The Order of Preachers (Latin: Ordo Praedicatorum, postnominal abbreviation OP), also known as the Dominican Order, is a mendicant Catholic religious order founded by the Spanish priest Dominic of Caleruega (also called Dominic de Guzmán) in France, approved by Pope Innocent III via the Papal bull Religiosam vitam on 22 December 1216. Members of the order, who are referred to as Dominicans, generally carry the letters OP after their names, standing for Ordinis Praedicatorum, meaning of the Order of Preachers. Membership in the order includes friars, nuns, active sisters, and affiliated lay or secular Dominicans (formerly known as tertiaries, though recently there has been a growing number of associates who are unrelated to the tertiaries).
Founded to preach the Gospel and to oppose heresy, the teaching activity of the order and its scholastic organization placed the Preachers in the forefront of the intellectual life of the Middle Ages. The order is famed for its intellectual tradition, having produced many leading theologians and philosophers. In the year 2018 there were 5,747 Dominican friars, including 4,299 priests. The Dominican Order is headed by the Master of the Order, as of 2019, Gerard Timoner III. Mary Magdalene and Saint Catherine of Alexandria are the co-patronesses of the Order.
A number of other names have been used to refer to both the order and its members.
- In England and other countries, the Dominican friars are referred to as "Black Friars" because of the black cappa or cloak they wear over their white habits. Dominicans were "Blackfriars", as opposed to "Whitefriars" (i.e., Carmelites) or "Greyfriars" (i.e., Franciscans). They are also distinct from the "Austin friars" (i.e., Augustinian Friars) who wear a similar habit.
- In France, the Dominicans were known as "Jacobins" because their convent in Paris was attached to the Church of Saint-Jacques, now disappeared, on the way to Saint-Jacques-du-Haut-Pas, which belonged to the Italian Order of Saint James of Altopascio (St. James) Sanctus Iacobus in Latin.
- Their identification as Dominicans gave rise to the pun that they were the "Domini canes", or "Hounds of the Lord".
The Dominican Order came into being in the Middle Ages at a time when men of God were no longer expected to stay behind the walls of a cloister.
Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy. The Order of Preachers was founded in response to a then perceived need for informed preaching. Dominic's new order was to be trained to preach in the vernacular languages.
Dominic inspired his followers with loyalty to learning and virtue, a deep recognition of the spiritual power of worldly deprivation and the religious state, and a highly developed governmental structure. At the same time, Dominic inspired the members of his order to develop a "mixed" spirituality.
As an adolescent, he had a particular love of theology and the Scriptures became the foundation of his spirituality. During his studies in Palencia, Spain, he experienced a dreadful famine, prompting Dominic to sell all of his beloved books and other equipment to help his neighbours. After he completed his studies, Bishop Martin Bazan and Prior Diego d'Achebes appointed Dominic to the cathedral chapter and he became a Canon Regular under the Rule of Saint Augustine and the Constitutions for the cathedral church of Osma. At the age of twenty-four or twenty-five, he was ordained to the priesthood.
In 1203, Dominic de Guzmán joined Diego de Acebo on an embassy to Denmark for the monarchy of Spain, to arrange the marriage between the son of King Alfonso VIII of Castile and a niece of King Valdemar II of Denmark. At that time the south of France was the stronghold of the Cathar movement. The Cathars (also known as Albigensians, due to their stronghold in Albi, France) were a heretical neo-gnostic sect. They believed that matter was evil and only the spirit was good; this was a fundamental challenge to the notion of the incarnation, central to Catholic theology. The Albigensian Crusade (1209–1229) was a 20-year military campaign initiated by Pope Innocent III to eliminate Catharism in Languedoc, in southern France.
Dominic saw the need for a response that would attempt to sway members of the Albigensian movement back to mainstream Christian thought.
