Some quotes of Dominican Saints on humiltity and obedience...

"Obedience unites us so closely to God that it in a way transforms us into Him, so that we have no other will but His.

If obedience is lacking, even prayer cannot be pleasing to God. "

— St. Thomas Aquinas

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”He that is truly obedient does not wait for a command, but as soon as he knows what his superior wishes to have done immediately sets himself to work, without expecting an order.”


-Saint Albert the Great, Doctor of the Church


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”All that is done by obedience is meritorious . . . It is obedience, which, by the light of Faith, puts self-will to death, and causes the obedient man to despise his own will and throw himself into the arms of his superior ... Placed in the bark of obedience, he passes happily through the stormy sea of this life, in peace of soul and tranquility of heart. Obedience and faith disperse darkness; he is strong because he has no longer any weakness or fears, for self-will, which is the cause of inordinate fear and weakness, has been destroyed.”

-Saint Catherine of Siena

”Oh! how sweet and glorious is the virtue of obedience, by which all other virtues exist, because it is the offspring of charity! On it is founded the rock of faith; it is a queen, whom he that espouses is rich in every kind of good and whom no evil can assail.”

-Saint Catherine of Siena



"Obedient people never trust in themselves."  Letter T201


"We've been deceived by the thought that we would be more pleasing to God in our own way than in the way God has given us." Letter T340


"We will be humble as we are obedient, and as obedient as we are humble."  Letter T84.


 "The disobedient are always wanting to know the why and wherefore of what is ordered."  Letter T86


 "Do not presume to choose your own way of serving instead of the one I have made for you."  Dialogue 100.

"The obedient have no desire to obey in their own way, to choose the time and the place; they would rather follow the rule and their superiors." Dialogue 159. 

 "Obedience shows whether you are grateful." Dialogue 163.

 "Obedience and her sister patience show whether the soul is in truth clothed in the wedding garment of charity." Dialogue 163.

-Saint Catherine of Siena

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Fausto Appetente Die

Encyclical of Pope Benedict XV on St. Dominic



June 29, 1921

To the Patriarchs, Primates, Archbishops, Bishops, and other Ordinaries in Peace and Communion with the Apostolic See.

Venerable Brethren, Health and Apostolic Benediction.



1. The seventh centenary approaches of the day when that light of holiness, Dominic, passed from these miseries to the seat of the Blessed. We for long have been most interested in his clients, especially since We assumed the government of the Church of Bologna, which with the greater devotion preserves his remains. We, therefore, are pleased to be able from this Apostolic See to exhort the Christian people to celebrate the memory of such a great man. In this We not only consult Our own piety but fulfill a duty of gratitude towards the father and lawgiver and towards the distinguished Order he founded.



2. This man of God and true Dominicus was fully given up to Holy Church, which had in him an invincible champion of the Faith. The Order of Preachers, too, founded by him, has ever been the stout defense of the Roman Church. And so not only did he strengthen the temple in his time, but he provided for the continuance of the defense. The words of Honorius III in approving the Order seem prophetical: ". . . looking to the brethren of thy Order as the future champions of the Faith and the true lights of the world".



3. Indeed, as all know, for the spread of God's kingdom Jesus Christ used no other weapon than the preaching of the Gospel, that is, the living voice of His heralds, who diffused everywhere the celestial doctrine. "Teach", he said, "all nations". "Preach the Gospel to every creature". Accordingly, from the preaching of the Apostles, and especially of St. Paul, it came to pass, that preaching being followed up with the doctrine and discipline of the Fathers and afterwards of the Doctors, men's minds were enlightened with the light of truth and conceived a love for all the virtues. Following the same lines in his work for the salvation of souls. Dominic proposed to himself and to all his followers "to hand to others what they had contemplated". For this reason, in addition to the duty of cultivating poverty, innocence of life, and religious discipline, he commanded his Order in a strict and solemn manner to be zealous in the study of Christian doctrine and the preaching of the truth.



