The Preacher at Prayer: St. Dominic’s Life of Contemplation and Divine Intimacy

Introduction

St. Dominic (1170-1221), founder of the Order of Preachers, is traditionally viewed as a traveling preacher, a fighter against heresy, and an organizer of a worldwide religious order. But beneath these accomplishments lies a foundation that made it possible for him to accomplish all of them—a life of intense prayer, deep contemplation, and a genuine union with God. St. Dominic’s public mission of preaching was rooted in his immediate communion with the Lord, and did not lack for fruits; it is to St. Dominic that the Order of Preachers found its motto, Contemplata aliis tradere, or, “To give to others the fruits of contemplation.”

Dominicans have preserved several detailed examples of St. Dominic’s own prayer life because they recognized that spiritual prayer was as vital to the charism of his order as the order’s constitutions. Through these examples, we can see that St. Dominic prayed entire nights away, continually wept for the sinners, experienced visions, performed miracles, and yet was entirely humble and devoted to the salvation of souls. His life exemplifies how authentic preaching stems from authentic prayer, and how an effective mission results from a mystical union.

The Formation of a Contemplative Heart

Dominic de Guzmán was born about 1170 in Caleruega, Spain, to a family of minor nobility, who were noted for their good works and holy living. Dominic’s mother, Blessed Joan of Aza, had a vision prior to Dominic’s birth in which she saw a dog with a torch in its mouth, setting the world aflame. This image has become a symbol of the mission of the Order of Preachers, bringing the truth to enlightenment.

From a very young age, Dominic developed a deep love for prayer and study. As an undergraduate student of the University of Palencia for ten years, he became proficient in the arts and studied theology; however, his love for prayer was never diminished by his studies. Rather, his studies inspired his contemplation, which in turn illuminated his studies. The practice of lectio divina (sacred reading), integrated with prayer, was characteristic of Dominican spirituality.

A key moment of formation occurred when Dominic was still a student during a time of famine in Spain. Dominic, seeing the suffering of the poor and recognizing what Jesus said in Matthew 25:40 about caring for “the least of these,” sold his most valuable possessions, which were his books, and used the proceeds to provide food for the starving poor. When he was questioned about how he could give up his books, which were essential to his studies, Dominic, with a contemplative heart, responded:

Would you have me study from dead skins when men are dying of hunger?

This response indicated that he had not only learned to see Christ in the suffering but also understood that “pure and undefiled religion… is this: to visit orphans and widows in their affliction” (James 1:27).

The Cathedral Canons: School of Prayer

After completing his studies, Dominic became a member of the cathedral chapter in Osma, and as a member of the cathedral chapter, he received formation as a canon of the cathedral. Bishop Diego reformed the cathedral canons with strict adherence to the Rule of St. Augustine, and they lived a life of semi-monasticism. Included in Saint Dominic’s intense growth and spiritual formation are communal liturgical prayer, personal meditation, and active ministry.

The cathedral chapter prayed their Divine Office, or Liturgy of the Hours—the hours of prayer throughout the day in cooperation with Paul’s exhortation to “pray without ceasing” (1 Thessalonians 5:17). The repeated integration of the Psalms into Dominic’s daily prayer formed the vocabulary of his prayer and thought process and, thus, the way he spoke with God.

Dominic did not limit his prayer to only the liturgical hours of the day. His brothers also observed that after the prayers of Compline were completed and his fellow brothers were retiring for the evening, he would remain in the church to pray all night long. Kneeling or lying prostrate on the floor near the altar, Dominic would cry out in submission to God asking for mercy for sinners. He engaged not only his mind, but the entirety of his being, in his prayers.

This pattern of nocturnal prayer extends through Scripture. Luke recorded in Luke 6:12 that Jesus prayed throughout the entire evening before calling the apostles; he prayed all night on many occasions. The Psalmist wrote:

At midnight I rise to praise you

Psalm 119:62

Dominic understood that night provided a unique and uninterruptible opportunity to enter into an intimate communion with God in the quiet of darkness when the world was asleep, enabling him to focus entirely on God and His will.

The Encounter with Heresy: Prayer’s Urgent Mission

The “urgent mission” of prayer as regarded by Dominic stems from the encounter with heresy. Beginning in 1203 when Dominic was accompanying Bishop Diego on a diplomatic journey to southern France, he would later witness the Albigensian heresy with its dualism and denial of the goodness of creation. The Albigensian heresy posed a threat to many souls who were seeking the truth in the Gospel. The encounter left a profound impact on Dominic and instilled within him an intense desire to preach the truth of the Gospel and to bring others to Christ.

