MARY'S MERCY: The Origin of the Dominican Devotion to Mary

When one sees a Dominican friar don with the religious habit, he would never missed the Marian characteristic of this mendicant friar, as the rosary hanging on the friar’s belt, and the scapular wore over the tunic prominently indicate. Far from physical appearance alone, the Marian devotion of the Dominicans is deeply embedded in their very own identity and spirituality so much so that every Dominican professes obedience to God and to the Blessed Virgin Mary (LCO 189.III). The Marian devotion of the Dominicans can be traced back in the formative years of the Order in 1200’s. 

The Dominican devotion to Mary began with the experience of mercy. In the book Lives of the Brethren of the Order of Preachers 1206-1259 prepared under the authority and supervision of Humbert of Romans, there is a pious legend that took place before the establishment of the Order. There was a certain monk who had a vision of Mary being merciful to erring men pleaded to her Son to forebear yet a while in destroying these sinful men, that the world might repent. Christ, moved by the intercession of Mary, promised to send preachers and men of truth, through whom the world shall be enlightened. In another vision, Mary presented St. Dominic to Christ as the one who can be sent and enlighten the world darkened by sin and ignorance. Thus, the Order is the fruit of Mary’s mercy and prayers for sinners.

In the early years of the Order, the brothers would find themselves in difficult situation such as diabolical attacks as in the case in Bologna. Evil spirits tormented a brother. In those times of needs, the brothers sought comfort to Mary by singing the Salve Regina and beg her to turn then most gracious Advocate, your eyes of mercy upon us, that they may be strengthen against Mary’s enemies. Instantly, the evil spirit left the brother in peace. This particular custom in Bologna spread throughout the Order, drilling the fact that Mary is the foremost Advocate of the Order before God. This would fulfill the vision of Dominic wherein he saw Mary in heaven as the protectress of the Order by taking the Dominicans under her mantle; under her maternal protection. 

This maternal protection is visibly seen through the scapular that every Dominican wears. In a vision, Reginald of Orleans received the Dominican habit from Mary, telling him: This is the habit of your Order. Among the parts of the habit, the scapular holds dear to every Dominican for it signifies the mantle of Mary clothed around every friar, as if a mother embracing her sons. 

The Dominicans reciprocate the mercy, care and protection of Mary with a strong devotion to her, venerating her to the highest possible way. Dominicans would go to the extent of patterning their spirituality (Laudare, Benedicere, Praedicare) with the Magnificat of Mary (Luke 1:46-55). They would go down in the history of the Church as the foremost devotees and promoters of the Rosary. Mary entrusted this form of prayer to St. Dominic that they might be nourished spiritually by contemplating upon the Gospel, and be prepared aptly to fight against the enemies of the Church. If knights would have sword for their battles, the Dominicans would have rosary to combat the heresies of their time. Pius XI, in his letter to the Master of the Order in March 7, 1934 remarked: "It may justly be said that the Rosary of Mary is, as it were, the principle and foundation on which the very Order of St. Dominic rests for the perfecting of the lives of its members, and obtaining the salvation of others."

True to their principle of sharing the fruits of their contemplation (Contemplari et contemplate aliis trader), Dominicans would share their devotion to Mary through the Rosary, and become the eminent promoters of this form of prayer and devotion to Mary, as the popes through the generation affirmed: Pius V’s Consueverunt Romani (September 17, 1569), Leo XIII’s Supremi Apostolatus Officio (September 1, 1883) and Adiutricem (September 5, 1895), Benedict XV’s Fausto Appetente Die (June 29, 1921), Pius XI’s Ingravescentibus Malis (September 29, 1937), Paul VI’s Marialis Cultus (February 2, 1974), and John Paul II’s Apostolic Letter Rosarium Virginis Mariae (October 16, 2002). 

In the Philippines, the Spanish Dominican missionaries who served the vineyard of the Lord in this corner of Asia, beginning in 1587, consecrated themselves under the patronage of the Lady of the Rosary. They named their province as the Dominican Province of Our Lady of the Rosary. They brought with them their devotion to Mary and the praying of the rosary to every parishes and pueblos they established in the country. This is evident in the number of Marian shrines they erected in Manila, and in the provinces of Bataan, Pangasinan, and Cagayan. Prominent among these shrines and that continue to exist to these days are the National Shrine of Our Lady of Rosary, La Naval de Manila in Quezon City, Minor Basilica of Our Lady of the Rosary in Manaoag, Pangasinan, Minor Basilica of Our Lady of Piat, in Piat, Cagayan, and the Virgen Milagrosa Del Rosario del Pueblo de Orani Shrine in Orani Bataan. 

