Who was Saint Thomas Aquinas
Thomas Aquinas, born around 1225 in Roccasecca, Italy, was a prominent theologian and philosopher who combined theological principles of faith with philosophical principles of reason. He was the youngest of at least nine children in a wealthy family that owned a castle in Roccasecca. As a teenager, he was influenced by the Dominicans, a newly founded order of priests devoted to preaching and learning.
Thomas joined the Dominicans at the age of nineteen and was assigned to Paris for further study. He spent three years in Paris studying philosophy and then moved to Cologne under the supervision of Albert the Great, who became his mentor. Albert’s conviction that the Christian faith could only benefit from a profound engagement with philosophy and science greatly influenced Thomas.
Thomas’s philosophical work is primarily found in the context of his Scriptural theology, and he is known for his so-called ‘five ways’ of attempting to demonstrate the existence of God. He also offered one of the earliest systematic discussions of the nature and kinds of law, including a famous treatment of natural law.
Thomas’s writings on ethical theory are virtue-centred, and he discussed the relevance of pleasure, passions, habit, and the faculty of will for the moral life. He is considered one of the most important theologians in the history of Western civilization, and his model for the correct relationship between theology and philosophy has inspired many.
Thomas died on March 7, 1274, at the Cistercian monastery of Fossanova, near Terracina, Latium, Papal State, Italy. He was canonized by Pope John XXII in 1323 and is honoured as a saint and Doctor of the Church by the Catholic Church.
Aquinas Contribution to the development of Theology and Philosophy
Saint Thomas Aquinas (1225-1274) was a Dominican friar, philosopher, and theologian who is considered one of the greatest thinkers in Western intellectual history and a key figure in scholasticism, a medieval philosophical and theological movement.
He is known for his exceptional intellect and scholarship, and his contributions to theology and philosophy continue to be widely recognized and influential today. Aquinas’s most significant work is Summa Theologica, a comprehensive systematic treatise on theology and philosophy that synthesizes and harmonizes the teachings of Aristotle with Christian theology. The work covers a wide range of topics, including the nature of God, ethics, human nature, and the sacraments, and it emphasizes the compatibility of philosophy and theology, rejecting the notion of inherent conflict between them.
Aquinas’ philosophy was marked by his commitment to reason and the integration of faith and reason. He believed that reason and revelation were complementary and that both could lead to a deeper understanding of truth. His approach emphasized the compatibility of philosophy and theology, and he provided rational arguments for the existence of God, known as the “Five Ways,” which presented philosophical justifications for belief in a transcendent Creator. Aquinas also explored the concept of natural law, asserting that there are moral principles rooted in human nature that are accessible through reason. He believed that these moral principles were universal and could be known by all people, regardless of their religious beliefs.
Aquinas’ contributions to theology and philosophy were widely recognized during his lifetime, and his influence continues to be felt today. He is often referred to as the “Doctor Angelicus” and is regarded as one of the church’s greatest theologians and philosophers.
Despite his relatively short life, Aquinas’ extensive writing and profound insights have left an enduring legacy in philosophy, theology, and Christian thought. His teachings remain a cornerstone of Catholic theology, and his approach to the relationship between faith and reason continues to inspire philosophers and theologians around the world.
How did Saint Thomas Aquinas’s ideas influence the development of Christian philosophy?
Saint Thomas Aquinas was known philosopher, and theologian who is considered one of the most important figures in the development of Christian philosophy. His ideas have had a profound influence on the relationship between faith and reason, the philosophy of language, epistemology, metaphysics, natural theology, philosophical anthropology, ethics, and political philosophy. One of Aquinas’ most significant contributions to Christian philosophy is his model for the correct relationship between faith and reason.
He believed that faith and reason were not in conflict but rather complementary, with faith providing a foundation for reason and reason providing a way to understand and defend faith. This approach has been influential in the development of Christian philosophy and theology, and it continues to be a subject of debate and discussion today.
Aquinas’ philosophy of language is also significant, particularly his concept of analogy. He believed that language about God is to be understood analogically, meaning that it is both like and unlike human applications. This concept has been influential in Christian theology and philosophy, and it continues to be a subject of study and discussion.