Unlike most people, who respond to heresy primarily with action, Dominic reacted to the heresy by praying. For many years after his initial encounter with heresy he was devoted to prayer for the conversion of the Albigensian heretics. He spent the majority of his nights in front of the crucifix crying out “Lord, what will become of sinners?” and realized that this was a common prayer that he repeated continually.

Dominic’s intercessory undertakings are in line with the biblical pattern for mediators between the Lord and people. Moses pleaded with God for the Israelites:

If you will forgive their sin—but if not, please blot me out of your book that you have written

Exodus 32:32

Paul pleaded similarly , “I could wish that I myself were accursed and cut off from Christ for the sake of my brothers” (Romans 9:3). Dominic was part of a long lineage of those who prayed under great anguish, understanding that the triumph over evil takes place first through prayer and that it will eventually lead to visible victories.

All of Dominic’s years of prayer and intercession led to his being able to preach effectively. When he started his public ministry in 1206, the efficacy of his words was a result of his faith and confidence in the power of prayer and of his deep compassion for the suffering souls. His actions while he preached were motivated by his fervent communion with God through prayer and contemplation. The act of contemplation resulted in the transformation of his own heart and empowered him to speak with passion and authority about the salvation of others.

The Nine Ways of Prayer

The “Nine Ways of Prayer” were recorded by the brothers of Dominic and are essential to understanding his approach to intercession and prayer. There were nine different ways he prayed physically, mentally, and spiritually.

First Way: Humble Reverence Before the Altar

The first way was to humble himself before God at the altar by repeatedly bowing down. This bowing was a physical expression of humility, acknowledging that “God opposes the proud but gives grace to the humble” (James 4:6).

He understood that approaching God requires reverence. The Psalmist says,

Worship the LORD in the splendor of holiness; tremble before him, all the earth

Psalm 96:9

Dominic’s repeated bows weren’t mere ritual but physical expression of the soul’s prostration before divine majesty. He was like the publican in Jesus’s parable who “would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!'” (Luke 18:13).

Second Way: Prostration on the Ground

The second way was to prostrate himself on the ground. By doing this Dominic fully surrendered himself to God’s will and prayed for the conversion of sinners. Throughout the history of the Christian church, prostrating oneself before the Lord Jesus and confessing sins has been a common practice.

For Dominic, prostrating to the Lord indicated that the act of prayer is an extension of the act of dying to oneself. Joshua “fell on his face to the earth and worshiped” (Joshua 5:14). Jesus in Gethsemane “fell on his face and prayed” (Matthew 26:39). The twenty-four elders in Revelation “fall down before him who is seated on the throne and worship him” (Revelation 4:10). ull prostration indicated that the person and his spirit are ready to completely die to the flesh and to become a servant of the Lord Jesus Christ.

People who witnessed Dominic in this posture wrote that the ground was soaked with his tears. His tears were not a show of false emotion; they were truly the result of grief over his own sins, the sins of others, and the suffering of the lost souls. Just as the Prophet Jeremiah cried:

Oh that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!

Jeremiah 9:1

Third Way: The Discipline

Dominic sometimes punished himself for his sins as he prayed the Miserere (Psalm 51), “Have mercy on me, O God, according to your steadfast love.” This practice was common in the Middle Ages.

Dominic’s purpose for performing this ritual was to atone for the sins of all and to unite his small suffering with Christ’s suffering for the redemption of souls. The motivation of penance and persecution is that “the Lord disciplines the one he loves” (Hebrews 12:6) and that Paul disciplines his body (1 Corinthians 9:27). For Dominic, punishing himself for his own sins and those of others was an act of love, in union with God, to redeem all souls.

The key was motivation: not earning salvation through self-inflicted pain, but expressing contrition and participating in Christ’s Cross. As Paul wrote,

I have been crucified with Christ. It is no longer I who live, but Christ who lives in me

Galatians 2:20

Dominic’s penances were ways of dying to self so Christ could live more fully in him.

