The Profession of the Dominican Laity

I. IT IS A REAL PROFESSION

A GOOD Christian performs day by day such acts of virtue as befit the station in which Providence has placed him. What more could he do if he were a Tertiary? . . . Take another such Christian, one who belongs to a Third Order, is he any better?

Let us avoid comparisons between individuals. God alone is judge. Let us only consider the aforesaid good Christian and compare his present condition with the state in which he would find himself if he became a Tertiary.

Two things would certainly place him in a more favourable position for striving after Christian perfection. In the first instance, his condition on entering the Third Order would receive a new direction which would regulate his duties and extend them. Then he would be under a stricter obligation to fulfil those duties and would be less liable to omit them. His profession would consequently give him a twofold aid towards the acquisition of greater merits.

A term consecrated by the Church characterizes at the same time this more favourable position and this more binding obligation. By the very fact of his Profession, the Tertiary is introduced is fixed into a "superior state of life." Although it falls short of the state in which those who take the triple vow of religion are established and settled, nevertheless it imitates that state in its quality and duration.

In view of the perfection which he is bound, like any other Christian, to strive for amid the duties of his secular life, the Tertiary has at his disposal special means which are well proved and which have been long since canonized by the Church. They are the Rule and way of life required by the Third Order of which he forms part. "Besides the accomplishment of the ordinary precepts and the duties proper to his state “there are definite observances prescribed for him, " especially assiduous prayer, as far as possible liturgical prayer, the practices of mortification, and apostolic and charitable works for the Faith and the Church, according to his particular state or condition in life" (I. 3).

The ordinary Christian may, of course, in a moment of fervour make like resolutions, impose upon himself similar penances, perform identical religious exercises, and devote himself to the same apostolic or charitable works. But in his case the acts will be more or less spasmodic, at the mercy of chance and the impulse of the passing moment: sooner or later circumstances or instability of character are likely to lead to their being dropped altogether. The Tertiary, on the other hand, by a choice long considered and really personal, by a decision taken when he was completely master of himself, has made profession to lead this life until his death.

Far be it from me to liken the simple Christian who is concerned with his perfection to a man who is a law to himself or who plays fast and loose with the spiritual life, But the Tertiary is undoubtedly admitted into a training school of spirituality and makes a profession of Christian perfection. If he is fully conscious of his Profession, if he takes quite seriously its emblems which he wears, I was going to say its badges which he displays, he will continue unremittingly to strive after perfection according to the principles and the practice of his school. "The Brethren of the Third Order, after their Profession, which is for life, are bound to persevere in this Order, nor may they without a just cause pass to another Third Order" (V. 27).

Still more strongly is it prohibited to "return to the world," as the ancient rule expresses it. "We give order," it says, "that no brothers or sisters of this Order or Fraternity should be allowed, after their Profession, to leave the Order or to return to the world. It is permitted, however, to pass over to one of the approved religious Orders where the three solemn vows are professed."

In such a case, ascent is made to a still more perfect condition of life, to which one is bound still more closely by the vow of religious obedience, which is a promise made to God. In the Third Order there is no promise to God, but a word of honour is given. And that is a great thing. Even in the world the breach of such a pledge is very severely judged. Moreover, this particular undertaking is, like the above-mentioned vow, made in public: it is regulated by the Church and officially accepted by her. It is therefore weighty. One must not lightly bind oneself in that way.

"No one shall be admitted into the Third Order unless, after careful investigation and sufficient testing, he gives reason to hope that he will persevere in his good resolution." Maxime si sit juvenis. If he is young, particular circumspection is necessary (II. 8). Moreover, no one must be inscribed in the Third Order before the completion of his eighteenth year. Only with the sanction of the Prior Provincial, given for adequate reasons, is it allowable to receive a postulant at the age of seventeen (II. 9). Finally, before being admitted to their profession, novices must apply themselves for a year to study the Rule under the direction of the Master of Novices " in order to acquire a knowledge of their obligations, and strive to assimilate the spirit of our Holy Father, St. Dominic " (V. 21).

I can, at any rate, understand the mentality of Blessed Osanna of Mantua, who, after having entered the novitiate of the Third Order at the age of fourteen (it was permissible in those days), deferred making her Profession for forty years. But I can find no excuse for those persons who, after undertaking these solemn engagements, come in the course of time to disregard them altogether. One does not leave a fraternity as one might cease to attend a salon. And the fact of having lost sight of the religious who received one's Profession does not give a dispensation from a contract which was binding "until death."

II. THE OBLIGATION CONTRACTED

The Tertiary has solemnly promised "that henceforth he will live according to the Rule and manner of the Brothers and Sisters of the Order of Penance of St. Dominic" (V. 25).

These words of profession comprise the sum total of the observances that it is intended to practise: they express the desire to live by the Dominican Rule. They also formulate the exact nature of the obligation incurred: they pledge one to this Rule.

