Editing Dominican Order (section)

==History==
Dominic founded the Dominican Order in 1215. Dominic established a religious community in [[Toulouse]] in 1214, to be governed by the [[rule of Saint Augustine]] and statutes to govern the life of the friars, including the Primitive Constitution.{{sfn|O'Connor|1917|p=48}} The founding documents establish that the order was founded for two purposes: preaching and the salvation of souls.{{sfn|Mandonnet|1911}}

[[Henri-Dominique Lacordaire]] noted that the statutes had similarities with the constitutions of the [[Premonstratensians]], indicating that Dominic had drawn inspiration from the reform of Prémontré.<ref>{{Cite book|last=Lacordaire|first=Henri-Dominique|title=Life of Saint Dominic|publisher=Burns and Oates|year=1883|location=London|translator-last=Hazeland|translator-first=Edward}}</ref>

===Middle Ages===
In July 1215, with the approbation of [[Folquet de Marselha|Bishop Foulques of Toulouse]], Dominic ordered his followers into an institutional life. Its purpose was revolutionary in the pastoral ministry of the Catholic Church. These priests were organized and well trained in religious studies. Dominic needed a framework—a rule—to organize these components. The Rule of Saint Augustine was an obvious choice for the Dominican Order, according to Dominic's successor Jordan of Saxony, in the [[Libellus de principiis]], because it lent itself to the "salvation of souls through preaching".{{sfn|Hinnebusch|1975|p=44}} By this choice, however, the Dominican brothers designated themselves not monks, but [[canons regular]]. They could practice ministry and common life while existing in individual poverty.{{sfn|Hinnebusch|1975|p=44}}{{sfn|Tugwell|1982|p=55}}

[[File:La chambre de Saint Dominique (maison Seilhan) - panoramio.jpg|thumb|left|Dominic's room at Maison Seilhan, in [[Toulouse]], is considered the place where the order was born.]]

The Order of Preachers was approved in December 1216 and January 1217 by [[Pope Honorius III]] in the [[papal bull]]s {{Lang|la|[[Religiosam vitam]]}} and {{lang|la|[[Nos attendentes]]}}. On January 21, 1217, Honorius issued the bull {{lang|la|Gratiarum omnium}}{{sfn|Duggan|Greatrex|Bolton|Boyle|2005|p=202}} recognizing Dominic's followers as an order dedicated to study and universally authorized to preach, a power formerly reserved to local episcopal authorization.{{sfn|Renard|1977|p=}}

Along with charity, the other concept that most defines the work and spirituality of the order is study, the method most used by the Dominicans in working to defend the church against the perils it faced. In Dominic's thinking, it was impossible for men to preach what they did not or could not understand. On August 15, 1217, Dominic dispatched seven of his followers to the great university center of Paris to establish a [[priory]] focused on study and preaching. The Convent of St. Jacques would eventually become the order's first {{lang|la|[[studium generale]]}}. Dominic was to establish similar foundations at other university towns of the day, [[Bologna]] in 1218, [[Palencia]] and [[Montpellier]] in 1220, and [[Oxford]] just before his death in 1221.{{sfn|Weisheipl|1960}} The women of the order also established schools for the children of the local gentry.{{Cn|date=April 2025}}

[[File:The epitaph of the preacher Berthold de Wyrbna in Szprotawa Poland.jpg|thumb|right|Dominican epitaph of Berthold de Wyrbna from 1316 on the tower of the parish church in [[Szprotawa]], Poland]]