4. In the Dominican preaching three qualities shine forth: great solidity of doctrine, the fullness of fidelity towards the Apostolic See, piety towards the Virgin Mother. For although Dominic felt himself mature for preaching, yet he did not undertake that office until he had worked hard in the Palentine Athenaeum of philosophy and theology. Long familiar with the Fathers, under their guidance and teaching, he first, as it were, received into his blood and marrow the riches of Sacred Scripture, and especially of Paul.



5. The value of this knowledge of Divine things not long after was to be seen in his disputations against the heretics. They were armed with all arts and fallacies to attack the dogmas of Faith; yet with wonderful success he confounded and refuted them. This appeared especially at Toulouse, the head and center of the heresies, where the most learned of the adversaries had come together. It is recorded that he, with his first companions, powerful in word and work, invincibly withstood the insolence of the heretics. Indeed, not only did he withstand their strength, but he so softened their spirits by his eloquence and charity that he recalled an immense number to the bosom of the Church. God Himself was ever at hand to aid him in his battle for the Faith. Thus, having accepted the challenge of the heretics that each should consign his book to the flames, his book alone remained untouched by the fire. Thus by the valor of Dominic Europe was freed from the danger of the Albigensian heresy.



6. With this quality of solid doctrine he ordered his children to be adorned. For, soon after the approbation of his Order by the Apostolic See and the confirmation of the noble title of Preachers, he arranged for houses to be founded as near as possible to the celebrated universities that his brethren might the more easily exercise themselves in every branch of culture, and get followers from the ranks of university students. Accordingly, the Dominican institute from the beginning was famed for its learning. Its special mission was always to care for the various wounds of error and to diffuse the light of the Christian Faith, seeing that nothing is such a hindrance to eternal salvation as the ignorance of the truth and perversity of doctrine. It was not strange, then, that the eyes and hearts of all should be turned towards this new apostolate which was based upon the Gospel and the teachings of the Fathers and commended by the abundance of all branches of knowledge.



7. The very wisdom of God seemed to speak through the Dominicans when there rose up among them such heralds and defenders of Christian wisdom as Hyacinth Polonus, Peter the Martyr, Vincent Ferrer, and such miracles of genius and erudition as Albert the Great, Raymond de Penafort, Thomas Aquinas, in whom especially, a follower of Dominic, God "deigned to enlighten his Church". This Order, therefore, always in honor as the teacher of truth, acquired new luster when the Church declared the teaching of Thomas to be her own and that Doctor, honored with the special praises of the Pontiffs, the master and patron of Catholic schools.



8. Joined to this zeal in retaining and defending the Faith there was in Dominic a supreme reverence for the Apostolic See. It is recorded that, prostrate at the feet of Innocent III, he vowed himself to the defense of the Roman Pontificate, and that the same predecessor of ours the following night saw him in vision sustain on his courageous shoulder the tottering pile of the Lateran Basilica. History tells, too, how when he was training his first followers to Christian perfection, Dominic thought of gathering from pious and devout lay people a certain sacred militia which would defend the rights of the Church and resist heresy with vigor. Hence arose the Third Order of the Dominicans which, spreading among lay people the institute of a more perfect life, was to be a truly great ornament and defense to the Church.



9. Handed down by their Father and Lawgiver, the heritage of such devotion to this See passed to the children. As often, therefore, as, through the infatuated minds of men, the Church had to suffer from popular movements or the tyranny of princes, this Apostolic See had in the Dominicans, the defenders of truth and justice, a most opportune help in the preservation and honor of its authority. Who does not know the glorious deeds in that connection of the Dominican Virgin, Catherine of Sienna? Urged by the charity of Jesus Christ she persuaded the Roman Pontiff, what no one else had been able to do, to return to his Roman See after an interval of seventy years. Afterwards, while the Western Church was torn by a dire schism, she kept a great number of Christians in loyal obedience to the legitimate Pontiff.



