what is said about Dominic, there is not only such a hagiographic technique, but also a lot of truth, because the life was compiled, one might say, by people who knew him well during his lifetime. In 1196 he was ordained a priest and became a member of the chapter of canons regular of the city of Osma, that is, he simply began in one of the existing orders, without thinking at all that he would be the founder of a new order.

But in 1203 he was sent on a diplomatic mission to Southern France, and there he encountered the Albigensian heresy. These late medieval heresies, the Albigenses, the Cathars, they largely stimulated the emergence of some new movements and reforms in the church itself. The Franciscans also partly responded to their accusations. Especially the desire for poverty, for beggary, was supposed to show that the heretics who say that everyone in the church strives only for wealth are wrong. In the same way, Dominic, he also strived for poverty and even sold some of his valuable books, something else to feed someone, and so on. And so he realized that it was necessary to fight heresy by preaching the Gospel. People simply don’t know the Gospel, people simply don’t even know the teachings of their own church, they need to be taught, they need a new sermon. From here, in fact, the idea of ​​a new society, a community of preachers, was born.

He first organized a small women's community of those people who left the Albigensians and returned to the church again, and he took care of these women who went through this experience of, as we would now say, totalitarian sects. But we don’t know how totalitarian the Albigensians were, but they were clearly rescued from there, and gradually a group of six like-minded people formed around him, and they, in fact, became the founders, the core of the new order.

Dominic wrote the charter and decided that it was necessary to go to the pope in order, so to speak, to declare that heresy must be fought not with the cross and sword, but with preaching, and with words and life. And in 1215, he goes to the Fourth Lateran Council and thumps at the foot of Pope Innocent III, the same pope who just received the Franciscans and also gave them a blessing. Perhaps, having learned about this, that Francis has already been given such powers, Dominic also hastens to assure the pope that the new order is definitely needed by the Catholic Church. But some more time passed, and only the next year, in 1216, the next pope, Honorius III, blesses the new order and accepts this charter, written by Dominic.

As I already said, the main tasks of the order were preaching and studying the sciences, so a lot of scientists left the order. To finish with Dominic himself, he dies in 1221 in Bologna. His relics rest in the Bolognese basilica, named in his honor. In 1234, that is, a fairly short time had passed since his death, within the memory of generations who knew him well, Pope Gregory XI canonized Dominic, and, as one of his contemporaries recalls, who described this event, “everyone loved him - rich and poor, Jews and Gentiles."

Indeed, the figure of Dominic is very interesting. The figure of Dominic, perhaps in certain circles, was equal to Francis, although today, perhaps, his popularity is not the same as that of Francis. Nevertheless, for the late Middle Ages, these two mendicant orders, then others appeared, the Augustians and so on, these two poor, mendicant orders designated the two directions along which religious life developed.

And when we talk about the Renaissance, we must remember that the religious component of the Renaissance is very strong. Not only the love of paganism of some philosophers, like Marsilio Ficino, who put Plato in the red corner and composed for him, as we would say, hymns and akathists, or a passion for Hermes Trismegistus, or someone else, but a new direction of [Christian] spirituality, this also needs to be remembered.

But even during Dominic’s lifetime, the order began to spread in many European countries. He was in France, in Spain, in Provence, in Hungary, in England, in Germany. Even in Greece and the Holy Land there were Dominican communities. At one time they were mendicants, but then they began to acquire property, especially since at a certain moment the pope banned the collection of alms, on which the Franciscans and Dominicans of the first generations lived.

But the main thing is that the Dominicans built this line of education and preaching, because, after all, medieval preaching was, of course, very specific. It was rather a tilt not towards Scripture, but towards tradition, towards such miracles, tales, fairy tales, some legends and so on. But Dominic nevertheless directed me towards studying sources, studying the Holy Scriptures. Of course, there was a mystical component here too.

The influence of the Dominicans on the culture of Europe and Italy was especially strong in the XIV-XVII centuries. In the 16th and 17th centuries, they were, of course, supplanted by the Jesuits, especially during the Reformation. And so the Dominicans, for example, headed the departments of almost all major universities. Here they, of course, competed with the Franciscans, because initially Francis denied learning, and his followers became scientists and were excellent theologians, and so on, and many sees were occupied by the Franciscans. There was even some rivalry between the Franciscans and Dominicans. In any case, at the universities of Paris, Oxford, Bologna and Padua, it was Dominican professors who occupied the first places. From the Dominicans came: Albert the Great, Robert Kilwardby, Peter of Tarantese, later Pope Innocent V, canonized by the Catholic Church. But, of course, everyone knows the most famous Dominican - St. Thomas Aquinas.