In 1219, Pope Honorius III invited Dominic and his companions to take up residence at the ancient Roman [[basilica]] of [[Santa Sabina]], which they did by early 1220. Before that time the friars had only a temporary residence in Rome at the convent of [[San Sisto Vecchio]] which Honorius III had given to Dominic circa 1218 intending it to become a convent for a reformation of nuns at Rome under Dominic's guidance. In May 1220 at Bologna the order's first [[Chapter (religion)#General chapter|General Chapter]] mandated that each new priory of the order maintain its own {{lang|la|studium conventuale}}, thus laying the foundation of the Dominican tradition of sponsoring widespread institutions of learning.{{sfn|Hinnebusch|1975|loc=Ch 1}}{{sfn|Hastings|Selbie|Gray|1919|p=701}} The official foundation of the Dominican convent at Santa Sabina with its {{lang|la|studium conventuale}} occurred with the legal transfer of property from Honorius III to the Order of Preachers on June 5, 1222.{{sfn|Mandonnet|1944|loc=Ch. III, note 50}} This {{lang|la|studium}} was transformed into the order's first {{lang|la|studium provinciale}} by [[Thomas Aquinas]] in 1265. Part of the curriculum of this {{lang|la|studium}} was relocated in 1288 at the {{lang|la|studium}} of [[Santa Maria sopra Minerva]] which in the 16th century world be transformed into the College of Saint Thomas ({{langx|la|Collegium Divi Thomæ}}). In the 20th century the college would be relocated to the convent of [[Santi Domenico e Sisto|Saints Dominic and Sixtus]] and would be transformed into the [[Pontifical University of Saint Thomas Aquinas|Pontifical University of Saint Thomas Aquinas, ''Angelicum'']].{{Cn|date=April 2025}}

The Dominican friars quickly spread, including to England, where they appeared in [[Oxford]] in 1221.{{sfn|Morgan|2010|p=748}} In the 13th century the order reached all classes of Christian society, fought [[Christian heresy|heresy]], [[Schism (religion)|schism]], and [[paganism]] by word and book, and by its missions to the north of Europe, to Africa, and Asia passed beyond the frontiers of [[Christendom]]. Its schools spread throughout the entire church; its doctors wrote monumental works in all branches of knowledge, including the extremely important [[Albertus Magnus]] and [[Thomas Aquinas]]. Its members included popes, cardinals, bishops, legates, inquisitors, confessors of princes, ambassadors, and {{lang|la|paciarii}} (enforcers of the peace decreed by popes or councils).{{sfn|Mandonnet|1911}}

[[File:Saint Thomas Aquinas Diego Velázquez.jpg|left|thumb|Doctor Angelicus, [[Thomas Aquinas]] (1225–1274), considered by many Catholics to be the greatest Catholic theologian, is girded by angels with a mystical belt of purity after his [[Chastity|proof of chastity]].]]

The order's origins in battling heterodoxy influenced its later development and reputation. Many later Dominicans battled heresy as part of their apostolate; many years after Dominic reacted to the Cathars, the first [[Spanish Inquisition|Grand Inquistor of Spain]], [[Tomás de Torquemada]], would be drawn from the Dominican Order. The order was appointed by [[Pope Gregory IX]] the duty to carry out the [[Inquisition]].{{sfn|Van Helden|1995}} Torture was not regarded as a mode of punishment, but as a means of eliciting the truth. In his papal bull {{lang|la|[[Ad extirpanda]]}} of 1252, Pope Innocent IV authorised the Dominicans' use of torture under prescribed circumstances.{{sfn|Blötzer|1910}}

The expansion of the order produced changes. A smaller emphasis on doctrinal activity favoured the development here and there of the [[ascetic]] and [[contemplative]] life and there sprang up, especially in Germany and Italy, the mystical movement with which the names of [[Meister Eckhart]], [[Heinrich Suso]], [[Johannes Tauler]], and [[Catherine of Siena]] are associated. (See [[German mysticism]], which has also been called "Dominican mysticism".) This movement was the prelude to the reforms undertaken, at the end of the century, by [[Raimondo delle Vigne|Raymond of Capua]], and continued in the following century.{{Cn|date=April 2025}}

[[File:Miguel Cabrera - Allegory of the Virgin Patroness of the Dominicans - Google Art Project.jpg|thumb|right|''Allegory of the Virgin Patroness of the Dominicans'' by [[Miguel Cabrera (painter)|Miguel Cabrera]]]]

At the same time, the order found itself face to face with the [[Renaissance]]. It struggled against pagan tendencies in [[Renaissance humanism]], in Italy through Dominici and Savonarola, in Germany through the theologians of [[Cologne]] but it also furnished humanism with such advanced writers as [[Francesco Colonna (writer)|Francesco Colonna]] (probably the writer of the {{lang|la|[[Hypnerotomachia Poliphili]]}}) and [[Matteo Bandello]]. Many Dominicans took part in the artistic activity of the age, the most prominent being [[Fra Angelico]] and [[Fra Bartolomeo]].{{sfn|Mandonnet|1911}}{{Better source|date=April 2025}}