10. And, to pass over other things, We cannot but recall that four great Roman Pontiffs came from the Dominican ranks. Of these, the last, St. Pius V, won undying gratitude from Christianity and civil society. He joined together, after unceasing efforts, the arms of the Catholic princes, and under the patronage of the Virgin Mother of God, whom, therefore, he ordered to be saluted in future as Help to Christians, destroyed forever at Lepanto the power of the Turks.



11. In this is amply shown the third quality We have noted in Dominican preaching: a most zealous piety towards the Mother of God. It is said that the Pontiff knew by Divine revelation of the victory of Lepanto achieved at that very moment when through the Catholic world the pious sodalities of the Holy Rosary implored the aid of Mary in that formula initiated by the Founder of the Friar Preachers and diffused far and wide by his followers. Loving the Blessed Virgin as a Mother, confiding chiefly in her patronage, Dominic started his battle for the Faith. The Albigenses, among other dogmas, attacked both the Divine maternity and the virginity of Mary. He, attacked by them with every insult, defending to the utmost of his strength the sanctity of these dogmas, he invoked the help of the Virgin Mother herself, frequently using these words: "Make me worthy to praise thee, Sacred Virgin; give me strength against thine enemies". How pleased was the Heavenly Queen with her pious servant may be easily gathered from this, that she used his ministry to teach the Most Holy Rosary to the Church, the Spouse of her Son; that prayer which, being both vocal and mental, in the contemplation especially of the mysteries of religion, while the Lord's Prayer is fifteen times repeated together with as many decades of the Hail Mary, is most adapted to fostering widely piety and every virtue. Rightly, then, did Dominic order his followers, in preaching to the people, to inculcate frequently this manner of prayer, the utility of which he had experienced. He knew, on the one hand, Mary's authority with her Son to be such that whatever graces he confers on men she has their distribution and apportionment. On the other hand, he knew that she is of a nature so kind and merciful that, seeing that it is her custom to succor the miserable of her own accord, it is impossible she should refuse the petitions of those who pray to her. Accordingly the Church, which is wont to salute her "the Mother of Grace and the Mother of Mercy", has so found her always, but especially in answer to the Rosary. Wherefore the Roman Pontiffs have let pass no occasion of commending the Rosary and have enriched it with Apostolic Indulgences.



12. Now the Dominican institutes, as you yourself understand, Venerable Brethren, are not less opportune at present than in the time of their Founder. How many today, destitute of the bread of life, that is, celestial doctrine, are, as it were, in a state of starvation. How many, deceived by the appearance of truth, are turned away from the Faith by a variety of errors. That priests may minister fittingly to the necessities of all these by the Word of God, how zealous must they be for the salvation of others and how grounded in solid knowledge. How many, too, ungrateful and forgetful children of the Church, are turned away from the Vicar of Jesus Christ by ignorance of facts or by a perverse will whom it is necessary to lead to the common bosom. For the healing of these and every other ill how much do we need the maternal patronage!



13. The Dominicans have, therefore, an almost boundless field in which to labor for the common welfare. Wherefore to all of them We wish that in these centenary celebrations they renew their devotion to the holy example of their founder, and make themselves daily more worthy of such a father. In this let a fitting lead be taken by his children of the First Order, and let them be ever more zealous in preaching the Divine Word, such as may give men a reverence for the successor of St. Peter and a devotion to the Virgin Mother, and may spread and defend the truth. But from the Dominican Tertiaries, too, the Church looks for much, if they study to conform themselves to the spirit of their patriarch, in the instruction of the rude and unskilled in Christian doctrine and morality. In this We hope they will be assiduous, as it is a matter of great consequence for the good of souls. Finally, We wish this to be a special care of the Dominicans-the spread and frequent use of the Rosary among Christian people. We make this exhortation in these troublous times, following our predecessor, Leo XIII, and should it bear fruit this centenary celebration will not have been in vain.



Meanwhile, as an augury of the Divine gifts and a proof of Our benevolence, We impart the Apostolic Blessing, Venerable Brethren, to you, your clergy, and your people.



Given at Rome, at St. Peter's, June 29, Feast of the Prince of the Apostles, 1921, the seventh year of Our Pontificate.