It is interesting that European biblical studies, the study of the Vulgate, and especially the preparation of the text for printing later, when the printing press was already operational, were all done by the Dominicans. It is interesting that the very name of the University of Paris, Sorbonne, comes from the Dominican professor Robert de Sorbon, who founded the Dominican College in Paris, which later, in fact, grew into the University of Paris.

By the way, among the members of the order of preachers there were also many mystics. The most famous mystics, Meister Eckhart, Johann Tauler, Heinrich Suso, are all Dominicans.

The Dominicans also developed art. , about whom we will talk ahead, he is Dominican. Well, the Dominican, of course, was the famous preacher and reformer Girolamo Savonarola. The missionary direction is connected with the Dominicans, because they were the first to penetrate many countries in Asia, many countries in Africa, and so on.

You can list a lot of merits of the Dominicans here, but I will go straight to the 20th century, because until the 20th century, with all the vicissitudes, they were even banned, they survived reforms within the order, schisms, and so on, but they survived until the 20th century as one of the largest and most significant orders. There are somewhere around 10 thousand of them, but now, perhaps, they sometimes say that there are fewer of them, down to 6 thousand. But from their midst, for example, came outstanding theologians of the 20th century, these are Yves Congar and Chenu, those people who, strictly speaking, wrote the documents of the Second Vatican Council. Therefore, from Dominic to this day, this order continues to be very significant. And, of course, it was significant during the period that we are considering - this is the period of the Renaissance.

But maybe I’ll say two more words about the most famous Dominican - Thomas Aquinas, because Thomas, although he is often called a medieval philosopher, he rather summed up medieval wisdom, medieval theology, philosophy, created this amazing compendium “Summa theology."

But he also gave impetus to the development of new thought, already Renaissance thought, by freeing the mind, saying that not only revelation from above, but also natural revelation, knowledge, reason also plays a huge role in theology and philosophy. Perhaps he even liberated philosophy. We remember that in the Middle Ages philosophy was the handmaiden of theology, and by equating, so to speak, this rational mind with the mind that perceives divine revelation, it made it possible for free philosophy to develop. Therefore, indeed, the Dominicans are a very important element of religious life and a direction during the Renaissance.

Of course, speaking about the Dominicans, many will remember the Inquisition, and it is also true that it was their erudition, their knowledge that led to the fact that it was the Dominicans who became the head of the Inquisition, but to understand what the Inquisition is, you need to give up a little on the fact that in Popular literature writes about this. This is a certain body within the Catholic Church that was supposed to monitor the purity of the faith. And the purity of faith, of course, was trusted to literate people.

Of course, there were also deviations here, because in general any era develops according to the principle of a pendulum: one thing is born, then, so to speak, the force of this energy pushes the movement in a completely different direction. And, of course, along with, perhaps, Dominic, who fed the poor and himself, so to speak, gave everything away, other people appeared who, for the sake of faith, no longer spared other people. This happened too. Although it was not the church itself that put the verdicts of the Inquisition into action, the Inquisition only rendered a verdict, guilty or not guilty, it was, of course, not the church that burned, it was the secular authorities who burned, but the inquisitors, of course, were to blame for this. But they were the ones who were put in charge, because they were the most educated.

It is no coincidence that Thomas Aquinas receives the title of Doctor Angelicus (angelic doctor), that is, a person who possessed angelic knowledge. But, however, here again one can recall the same Franciscans who competed, and Bonaventure, for example, was given the title no less interesting - doctor subtilicus, that is, the most subtle doctor, that is, a doctor who succeeded in his knowledge of the subtle world, some subtle ones - then matter and so on. That is, in any case, the Dominicans, we will meet with them more than once, are a very powerful movement within, which originated at the end of the Middle Ages, but gave very powerful spiritual and intellectual nourishment to the Renaissance.

[lat. Dominicus; Domingo de Guzman, Domingo de Caleruega; Spanish Domingo de Guzmán, Domingo de Caleruega] (after 1170, Caleruega, Castile - 08/06/1221, Bologna, Italy), Catholic. St. (mem. Aug. 8), founder of the Catholic Church. monastic order of Friars Preachers (lat. Ordo Fratrum Praedicatorum, OP), called after his name the Dominican Order.