Aquinas’ work in epistemology, metaphysics, and natural theology has also been influential in Christian philosophy. He believed in the existence of a natural order that could be known through reason, and he argued for the existence of God through his famous “Five Ways”. These arguments have been widely discussed and debated in Christian philosophy, and they continue to be a subject of interest and study. Aquinas’ contributions to philosophical anthropology, ethics, and political philosophy have also been significant. He believed in the inherent dignity and value of human beings, and he argued for the importance of virtues and moral character in human life.
His work in these areas has been influential in Christian philosophy and theology, and it continues to be a subject of study and discussion today. Lastly, Saint Thomas Aquinas’ ideas have had a profound influence on the development of Christian philosophy, particularly in the areas of faith and reason, philosophy of language, epistemology, metaphysics, natural theology, philosophical anthropology, ethics, and political philosophy. His work continues to be studied and debated in Christian philosophy and theology, and his contributions to the field remain significant and influential.
St. Dominic de Guzman
St. Dominic de Guzman, also known as Dominic of Caleruega, was a Spanish-born Catholic priest and founder of the Order of Preachers, commonly known as the Dominican Order. Born in 1170 in Caleruega, Castile, Spain, Dominic’s life was marked by a deep devotion to God, a passion for preaching, and a commitment to spreading the teachings of the Catholic Church. His legacy as a religious leader and educator has had a lasting impact on the Church and continues to inspire many to this day.
Dominic was born into a noble family, with his father being a knight and his mother a member of the Spanish royal family. From a young age, he showed a strong inclination towards the Catholic faith, and his parents ensured that he received a solid religious education. He studied theology and philosophy at the University of Palencia, where he excelled in his studies and showed a keen interest in the Bible and the writings of the Church Fathers.
After completing his studies, Dominic was ordained as a priest in 1196. He then became a canon regular in the Cathedral of Osma, where he dedicated himself to a life of prayer and study. It was during this time that he witnessed the rise of the Albigensian heresy, a sect that rejected the teachings of the Catholic Church and threatened the spiritual well-being of many in Europe.
In response, Dominic joined the efforts of the Bishop of Osma, Diego de Acebo, in preaching against the heresy and converting its followers. The two men travelled throughout southern France, engaging in debates and discussions with the heretics and offering them the true teachings of the Church. However, they soon realized that preaching alone was not enough to combat the heresy, and they needed a dedicated order of men who could devote themselves to the task.
In 1215, Dominic and Bishop Diego established a religious community called the Order of Preachers, with the approval of Pope Innocent III. The members of this order, known as Dominicans, were to live a life of poverty, chastity, and obedience and were dedicated to preaching the Gospel and combating heresies. They were also encouraged to pursue advanced education and engage in scholarly debates to defend the Church’s teachings.
Dominic’s vision for the Order of Preachers was revolutionary for its time. The Dominicans were the first religious order to focus solely on preaching and teaching rather than traditional monastic practices. They also emphasized the importance of education and intellectual pursuits, which earned them the nickname “hound of the Lord” for their pursuit of knowledge and truth.
The Order of Preachers quickly gained popularity and spread throughout Europe, establishing houses in major cities and universities. Dominic himself travelled extensively, preaching and establishing new communities. He also played an important role in the establishment of the Inquisition, a Church institution that aimed to combat heresy and protect the purity of Catholic doctrine.
In addition to his work as a religious leader, Dominic was also known for his kindness, humility, and devotion to service. He was a man of great compassion and worked tirelessly to help the poor and sick, founding hospitals and shelters for those in need. His deep love for God and his fellow human beings was evident in all aspects of his life.
St. Dominic de Guzman died on August 6, 1221, at the age of 51. He was canonized in 1234 by Pope Gregory IX and is now recognized as a saint in the Catholic Church. The Order of Preachers continues to thrive today, with over 6,000 members in more than 80 countries carrying on the legacy of St. Dominic and his commitment to preaching, teaching, and serving others.
St. Dominic de Guzman’s life is a testament to his unwavering faith, dedication to the Church, and passion for preaching. His legacy as the founder of the Order of Preachers has had a lasting impact on the Catholic Church, and his teachings and examples continue to inspire people to live a life of service and devotion to God. St. Dominic’s life is a shining example of how one person’s vision and dedication can have a profound effect on the world.