====Women====
Although Dominic and the early brethren had instituted female Dominican houses at Prouille and other places by 1227, houses of women attached to the Order became so popular that some of the friars had misgivings about the increasing demands of female religious establishments on their time and resources. Nonetheless, women's houses dotted the countryside throughout Europe. There were 74 Dominican female houses in Germany, 42 in Italy, 9 in France, 8 in Spain, 6 in Bohemia, 3 in Hungary, and 3 in Poland.{{sfn|Lee|2001|p=13}} Many of the German religious houses that lodged women had been home to communities of women, such as [[Beguines]], that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century, as expressed in works such as the [[sister-books]]. There were 157 nunneries in the order by 1358. After that year, the number lessened considerably due to the Black Death.{{sfn|Lee|2001|p=14}}

In places besides Germany, convents were founded as retreats from the world for women of the upper classes. These were original projects funded by wealthy patrons. Among these was Countess Margaret of Flanders who established the monastery of Lille, while [[Château of Val-Duchesse#History|Val-Duchesse]] at Oudergem near Brussels was built with the wealth of Adelaide of Burgundy, Duchess of Brabant (1262).{{sfn|Hinnebusch|1975|p=337}}

[[File:Figur Alte Uni Marburg.jpg|thumb|left|A figure depicting the term {{lang|la|domini canes}} ('[[hound]]s of the [[Jesus|lord]]') since the [[Medieval Inquisition|Inquisition]] in the 13th century,{{efn| name="DC"}}{{sfn|Van Helden|1995}}{{clarify|date=March 2025}} on a corner of a former Dominican monastery (before the Reformation), Old University, [[Marburg]], Germany]]

Female houses differed from male Dominican houses in that they were enclosed. The sisters chanted the [[Liturgy of the Hours|Divine Office]] and kept all the monastic observances.{{sfn|Lee|2001|pp=70–73}} The nuns lived under the authority of the general and provincial chapters of the order. They shared in all the applicable privileges of the order. The friars served as their confessors, priests, teachers and spiritual mentors.{{sfn|Hinnebusch|1975|p=382}}

Women could be professed to the Dominican religious life at the age of 13. The formula for profession contained in the Constitutions of Montargis Priory (1250) requires that nuns pledge obedience to God, the Blessed Virgin, their prioress and her successors according to the Rule of Saint Augustine and the institute of the order, until death. The clothing of the sisters consisted of a white tunic and scapular, a leather belt, a black mantle, and a black veil. Candidates to profession were questioned to reveal whether they were actually married women who had merely separated from their husbands. Their intellectual abilities were also tested. Nuns were to be silent in places of prayer, the cloister, the dormitory, and refectory. Silence was maintained unless the prioress granted an exception for a specific cause. Speaking was allowed in the common parlor, but it was subordinate to strict rules, and the prioress, subprioress or other senior nun had to be present.{{sfn|Lee|2001|p=30}}

As well as sewing, embroidery and other genteel pursuits, the nuns participated in a number of intellectual activities, including reading and discussing pious literature.{{sfn|Lee|2001|p=31}} In the Strassburg monastery of Saint Margaret, some of the nuns could converse fluently in Latin. Learning still had an elevated place in the lives of these religious. In fact, Margarette Reglerin, a daughter of a wealthy Nuremberg family, was dismissed from a convent because she did not have the ability or will to learn.{{sfn|Hinnebusch|1975|p=384}}

====English Province====
The English [[Ecclesiastical province#Religious institutes|Province]] and the Hungarian Province both date back to the second general chapter of the Dominican Order, held in Bologna during the spring of 1221.<ref>Lew, L., [https://dominicanfriars.org/blessed-paul-founder-hungarian-province/ Blessed Paul, Founder of the Hungarian Province] {{Webarchive|url=https://web.archive.org/web/20220807161243/https://dominicanfriars.org/blessed-paul-founder-hungarian-province/ |date=2022-08-07 }}, ''Dominican Friars Foundation'', accessed 1 July 2022</ref>