Today the praying of the rosary promoted by the Spanish Dominican missionaries more than four centuries ago had become ubiquitous and familiar in every Catholic environs in the country. The devotion to Mary and the praying of the rosary used to be for the friars alone. With the passing of time, it was shared to the people, owned it and ingrained it in their very identity so much so that in 1937, the Filipinos were described as Pueblo Amante de Maria, Bayang sumisinta kay Maria, People in loved with Mary. This description originates from the hymn for the International Eucharistic Congress in Manila (1937) written by Mr. Emeterio Barcelon and Fr. Norberto Carceller.

The devotion to Mary and the praying of the rosary cannot anymore be distinguishedly identified with the Dominicans. It is not because the Dominicans had become negligent in promoting Mary and the rosary but because the Filipinos had owned Mary and the rosary. The devotion of the Filipinos to Mary and their praying of the rosary grew, for like the friars, they too experienced the care and the protection of Mary. They too experienced the concern of Mary to them; the concern and care of a mother pleading before her Son for the sake of her other sons and daughters, the concern of Mary, Mother of mercy. 

REFLECTIONS OF THE PILGRIM STUDENT-BROTHERS ON THE DOMINICAN LIFE

In the course of their seventeen-day pilgrimage with the Master of the Order, the pilgrim studentbrothers were asked by Br. Bruno Cadoré, OP, to gather and present their concerns and thoughts as young Dominicans to the capitulars of the General Chapter of Priors Provincial in Bologna. The following is the position paper of one of the four linguistic groups. Br. Hilario V. Sicat Jr., OP, and Br. Matthew Farrell, OP, of the Irish Province drafted it. Br. Sicat served as the relator of the group before the capitulars.

In this section we will address the following issues: 1) Prayer and contemplation; 2) New questions in a dynamic world; 3) The internationality dimension of the Order; 4) Co-operator brothers and contemplative sisters; 5) Visible identity

1. Prayer and Contemplation. The Dominican vocation starts with contemplation. During our pilgrimage, we have seen many places where Dominic prayed to discover what God was asking of him. Because of this experience, prayer became a fundamental pillar of the mendicant life. Preachers cannot speak about God, if they have not themselves experienced the power of turning to God in contemplation. It seems that those in formation have a need for more help and encouragement to develop a healthy prayer life to be ready for the mission. Here, a specific introduction to and emphasis on the rich Dominican tradition could be very helpful.

2. New Questions in a dynamic world. Our world is in flux. Permanent change in society asks for permanent study of all the brethren. We have a good reputation for helping people find the answers in their lives, but are we living up to this reputation, especially when it comes to the interaction between theology and other fields of knowledge? Can we anticipate better the people’s questions and be prepared in answering them? What could we learn from Dominic’s encounter with the innkeeper? Is it just a case of spending a night persuading someone to the truths of the Gospel? Does it start with attentive listening to the experience of the person we encounter? Are we really prepared to become good listeners before we become good speakers?

3. Internationality of the Order. Our Order is international before it is local. This has been the case from the early days of our mission. However, it seems that we struggle to keep this essential international dimension of our vocation. Local provincial concerns at times demand so much energy of the brethren that international concerns are not adequately addressed. Yet, if our world is interconnected in many ways, so we should be, in order to preach the Word to the world. This lapse may be remedied by beginning with formation. Brothers in formation could be encouraged more to serve our international institutions through study, teaching, and pastoral engagements. During the pilgrimage, we have experienced that an intensification of the study of the languages of the Order is urgently needed.

4. Co-operator brothers and the contemplative sisters. Both the co-operator brothers and the contemplative sisters are vital to the success of our mission. Much thought has already been put to both vocations (General Chapter of Trogir). How can we, as brothers, help promote these vocations to the Order through our preaching, our parishes, and educational institutions?

5. Visibility of the Dominican identity. The pilgrimage has presented us with a rich tapestry of art and impressions of our Dominican heritage. We have seen many representations of St. Dominic, St. Thomas, St. Catherine, and many other saints. But we have also seen other demonstrations of our identity through the symbols of our crest and the dog with the flaming torch. However, it seems that today this rich heritage is under-utilized in our day-to-day mission. Thus,the Dominican presence is often not visible in the public square. How do we make ourselves visible and recognizable again? Can we better utilize new forms of social communication for our mission? 

Conclusion 

Our vocation as preachers faces several questions today: 

(a) How do we see prayer as means to enrich our vocation? 