Fourth Way: Standing with Arms Extended

The fourth way of prayer was with extended arms in the shape of a cross, and by this way Dominic fulfilled Paul’s exhortation:

Present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship

Romans 12:1

By being positioned in the cross, Dominic expresses a very deep understanding of what it meant to submit oneself to God. He was not just mentally praying about Jesus, but he was fully engaged in Jesus’ passion by being in the position of the cross.

Witnesses reported that sometimes during this prayer, Dominic appeared to be lifted slightly off the ground, or that light surrounded him. Whether these were literal miracles or symbolic descriptions of visible spiritual grace, they testified to the authenticity of his communion with the Crucified One. He had learned Paul’s secret:

I decided to know nothing among you except Jesus Christ and him crucified

1 Corinthians 2:2

Fifth Way: Standing with Arms Raised

Dominic would stand with arms raised toward heaven, like Moses at the battle with Amalek (Exodus 17:11-12). To show him how much he aspires for God, Dominic raised his arms to heaven like in Scripture. When Dominic raised his arms to God as a sign of aspiration toward God, he cries out to heaven, embodying the psalmist’s prayer:

I stretch out my hands to you; my soul thirsts for you like a parched land

Psalm 143:6

While doing this with his arms raised, he many times becomes so enraptured in contemplating God, he doesn’t know what’s around him. In the spirit, his body is standing but his spirit is soaring to heaven, the same as when Moses stood on Mount Sinai—where he had been before the Lord and the glory of God shone round about him (Exodus 34:29-35). With his arms raised in prayer, he is asking God for souls while he is extolling the glory of God. His prayer expresses the truth that interceding and worshipping God are ONE, because we honor the Lord when asking Him to save souls, because the salvation of that soul is a manifestation of God’s mercy which brings glory to His name.

Sixth Way: Gazing Toward Heaven

While standing or kneeling, Dominic would fix his eyes on the crucifix or upward toward heaven, like Stephen at his martyrdom who “gazed into heaven and saw the glory of God” (Acts 7:55). With that longingly gaze, he is expressing the desire to have a beatific vision of God—the ultimate destination of every Christian.

When gazing his eyes upwards toward God—while in contemplation—he many times found himself in a state of ecstasy. God had taken over and he forgot about his physical body. As Paul described: “whether in the body or out of the body I do not know, God knows” (2 Corinthians 12:3).

As this contemplative gazing cultivated dominion, he became more familiar with seeing with the eyes of God or spiritual vision, or “the eyes of the heart” (Ephesians 1:18). He was learning to see not with physical eyes only but with the inner sight that faith provides, beholding “him who is invisible” (Hebrews 11:27).

Seventh Way: Reading and Contemplation

Lectio divina—is reading the texts of Sacred Scriptures or theological works, and when you finish reading, kneel down after closing the book, contemplating over what you read. This method demonstrated to the followers of Dominic that it is through sacred reading (lectio divina) that the soul matures into contemplation—just as reading and prayer are not two distinct emotional experiences, but rather are two aspects of the same event when you seek the Lord through God’s Word.

This way characterizes Dominican spirituality. Dominic taught the brethren in founding Order for Preachers that honest, serious studying of the word of God, preaching with authority, provides preparation for intercession through the use of prayer. And both are not separate. We are to be matured by the knowledge of God— “knowledge puffed up, but love builds up” (1 Corinthians 8:1).

Many witnessed how while reading, for example, when Dominic read about the suffering of Christ or divine mercy towards sinners, many witnesses saw Dominic weep. The Word of God was not a cold, dead letter—but a living word that pierced into his heart: “the word of God is living and active, sharper than any two-edged sword” (Hebrews 4:12). For this reason, he became an example in his own life—Dominic walked back home as representative of Jesus Christ and allowed God to use him to wound, to heal, to challenge his life, and transform him into a man after God’s heart.

Eighth Way: Journey and Travel

As a man, Dominic thought of prayer as the same as sermon preparation. While traveling from mission to mission (on dusty roads), Dominic was in continuous prayer. He daily prayed the rosary (which tradition credits him with promoting). He meditated on the mysteries of Christ’s life and silently interceded for souls.

This practice fulfilled the biblical command to meditate on God’s law “when you walk by the way” (Deuteronomy 6:7). For Dominic, no time or place was inappropriate for prayer. He taught his friars to redeem travel time for spiritual profit rather than wasting it in idle conversation. This advice reflects Paul’s exhortation to “make the best use of the time” (Ephesians 5:16). Dominic modeled how to maintain the “interior cell” of prayer that St. Catherine of Siena would later emphasize—a space of God-consciousness that remains accessible regardless of external circumstances.