Dominic dispatched 12 friars to England under the guidance of their English prior, Gilbert of Fresney, and they landed in [[Dover]] on August 5, 1221. The province officially came into being at its first provincial chapter in 1230.{{sfn|Hinnebusch|1951|p=1}}

The English Province was a component of the international order from which it obtained its laws, direction, and instructions. It was also, however, a group of Englishmen. Its direct supervisors were from England, and the members of the English Province dwelt and labored in English cities, towns, villages, and roadways. English and European ingredients constantly came in contact. The international side of the province's existence influenced the national, and the national responded to, adapted, and sometimes constrained the international.{{sfn|Hinnebusch|1951|p=2}}

The first Dominican site in England was at Oxford, in the parishes of St. Edward and St. Adelaide.{{sfn|Hinnebusch|1951|p=4}} The friars built an oratory to the Blessed Virgin Mary{{sfn|Hinnebusch|1951|p= 6|ps=: There was a dispute over this oratory in 1228.}} and by 1265, the brethren, in keeping with their devotion to study, began erecting a school. The Dominican brothers likely began a school immediately after their arrival, as priories were legally schools.{{sfn|Hinnebusch|1951|pp=8–9}} Information about the schools of the English Province is limited, but a few facts are known. Much of the information available is taken from visitation records.{{sfn|O'Carroll|1980|p=32}} The "visitation" was an inspection of the province by which visitors to each priory could describe the state of its religious life and its studies at the next chapter. There were four such visits in England and Wales—Oxford, London, Cambridge and York.{{sfn|O'Carroll|1980|p=33}} All Dominican students were required to learn grammar, old and new logic, natural philosophy and theology. Of all of the curricular areas, however, theology was the most important.{{sfn|O'Carroll|1980|p=57}}

[[Dartford Priory]] was established long after the primary period of monastic foundation in England had ended. It emulated, then, the monasteries found in Europe—mainly France and Germany-as well as the monastic traditions of their English Dominican brothers. The first nuns to inhabit Dartford were sent from the {{ill|priory of Poissy|fr|Prieuré Saint-Louis de Poissy}} in France.{{sfn|Lee|2001|p=13}} Even on the eve of the [[Dissolution of the monasteries|Dissolution]], Prioress Jane Vane wrote to Cromwell on behalf of a postulant, saying that though she had not actually been professed, she was professed in her heart and in the eyes of God. Profession in Dartford Priory seems, then, to have been made based on personal commitment, and one's personal association with God.<ref>Lee, ''Monastic and Secular Learning'', 61.</ref>

As heirs of the Dominican priory of Poissy in France, the nuns of Dartford Priory in England were also heirs to a tradition of profound learning and piety. Strict discipline and plain living were characteristic of the monastery throughout its existence.{{sfn|Page|1926|pp= 181–190}}

===From the Reformation to the French Revolution===
[[File:Fray Bartolomé de las Casas.jpg|thumb|right|[[Bartolomé de Las Casas]] ({{c.|1484–1566}})]]

[[Bartolomé de Las Casas]], as a settler in the [[New World]], was galvanized by witnessing the brutal torture and genocide of the [[Indigenous peoples of the Americas|Native Americans]] by the Spanish colonists. He became famous for his advocacy of the rights of Native Americans, whose cultures, especially in the [[Caribbean]], he describes with care.{{sfn|Wagner|Parish|1967|p=11}}

[[Gaspar da Cruz]] ({{c.|1520–1570}}), who worked all over the Portuguese colonial empire in Asia, was probably the first Christian missionary to preach (unsuccessfully) in [[Dark ages of Cambodia|Cambodia]]. After a (similarly unsuccessful) stint, in 1556, in [[Guangzhou#Imperial China|Guangzhou]], China, he eventually returned to Portugal and became the first European to publish a book devoted exclusively to China in 1569/1570.{{sfn|Lach|1994|pp=742–743}}

The beginning of the 16th century confronted the order with the upheavals of Reformation. The spread of Protestantism cost it six or seven provinces and several hundreds of [[convent]]s, but the discovery of the [[New World]] opened up a fresh field of activity. In the 18th century, there were numerous attempts at reform, accompanied by a reduction in the number of devotees. The French Revolution ruined the order in France, and crises that more or less rapidly followed considerably lessened or wholly destroyed numerous provinces.{{sfn|Mandonnet|1911}}