://www.saint-mike.org/library/papal_library/benedictxv/encyclicals/encyclicals.html

Traditional Rule of the Third Order of St. Dominic

J.M. + J.D.

The Rule of the Brothers and Sisters of the
Secular Third Order of Saint Dominic

Approved by Pope Pius XI
by a Decree of the Sacred Congregation of Religious
April 23, 1923

Chapter I
The Nature and Object of the Third Order

The Third Order of Penance of Saint Dominic, also called the Militia of Jesus Christ, is an association of Christians living in the world who, sharing in the religious and apostolic life of the Order of Friars Preachers, according to their own Rule approved by the Holy See, strive to attain to Christian perfection under the government of the same Order.

The end of the Third Order is the sanctification of its own members by the practice of a more perfect Christian life and the promotion of the salvation of souls in a way that is suitable to the state of the faithful living in the world.

The means of obtaining this end, over and above the common precepts and duties of one’s state in life; - the observance of this Rule, continual prayer, and as far as possible, liturgical prayer, the practice of penance, apostolic and charitable works for the Faith and the Church according to one’s condition and particular state in life.

The associations into which the Third Order is divided are called fraternities. Nevertheless a person may be received into the Third Order who for some special reason cannot be enrolled in a fraternity.

Fraternities cannot be validly erected without the consent of the ordinary of the place. As far as possible, there should be separate fraternities for men and women.

What is said of tertiaries in the masculine applies also to women unless from the context or the nature of the case the contrary is evident.

Insofar as possible, there should be erected fraternities of secular priests, who, under the direction of some father of the Order, shall strive to lead a more apostolic life.

Chapter II
Concerning those to be received and the Conditions required

Since the increase and progress of the Third Order depend chiefly on the good qualities of the members, no one should be admitted into its ranks until he has been examined and then subjected to a term of probation. It should be proved to the satisfaction of the Director that the postulant is a good Catholic of honest life, good reputation, sincere in his desire to tend towards perfection, giving a well-founded hope, especially if he is young, of persevering in his good resolutions. Nay, more, he should be filled with a burning zeal for the promotion of the truth and should be characterized by a devoted loyalty toward the Church and the Pope.

All the faithful who have these qualities may be admitted into the Third Order of St. Dominic. Men and women, clergy or laity, married or single, may become members provided they have completed their eighteenth year and do not belong to a Religious Order or to any other Third Order. With the permission of the Father Provincial for a good reason one may be admitted at the completion of his seventeenth year. Married persons ordinarily should not be admitted without the consent of the marriage partner unless there be a good reason for doing otherwise.

The following have the power to receive into the Third Order:

1. The Master General of the Order or the Provincial within the limits of his jurisdiction;
2. The Director of the Third Order legitimately instituted for his Fraternity or in particular cases his delegate;
3. Any priest delegated by the Master General or by the Father Provincial.

In places where a Fraternity has been legitimately erected, no one, without the permission of the Director of the Fraternity or without special permission of the Superior who delegated him, may make use of these faculties. Delegation received from the Master General is for life. Delegation received from a Provincial needs confirmation by his successor.

In order that one may be admitted to a definite Fraternity of the Third Order, besides the favorable decision of the Director, the consent of the Council of the Fraternity is required.

Chapter III
The Habit of the Brothers and Sisters

The Habit of the Third Order should be made of common wool. It consists of a white robe, gathered at the waist with a leather belt, a black cloak with a hood for the Brothers and a linen guimpe for the Sisters.

Tertiaries ordinarily wear a scapular of white wool under their secular dress, in place of the Habit of the Order.

With the permission of the Ordinary of the place Tertiaries may wear in public religious functions the full Habit of the Order, or some special insignia according to custom. When they meet in a body wearing their insignia at such functions, they should march behind the cross of the Fraternity.

It is forbidden to wear the Habit of the Order publicly without the consent of the Master General and the permission of the local Ordinary.