Feliz fiesta de Santo Domingo – Happy Feastday
Queridos hermanos – Dear Brothers:
Desde el CapÃtulo Provincial deseo enviar un saludo pequeño saludo a todos los hermanos de la Provincia deseándoles un feliz dÃa e invitándoles a hacer actualidad el deseo de Nuestro Padre de que todos fuéramos mensajeros de la Palabra y de la verdad.
From the Provincial Chapter I would like to send to all the Brothers in the Province this short greeting to wish you a very happy feast-day, and at the same time, I am hereby inviting you to become true messengers of the Truth as our Father wanted.
Que a ejemplo del Fundador seamos transformados por la fuerza del EspÃritu al contemplar y reflexionar sobre la verdad para que vivificados por el misterio que contemplamos seamos agentes dinámicos de predicación capaz de arrastrar, con el testimonio de una auténtica calidad de vida, servicio y dedicación a quienes el Señor nos envÃa. Si El nos ha llamado nunca será infiel a su promesa. Hagamos pues lo que podemos y confiemos y dejémosle guiar nuestros pasos.
Let the example of our Founder allow us to be transformed by the power of the Spirit as we contemplate and reflect on the truth so that strengthened by the mystery we contemplate we may become dynamic agents of preaching. This requires enthusiasm, quality of life, service and commitment in favor of those to whom we Lord is sending us. Since he called us, let us do our best and he will be faithful to his promise. Let us do what we can and allow him to lead us along the way.
No seamos agentes pasivos sino hombres de fe e instrumentos en las manos del Señor para enfrentarnos con valentÃa a los desafÃos planteados a la iglesia, a los creyentes y a nosotros, misioneros por vocación.
Let none of us become a passive agent, but men of faith and instruments in the hands of the Lord, that we may have the wisdom and power required to confront the challenges presented to the Church and the believers and to us, missionary by vocation.
Nada podrá hacerse sin la convicción de que la refundación de la Orden y la renovación exige constancia y dinamismo. No obstante, poco haremos si no permitimos al Señor encender en nosotros la llama del amor con que Él nos ama.
Nothing would be done without the conviction that the Order has to be revitalized and renewed through a constant and dynamic process, it cannot be halted. Nevertheless, we will achieve little unless we allow the Lord to set us on fire of that love He has for us.
Que Santo Domingo interceda por nosotros, dinamice nuestras comunidades y avive la llama de la esperanza. Domingo de Guzmán, tu que prometiste ser de más ayuda desde el cielo cumple hoy con tu intercesión lo que prometiste a tus hijos.
May St. Dominic intercede for us, revitalize our community and awaken the flame of hope. Dominic of Guzman, you who promised to be of greater help to your Brothers from heaven, fulfill your promise and come to the aid of your sons and daughters.
Feliz fiesta! – Happy Feastday!
Fray Bonifacio Solis OP
Prior Provincial
Fr. Jarvis Sy Hao
melchiorshi@gmail.com
Part I
The Royal Convent of         Santo Tomas de Avila
From 1 to 19 August, 2017, the historic Royal Convent of Santo Tomas de Avila will once again receive the members of the Provincial Chapter of the Province of Our Lady of the Rosary which will be celebrated in this Convent.
A total of 34 chapter members also known as Chapter Fathers will gather to pray, to discern, to reflect, to discuss various topics related to the life of the Province and to seek direction and principles for the forthcoming four years.
The regular celebration of the Chapters whether Conventual, Provincial or General dates back from a very long tradition within the organization and legislation of the Order of Preachers. It is an exercise of co-responsibility, affirmation and renewal thus making the charism of preaching and service to the Church ancient yet ever new and creative in accord to the times.
Since the medieval times, Religious Orders had been organized into kingdoms, nations and regions for practical purposes of organization and governance. These entities are called “Provinces†evoking the terminology used by the ancient Roman Empire.
As a mendicant order, the Dominicans were divided into Provinces during the second General Chapter of 1220 and thus a basic organizational structure and government was established before the demise of S. Dominic in 1221.