=== 18th century ===
In 1731, a book entitled "''The second volume of the history of the Province of Spain of the Order of Preachers, chronicling the progress of their foundations and the lives of illustrious figures,"'' was written by the chronicler of the Order of Preachers and the province of Spain, the General Preacher [[Friar|Fr.]] Manuel Joseph de Medrano, [[Prior (ecclesiastical)|Prior]] of the [[convent]] of Santo Domingo in [[Guadalajara, Spain|Guadalajara]]. Medrano, a native of [[Logroño]], dedicated his book to, and under the protection of the Illustrious and Reverend Lord D. Fr. Francisco Lasso de la Vega y Cordova, [[bishop]] of [[Plasencia]], with privilege, printed in [[Madrid]] at the printing press of Geronimo Roxo.<ref>{{Cite book |last=Medrano |first=Manuel Joseph de |url=https://books.google.com/books?id=WZewkYse_VsC&pg=PP9 |title=Historia de la provincia de Espana, de la orden de predicadores...Escriviala el presentado Fr. Manuel Joseph de Medrano,... |date=1731 |publisher=en la oficina de D. Gabriel del Barrio |language=es}}</ref>

In addition to his historical works, Fr. Manuel Joseph de Medrano, ''Predicador'' General and ''Choronista'' of the Dominican Order, also played a major theological role in defending [[Girolamo Savonarola|Savonarola's]] reputation in the early 18th century.<ref name=":1">{{Cite web |title=Tertulia historica y apologetica, o examen critico, donde se averigua en el chrisòl de monumentos antiguos, y escritores de mayor autoridad, lo que contra ... pp. 14-53. |url=https://babel.hathitrust.org/cgi/pt?id=ucm.5327253596&seq=1&q1=Medrano |access-date=2025-05-08 |website=HathiTrust |language=en}}</ref> His ''Vida de la admirable Virgen Santa Inés de Monte Policiano'' included a defense of Savonarola’s sanctity and prophetic mission. Medrano's scholarship was recognized and discussed in the ''Tertulia histórica y apologética'' (Zaragoza, c. 1730) by the jurist Doctor Jayme Ardanaz y Centellas,<ref name=":1" /> which presented a scholarly dialogue addressing criticisms of Savonarola raised by the Benedictine scholar [[Benito Jerónimo Feijóo y Montenegro|Benito Jerónimo Feijóo]]. This Spanish Dominican contribution reflects a broader European Catholic engagement with Savonarola’s legacy in the pre-modern period.<ref name=":1" />

===From the 19th century to the present===
During the early 19th century, the number of Preachers seems never to have sunk below 3,500. Statistics for 1876 show 3,748, but 500 of these had been expelled from their convents and were engaged in [[Wikt:parochial|parochial]] work. Statistics for 1910 show a total of 4,472 nominally or actually engaged in proper activities of the order.{{sfn|Mandonnet|1911}}{{Better source|date=April 2025}} {{As of|2013|}}, there were 6,058 Dominican friars, including 4,470 priests.<ref name='ch' />
{{As of|2021|January}}, there were 5,753 friars overall, and 4,219 priests.{{Cn|date=April 2025}}

[[File:Portrait of Dominique Lacordaire.jpg|thumb|Portrait of [[Jean-Baptiste Henri Lacordaire|Lacordaire]]]]

France held a foremost place in the revival movement, owing to the reputation and convincing power of the orator, [[Jean-Baptiste Henri Lacordaire]] (1802–1861). He took the habit of a Friar Preacher at Rome (1839), and the province of France was canonically erected in 1850.{{sfn|Scannell|1910}} From this province were detached the province of [[Lyon]], called Occitania (1862), that of [[Toulouse]] (1869), and that of Canada (1909). The French restoration likewise furnished many laborers to other provinces, to assist in their organization and progress. From it came the [[Master of the Order of Preachers|master general]] who remained longest at the head of the administration during the 19th century, Père [[Vincent Jandel]] (1850–1872). Here should be mentioned the [[The Dominican Province of Saint Joseph|province of Saint Joseph in the United States]]. Founded in 1805 by [[Edward Fenwick]] (1768–1832), afterwards first Bishop of [[Cincinnati]], Ohio (1821–1832). In 1905, it established the [[Dominican House of Studies]] in [[Washington, D.C.]],.{{sfn|Mandonnet|1911}}{{Better source|date=April 2025}}