Dominic became the spiritual father to several Albigensian women he had reconciled to the faith, and in 1206 he established them in a convent in Prouille, near Toulouse. This convent would become the foundation of the Dominican nuns, thus making the Dominican nuns older than the Dominican friars. Diego sanctioned the building of a monastery for girls whose parents had sent them to the care of the Albigensians because their families were too poor to fulfill their basic needs. The monastery in Prouille would later become Dominic's headquarters for his missionary effort. After two years on the mission field, Diego died while traveling back to Spain.
Dominic founded the Dominican Order in 1215 at a time when men of God were no longer expected to stay behind the walls of a cloister. Saint 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. (The statutes borrowed somewhat from the Constitutions of Prémontré). The founding documents establish that the order was founded for two purposes: preaching and the salvation of souls.
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.
In July 1215, with the approbation of Bishop Foulques of Toulouse, Dominic ordered his followers into an institutional life.
Dominic's education at Palencia gave him the knowledge he needed to overcome the Manicheans. With charity, the other concept that most defines the work and spirituality of the order, study became the method most used by the Dominicans in working to defend the Church against the perils that hounded it, and also of enlarging its authority over larger areas of the known world. In Dominic's thinking, it was impossible for men to preach what they did not or could not understand. When the brethren left Prouille, then, to begin their apostolic work, Dominic sent Matthew of Paris to establish a school near the University of Paris. This was the first of many Dominican schools established by the brethren, some near large universities throughout Europe. The women of the order also established schools for the children of the local gentry.
The Order of Preachers was approved in December 1216 and January 1217 by Pope Honorius III in the papal bulls Religiosam vitam and Nos attendentes. On January 21, 1217, Honorius issued the bull Gratiarum omnium  recognizing Saint Dominic's followers as an order dedicated to study and universally authorized to preach, a power formerly reserved to local episcopal authorization.
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 studium generale. Saint 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.
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 General Chapter mandated that each new priory of the order maintain its own studium conventuale, thus laying the foundation of the Dominican tradition of sponsoring widespread institutions of learning. The official foundation of the Dominican convent at Santa Sabina with its studium conventuale occurred with the legal transfer of property from Honorius III to the Order of Preachers on June 5, 1222. This studium was transformed into the order's first studium provinciale by Saint Thomas Aquinas in 1265. Part of the curriculum of this studium was relocated in 1288 at the studium of Santa Maria sopra Minerva which in the 16th century world be transformed into the College of Saint Thomas (Latin: Collegium Divi Thomæ). In the 20th century the college would be relocated to the convent of Saints Dominic and Sixtus and would be transformed into the Pontifical University of Saint Thomas Aquinas, Angelicum
The Dominican friars quickly spread, including to England, where they appeared in Oxford in 1221. In the 13th century the order reached all classes of Christian society, fought heresy, 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 paciarii (enforcers of the peace decreed by popes or councils).
The order's origins in battling heterodoxy influenced its later development and reputation.
The expansion of the order produced changes.
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.
In places besides Germany, convents were founded as retreats from the world for women of the upper classes.
Female houses differed from male Dominican houses in that they were enclosed.
Women could be professed to the Dominican religious life at the age of thirteen.
As well as sewing, embroidery and other genteel pursuits, the nuns participated in a number of intellectual activities, including reading and discussing pious literature. 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.
In England, the Dominican Province began at the second general chapter of the Dominican Order in Bologna during the spring of 1221.
The English Province was a component of the international order from which it obtained its laws, direction, and instructions.
The first Dominican site in England was at Oxford, in the parishes of St. Edward and St. Adelaide.The%20Early%20English%20Friars%20Prea]]he friars built an oratory to the Blessed Virgin Mary%2C%206.%20T]]nd by 1265, the brethren, in keeping with their devotion to study, began erecting a school. Actually, the Dominican brothers likely began a school immediately after their arrival, as priories were legally schools.%2C%208%E2%80%939.]]nformation 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. nican 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. This is not surprising when one remembers Dominic's zeal for it.