Ninth Way: The Prayer of Quiet Rest

After intense prayer, Dominic would sometimes sit or recline in quiet rest, remaining peacefully in God’s presence without words or physical activity. This quiet prayer echoes the Psalmist’s invitation:

Be still, and know that I am God

Psalm 46:10

Dominic experienced the truth of Mary’s “better part” when she sat at Jesus’ feet in silent attention (Luke 10:42). His brothers noticed that after these times of quiet rest, Dominic would emerge refreshed in spirit, his preaching would carry new power, and his guidance would show increased wisdom. The quiet prayer wasn’t escape from mission but preparation for it—drinking from the well so he could pour out water for others.

The Preacher’s Dependence on Prayer

The Reformers of his time and the other preachers of his day viewed preaching as a human-based activity, while Dominic recognized that without prayer, all efforts at preaching or building the Kingdom of God are fruitless. He taught his friars, that “unless the LORD builds the house, those who build it labor in vain” (Psalm 127:1).

His famous counsel to his friars was:

Arm yourselves with prayer rather than swords; wear humility rather than fine clothes.

He taught them to preach to others only what they had first tasted in their own contemplation of God. This principle—contemplative prayer preceding proclamation—became foundational to Dominican identity.

Before sending the friars out to preach, Dominic would spend hours praying for them. He knew that the war against error and sin could not be fought by the eloquence of man, but rather through God’s power. The Apostle Paul states:

For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds

2 Corinthians 10:3-4

Thus, prayer was the means through which God empowered Dominic to preach.

Mystical Visions and Divine Encounters

Like many other saints, Dominic’s life was filled with mystical visions that confirmed his mission. However, Dominic did not seek out visions for glory or fame, but rather saw them as the fulfillment of God’s calling upon his life, equipping him to fulfill his purpose. The care with which he went about interpreting his visions was due to the fact that he did not overestimate them, nor did he underestimate the divine significance of them.

Vision of Saints Peter and Paul

Prior to starting his new order, Dominic prayed and asked the Lord for help in establishing the order. In answer to this prayer, Dominic received a vision of Saints Peter and Paul. In the vision, Saint Peter gave Dominic a staff and Saint Paul handed him a book. Both instructed Dominic to “Go and preach, for God has chosen you for this ministry.” The staff symbolized apostolic authority and pastoral care; the book represented the Word of God that he was to proclaim.

This vision assured Dominic that he had been divinely commissioned by God, and that God approved of the Dominican Order. Just as Saint Paul received direction from the Lord through a vision of a man from Macedonia (Acts 16:9-10), Dominic received specific directions from the Lord for his ministry through his vision. Rather than viewing this vision as a means to promote himself, Dominic humbly accepted the vision as his divine commission.

Vision of the Blessed Virgin Mary

Many have written extensively regarding the relationship between Dominic and the Blessed Virgin Mary. There are numerous visions of Mary appearing to Dominic while he was praying. In one such vision, Mary presented Dominic with a basket of bread and instructed him to feed it to the other friars.

The basket filled with bread represents the spiritual sustenance that Dominic was to offer the friars through preaching and praying. This vision confirmed for Dominic that he was to share what he got from God with others.

Another written account, though historically debated, relates that Mary presented Dominic with a rosary as a tool to combat heresy. Regardless of the validity of the vision regarding the Rosary, the importance of using the Rosary to develop a spiritual relationship with God and meditating on His mysteries, is contained in the Rosary. Dominic recognized the value of Mary as a model for a perfect disciple, the most contemplative woman who “treasured up all these things, pondering them in her heart” (Luke 2:19).

Vision of the Three Queens

Another powerful mystical vision that Dominic received was that of three women of incredible beauty, the Blessed Mother representing spiritual mercy, St. Catherine representing wisdom, and St. Cecilia representing holiness and sanctity. Each of the three women indicated to Dominic that each virtue (mercy, wisdom, holiness) must be part of the Order of Preachers’ mission to succeed.

This vision of the three queens reveals that preaching requires a blend of mercy with truth; holiness combined with mercy will provide holiness.