(b) Do we anticipate the questions of the mondern day innkeeper and are we equipped to answer them? 

(c) How have we been faithful to the international character of the Order? 

(d) How do we promote the vocation of the cooperator brothers and the nuns?

 (e) How can we make our Dominican identity more visible today?

  

The Walking Dom: Tracing the Footsteps of Dominic, Renewing a Vocation

From July 1 to July 17 of this year, I was given the opportunity to be a pilgrim and to trace the footsteps of Saint Dominic from Spain, to France, and to Italy. It was like an experience of a son tracing the steps of his father. Visiting and praying on the places that were once touched by Dominic’s feet makes me feel the presence of Dominic anew; it makes me wonder how he trod these roads that led him to set the world on fire.

We began our pilgrimage where Dominic first saw the light - in Caleuruega, in the region of Castille, Spain. We also visited Gumiel de Izan, Burgo de Osma, Segovia, and Madrid. Castille is not only the birth place of Dominic. It is also where Dominic realized his vocation to the priesthood. It was in the area of Palencia and Osma that Dominic showed the virtue of generosity as he would sell his parchment books to feed the hungry. In the Cathedral of Osma, he would faithfully observe the Rule of St. Augustine as a canon regular. This cathedral is the Spanish church that struck me most. Its beauty and grandeur may move many in astonishment, but what amazed me is the fact that in this place, Dominic decided to leave all these beautiful things behind, including a promising ecclesiastical career (as the subprior of the canonry). He left these to dedicate himself fully to the preaching of Truth beyond the Pyrenees. 

Through a long bus ride that cut across the Pyrenees, we traversed the Spanish-French border. Dominic surely climbed the mountain range between Spain and France. Upon crossing the Pyrenees, one would observe the change of landscape and weather. Far from the warm and dry weather of Spain, France is relatively cooler, with lush green vegetation and green fields that graced our way to Toulouse. We rested in Lourdes savoring the cold water running from the spring in the grotto of Our Lady. In the region of Laguedoc in Southwestern France, we visited the places where Dominic first encountered the heretics (Cathars and Albigensians) and where he realized the need for preaching. In this region, we visited Toulouse, Carcassonne, Prouilhe, and Fanjeaux. It was in this place that Dominic met the heretic innkeeper whom he converted to Catholicism by patiently listening to him and answering his questions about the Catholic faith. The most picturesque site I had seen in France is the panoramic view of the Languedoc region, particularly Prouilhe, seen from Fanjeux, on a spot which the locals called “Le Seignadou” (in Occitan, “sign of God”). It was in Prouilhe that Dominic and Diego founded the first community of sisters in 1206. Dominic built the monastery through a sign from God - Le Seignadou.

A whole day bus ride took us from France to Italy. It brought us to the major cities: Rome, Siena, Florence, and Bologna. These places are important in the fulfillment of the vocation of Dominic as the Founder of the Order. In the Eternal City, in the Lateran Basilica, Dominic would receive from Honorius III the papal bulls confirming the Order as a religious order (on December 22, 1216) and as having preaching as its principal charism (on January 17, 1217).

In the course of this pilgrimage, I have asked myself, 800 years after the establishment of the Order, what have we become? Are we merely museum keepers and guardians of the treasures of the past? There were thousands of Dominicans who have walked before us and surely there will be thousands who will walk after us, but with God’s providence, it is us - Dominicans of today, who are blessed to celebrate this Jubilee. When we look back to the past, it is not to gain pride of what Dominic have achieved but to catch his fire, to be inspired by his stories, and to renew our vocation. As we celebrate this Jubilee, let Dominic be our inspiration in setting ourselves on fire.

Continuing Values of the Thomistic Theology

The macro-design of St. Thomas’ Theology

The macro-design of St. Thomas’ Theology is based on the Neo-Platonic world-view. Through this, Thomas was able to present and arrange his theology with an overarching theme of emergence and return; exitus and reditus. Man and the rest of creation exist from God and move (forward) toward God; being the creation’s telos (end-goal). The movement of man and the creation towards God demonstrates the invitation of the latter to the former to participate in His divinity; man as partakers of God’s divinity as exemplified in the mystery of incarnation. 