Genus. in a noble noble family, although the parents, Felix Guzman and Joanna from Asa, despite the statements of some biographers of D., most likely were not connected with the ruling Castilian house. Information about D.'s father is sparse. Mother D. later began to be venerated as blessed (beatified on October 1, 1828 by Pope Leo XII). Elder brother D., priest. Antonio, having distributed his property to the poor, entered an orphanage, where he remained until his death; The 2nd brother, Manes, became a member of the order founded by the younger brother, later. also venerated as blessed (beatified on June 2, 1834 by Pope Gregory XVI). According to legend, D.'s mother, being pregnant, saw Bud in a dream. a child in the form of a dog with a torch in his teeth; To calm down, she went to the Catholic grave. St. Dominic Silosky. In gratitude for the peace given, the son received the name Dominic, and the image of a dog with a torch afterward. became the symbol of the Dominican Order.

At the age of 6, D. was given to be raised by his maternal uncle, the archpresbyter of the church in the city of Gumiel de Isan near Caleruega. Since 1184, D. studied in the city of Palencia, at the only university in Spain at that time, studied the “liberal arts” (see Artes liberales), and then theology. According to the order's tradition, D. was distinguished by a pious lifestyle. In 1191, during a famine in Castile, he sold books, equipped with his own glosses, in order to save the Palencian poor from starvation. Biographer Jordan of Saxony reports that D. twice tried to sell himself into slavery in order to use the proceeds to redeem Christian captives from the Moors (Libellus de initiis Ordinis Praedicatorum, No. 10). Upon completion of his studies (1194), D. lectured in Palencia on St. Scripture.

In 1196 or 1197 D., at the request of bishop. Osma Martin de Basana became a member (and from 1201 deputy rector) of the chapter of regular canons in Osma, and began preaching work there. OK. 1196 D. was ordained a presbyter. After the death of Martin de Basan (1201), the prior of the chapter, Diego de Acevedo, became bishop, who in 1203-1205. D. accompanied on trips to the North. Germany (the bishop was entrusted with negotiating the marriage of the son of the Castilian cor. Alfonso VIII Fernando). During their travels, they witnessed the widespread spread of the Albigensian heresy in Languedoc. After completing the diplomatic mission, Diego de Acevedo, together with D., went to Rome, where the bishop turned to Pope Innocent III with a request to organize Christ. missions for Catholic preaching. faith among the pagans, in particular among the Cumans (Cumans), a tribe on the borders of Hungary. The Pope, having refused Diego, sent him and D. to Languedoc to help the Cistercians, who preached Catholicism. teaching among supporters of the Albigensian heresy (missionary activity in this region was then completely in the hands of the Cistercian order, which nevertheless failed to achieve serious success). Having met with the papal legates in Montpellier, the bishop and D., together with them, as well as several others. priests went with sermons to Narbonne, Toulouse and their environs, considering that Christ was an example of voluntarily accepted poverty. preaching can convert heretics to Catholicism. faith.

In the end 1206 - beginning 1207 with the consent and support of the new Bishop of Toulouse. Fulka D. founded wives. Monastery of the Most Holy Theotokos in places Pruy, near Fanzho: pious women at hand. D. were engaged in raising children, trying to protect them from Albigensian influence. Diego de Acevedo, according to papal instructions, returned to his bishopric in 1207, where on December 30. died.

15 Jan In 1208, the papal legate Peter de Castelnau was killed, which prompted Pope Innocent III to proclaim a crusade against the Albigenses, which was led by Count. Simon de Montfort. During the period of hostilities, D. continued to preach, mainly in Carcassonne and Fanjo. Then the idea arose of creating a new monastic order of preachers, whose members would be able to reconcile the “grace of preaching” (that is, spiritual zeal and zeal for the study and preaching of the Word of God) with strict non-covetousness and a truly evangelical life. In 1215, D. arrived with a sermon in Toulouse, he was joined by 2 noble citizens, one of whom put his house at D.’s disposal. Soon four more young men joined them. Bishop of Toulouse Fulk and gr. Simon de Montfort provided material support to D.'s initiative to create a new organization of preachers. The bishop granted in their favor part of the tithe collected in some of the parishes subordinate to him, and in July 1215 he canonically approved a new organization within the bishopric.