After death, Tertiaries may be clothed with the full Habit of the Third Order, or even that of the First Order or of the Second Order.

The attire of Tertiaries should be according to approved custom and age. That Christian modesty may shine in the dress of Tertiaries; all worldly vanity should be shunned, especially in the form of fashion of one’s garments. This is becoming to the servants and the handmaids of Jesus Christ.

Chapter IV
Reception into the Third Order and the Blessing of the Habit

The time of probation having expired, the postulant is received by the Director or by his delegate before the altar of the Church or in some convenient place, according to the ceremonial of the Third Order, in the presence of at least some of the members of the Fraternity. Witnesses are not required if the postulant is not to be enrolled in a Fraternity.

Having received the Habit, the postulant is admitted to a share in all the spiritual favors of the Brothers and Sisters of the Order.

Every new Scapular should be blessed. Besides those having the faculty of receiving to the Habit, all the priests of the Dominican Order may give this blessing. In places where there is neither a priest of the Order nor a Director of a Fraternity, any priest approved for hearing confessions has the power to bless the scapular.

Chapter V
The Novitiate and Profession

Before being admitted to Profession, Novices should devote themselves to the study of the Rule for one year under the direction of the Novice Master, so that they may know their own obligations and try to become imbued with the spirit of our Holy Father, St. Dominic.

At the end of the year of probation or even before, if the particular circumstances of the person seem to demand it, the Novice may be admitted to profession by the Director with the consent of the majority of the Council of the Fraternity.

Those who are received privately into the Third Order may be admitted to profession according to the prudent judgment of anyone having the legitimate faculty.

Profession consists in the formal promise, but without a vow, of living according to the Rule of the Third Order of Friars Preachers.

The profession is made in the following manner: “To the honor of Almighty God, Father, Son and Holy Ghost, and of the Blessed Virgin Mary, and of Blessed Dominic, I … before you, the Director, and the Prior (or Prioress) of the Fraternity of the Third Order of Penance of Blessed Dominic, of this place, who hold the place of the Most Reverend Master General of the Order, do make profession that henceforth I will live according to the Rule and form of the Brothers and Sisters of this same Order of Penance of Blessed Dominic until death.”

There should be a register in every Fraternity for its own members in which are noted the name of the one received and the day of Reception and of Profession. Those who receive Tertiaries privately should send this same information to the Provincial of that territory in which the said tertiary resides, or to the Superior, from whom they received their faculty.

After Profession, which holds until death, Tertiaries are bound to perseverance in the Order and they may not, without a just cause, pass to another Third Order.

Chapter VI
The Recitation of the Office

Tertiaries should say the Office every day: either the old Office known as the Pater Noster, or the Little Office of the Blessed Virgin Mary according to the Dominican Rite or the entire Rosary of the Blessed Virgin Mary. If they be hindered from saying any of the above, they should say one of the little Offices approved by the Order, or a third part of the Rosary.

In reciting the old Office known as the Pater Noster, Tertiaries should say 28 Our Fathers and Hail Marys for Matins; 14 for Vespers and 7 for each of the other five Hours. The Apostles Creed should be recited before Matins and Prime and at the end of Compline. Matins are usually said on the evening of the preceding evening or in the morning; the Little Hours before mid-day; Vespers and Compline before the end of the day. They may, however be said at any hour of the day provided the regular order of Hours is observed.

Priests and those in major Orders will satisfy this obligation by the mere recitation of the Divine Office. They should say once a day the Responsory O Spem Miram with versicle and prayer in honor of Saint Dominic.

Tertiary priests having obtained the permission from the Master General of the Order may use the Breviary and Missal according to the calendar of the Order.

Chapter VII
Confession, Communion, And Other Pious Practices

Tertiaries should approach the Sacraments of Penance and the Holy Eucharist at least twice a month unless legitimately hindered. If they wish to be refreshed more frequently, even every day, by the Most Holy Body of Christ, their devotion is to be commended.