One becomes a Dominican, he is filiated to a “provinceâ€, thus he called a “son” of the Province, usually for life unless he is assigned or transferred to another province of the Order by the Master of the Order. Because the province by cultural and religious influence, has a direct link with the life and ministry of the friars who belong to it, each province has a different way of doing things, traditions and customs which enrich the Dominican life.
Dominican life is lived in a community, which are the “cells” of our religious family and as all cells for their development need interchange, to be integrated to various levels in an organism (the Province, then the whole Order, vis-a vis, the local and universal Church …).
If a community has at least six brothers, it is called a “Conventus†and it is led by a prior, elected by his confreres for a three year term which can be renewed for another term.
Living in common, is not only praying, eating, and working together. In the spirit of co-responsibility, friars share the crux of common concerns through community meetings or conventual chapters. They also elect their prior who serves as the executor of the will of the community and the person in charge in our Dominican life.
If in a community, there are less than six friars, this is called “Domusâ€, or the house (has so to say a more provisional status, serves a contingent need or has not been able to become a priory) and the brothers of this house do not elect prior, but their “House superior†is appointed by the Provincial, usually with previous dialogue with the needs of the community.
The Prior Provincial, the major superior of the Province is elected for a term of four  (4) years. The election of major superior who will serve as the executor of the plans and ideals of the Provincial community and as representative of the Province is one of the important task of the Provincial Chapter.
Provinces
The organization of the Provinces is analogically similar to the organization of the Order and thus since time immemorial, with the great spirit of distributing powers and responsibilities to the communities and to individual friars. The Provinces play a very important role in the life of the Order in contrast to other religious Orders especially after the more centrist Society of Jesus was founded after the Council of Trent.
While in many modern congregations and religious institutes, their concept of the Province would be more on the geographical or territorial division of ministry, the Province in the Order is more than that, it becomes a living space to live the charism of the Order and thus there is a great spiritual affinity among the brethren in each Province. Moreover, each Province possesses a complete organization under the supervision of the Master of the Order and the General Curia; it also contains the legal and spiritual machinery to perpetuate its existence and guarantee the discharge of ministries entrusted.
The first provinces of the Order reflect the diverse presences and the wonderful expansion of the friars: Spain, Provence, France, Lombardy, Rome, Germany, Hungary and England. Eight hundred years later, while some Provinces had been suppressed by time and circumstance, merged with other entities or relegated into simpler entities, new ones too are being organized across the globe. Today, there are 84 “juridical presences†of Provinces, Vice Provinces and General Vicariates.
In the long list of the Dominican Provinces, number 25 is the Province of Our Lady of the Rosary, founded in 1587 “for the evangelization of China and its neighbouring kingdomsâ€. It is the only missionary Province of the Order and throughout its glorious history had contributed greatly in the evangelization of peoples and had produced a great number of martyrs for the Order and for the Church.
From the XVI century till the XX century it was the only Dominican entity in the Far East and had assumed diverse ministries and mission work in the region. She also founded various entities of the Order: Province of Queen of Martyrs of Viet nam (1967), Province of the Philippines (1971) and the Vice Province of Queen of China (Taiwan) (1978)
While maintaining the traditional ministries and missions of the Province in the Far East, the Province since the beginning of the XXI century had been blessed with new vocations and new foundations. Despite the challenge of aging and missions in need of renewal and new blood, new challenges in recruitment, formation, new presences and new realities seem to pump in much needed adrenaline to the ancient and still energetic “old Ladyâ€â€”the Province.
The chapter of 2017 is pivotal as the Order after the euphoria of the Eighth centenary had left a common desire among the brethren for renewal and to reaffirm our commitment for evangelization. How the province will respond to these challenges and new directions will be dependent on the foresight and leadership of the new team to be led by the new Prior Provincial.
Part II
The provincial chapter is made up of representatives of all the friars of the province. Since the outset of the convents were elected by their brethren – and were not named but only confirmed the higher authority – they represent them fully. In addition, each priory, to ensure adequate representation to so-called base, shall elect a member who will accompany the prior in his capacity as “sociusâ€, and shall enjoy the same rights as those who attend by virtue of their office. For large communities, the members of the conventual chapter may elect more than one socius.