In the fall of 1215, D. accompanied the Bishop of Toulouse to the Lateran IV Council. Fulka, hoping to get the pope's approval of the new order. Innocent III, although he took the monastery created by D. under the patronage of the place. Pruy (letter of October 8, 1215 “Fratres et moniales S. Mariae de Prulliano”), but refused to approve the order, because at the Council it was decided to prohibit the creation of new monastic orders. According to the order's legend, after the refusal, the pope saw a dream where D. supported the Lateran Basilica with his shoulders, which was threatening to fall. Considering this as a special sign, the pope invited D. and, although he did not formally approve the order, approved his idea and suggested choosing one of the k.-l. as a charter. already existing monastic rules.

In the spring of 1216, D. returned to the monastery in Prouy; Augustine’s charter was chosen as the order’s charter, since it implied the creation of a community not limited by the monastic framework. Returning from Rome, Bishop. Fulk provided 3 temples at the disposal of D. and his followers, incl. St. Roman in Toulouse, during which the 1st Dominican monastery was founded. In the fall of 1216, D. again went to Rome, where Pope Honorius III issued the bull “Religiosam vitam” of December 22. 1216 approved the charter of the order created by D. and took it under special protection (the popes of Rome were protectors of the Dominican order). 26 Jan In 1217, by a papal bull, the name of the Order of Friars Preachers was assigned to the order. Honorius III also appointed D. as a preacher at the papal court; This appointment was temporary, but permanent. the position of Master of the Holy Apostolic Palace (Magister Sacri Palatii Apostolici) became permanent and was assigned to the Dominicans (after the reform of 1968, the position began to be called “theologian of the papal house”).

After Easter 1217, D. left for Toulouse, from where preaching missions were sent to Spain. land and to Paris. D. went to Rome and Bologna. In Rome, Pope Honorius III handed over to D. a temple in the name of St. Sixtus with attached cells. Several dates date back to this time. miracles, which the order tradition attributes to D.: the resurrection of a worker who died under the collapsed arch of the monastery of St. Sixta; resurrection of a dead child; healing of a terminally ill monastery cellarer; multiplication of bread and wine. At the suggestion of Honorius III, the restored monastery of St. Sixtus decided to gather those scattered throughout Rome. monasteries of nuns so that they live according to the same rules. To the Order of Friars-Preachers in return for the monastery of St. Sixtus Pope provided the church and monastery of St. Sabines on the Aventine Hill.

In 1218-1219 D. made his first visit to the Dominican monasteries in France, Spain and Italy. Having visited the Toulouse monastery of St. Roman and in the monastery of St. Our Lady of Prue, D. arrived in Castile. In Segovia, he performed a miracle by causing rain during a drought that prevented the start of sowing. In memory of this, a chapel was erected. From Segovia D. went to Madrid, where Peter of Madrid, a member of the Order of Friars Preachers, had already founded the monastery. D. visited Palencia, where he founded the monastery of St. Pavel. After returning to Toulouse, D. then went to Paris, where he spent several years. days in the monastery of St. Jacob, founded by the preacher brothers sent earlier. From this monastery, which numbered 30 monks, he sent brothers to found order monasteries in Limoges, Reims, Metz, Poitiers and Orleans. In July 1219, D. arrived in Bologna, to the monastery of St. founded there in the spring of the same year. Nicholas, from where he sent several. members of the order in Northern cities. Italy - to Milan, Florence, Bergamo, Asti, Verona, Brescia and Faenza. In the end Oct. from Bologna D. went to Florence, and from there to Viterbo, where in November. met with Pope Honorius III. In 1220, on the feast of Pentecost, D. arrived in Bologna, where the 1st general meeting (capital) of the order took place, when the leadership of the order was entrusted to D. by the monks. In the summer D. went with sermons to the cities of the North. Italy (Milan, Cremona, where D. met the Catholic St. Francis of Assisi, Modena, Parma). By this time, he founded the 3rd branch of the Order of Friars-Preachers, which united laity not bound by vows of poverty and chastity, but under the spiritual guidance of priests from the Dominican Order. The original name of the association of the laity was “The Army of Jesus Christ” (later Tertiary). On May 30, 1221, the 2nd Chapter of the Order took place in Bologna, which consolidated the structure of the Order of Friars Preachers, which was divided into 8 provinces - Spain, Provence, France, Lombardy, Rome, Teutonia, Hungary and England.