The province of France has produced many preachers. The conferences of Notre-Dame-de-Paris were inaugurated by Père Lacordaire. The Dominicans of the province of France furnished Lacordaire (1835–1836, 1843–1851),{{sfn|Mandonnet|1911}}{{Better source|date=April 2025}} [[Jacques Monsabré]],{{sfn|Schroeder|1911}} and Joseph Ollivier. The pulpit of Notre Dame has been occupied by a succession of Dominicans. Père [[Henri Didon]] (1840–1900) was a Dominican. The house of studies of the province of France publishes {{lang|fr|L'Année Dominicaine}} (founded 1859), {{lang|fr|La Revue des Sciences Philosophiques et Theologiques}} (1907), and {{lang|fr|La Revue de la Jeunesse}} (1909).{{sfn|Mandonnet|1911}}{{Better source|date=April 2025}} French Dominicans founded and administer the {{lang|fr|[[École Biblique|École Biblique et Archéologique française de Jérusalem]]}} founded in 1890 by [[Marie-Joseph Lagrange]] (1855–1938), one of the leading international centres for biblical research. It is at the {{lang|fr|École Biblique}} that the famed [[Jerusalem Bible]] (both editions) was prepared. Likewise Cardinal [[Yves Congar]] was a product of the French province of the Order of Preachers.{{Cn|date=April 2025}}

Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. Such is the {{lang|fr|École Biblique}} at [[Jerusalem]], open to the religious of the order and to secular clerics, which publishes the {{lang|fr|Revue Biblique}}. The {{lang|la|Pontificium Collegium Internationale Angelicum}}, the future [[Pontifical University of Saint Thomas Aquinas]] ({{lang|la|Angelicum}}) established in Rome in 1908 by Master [[Hyacinth Cormier]], opened its doors to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the {{lang|fr|Revue Thomiste}}, founded by Père Thomas Coconnier ({{abbr|d.|died}} 1908), and the {{lang|la|Analecta Ordinis Prædicatorum}} (1893). Among numerous writers of the order in this period are: Cardinals [[Thomas Zigliara]] ({{abbr|d.|died}} 1893) and Zephirin González ({{abbr|d.|died}} 1894), two esteemed philosophers; [[Alberto Guillelmotti]] ({{abbr|d.|died}} 1893), historian of the Pontifical Navy, and historian [[Heinrich Denifle]] ({{abbr|d.|died}} 1905).{{sfn|Mandonnet|1911}}{{Better source|date=April 2025}}

During the Reformation, many of the convents of Dominican nuns were forced to close. One which managed to survive, and afterwards founded many new houses, was St Ursula's in Augsburg. In the 17th century, convents of Dominican women were often asked by their bishops to undertake apostolic work, particularly educating girls and visiting the sick. St Ursula's returned to an enclosed life in the 18th century, but in the 19th century, after Napoleon had closed many European convents, [[King Ludwig I of Bavaria|King Louis I of Bavaria]] in 1828 restored the Religious Orders of women in his realm, provided that the nuns undertook some active work useful to the State (usually teaching or nursing).<ref name="kwtdominicans.co.za" /> In 1877, Bishop Ricards in South Africa requested that Augsburg send a group of nuns to start a teaching mission in King Williamstown.<ref name="dominicanmissionarysisters.org">{{cite web|url=https://dominicanmissionarysisters.org/|title=Dominican Missionary Sisters – of the Sacred Heart of Jesus|website=Dominican Missionary Sisters|access-date=2019-02-15|archive-date=2019-01-29|archive-url=https://web.archive.org/web/20190129113103/https://dominicanmissionarysisters.org/|url-status=live}}</ref> From this mission were founded many Third Order Regular congregations of Dominican sisters, with their own constitutions, though still following the Rule of Saint Augustine and affiliated to the Dominican Order. These include the Dominican Sisters of Oakford, KwazuluNatal (1881),<ref>{{cite web|url=http://oakforddominicans.org/our-congregation/|title=Dominican Sisters of Oakford – Our Congregation|website=oakforddominicans.org|access-date=2016-08-22|archive-date=2016-11-03|archive-url=https://web.archive.org/web/20161103063355/http://oakforddominicans.org/our-congregation/|url-status=live}}</ref> the Dominican Missionary Sisters, Zimbabwe (1890)<ref name="dominicanmissionarysisters.org"/> and the Dominican Sisters of Newcastle, KwazuluNatal (1891).<ref>{{cite web|url=https://www.dominicansisters.co.uk/our-story/mother-rose-niland/|title=Mother Rose Niland|first=Dominican|last=Sisters|date=25 February 2010|access-date=15 February 2019|archive-url=https://web.archive.org/web/20190215222825/https://www.dominicansisters.co.uk/our-story/mother-rose-niland/|archive-date=15 February 2019|url-status=dead}}</ref>