Characteristics of Thomistic Theology

Thomistic Theology is anthropological in as much as it deals with the origin, nature, and destiny of man. This is evident in the number of treatises in the Summa Theologica (ST) he had dedicated on man and those subject related to man e.g. From the First Part Treatise on Man (l. qq 75-102), Treatise on the Conservation and Government of Creature (I. qq 103-119), and basically the entire Second Part (First and Second Parts) are dedicated on Man (Ia.I. 1-114, and IIa. Iae. qq 1-189). He dedicated 346 questions regarding Man. Judging from the discussions he made on man, it can be concluded that Thomas’ Theology possesses an anthropological dimension.

The contemplative character of Thomas Theology is evident in the Macro-design of his theology; exitus and reditus. To contemplate is to look intensely; to look from the sensible element to more abstract elements; to see through the naked eyes; in theology, to move from physical to spiritual. Thomas’ Theology focused on God seeing his distance from, and his nearness to man; His transcendence and immanence to man. As Thomas discussed man and creation, he would proceed to the mystery of Incarnation, of the Church and of the Last things; of the Spiritual from the physical (see Third Part of ST). From the treatises highlighting God’s distance from man and creation, Thomas continued and end focusing on the transcendence of God as the end goal (telos) of Man.   

The eschatological aspect of Thomas’ Theology, like its contemplative dimension, can be traced on the macro design of his theology. Thomas’ theology ends with a return of man to his origin. The last part of the Third Part of ST (III. qq 86-99) deals with the last things; eschaton, judgment, damnation and rewards. This highlighted the union of man with God, the completion of the cycle of exitus and reditus of man to God. This, too, is mysticism; the oneness of man with God, whom he had contemplated upon, desired, and achieved at the end of his sojourn on earth. 

 Main Criticism hurdled against Thomistic Theology

Thomistic theology is often criticized as too rationalistic as it gives premium on metaphysics; on Being; One, True, Good, and Beautiful, and ultimately on God Himself. These metaphysical concepts are intangible, which the senses may find difficult to comprehend, as the mind, too, finds them difficult to grasp.

Thomistic theology may be metaphysical, but it is not devoid of physical, sensible, and material component. Thomas’ theology would have sensible and material elements as starting point of his theologizing. In his Quinque Viae, for example, he uses the observable world to prove the existence of non-observable being; God. From the physical, Thomas guides his readers, contemplatively (focusing intently on the physical) towards the metaphysical. Thus, the accusation that Thomistic is too rationalistic due to its metaphysical considerations can be debunked by the fact that Thomas uses the physical o reach the metaphysical, through contemplative way of thinking.  

A personal definition of Thomistic Theology

Thomistic theology is a theology of encounter. It deals with the encounter of the creature with his Creator. Man encounters a transcendent yet immanent God. As man exits from God, he encounters God in the creation, in His Son, and in the Church. And at the end of his sojourn on earth, he encounters God in the fullest sense, being reunited with Him, now as partaker of His divinity. Man lives longing for this last encounter, and achieved such through his daily encounter with God in his fellow men and in the Church.

Thomistic theology and Existential Theology

Existentialism is a philosophy that stresses the existence of man, his freedom and choices he makes. One of its major tenets is that man can create his own meaning in life, and is capable of making rational decisions in the midst of irrationality in the universe. With this definition of existentialism applied on theology, existential theology can be understood as a theology that deals with man’s search for the meaning of his existence that can only be found in God, attained through free and informed decisions he himself had made.

Thomistic and Existential Theology both have the human experience as their starting point. Man recognizes, by means of the abstraction and transcendence of his lived experiences, the limitations and necessity of his humanity, in order to live his life, and ultimately to fulfill his very purpose in life. 

The self in man is alive, dynamics, filled with vitality, love and feelings. These two theologies recognizes the fact that man is capable of making decision for himself; chartering his own path, by virtue of him being alive. The self is not simply being that exists in an automated way; it thinks, it knows, it decides etc. Thus, whether the self search for meaning in his life, or find his way to God (reditus), he has himself to decide for this aims. 

 

EDUCATION APOSTOLATE AND THE FILIPINO DOMINICANS

Universities are outstanding environments for articulating and developing this evangelizing commitment in an interdisciplinary and integrated way. Catholic schools, which always strive to join their work of education with the explicit proclamation of the Gospel, are a most valuable resource for the evangelization of culture.

- Pope Francis in Evangelii Gaudium, 134.