Anticipating his imminent death, D. met in Venice with the papal legate card. Ugolino di Segni (later Pope Gregory IX), whom he asked to take care of the fate of the order. In the end July, returning to the monastery of St. Nicholas in Bologna, D. fell ill and died. The funeral service was performed by a card who arrived in Bologna. Ugolino. According to the will, D. was buried under the monastery church of St. Nicholas. Later, due to the expansion of the monastery, the old temple was demolished and replaced by a new one, and D.’s grave ended up in the courtyard. On the night of May 24, 1233, the relics were transferred to the new temple; the transfer of the relics was accompanied by miracles. In July of the same year, Pope Gregory IX appointed a commission of 3 people. for the preparation of materials for the canonization of D., the region took place on July 3, 1234 (bull “Fons sapientiae Verbum”), the day of liturgical memory is August 5. In 1558, Pope Paul IV moved the celebration of D.'s memory to August 4, then, according to the reform planned by the Vatican II Council in 1969, the memory was moved to August 8.

The first biographies of D. were written by his successors, the Masters General of the Dominican Order, Jordan of Saxony (1185-1237) and then Humbert of Rome († 1277). The most reliable source of information about D.’s life is considered to be op. “Libellus de initiis ordinis praedicatorum” (Little book on the foundation of the order of preachers) by Jordan of Saxony, which had a significant influence on all subsequent works dedicated to the order. Work on it began no earlier than December 25th. 1231 (date of death of Bishop Fulk of Toulouse) and no later than 1234 (canonization of D.), presumably in 1233. The Spaniard Peter Ferrand, trying to adapt the “Little Book ...” of Jordan of Saxony for use in Dominican worship, in 1237 -1242 excluded from the text details that were not directly related to D., and replaced them with a detailed presentation of Spanish. period of the saint’s life: clarified the names of the parents, added stories from Catholic childhood. saint, a description of D.'s activities in Spain, and also provided a list of miracles compiled during the canonization process. In 1245, the General Chapter of the Order gave powers to Rome. Dominican Constantine (later Bishop of Orvieto) to edit the work of Peter Ferrand. In 1254, Humbert of Rome, 5th Master General of the Order, using the texts of Peter Ferrand and Constantine of Orvieto, compiled another edition of the biography of D.

The 2nd part of the collection is entirely devoted to D.’s activities. "Vitae Fratrum Ordinis Praedicatorum" (Lives of the Brothers of the Order of Preachers), compiled between 1260 and 1262. Gerard from Frachet based on the “Little Book...” by Jordan of Saxony and other biographies. Rodrigo from Serrato at work on the biography of D. in 1270-1282. relied heavily on information from earlier biographers, and also, having visited D.’s homeland, tried to collect information about Catholics there. holy In 1278, Etienne of Salagnac composed a eulogy for the Dominican Order, “De quatuor in quibus Deus praedicatorum ordinum insignivit” (Four things with which God distinguished the Order of Preachers). The last hagiographer of D., who lived in the 13th century, was German. Dominican Dietrich from Apolda. He completed D.'s biography ca. 1298 Dietrich’s work slightly supplemented D.’s previous biographies. As an appendix to Dietrich’s work from Apolda, a treatise, preserved under the title “Nine Ways of Prayer of St. Dominica" (c. 1280). In 1314, the treatise was included in a collection of historical materials sent by the Inquisitor Bernard Guy to the Master of the Dominican Order, Berengar of Landor.

An important role for the reconstruction of D.’s biography is played by sources created outside the Dominican Order: “Historia Albigensis” (History of the Albigensians) of the Cistercian mon. Pierre of Vaux-de-Cernay, Chronicle of Robert of Auxerre, etc.

Iconography

D. is depicted in the white robe of a Dominican monk and a dark scapular (scapular) with a hood; with a book, lily and rosary in his hands; often with a star near the head; sometimes next to the Crucifixion or with a cross in his hands. D. 13th century images attributed to Cimabue. in the Monastery of Santa Maria Novella (Florence) and in the Basilica of St. Francis (Assisi), as well as frescoes from Giotto's school in the c. San Domenico Maggiore (Naples) are among the earliest artistic interpretations of the image of the saint. A cycle of scenes from the life of D. is presented on the polyptych by Francesco Traini for c. St. Catherine in Pisa (1345, now in the Civic Museum of Pisa). A series of images of D. was created by Beato Angelico: D. in glory (miniature from the Missal, 1428-1430, Museum of San Marco, Florence), the Virgin Mary with the Child and Saints D. and Nicholas (1437, National Gallery of Umbria, Perugia), 2 frescoes depicting the crucified Christ, whom D. worships (c. 1435, Louvre, Paris; c. 1442, Museum of San Marco), history of D. (XV century, Diocesan Museum, Cortona), etc. The subject of paintings by P. Berruguete (XV century, both in Prado, Madrid) - D. converts to Catholicism. the faith of the Albigenses, who throw heretical books into the fire, and is judged by the Inquisition. The works of G. M. Crespi (Pinacoteca Brera, Milan), Domenichino (Pinacoteca Nazionale, Bologna), G. B. Tiepolo (Church of Saints John and Paul, Venice) and other artists often depict the appearance of the Virgin Mary presenting D. with a rosary - symbol of the rosary prayer.