Tertiaries should make an effort to be present, as far as they are able, at the daily Sacrifice of the Mass and to follow the priest with devout attention during the course of the Mass. They should devote themselves to mental prayer and apply themselves to pious works suited to the spirit of the Order.

They should cultivate a special devotion based on a particular attraction toward the most faithful Patroness of the whole Order, the Virgin Mary; Saint Joseph, her spouse; our Blessed Patriarch, Dominic; Catherine of Siena, Virgin, Patroness of the Third Order; and all the Saints and Blesseds of the Order.

They should conduct themselves in churches with great reverence, particularly during the divine mysteries, and they should always show a good example to all the faithful.

It is strongly recommended that a retreat of three days, at least once a year, be made in each Fraternity.

Chapter VIII
Fasts

Besides the fasts and abstinences instituted by the Church, Tertiaries, if not legitimately hindered, should fast on the vigils of the Most Holy Rosary, our Holy Father, Saint Dominic, and Saint Catherine of Siena. Moreover, adhering to the spirit of penance characteristic of the Order and of the ancient Rule, they should observe the Fridays of the whole year as fasts and exercise themselves in other works of penance-with the advice, however, of the Director or a discreet confessor.

Chapter IX
The Avoidance of Worldliness

Tertiaries should refrain from visiting places of worldly amusement. They should not go to dances or worldly banquets or frivolous shows. If, however, it is impossible to abstain from all these, they should ask the permission of the Director or at least inform him.

Chapter X
Reverence toward Prelates and Clergy

Tertiaries should have the deepest reverence for the Bishops and the priest of their respective churches, and they should faithfully fulfill their duties towards them according to the rules and customs of each place. They should also hold all other clergy in honor according to their various positions and offices.

Chapter XI
Apostolic and Charitable Works

Following in the footsteps of the Apostolic Patriarch Dominic and of the Seraphic Virgin Catherine of Siena, all Tertiaries should devote their lives to the glory of God and the salvation of their neighbors in an ardent and generous spirit.

Mindful of the traditions of our ancestors, Tertiaries should labor in behalf of the truth of the Catholic Faith and for the Church and the Pope, in word and deed, showing themselves to be ardent defenders of their rights in all things and at all times. They should also help in apostolic works, particularly those of the Order.

They should devote themselves to works of charity and mercy according to the conditions of time and the necessities of place, either privately or as a body, according to their limits and capabilities under the direction of their Superiors.

They should also willingly assist the parish priest in pious works and particularly where there is a necessity in imparting religious instruction to boys and girls.

Chapter XII
Visiting and Assisting the Sick

In every Fraternity there should be named Visitors for the sick that shall take pains to visit members according to the wish of the Director and assist them spiritually and temporally.

Chapter XIII
Death of the Brethren and Suffrages

The death of a member of the Fraternity should be announced to the other members of the Fraternity as soon as convenient, and all the members should be present at the obsequies of the deceased member, unless legitimately hindered.

Moreover within the eight days immediately following the death notice, each member of the same Fraternity shall recite a third part of the Rosary, hear one Mass and apply one Communion for the repose of the deceased member’s soul.

Tertiaries should say, every day, one Our Father, one Hail Mary, and Eternal rest… for the living and the dead of the whole Order.

Every member within the year should have three Masses said (or should at least hear three Masses) for the welfare of the Brothers and Sisters, living and dead.

Chapter XIV
The Superiors of the Third Order

The Third Order of Friars Preachers is placed under the immediate direction and correction of the Master General, to whom, therefore, all Fraternities, all Directors, and individual Tertiaries are subject as regards those things that pertain to their living according to the Rule.

In virtue of their office, Provincials, also, within the limits of their own Provinces have care of the Third Order.

The Master General and Priors Provincial have the right to visit the Fraternities every year and more frequently if the situation demands it. They may conduct their visits through a delegate. What they deem profitable in the Lord by way of counsel, admonition, orders, or correction, even the removal of some official, should be received by all with a grateful and humble spirit.