Evangelization, the proclamation of the Gospel of Christ, takes several forms and uses various means according to the different circumstances of time, place and culture.[1] This is true in the Philippine context.[2] Since their arrival in the late 16^th century, Spanish missionaries had employed various ways of evangelizing the Filipinos. Aside from preaching in churches, catechisms in the local dialects were written as early as 1581, and eventually a Chinese and Spanish-Tagalog version of these catechisms were printed in 1593, as aids in evangelization.[3] The missionaries also made use of local customs that were deemed not offensive to the faith as vehicle for transmitting the Christian message of salvation. This dialogue between a foreign faith and local culture gave birth to a brand of Catholicism that is laden with various popular devotions and practices.[4]

The missionaries also saw education as a potent means of evangelization as it was in Europe in the Middle Ages.[5] The religious missionaries established the first educational institutions in the country; some of them persisted to these days, are the University of Santo Tomas (1611), and the Colegio de San Juan de Letran (1620) in Manila, both administered by the Dominicans, and the Ateneo de Manila (1859), administered by the Jesuits.[6] Even after the introduction of the modern public school system in the Philippines in 1865, under the patronage of Queen Isabel II, the missionaries continued to play a great role in the education of the Filipinos because the supervision and the implementation of the public school system were entrusted to them by the Spanish civil government.  

After the Philippine Revolution in 1896-1898 against the Spanish regime, and the assumption of the Americans as the new colonial masters of the Filipinos, the public school system went a drastic change which was detrimental to the religious instruction. Since the public school system was no longer under the supervision of the religious, religious instruction in public schools suffered a major blow. Jose Fermilou Gutay, OFM states:

     

The educational system in the Philippines went through sweeping changes with the arrival of the Americans. If the teaching of religion was obligatory during the Spanish colonial rule, it was banned in the American public school system. The Organic Act of 1900, enacted by the Second Philippine Commission headed by William Taft, created the Department of Public Instruction that controlled all schools in the country. One of its controversial policies was the prohibition of the teaching of religion in public schools.[7]

Despite the setback in the religious instruction of the Filipinos, the Church persisted in using education as her means to communicate the gospel message, and to catechize the Filipino youth. She met this ban with protest and opposition, and insisted that priests and catechists be allowed to give religious instructions in public schools. Thankfully, Faribault Plan was enacted, which allowed priests and catechists to give religious instruction in public schools for half an hour, three times a week, to students whose parents or guardians permitted it.[8] This “victory” fought and won by the Church manifested the premium the Church placed on religious instruction in the schools, be it Catholic or public.

The post-Spanish Philippines witnessed the arrival of non-Spanish missionaries in the country such as the Redemptorists (CSsR arrived in 1906), the Mill Hill Missionaries (MHM arrived in 1906), the Scheut Missionaries (CICM arrived in 1907), the Sacred Heart Missionaries (MSC arrived in 1908) and the Divine Word Missionaries (SVD arrived in 1909). They came to the country upon the invitation of the Philippine bishops, as answer to the need of priests and religious who would man the parishes vacated by the Spanish missionaries. These new arrivals made sure that “schools were put up in their mission areas.” Female counterparts of the male congregations also came to the Philippines; Sisters of St. Paul of Chatress (SPC arrived in 1904), Missionary Benedictine Sisters (MBST arrived in 1906), Missionary Sisters Servants of the Holy Spirit (SSpS arrived in 1909), Missionary Sisters of the Immaculate Heart of Mary (ICM arrived in 1910), Franciscan Missionaries of Mary (FMM arrived in 1912), and Good Shepherd Sisters (RGS arrived in 1912). They too would establish schools in the country.[9] Likewise, other women religious who had been in the country before the American regime had already involved themselves in education; the Augustinian Sisters (1883), French Assumption Sisters (1892), Beaterio de Santa Catalina de Sena (established in 1696 and now known as the Congregation of the Dominican Sisters of St. Catherine of Siena), and Beaterio de la Compañia de Jesus (established in 1725 and now known as the Religious of the Virgin Mary). The Benedictine monks (OSB arrived in 1895) opened their own college, the San Beda College in Manila (1901). The Brothers of the Christian Schools (FSC arrived in March 1911) also opened De La Salle University in Manila (June 1911). Gutay concludes that “the schools established by all of these congregations helped to a great extent in promoting the Catholic faith and bringing back those who had already departed from the Church.” [10]  