As of 2016, our Province of Our Lady of the Rosary has a total of eight (8) priories: Four (4) in Asia, Two (3) in Spain and one (1) in the Philippines.
The meeting at the previous provincial Chapter
The brothers who are assigned to Domus or Houses are then organized into clusters so called electoral colleges consisting of 8-10 members where they elect one of the members as their delegate for the Provincial Chapter.
In our province, there are a total of XII electoral colleges.  They can be broken down as follows: 6 electoral colleges in Asia; 3 electoral colleges in Europe and three (3) electoral colleges from South America. In Asia, except for the I-II electoral colleges wherein the cluster is mixed from diverse regions or missions, the brethren working in the “frontiers†like Taiwan, South Korea, Union of Myanmar and Mainland China are assured of being represented.
Note here that in contrast with other Provinces, the Province of Our Lady of the Rosary has few convents and many Houses. This is due to the fact that many presences are made up of small communities and thus a good number of chapter fathers would be from the ranks of the electoral colleges.
Thus, between priories, their priors and socii, and delegates we arrived at a score of thirty (30) capitulars, they directly express diversity of cultures, realities and ministries of the Province around the world. With this number we ought to add the Prior Provincial who ends his terms on the Chapter; and the three Regional Priors of the Province (Vicariate of the Philippines, Japan and Venezuela). Thus arriving to the number of 34 members/electors.
It should also be noted that despite the fact that there are still a good number of Spanish friars in the Chapter, the number of non-Spaniards had increased since the last Provincial Chapters: and well represented as we shall have not only Spanish friars but also Chinese, Korean, Burmese and Venezuelan Chapter Fathers, perhaps one of the most diverse in the four hundred year history of the Province!
The principal task of the Provincial Chapter is to elect the Prior Provincial. He is the major superior of the Province and executes the plans and the directives of the Chapter in the coming four years.
After the election of the Prior Provincial, there will also be the election of those who will be part of the the executive team for the next four years: first, the diffinitors (six in number) which together with the Prior Provincial have the task of translating into directives, the guidelines and decisions of the Chapter and to appoint the officers of the province. After the chapter, the diffinitors shall serve as Provincial Councillors.
The Diffinitors as well as other councilors shall then form the advisory council that will help the prior provincial in his government during the next four years. From these pool of friars, the Prior Provincial shall then chose his socius (i.e. the friar chosen by him as a collaborator)
Among them would be the Provincial Syndic or Bursar and his assistants; the friars in charge of the various stages of formation and the different promoters within the Province; and all those to whom it is judged necessary to entrust a service to implement the decisions of the provincial chapter and promote the life and mission of the province.
In the same time, the Regent of Studies, the friar in charge of promoting the intellectual life and coordination of studies in the province will be appointed. Given the importance that traditionally the study of our Order, the regent is appointed by the chapter, but his name is proposed to the Master of the Order which is responsible for its creation.
Finally, it is responsibility of the provincial chapter to elect representatives to the general chapters of the Order, which are held every three years, alternately between provincial chapters and chapters of definition.
Part III
Evidently the provincial chapter is not limited to elect people but especially looks to the future by assessing the present and developing projects.
There are two important aspects of a Dominican Chapter whether it is a Provincial or a General Chapter.
It is a celebration of our Dominican mission and our ministries. Within the framework of prayer and common practice of discernment, the friars not only pray, celebrate but also reflect and discern the signs of the times and their response to the needs in accordance to their charism.
It is also a moment of discernment, especially when there arises moments of re-structuring, of opening new missions and closing old ministries and presence.
It is a moment of auto-criticism as brothers re- examine the oft talked about term of “quality of life†and how to tackle the challenges faced by the Province as a collective group. This is manifested through the work and reflection of various commissions of the Chapter, under various topics and themes for reflection.
The results of these reflections are found in the working document to be presented to the assembly and the various ordinations and recommendations to the friars.
The chapter in turn, incorporated this material will work for commissions on these topics and then present to all the province the guidelines for the coming years, giving concrete indications because in each of these areas the provincial community can realistically grow and mature, in short, to better enjoy his vocation.