Now the Rule of the Third Order of St. Dominic closes with a very important notice: "The precepts of this Rule, except those which are divine or ecclesiastical, do not oblige the Brothers and Sisters under pain of sin before God, but only to the punishment determined by the law or to be imposed by the Prelate or Director in accordance with the prescriptions of Chapter XVIII."

Do not run away with the idea that this regulation implies anything derogatory to the Third Order: do we not find the same thing in the Constitutions of the Friars Preachers and their Sisters of the great Order?

At the Chapter of Bologna (as we learn from Bl. Humbert of Romans), St. Dominic declared, for the consolation of the timorous, that the actual rules were not binding under penalty of sin. St. Thomas also writes in his Summa Theologica: "There is a form of religious life, that of the Order of Friars Preachers, in which transgression or omission does not in itself involve any fault either mortal or venial and is punishable only by a fixed penalty. The reason is that they have bound themselves in this way to the observance of those kinds of regulations." This enactment which St. Dominic originated and which St. Thomas regarded as so very wise has since then been extended by ecclesiastical law to all religious families. Of course, the matter of the three vows is on an altogether different footing, and so is the case of a formal precept imposed on anyone who makes a vow of obedience. But these things do not affect Tertiaries. On the other hand, what follows in the text of St. Thomas does apply also to them. "They may, however, sin, either venially or mortally, if their conduct proceeds from negligence, passion or contempt."

Is it then possible for them, by breach of rule, to commit mortal sin? Yes, in the case of contempt. Total and wilful disregard of their Rule, which is an authorized form of Christian perfection, approved by the Church and voluntarily professed, is direct opposition to the duty of seeking perfection: it is an offence against Holy Church and it is the attitude of an apostate. But contempt of that sort, St. Thomas considers, is rare, even amongst those who often fail to keep the Rule. "An act of transgression or omission, "he says, "implies contempt when the will of its perpetrator rebels against the precept of the law or of the rule, and, when it is this rebellious spirit which makes him act in opposition to the law or the rule. But when it is a particular motive, such as concupiscence or anger, which induces him to infringe the law or the rule, he is not sinning from contempt but from some other motive even should the lapse recur frequently for the same motive or one similar. St. Augustine also states that every sin does not originate in contempt. Nevertheless, constant repetition of a fault predisposes us to contempt."

If there is no contempt, the sin can only be venial: it will never be mortal, and this should reassure over-timorous souls. Nevertheless, some measure of venial sin, slight though it may sometimes be, is always entailed by the voluntary and unreasonable infringement of the Rule.

Why seeing that the Rule does not bind under penalty of sin?

What is prescribed in the Rule does not of itself bind under penalty of sin, it is true. But my conduct must always conform to what is enjoined by my reason, the reflection in me of the eternal order. I must not make myself responsible for any action or omission which my reason could not fully justify in view of my last end. In order the better to direct my life towards its supreme goal I made profession of this Rule and I am bound constantly to take it into consideration. I may indeed happen to have an adequate motive for not observing some special practice and then I do right to omit it. But if I omit it under the influence of some passion, I am sinning against the virtue which ought to have controlled that passion and to have brought rational order into my conduct. If there is not passion, there may have been simple negligence. I omit a prayer pre- scribed for me by the Rule through carelessness, or I say it without proper attention. In all such cases I am culpable, because I have not conformed my conduct to the order of my reason.

Furthermore, a Tertiary must perform the penance which the Rule or the Superior imposes for faults. It is sometimes asserted that this, at least, is binding under penalty of sin. Why? Is it not an article of the Rule like any other? Not more than the rest does it bind us under penalty of sin, seeing that we are not told that it forms an exception. This is the teaching of Cajetan, who is a great authority on the question. But here again a voluntary omission brought about by negligence or passion is not free from sin. And here there would be more likelihood that the sin might become mortal, because systematic refusal to perform penances imposed for faults would be very apt to lead to contempt.

We are now in a position to understand the sense and the implications of the last paragraph in the Rule of the Dominican Third Order. After stating that its injunctions do not bind under penalty of sin against God, but only bind us to the penance fixed by the Rule or laid down by the Director of the Chapter or Fraternity, it adds: " Mindful, however, of their Profession, let all the Brethren observe the ordinations of this Rule by the help of the grace of Our Lord and Saviour Jesus Christ."

In order to observe faithfully the Rule which they have embraced, Tertiaries should re-read it from time to time. Perhaps on the day of their Profession they heard themselves addressed by the Director of the Dominican Fraternity in the terms of an ancient formulary. The words only state the exact truth: "Receive, Brother, this Rule as a lasting record and memorial of the promise you made to-day. Know that it will be shown to you at the Last Judgment by the holy angels for your glory and security if you have kept it ; if, on the other hand, you have neglected it, it will be turned against you by your accusers to your despair and shame. Take it there- fore with your hands, embrace it with your mind, that embracing it in deed, it may profit you unto life everlasting."