The Spanish Dominicans had been involved in the education apostolate since 1611, with the establishment of the University of Santo Tomas. After this, the Colegio de San Juan de Letran established in 1620. Aside from these two venerable educational institutions, the Spanish Dominicans also established other colleges and schools in the later years of the Spanish regime. These are the Seminary of Nueva Segovia (1865), Colegio de Santisimo Rosario in Lingayen, Pangasinan (1890), Blessed Imelda School in Cagayan (1891), Colegio de San Alberto Magno in Dagupan City (1892), Colegio de San Jacinto in Tuguegarao (1892), Colegio de Nuestra Señora del Rosario in Vigan (1892), and Colegio de Nuestra Señora del Rosario in Lingayen (1894). During the American Period, the Spanish Dominicans founded two colleges, namely, Colegio-Asilo de la Sagrada Familia in Sta. Rita, Pampanga (1911), Colegio del Santisimo Rosario in Baguio City (1915).  In the post-war era, the Spanish Dominicans accepted the Legazpi College in Legazpi City, Albay, and renamed it, after the Angelic Doctor, Aquinas University of Legazpi (1965).[11]

On December 8, 1971, the Dominican Province of the Philippines (DPP), composed mostly by Filipino Dominicans, was inaugurated.[12] The establishment of an indigenous province promised to enrich the Dominican presence in the country through the Filipinos’ uniqueness and ingenuity. As the Filipino Dominicans assumed control over most of apostolates of the Spanish Dominicans in the country, education remains to be their priority. Education is still the primary means for the Filipino Dominicans in doing evangelization.[13]

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[1] Paul VI, Evangelii Nuntiadi, 40.

[2] John N. Schumacher, SJ. Readings in the Philippine Church History (Quezon City: Loyola School of Theology Ateneo de Manila University, 1979) 43-44.  

[3] Pablo Fernandez, OP. History of the Church in the Philippines (1521-1898) (San Juan: Life Today Publications, 1988) 435-436. Fray Juan de Plasencia had already written a catechism in Tagalog as early as 1581, for the use of his Franciscan confers assigned in various Tagalog-speaking places. The Synod of Manila (1581-1586) approved the same catechism to be adopted as the standard text for catechizing the natives. Before, 1593, Fray Juan Cobo, a Dominican, had written a catechism in Chinese language, as the Dominicans were assigned to administer to the spiritual well being of the Chinese colony in the outskirts Manila. This work of Fray Cobo, together with a catechism in Spanish and Tagalog, Doctrina Cristiana en Lengua Espanola y Tagala, were printed in 1593 by a Dominican press in Binondo. 

[4] For a full discussion on the dialogue between local culture and the Christian faith, See Leonardo N. Mercado, ed., Filipino Popular Devotions (Manila: Logos Publishing, Inc, 2000).  

[5] Thomas E. Woods, Jr. How the Catholic Church Built Western Civilization (Washington DC: Regnery Publishing Inc., 2005) 48.

[6] Fernandez, 53-62. Pablo Fernandez took note that the Church, through the religious missionaries, assumed the responsibility of educating the Filipinos as early as the 16^th century, when the Augustinians started a school in Cebu in 1565. He discussed the education apostolate of the Church in the Philippine, throughout the Spanish Colonial era, in three-fold manner, namely; primary instruction, secondary teaching, and the university education.

[7] Jose Fermilou Gutay, OFM. “Catholic Education and Church-State Relations until Sixties.” In Philippine Local Churches after the Spanish Regime: Quae Mari Sinico and Beyond, eds. Daniel Franklin Pilario and Gerardo Vibar (Manila: Adamson University, 2015) 146.

[8] John Schumacher, SJ, Readings in Philippine Church History (Quezon City: Loyola School of Theology, 1979), 346.

[9] Gutay, 150.

[10] Ibid. 151.

[11] “Dominican Apostolates in the Philippines,” In Lumina Pandit: A Collection of Historical Treasures, ed. Angel Aparicio, OP (Manila: UST Miguel de Benavides Library, 2010), 59-62.

[12] In the decree of the establishment of DPP, it is stated that there are at least seven Spanish Dominicans in the new Province. This was by reason of their assignment. Rolando dela Rosa, OP, Beginnings of the Filipino Dominicans. Third edition (Manila: UST Publishing House, 2014) 244.

[13] In the Fundamental Statute IV of the Dominican Province of the Philippines, retained, revised, and newly legislated in the Tenth Provincial Chapter at Our Lady of the Rosary Convent, Manaoag, Pangasinan, held from April 10 to 30, 2012, evangelization through education is described as follow: “There are many needs in the Church, but we focus our apostolic activities principally on the evangelization through education. For centuries, Dominican presence in the Philippines has always been understood in terms of empowering the youth to become future leaders and role models of our people through a formative process, which combines the development of reason, the deepening of faith, and the internalization of Christian values. We renew our dedication to this task with greater vigor and creativity, utilizing the means afforded us by modern educational technologies.”