In practice, the chapter establishes the provincial policy and reiterates or recreates its so called “mission-visionâ€.
It also legislates by determining or modifying the Provincial Statutes, either adding new rules or revising the rules in accordance to the latest decisions of the General Chapter or the new version of the Constitutions or directives from the General Curia.
It is also the responsibility of the provincial chapter to order the life and ministry of the Province for the coming four years; planning and coordinating the various ministries, whether collectively or individually.
It is also a moment of gratitude and memory: the Chapter is also a moment to relive the various events of the past four years, to be grateful to the Lord and at the same time to make memory of them, especially the deceased brothers. Thus part of the the Acts of the Chapter is the record of important events since the last Chapter and the necrology of the Province.
The Acts of the Provincial Chapter (and even more so those of the General Chapters) are at the service of the zeal and the apostolic creativity of the brethren; it tries to promote the apostolic “consensus†to that it may be able to work and live “in one heart and mind in God’s serviceâ€.
In the light of the forthcoming Provincial Chapter, it would be good for us to recall the spirit and the ideals laid down during the recent General Chapter of Bologna (2016) which coincided with the Jubilee of the Order:
our lives to follow Christ after the example of St. Dominic it is a life of contemplation of God’s Word and apostolic fraternity, which occurs in every community with its gifts and its weaknesses. This fraternity is rooted in obedience to the apostolic mandate and community in the implementation of this mission whose first condition is the sharing of our expectations, charisms, personal skills and material goods (205).
This apostolic fraternity is done with the community project (206) which is a good way to operate solidarity and dialogue, to facilitate the exercise of authority and obedience of the of the upper… (207)
Ultimately the Provincial Chapter is an instrument at the service of communities and friars so that they can more and better to grow in charity and be bearers of the Gospel to the world joy, the awareness of being alive and well connected parts of the Order and the Church.
The members of the previous provincial Chapter
Mrs. MARY ISABEL CHOW was dearly beloved and much appreciated by the Fathers and Brothers of the Dominican Community of Kowloon Tong. She was a good friend and a loyal supporter of our chapel where she worshipped over the course of many decades.
As her home is only a short walking distance from us, she would usually be among the first arrivals for morning devotions. Every day she joined the community for the Rosary, the Morning Prayer of the Church and Holy Mass. She took an active part in the liturgy, especially as reader, and joined in the singing with enthusiasm as she had a beautiful voice and loved to sing.
If the occasion arose she would attend the liturgy later in the day and she was most assiduous on special occasions such as the ceremonies of Holy Week.
Mary was a firm believer in the efficacy of prayer and she loved to spend long periods in private devotion before the Blessed Sacrament after the liturgy had ended.
Her love of God found practical expression in her concern for others as shown by her involvement with the Catholic Women’s League and Caritas. She was a generous benefactor of our Dominican Community and often we enjoyed the cakes, pies and other treats that she loved to provide on feast days, birthdays and other special times.
Since our community hosted the Novitiate and later became a Postulancy house, Mary took a keen interest in the welfare of the young men preparing to enter the Order and she frequently showed a motherly concern for them. If she spotted someone coughing or limping she would soon return with medicine or some other comfort. Many young Dominicans remember her with real affection.
Mary loved our oratory and over the course of many years she provided flowers and anything else that was needed.
She had a warm devotion to Jesus Christ and his Mother and she did much to propagate her faith which she studied with care and never ceased to deepen by her reading and prayer. She had a particular attachment to the Divine Mercy and made every effort to spread this devotion.
Shortly before her death, Mary addressed, after Mass, the little congregation in our chapel, most of whom if not all, knew and loved her. She told us that her illness was very advanced and was in fact terminal. She asked for our prayers and everyone was deeply impressed by her courage and calm strength.
To the end, by work and example, she bore witness to the faith that sustained her throughout her life.
We remember Mary with fondness and will miss her bright smile and loving heart.
May she rest in peace!
On behalf of the Fathers and Brothers of the Dominican Community of Kowloon Tong.
Fr. Javier González, OP
Superior.
Hong Kong, 24 May 2017
