ST. DOMINIC.*
SEVERITY is much less resented than caprice. Those brought up by strict parents may recur to childish memories with no unkindly feeling. But those in favourable moments treated with extreme indulgence, yet capriciously ruled, will never pardon the uncertainty that estranged them, when neither praise nor blame was forthcoming as deserved, but flashed out upon some principle which the young conscience did not understand. A certain proportion of children, and of men and women, are only too well contented to be "rewarded after their iniquities." Very few are those who are born leaders of men. But they are always sought for and obeyed in some fashion. Potential followers know quite well what they want. A leader may have an incomprehensible aim,—they but wish him to adhere to it steadfastly. He may utterly disregard their feelings, and be perfectly indifferent, so far as they see, to their existence; men only ask that, be his object what it may, the leader shall take the weight of indi- vidualism off their shoulders, and give them a place in which to live and die as part of a corporate whole. If only the leader has qualities which can ensure the confidence of his intimate disciples, he may treat the rest as harshly as he pleases. Napoleon may raise army after army ; St. Dominic may found his society upon love, but as recklessly disregard life. Soldiers or saints, followers resent nothing in the strong commander; they feel they need his character, and trust to him for the scope and object of the campaign for which their lives are unshrinkingly given.
The subject of Miss Drane's memoir is such a leader. In 1857, a little brown volume was published, The Life of St. Dominic, of which the present volume is a development rather than a reprint. Its narrative, of course, is primarily intended for those of the communion to which the writer belongs, and is dedicated to the memory of those friends "who in life served God in the white habit of St. Dominic." As is to be expected, legends are related, explanations given, history used, and discussions entered upon, though with studied moderation, which might not be within the lines on which outsiders could meet the author. But it is the most careful study in English of the beginning of a movement vital to this day, and power- fully affecting Western Christendom. It tells how the order came into existence which, in its seventh century, even the tourists meet on the most commonplace of Cook's tours, and which the extremely ignorant must at least vaguely connect with "something to do with Fm Angelico and Savonarola," as an English lady remarked this spring in the cloister of St. Mark, Florence. It was a clear-sighted as well as an enthusiastic mind that—founder of a government that should lastingly attract and rule its adherents, with few important modi- fications, and only one radical and constitutional change —seized its opportunity, and left its stamp on the mediteval Church. Sects there will be to all time. Parties there must be. But we are at the beginning—or not much further, probably—of a time in which men desire not to waste power, and in many ways, for good and for evil, are re- curring to the ideas of union which in more tolerant days seem almost novel in aim, when they are only novel in those whom they include. No one can seriously dispute that St. Dominic succeeded in his aim. Are there any general lessons in his, life, beyond those which we are far from undervaluing, especially in their present accessible form, of unselfish love and saintly detachment ?
To begin with, St. Dominic (1170-1221), started with hereditary advantages. It is noticeable that, whilst strictly individual actions are confined to no class, yet, in spiritual matters at least, not only is the "true test of practical Chris- tianity the power of working with others," but also those who have exercised rulership in organisations are almost always sprung from families accustomed on some scale both to give and take influence as those worth considering. If men but knew it, Radicalism gives true aristocracy its best chance, for it takes long to make a race who do not turn surly under command or strut aggressively in position, but as good officers understand discipline and truthfulness. The straitest sect of the Pharisees, moreover, is not unfrequently the cradle of the revolutionary organiser. It is thus that we notice the lineage of Dominic de Guzman, founder of the order of Friar-Preachers.
History of St. Dominic : Founder of the Friar•Preachers. By A. T. With Illustrations. London: Longmans, Green, and Co. 1891.