Vision of the Crucifix Falling

One of the most profound visions that Dominic experienced was a real moment of encounter with Christ in prayer. Dominic experienced a physical encounter with Christ, he visually saw Him on a crossed-staff and surrounded by three crossed-staffs that were about to be used as intended by God for punishment for man’s sins. At the base of the crucifix, the Blessed Mother was pleading for all mankind begging for God’s mercy towards them and she told Him that she had a servant named Dominic who was going to be raised up with a group of preachers to lead people to God and to prevent God’s judgment.

This vision echoes the experience of Abraham pleading for God’s mercy for Sodom (Genesis 18:22-33) and Moses standing in the breach for Israel (Exodus 32:11-14), nd provided further evidence of his understanding of God’s calling upon him to intercede for mankind. The primary purpose of preaching and associated with the order of preaching, was to redirect people from their sins and back to God for His mercy instead of judgment.

The Gift of Tears

Dominic’s prayer life consistently included tears as a gift from God. He cried constantly at Mass, at night prayer, while reading the Bible and thinking about human sin. His tears were an expression of the overflow of love, guilt and compassion from his heart. The Bible recognizes tears as valid forms of prayer. The Psalmist wrote, “My tears have been my food day and night” (Psalm 42:3). Jesus wept over Jerusalem (Luke 19:41) and at Lazarus’s tomb (John 11:35). Paul served “with all humility and with tears” (Acts 20:19). Through his gift of tears, Dominic was part of the biblical record of those who care for what God cares for.

Dominic’s gift of tears was not because he was upset for himself or was disturbed in his life. Instead, he cried tears of true sorrow for those who do not know God. His repetition while crying was, “Lord, what will become of sinners?” He cried for the people who existed separated from God, and like Paul, Dominic would say, “I have great sorrow and unceasing anguish in my heart” for those who don’t know Christ (Romans 9:2).

People who knew Dominic said that the amount of tears he wept was so much that they could hear them hit the ground when he cried. He was particularly emotional during the consecration and communion parts of the Mass, thinking about the sacrifice of Jesus for sinners. For Dominic, Holy Communion was not a ritual, but rather a meeting with his Lord and Savior, the Crucified and Risen One, and formed a response from his heart in the area of love.

Eucharistic Mysticism

TThe Mass was the center of Dominic’s prayer life. The way he regarded it and every time he celebrated it with such great reverence indicated the depth of Dominic’s connection with God. Witnesses say that he experienced ongoing ecstasies throughout the entire Mass and during the consecration, and that he had glowing, shining skin, a very elevated, high place above the floor or, he was so overcome with emotion during the Holy Communion that he was unable to stop crying.

The moment that was the most important to Dominic in his contemplation was the immediate moment before Communion; at this time, the separation between heaven and earth was almost non-existent; at this moment, Dominic understood that Jesus was truly present in both the bread and wine.

My flesh is true food, and my blood is true drink. Whoever feeds on my flesh and drinks my blood abides in me, and I in him

John 6:55-56

Because Dominic’s connection with Jesus through Holy Communion was not merely a private matter. He preached on Holy Communion and, had to counter many heresies against the real presence of Christ, through preaching Dominic’s profound respect for the body and blood of Christ provided living evidence of the theological truth he preached. Dominic lived his life as a walking example that theology is not only knowledge, but is also a daily experience.

Dominic taught that during the preparation for Mass and after Communion, friars should be thanking God. He taught that the meaning of receiving Holy Communion will help change the person receiving Communion into becoming more like Jesus Christ. As explained in the book of St. Augustine, “become what you receive” —the body of Christ.

Night Prayer: Wrestling with God

Dominic’s habit and discipline throughout his life was to spend the entire night in prayer before God in a place where there were no distractions; the night was one of the few times he could devote any time to undistracted prayer. He would go to the church after having already prayed Compline and remain there until it was time to pray Matins in the morning. At times, this time could extend until dawn on the following day.

During these night vigils, Dominic would have prayed using all nine forms of praying, whichever way the Holy Spirit had led him at that time. His prayers were spoken and unspoken, joyful and sorrowful, intercessory and contemplative, and Dominic prayed with his whole being, without holding anything back.

The night provided freedom from interruptions. During the day, Dominic was constantly engaged with people—preaching, counseling, organizing, traveling. Night offered the only substantial block of time for uninterrupted prayer. Jesus Himself followed this pattern, often withdrawing to lonely places at night to pray (Luke 5:16, 6:12).