III. RISKS AND SPIRITUAL ADVANTAGES

The Tertiary's "order sheet" is therefore one which is calculated to reduce to a minimum the spiritual dangers to which he is exposed, whilst at the same time providing him with enormous advantages.

Risks there are, undeniably. It stands to reason that if we have placed ourselves in a state which entails more claims upon us, we shall have more opportunities for failure. However, the sins to which we become liable as Tertiaries will only be venial. I shall never commit more than a venial sin by omitting to perform an act prescribed by the Rule, but not commanded by God or the Church. As we have said, only in the case of contempt is there mortal sin, and contempt is rare. Moreover, I may assure you that it is not confined to Tertiaries. The ordinary Christian, anyone, in fact, who absolutely despises a precept, reduces his soul to a state of anarchy which is deadly to him.

Undoubtedly, in giving way to such contempt, the Christian would be more guilty of ingratitude than an infidel, and the Tertiary still more so. Similarly, the sin of a Tertiary may afford more matter for scandal than that of the ordinary Christian, and for that reason may be charged with special gravity.

The above, then, constitute all the risks incurred by those who make their Profession. In practice they are very slight.

The advantages, on the other hand, are immense and far more than compensate for any possible drawbacks. Who would venture to condemn as evil all modern means of rapid transit, on the ground that they sometimes give rise to accidents? To reach the distant spot to which I wish to go, I consider the railway preferable to a journey on foot. So also I shall find in the Rule of the Third Order a superior way which will more satisfactorily lead me to my last end. Moreover, it carries with it an insurance policy against accidents. To the Tertiary may be applied a great proportion of the remarks which St. Thomas makes about the Religious: "His sin, if it is a light one, is to some extent covered by his numerous good deeds. And if he should chance to commit a mortal sin, he recovers himself more readily, primarily because his intention which he usually directs towards God, but which has deviated for a moment, springs back almost spontaneously… as happened in the case of him who said: 'I know, not this man/ and who shortly afterwards, when the Lord had looked at him, began to weep bitterly… Besides, his brethren help him to rise, as it is written, If one falleth, another will support him.' But woe betide the solitary who falls: he has no one to come to his help."

Let us not be amongst those timid souls who can see nothing but the possible risks. St. Thomas, in the passage just quoted, speaks of the good deeds which absorb the sins to which one is exposed. He who has made a profession, albeit without religious vows, participates in proportion to the stability of his profession in the advantages derived from permanent vows. There is more certainty and more merit attached to his performance of good deeds. More certainty, because he has pledged himself to do them and consequently is less liable to omit them.

But is there really more merit? Is it not more meritorious to offer work to God spontaneously with one's liberty unfettered?

Let us consider this point. You are not acting under compulsion when you act on the strength of a promise freely made to God. And, by the very fact of your having offered to God in perpetuity your power of action, you have subjected yourself to Him far more fully than if you were only to offer Him a series of acts. Is not the man who makes a present of the tree more generous than he who makes annual offerings of its fruit? Moreover, when, after serious consideration, I have made profession to do good at all times, my will works with a stronger attraction to that good than if I act on impulse as the result of passing emotion. If a good disposition prevails, the vow itself does not preclude continual self- surrenders to God in joy. Even at times of temptation and weakness, a certain sense of satisfaction is felt at being bound by past promises. It is rather like a patient who is not quite sure of himself and allows himself to be tied down to undergo a painful operation. Finally, in addition to the merit of the particular virtue I practise in performing a good act, the virtue of penance, for instance, when I fast, there is the yet higher merit of obedience. For here the great advantage of this kind of profession comes in. By breaches of the Rule one does not sin against obedience, and by observing it one acquires the merit of obedience. If its precepts do not serve to increase our danger of sinning they hold good to help us to win merit, and such great merit! As St. Thomas teaches, the merit of an act of virtue consists in the fact that a man despises a creature in order to cleave to God. After the theological virtues, which definitely lead us to cleave to God, there can hardly be a more meritorious moral virtue than obedience. Does it not make us despise the best of our created possessions, our will, simply to enable us to cleave to God?

I cannot find anyone to whom I can better compare our Tertiary than to a son who works for his father. The father does not force him; but is that going to make the son neglect the good of the house? Such conduct would indeed be folly: it would prove him to be an unworthy son and would display the mind of a hireling or of a slave. As a rule, the son will do more than a servant, whilst his work is performed with the ready alacrity of a volunteer. Nevertheless, he is acquiring the full merits of obedience. His obedience is all the better for being steeped in love, based on his affection for his father and his interest in the good of the house.