Source: ActaSS. Aug. T. 1. P. 558-628; Thomas de Cantimpré. Bonum universale de apibus. Duaci, 1605; Rechac J., de. La Vie de St. Dominique. P., 1647-1650. 3 vol.; Bullarium Ordinis Fratrum Praedicatorum / Ed. Th. Ripoll, A. Bremond. R., 1729-1740. 8 vol.; Jordanus de Saxony. Opera ad res ordinis praedicatorum spectantia quae exstant / Ed. Fr. J.-J. Berthier. Friburgi Helvetiorum, 1891; idem. Oratio ad beatum Dominicum / Introd., testo crit. e commento a cura di E. Montanari. Firenze, 1991; Gerard de Frachet. Vitae Fratrum Ordinis Praedicatorum. Lovanii, 1896. (MOFPH; 1); Anecdotes historiques légenges, et apologues tirés du recueil inédit d "Etienne de Bourbon, dominicain de XIIIe siècle / Ed. A. Lecoy de la Marche. P., 1877; Monumenta historiae S. Dominici. P., 1933. Vol. 1: Historia diplomatica S. Dominici; 1935. Vol. 2: Libellus de principiis Praedicatorum acta canonizationis. (MOFPH; 15, 16). Miracula beati Dominici / Ed. Vol. 1. P. 306-326. De quatuor in praedicatorum insignivit / Ed. Th. Kaeppeli. Caleruega d'après les documents du XIIIe siècle. P., 1955; St. Dominique et ses frères: Évangile ou croisade?: Textes du XIIIe siècle / Ed. M.-H. Vicaire. P., 1967; The Nine Ways of Prayer of St. Dominic. Dublin, 1978.

Lit.: Balme F., Leladier A. Cartulaire ou histoire diplomatique de St. Dominique. P., 1891-1901. 3 vol.; Lacorder A. D. Life of St. Dominica. M., 1915, 1999p; Ferretti L. St. Domenico: Biografia ed iconografia. Firenze, 1921; Altaner B. Derhl. Dominikus: Untersuch. u. Texte. Breslau, 1922; idem. Die Dominicanermissionen des XIII. Jh.: Forsch. z. Geschichte d. kirchlichen Unionen u. d. Mohammedaner-u. Heidenmission d. Mittelalters. Habelschwerdt, 1924; Bazin G. St. Dominique. P., 1937; Mandonnet P., Vicaire M.-H. St. Dominique: L"idée, l"homme et l"œuvre. P., 1938. 2 vol.; D"Amato A., Palmieri G. G. Le reliquie di S. Domenico: Storia e leggenda, ricerche scientifiche, reconstruczione fisica. Bologne, 1946; Garganta M., de. St. Domingo de Guzmán visto por sus contemporaneos. Madrid, 1947; Kaftal G. St. Dominic in Early Tuscan Painting. Oxf., 1948; Vicaire M.-H. Histoire de St. Dominique. P., 1957. 2 vol.; 2004; idem. L "Imitation des apôtres: Moines, chanoines, mendiants: IVe-XIIe siècles. P., 1963; idem. Dominique et ses prêcheurs. Friborg; P., 1977; Hertz A., Loose H. N. Dominikus und die Dominikaner. Freiburg i. Br., 1981; St. Dominique en Languedoc: 16-31 juillet 1965 / Sous la dir. grâce de la Parole P., 1982; idem À l "image de St. Dominique. P., 1995; Lawrence C. H. Medieval Monasticism: Forms of Religious Life in the Western Europe in the Middle Ages. L.; N.Y., 19852; Tourault Ph. St. Dominique face aux Cathares. P., 1999; Bustos T., de. St. Domingo de Guzmán: Predicador del Evangelio. Salamanca, 2000; Roquebert M. St. Dominique: La legende noire. P., 2003.

B. D. Zharkov, A. G. Krysov