Dominic’s night prayer particularly focused on intercession. He would name specific people and situations before God, pleading for the conversion of heretics, for souls in danger, for his friars facing difficulties, for the Church’s needs. His intercession was specific and persistent, like the widow in Jesus’s parable who kept coming to the judge until he granted her request (Luke 18:1-8).

The Prayer Before the Altar

One practice especially beloved to Dominic was standing or kneeling before the Blessed Sacrament, simply gazing at the consecrated host in loving attention. This anticipates the later devotion of Eucharistic Adoration. He understood the truth that being in Christ’s presence changes us.

During these times of gazing at the Eucharist, Dominic would often experience profound peace and intimate communion with Christ. His mind would grow quiet, his emotions stilled, his will united to God’s will. This was contemplation in its purest form—loving attention to the Beloved without agenda or demand, simply being present to Presence.

The practice reflects Moses’s experience of standing before God, when “the LORD used to speak to Moses face to face, as a man speaks to his friend” (Exodus 33:11). Dominic cultivated this friendship through hours of silent, loving presence before the Lord in the Blessed Sacrament. He was enacting Mary’s choice of “the good portion… which will not be taken away” (Luke 10:42).

Prayer as Preaching Preparation

Dominic always spent long hours in prayer (before preaching) and showed that the principle of proclamation is based on contemplation, by having sermons flow out of prayer, rather than intellectual preparation (although he studied extensively). The ultimate goal of Dominic’s sermons was to share his experiences and encounters with the Father during times spent in communion with Him.

In preparation for major preaching missions, Dominic would pray and fast for days. He recognized the concept of spiritual warfare, realizing that when preaching the truth he was confronting “the spiritual forces of evil in the heavenly places” (Ephesians 6:12). Therefore, the act of praying would be the victory before his public “combat” as a preacher.

His brothers and fellow friars testified that they could assess the level of Dominic’s prayer by the authority and effectiveness of his preaching. After spending time in prayer, Dominic’s sermons came forth with power—and people’s hearts were pierced by them, there was an increase of conversions and miracles. The power of God was the demonstration of the spirit in Dominic’s sermons.

Dominic taught his disciples that the first quality a preacher must have is not eloquence, but rather being in communion with God. As Paul wrote:

When I came to you, brothers, I did not come proclaiming to you the testimony of God with lofty speech or wisdom... in demonstration of the Spirit and of power

1 Corinthians 2:1, 4

Prayer provided that demonstration of the Spirit.

Miracles Born from Prayer

In Dominic’s life, there are historical records that mention countless miracles that he performed, all of which were directly tied to prayer. The miracles didn’t occur for the purpose of being seen, they were natural results of Dominic’s relationship with God and validated the veracity and truth of his message.

Dominic raised from the dead at least four people, and in every instance, it was in response to his prayer. The most notable example of this was the young man named Napoleon, who had fallen off a horse and died. After prayer was offered over him, Napoleon came back to life. Miracles like this were consistent with those performed by the apostles, such as when Peter raised Dorcas (Acts 9:36-42) and when Paul raised Eutychus (Acts 20:9-12). Both cases confirm that God indeed used “signs following” to validate the gospel of Jesus Christ (Mark 16:20).

Healing was frequently one of the results of Dominic’s ministry, and people who were blind received their sight, and sick people were made well, and the demon-possessed were delivered, all through the prayers of Dominic, not because of Dominic. Dominic believed the miracles were for God’s honor, and therefore, wanted to redirect people’s gratitude to God.

There were miraculous provisions of food in communities when food did not exist. Dominic prayed and food appeared—either by mysterious visitors bringing bread or by wine doubling in an empty container. The events reflect those recorded in the Old Testament where there was a provision for Elijah and the widow with nothing left (1 Kings 17:10-16) and in the New Testament, where Jesus fed the multitudes (Matthew 14:13-21). The miracles demonstrate God’s provision for those who have faith in Him.

Dominic did not seek miracles for the sake of miracles. They were byproducts of his prayer life, and were also manifestations of the kingdom of God. Jesus had promised:

Whatever you ask in my name, this I will do, that the Father may be glorified in the Son

John 14:13

The Contemplative Community

The Dominican Order of Preachers created by St. Dominic represents the development of an entire religious order of men who are committed to prayer and study as the foundation of their relationship with Jesus Christ. Dominic’s goal was to teach these men to be contemplative, as he believed that the fruits of contemplation would result in the preaching that would provide nourishment to the faithful.