Birth, childhood, and studentship alike are dwelt upon by his biographers with loving interest. In pictorial art, St. Dominic is always represented with a star upon his forehead. Like the nimbus, this idea of visible saintliness becomes almost more than a symbol to those who have had the privilege of knowing men and women powerful for good ; it will seem as if the light must have shone before men. " I always know the Lord's people when I see them," said one of these to the present writer ; " you know, they ought to look different to other people. And they do." But, in this as in all things, " how can I teach you what's inspired unless you are inspired as well ?" The character of Dominic made itself felt, for "Dominic possessed in a very high degree that gift by which certain souls communicate themselves to others. No one ever spoke with him without being better." (p. 11.) It is not surprising that his ability and principle won him a marked place in his diocese. He took the habit of the Canons Regulars attached to the Cathedral of Osma under Diego de Azevedo. The more his powers were discerned by others, the stricter became his personal discipline. So the years passed, till, at the age of thirty-six, he may be said to have begun his personal work. We enter upon a period of controversy. What were the means by which, amongst others, Dominic endeavoured to convert those who were outside the communion of the medimval Church ? Who were those thus the subject of his inquisition P These two questions have produced many volumes. As a study in character, we ven- ture to leave this upon one side, barely remarking that the " Albigenses " were not, in most cases, such as the now some- what out-of-date "Protestant" tale depicted them; nor, on the other hand, is much doubt possible that, so far as " the Inquisition " grew out of the action of an individual rather than of an age, it was encouraged by the action of one who has been called the "Furst Inquisitor." The horrors of a later date, the refinements of cruelty, were developments— every idea that lives must develope—but it is absurd to deny that—Spaniard of the thirteenth century, ascetic who himself desired to die a death of torture for Christ's sake "—St. Dominic had any more scruple in acting upon the principles of the Inquisition (inquiry and corrective punishment), than we should have in executing the law after any judgment approved by our modern consciences. That the object of St. Dominic was restoration of lost souls to the salvation he believed they had forfeited ; that, personally, he did not take what would then have been a prominent part in the Crusades of which he approved ; that he had many other objects in view, and amongst them displayed the softer characteristics of his nature, and that these were the real spirit and genuine outcome of his inner life and deep love of souls,— all such points may gladly be conceded, and Miss Drane claims little more for her hero-saint. It seems to ns that, taking all circumstances into account, the remarks with which we began, as to severity, are more justified by the personal rule of St. Dominic over his own followers than by his public action with respect to the " heretics" of his time. As Miss Drane says of Chose heretical penances, " whether severe or lenient, they were given in accordance with the existing penitentiary code, which was simply administered by the Confessors who had no power of arbitrary punishment." If officials even in our day never exceed their " no powers," we can believe in these simple administrations being the habitual rule in the thirteenth century. But—taking the standard of the day as what it was as to public penalties—allowing that the " rod " of St. Dominic meant to his disciples no more than the rebuke of a Newman from a Keble in our present century, something painful but desirable, yet no pleasant impression is left on our minds by the stories told,— at least, of those imbued with the founder's spirit. St. Dominic had learnt how to hate. Of course, we are aware that no form of asceticism is extinct in our own time. We merely note the lessened power to persecute. But the force of his character, and the lasting monument of his genius, after all, are seen in those works, most literally of edification, which again, even within his own communion, have been sub- jects of much controversy. It was not long before followers of the two great movements permitted themselves rivalries which to the founders of the Orders of St. Dominic and St. Francis would have seemed impossible. But as true to their own ideals and to the spirit of their founders, we know how the special orders within the body of the Church met a special need. To those who value the stories of small beginnings, who care for tales of perseverance and ability, who appreciate and learn from studies in the spiritual life, these full and interesting accounts must appeal. For students and for " Catholics," of course, the volume has a special value, as being the best collection in English of the materials of the life from which rose an organised force so considerable and so lasting. Though, for our purpose, we dwell upon its general interest, we must indicate the carefulness and precision with which Miss Drane has traced the historical events of the founding of the Order, the preparation of the disciples, and the framework of the scenes through which the leader moved. It was in his forty-sixth year that Dominic proceeded to Rome to ask, at first fruitlessly, for authorisation :—" He had long conceived in his mind the idea of a religious Order which should be trained and labour for the salvation of souls by means of a ministration of the Divine Word, based on a pro- found knowledge of sacred science." Those with him in 1214 were but six in all, and in after-years, their host, Peter Cellani of Toulouse, " was accustomed to boast that he had not been received into the Order, but that it might rather be said that he had received the Order into his own house." The action of Innocent III. in refusing authorisation was in accordance with two principles,—that preaching was an episcopal work, that new Orders were to be deprecated ; but a " vision," consideration of the objects and personnel of the workers, prevailed, and it was the Pope himself who in a letter gave the style of the Order, " To Master Dominic and the Brothers Preachers." Founded on personal influence, in- spired by a personal idea, the Rule of St. Dominic has since 1215 undergone few important modifications. He lived but six years after its establishment, but he had time to see foundations established, and his work in process of rapid development.
Yet, through the years that lie between, undimmed by con- troversies gathering round his rule and its relations to the most painful as well as to the most saintly pages of Church history, we recognise the personality which in itself was a revelation. Unsurpassed by the highest sons of his powerful Order, who have been trained on his lines, and derive inspira- tion from his character, we see one who never sought himself, but based his claim to the aid he commanded, to the sacrifices he compelled, upon the words he so constantly remembered : " The prayer of the humble shall pierce the clouds." We are not of those who think the world is growing worse—a view incompatible with any knowledge of past history or present care for religion, as may be thought—but it is a
pleasure to be reminded, as Miss Drane has reminded us, of the strong, simple, unfaltering characters of a ruder age, in ability and saintliness uponithe level of our own noblest and best.
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