The Dominican Order has influenced the formation of other orders outside of the Catholic Church, such as the [[Anglican Order of Preachers]] within the [[Anglican Communion]]. Since not all members are obliged to take solemn or simple vows of poverty, chastity, and obedience, it operates more like a [[third order]] with a third order style structure, with no contemporary or canonical ties to the historical order founded by Dominic of Guzman.<ref name="dominicanfriars.org" />{{Better source|date=April 2025}} The [[Order of Christ the Saviour]] is a dispersed [[Anglo-Catholicism|Anglo-Catholic]] Dominican community founded in the 21st century within the [[Episcopal Church (United States)|Episcopal Church]].<ref>{{Cite web |title=National Association of Episcopal Christian Communities |url=https://www.naecc.net/ |access-date=2024-02-08 |website=naecc |language=en}}</ref>{{Better source|date=April 2025}}

===Missions abroad===
The Pax Mongolica of the 13th and 14th centuries that united vast parts of the European-Asian continents enabled Western missionaries to travel east. "Dominican friars were preaching the Gospel on the Volga Steppes by 1225 (the year following the establishment of the Kipchak Khanate by Batu), and in 1240 Pope Gregory IX despatched others to Persia and Armenia."{{sfn|Marsh-Edwards|1937|p=599}} The most famous Dominican was [[Jordan Catala|Jordanus de Severac]] who was sent first to Persia then in 1321, together with a companion (Nicolas of Pistoia) to India. Jordanus' work and observations are recorded in two letters he wrote to the friars of Armenia, and a book, {{lang|la|Mirabilia}}, translated as ''Wonders of the East''.{{Cn|date=April 2025}}

Another Dominican, [[Riccoldo da Monte di Croce|Ricold of Monte Croce]], worked in Syria and Persia. His travels took him from Acre to Tabriz, and on to Baghdad. There "he was welcomed by the Dominican fathers already there, and with them entered into a disputation with the Nestorians."{{sfn|Marsh-Edwards|1937|p=603}} Although a number of Dominicans and Franciscans persevered against the growing faith of Islam throughout the region, all Christian missionaries were soon expelled with [[Timur]]'s death in 1405.{{Cn|date=April 2025}}

By the 1850s, the Dominicans had half a million followers in the Philippines and well-established missions in the Chinese province of [[Fujian]] and [[Tonkin]], Vietnam, performing thousands of baptisms each year.{{sfn|Bowring|1859|pp=211, 213}}  The Dominicans presence in the Philippines has become one of the leading proponents of education with the establishment of [[Colegio de San Juan de Letran]].<ref name="Cornell Law">{{cite web |title=Philippine Sugar Estates Development Co., Limited, v. Government of the Philippine Islands. |url=https://www.law.cornell.edu/supremecourt/text/247/385 |website=LII / Legal Information Institute |access-date=14 July 2021 |language=en |archive-date=14 July 2021 |archive-url=https://web.archive.org/web/20210714083013/https://www.law.cornell.edu/supremecourt/text/247/385 |url-status=live }}</ref>{{Better source|date=April 2025}}