The daily life of a Dominican friar reflects the importance that prayer and study play in the Dominican way of life. Dominican friars have several hours of communal prayer scheduled each day, such as the Liturgy of the Hours, as well as time for private prayer and meditation, and time to study the Scriptures and theology.

Dominic taught that the life of a community was to be lived as a contemplative community, and so Dominican friars would engage in corporate prayer, corporate study, and contemplation during meals as they listened to the reading of Scriptures. Dominican friars were also provided with cloisters to have safe private areas to engage in contemplation.

This communal dimension reflects the early Church described in Acts: “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers” (Acts 2:42).

The life of a Dominican friar was to be spent in an active ministry preaching to the people of God while maintaining a solid prayer life. Therefore, Dominican friars lived with a contemplative engagement—having developed a solid prayer life, they were actively preaching to the people of God, following the teachings of Christ (Mark 1:35-39).

His Teaching on Prayer

Dominic’s teachings about prayer are found in oral tradition and have not been recorded as formal doctrine or treatises. During the early days of the Order, the teachings of St. Dominic were transmitted orally to the Dominican Friars, and it is important to note that the teachings of Dominic regarding prayer gave a very clear understanding of what prayer is:

Prayer requires time and commitment. It takes effort to spend periods of time praying to God. If a person wants a close relationship with God, they need to take the time to pray, just like doing something we value or need.

Prayer engages the whole person—body, mind, emotions, will. We need to engage our whole person—body, mind, emotion, and will. In the same way that the nine methods of prayer explained in the teachings of Dominic show us that prayer can be contemplative or mental, they also show us that prayer engages our bodies and our emotions, as well as our will to make the prayer happen.

Intercessory prayer changes things. As demonstrated by Dominic’s cries to God for sinners, Dominic believed that intercessory prayer could change things. Scripture provides encouragement regarding intercessory prayer, saying,

The prayer of a righteous person has great power as it is working

James 5:16

Contemplation and action are complementary. Prayer prepares us to minister; then we return to pray after our ministry. They complement each other; therefore, if you do not engage in both, your ministry is not complete. Mary and Martha did not represent an opposite; both represented a calling from God to serve.

Humility is essential. Without humility, one cannot experience the intimacy of contemplation with God.

God opposes the proud but gives grace to the humble

James 4:6

Perseverance matters. Dominic demonstrated faithfulness to God in prayer, regardless of whether or not he received an answer to his prayers. True prayer is absolute faithfulness to God, as opposed to what feels “good” when praying.

The Prayer That Shaped a Movement

The life of prayer of Dominic did not end with prayer; it created an entire movement of people that continues to exist today. The Order of Preachers (Dominicans) can trace the origins of its growth and development to one person’s tears lifted to God and the one person’s resolve to be a global servant of God through prayer and contemplation.

Dominic’s life demonstrates the misconception that the contemplative person does not care about the needs of the world, while a person who has been called to an active ministry cannot develop a deep prayer life because he/she is too busy. Dominic’s example allows for the integration of prayer and contemplation as foundational to active Christian ministry.

The Dominican motto— “to contemplate and give to others the fruits of contemplation” —encapsulates this vision. The friar doesn’t share merely intellectual conclusions or memorized doctrine but truth encountered, experienced, and loved in prayer. As John wrote,

That which we have seen and heard we proclaim also to you

1 John 1:3

Effective proclamation requires genuine encounter.

The Final Prayer

On August 6, 1221, in Bologna, Italy, Dominic died surrounded by friars; he demonstrated his life and commitment to God through prayer even to the end of his life. Dominic was bedridden and died with as much discipline as he could to maintain his prayer life. He lay down when he was too weak to stand or would pray silently when he was unable to speak.

His last counsels to his friars emphasized charity, humility, and perseverance in prayer. He told them, “Have charity among yourselves. Guard humility. Make your treasure of voluntary poverty.” These last counsels came as a result of a true heart of charity; reflect humility because we recognize that we are dependent on God; and have faith that God will provide for us through our pursuit of poverty.