Tertiaries who are not members of some Fraternity should regard the Master General or the Prior Provincial as their Superior in the Third Order. Others who have been enrolled in some Fraternity depend also on the Director and other Superiors of this same Fraternity.

The institution of the Director of each Fraternity in the churches of the Order is exclusively reserved to the Master General or the Prior provincial. In churches not belonging to the Order the consent of the local Ordinary is also required beforehand.

The office of Director lasts for three years at the end of which time the same Director may be reappointed.

The Director during his term of office can, by virtue of the said office, do those things, which pertain to the spiritual instruction and direction of the Brothers and Sisters. The laws of the Church should be observed in regard to the sermons to be preached.

At least once a year secular directors must send to the Provincial a statement concerning the condition and progress of the Fraternity committed to their care.

Chapter XV
Officials

In every Fraternity there should be a Prior, a Sub-Prior, a Novice Master and other Officials and Councilors.

The Council of the Fraternity should not exceed twelve members. The Prior, Sub-Prior, and Novice Master are members of the Council in virtue of their offices.

In establishing a Fraternity all officers will be installed by the Provincial. The same will be done after the dissolution of the Council, which takes place as often as the Council for any cause leaves office.

The term of office of the Officials and Councilors, lasts for three years; but each year a third part of the Councilors will be renewed by the Director with the cooperation of the remainder of the Council. In the year in which the Officials are to be removed, let the Council be first completed. Then let the Prior and other Officials be instituted by the Director conjointly with the completed Council. In case of dissension between the Director and Council, recourse should be had to the Prior Provincial.

Chapter XVI
The Office of Prior and Other Officials

It will be the duty of the Prior to take care that the Rule is observed by all. He should also take care that nothing in deportment, manner of life, and dress be done by any Brother of the Fraternity that can give disedification. If he sees any transgression or negligence, he should charitably rebuke and correct it, or if it seems more advantageous, he should have recourse to the authority of the Director.

The other Officials of the Fraternity should perform those duties, which, according to those particular customs and necessities of each Fraternity, seem most fitting.

The Sub-Prior holds place of the Prior in his absence.

The Council should be called by the Director, who presides at it in person, each time the vote of the Council is required according to the Rule, or when matters of greater moment are to be handled according to its particular rule.

Chapter XVIII
The Meetings of the Brethren

Once a month the members of the Fraternity, should assemble to hear instructions given by the Director and to assist at Mass if the hour makes this possible.

The Director, himself, should read and expound the Rule, he should inform the Brethren of the activities, he should correct and rebuke carelessness as occasion demands and as he deems expedient, according to God and the Rule.

The Suffrages should be said for the living and the dead with absolution from faults because of transgressions of the Rule.

Chapter XVIII
The Correction of the Brethren

If anyone shall have committed a notable fault and, admonished by the Director, will not reform, he should be corrected according to his condition and according to the grave or light nature of the fault. He may be excluded for a time from the companionship of the Brethren or even entirely – with the consent, however, of the Council of the Fraternity. If after one or more admonitions he neglects to mend his ways, he cannot be readmitted without the consent of the Council.

Only the Master General or the Provincial has the right to dismiss anyone for grave reasons from the Third Order, and, in case of grave scandal, without previous warning.

Chapter XIX
Dispensations

The Master General has full power to dispense from any precept of this Rule. Moreover, the Provincial within the limits of his jurisdiction, or even the Director in his Fraternity, or one delegated by them has the power to dispense the Tertiaries in particular cases for a reasonable cause.

The precepts of this Rule, except those which are divine or ecclesiastical laws, do not oblige the Brothers and the Sisters under pain of sin before God, but only under penalty fixed by the law, or to be fixed by the Prelate or Director as was stated in Chapter XVIII. However, mindful of their Profession, all the Brethren should fulfill the precepts of the Rule with the help and grace of our Lord and Redeemer, Jesus Christ, Who, with the Father and the Holy Ghost, liveth and reigneth, God, forever and ever.

Amen.

 http://thetraditionalthirdorderofstdominic.blogspot.com/2008/08/traditional-rule-of-third-order.html