Tradition states that Dominic’s last words to his brothers were,

Do not weep, for I shall be more useful to you after my death and I shall help you then more effectively than during my life

Dominic had faith that after he died, he would intercede for them with greater effect because he would be with God. The church canonized Dominic in 1234, less than 13 years after he died, demonstrating that he lived a life of great faithfulness to God and demonstrated many heroic virtues throughout his life.

Lessons for Contemporary Disciples

Contemporary Christians are challenged through the practice of prayer according to the model St. Dominic set for his time:

First, prayer cannot be optional for those called to ministry. Ministry cannot be optional for a follower of Christ. In becoming a preacher, teacher and servant of God, it is essential to have a foundation in praying to God. Without a firm background in prayer, everything else done for Christ is just a man-made product, without the Divine power that comes through His presence in one’s life.

Second, night prayer and extended prayer times, while not obligatory for all, remain powerful practices. The practice of praying at night and for long periods of time is a powerful means to connect with God, even though this is not required of all people. All who are to lead others in God’s name must spend dedicated time connecting with God in prayer without the interference of the world’s distractions in their lives.

Third, intercessory prayer genuinely matters. Intercessory prayer is of tremendous value and actually accomplishes something more than emotional experiences. When Dominic cried for sinners as he did, it was not wasted tears but rather a form of spiritual warfare. By interceding for those who do not know God, we honor and thank God and serve our brothers/sisters as Moses and Paul did when they stood up for the souls of others.

Fourth, mystical experience serves mission, not self. Mystical experiences are not for one’s personal use but rather for the purpose of service. The visions and gifts God gave Dominic were not to comfort him, but to prepare him to serve God and His people more completely. When someone authentically contemplates on God, the fruit will always be love toward God and love for neighbors.

Fifth, contemplation and study belong together. It is important for contemplation and study to be done together. Dominican spirituality emphasizes the relationship between the heart and head, between devotion and doctrine. The knowledge of truth in our mind should generate a love within our hearts for that truth. The experience of God must be judged in accordance with our learning from God.

Sixth, community matters for prayer. Prayer in community is just as important, if not more important, than individual prayer. While Dominic did have a great deal of individual prayer time, he also prayed in a communal sense alongside his brothers in the order. When a Christian contemplates God, a believer does not just do it alone. To contemplate God means to also prayerfully be part of a community of faith.

The Living Legacy

800 years after St. Dominic’s death, his followers are still carrying on the mission of integrating prayer and preaching both through Dominican friars, sisters, and the laity around the world as they carry on the legacy of St. Dominic through their prayer methods, methods that are also being taught in schools worldwide to students.

While St. Dominic is a person from history, he remains an example of what it means to live in a life of holiness based on our relationship with Christ. Holiness or the example of living in the light of Christ does not come through processes or programs, but rather through a sincere and continuing relationship with God. St. Dominic’s long hours of tears praying for sinners, his frequent visits to the Blessed Sacrament, and his long periods of holy contemplation, were not means to an end, but rather the means of living out one’s Christian life.

Conclusion: The Preacher’s Secret

The ultimate message from St. Dominic is that when an individual is truly one with God, he/she will produce the most success in his/her mission. Authentic holiness, the fruit of a life committed to prayer, represents the essence of St. Dominic’s preaching and ministry and ultimately bore witness to the power of God to change hearts and transform lives through prayer.

The signature prayer of St. Dominic, “Lord, what will become of sinners?” , serves as the foundation for true contemplation; it is not about self or experience, but instead is rooted in connection to God with a heart for others as God does. True contemplatives share God’s love for the lost and broken.

Christian followers are invited to accept this same invitation from St. Dominic. To have a significant amount of time spent in prayer, cultivate an intimate relationship with God and allow that intimacy with God to shape character and impact vocation as God intended. St. Dominic is a living example that through prayer any person who desires to seek God in a relational way can experience the transforming power of God and God’s call to change the world through prayer.

As Dominic himself would say, “Speak only to God or about God.” This simple but profound principle summarizes both prayer (speaking to God) and preaching (speaking for God). Let us strive to emulate St. Dominic, to be that generation of believers who are intimately aware of who God is and effectively sharing the good news of God with our world that is desperately in need of the truth.

O God, who made blessed Dominic an outstanding preacher of your truth and placed him as a light in your Church, grant, we pray, that through his intercession we may walk in the light of your truth.

Collect for the Feast of St. Dominic