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 German—as well as the monastic traditions of their English Dominican brothers. The first nuns to inhabit Dartford were sent from Poissy Priory in France. Even on the eve of the 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. This is only one such example of dedication. Profession in Dartford Priory seems, then, to have been made based on personal commitment, and one's personal association with God.
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.
Bartolomé de Las Casas, as a settler in the New World, was galvanized by witnessing the brutal torture and genocide of the 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.
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 Cambodia. After a (similarly unsuccessful) stint, in 1556, in Guangzhou, China, he eventually returned to Portugal and became the first European to publish a book devoted exclusively to China in 1569/1570.
The beginning of the 16th century confronted the order with the upheavals of Revolution.
During the early 19th century, the number of Preachers seems never to have sunk below 3,500.
In the revival movement France held a foremost place, 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. 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 general who remained longest at the head of the administration during the 19th century, Père Vincent Jandel (1850–1872). Here should be mentioned the province of Saint Joseph in the United States. Founded in 1805 by Edward Fenwick, afterwards first Bishop of Cincinnati, Ohio (1821–1832). In 1905, it established a large house of studies at Washington, D.C., called the Dominican House of Studies.
The province of France has produced a large number of preachers.
Doctrinal development has had an important place in the restoration of the Preachers.
During the Reformation, many of the monasteries of Dominican nuns were forced to close.
The Dominican Order has influenced the formation of other Orders outside of the Roman Catholic Church, such as the Anglican Order of Preachers which is a Dominican Order within the world wide Anglican Communion.
The Pax Mongolica of the 13th and 14th centuries that united vast parts of the European-Asian continents enabled western missionaries to travel east.
Another Dominican, Father Recold of Monte Croce, worked in Syria and Persia.
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.
The Friars, Nuns, Sisters, Members of Priestly Fraternities of Saint Dominic, Dominican Laity and Dominican Youths together form the Order of Preachers.
The Dominican nuns were founded by Saint Dominic even before he had established the friars.
Women have been part of the Dominican Order since the beginning, but distinct active congregations of Dominican sisters in their current form are largely a product of the nineteenth century and afterwards.
As well as the friars, Dominican sisters live their lives supported by four common values, often referred to as the Four Pillars of Dominican Life, they are: community life, common prayer, study and service.
The Priestly Fraternities of St. Dominic are diocesan priests who are formally affiliated to the Order of Preachers (Dominicans) through a Rule of life that they profess, and so strive for evangelical perfection under the overall direction of the Dominican friars.
Lay Dominicans are governed by their own rule, the Rule of the Lay Fraternities of St. Dominic, promulgated by the Master in 1987. It is the fifth Rule of the Dominican Laity; the first was issued in 1285. Lay Dominicans are also governed by the Fundamental Constitution of the Dominican Laity, and their provinces provide a General Directory and Statutes. According to their Fundamental Constitution of the Dominican Laity, sec. 4, "They have a distinctive character in both their spirituality and their service to God and neighbor. As members of the Order, they share in its apostolic mission through prayer, study and preaching according to the state of the laity."
Pope Pius XII, in Chosen Laymen, an Address to the Third Order of St. Dominic (1958), said, "The true condition of salvation is to meet the divine invitation by accepting the Catholic 'credo' and by observing the commandments.
Today, there is a growing number of Associates who share the Dominican charism. Dominican Associates are Christian women and men; married, single, divorced, and widowed; clergy members and lay persons who were first drawn to and then called to live out the charism and continue the mission of the Dominican Order – to praise, to bless, to preach. Associates do not take vows, but rather make a commitment to be partners with vowed members, and to share the mission and charism of the Dominican Family in their own lives, families, churches, neighborhoods, workplaces, and cities. They are most often associated with a particular apostolic work of a congregation of active Dominican sisters.
The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders.
Humbert of Romans, the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. It was under his tenure as master general that the sisters in the order were given official membership. He also wanted his friars to reach excellence in their preaching, and this was his most lasting contribution to the order. Humbert is at the center of ascetic writers in the Dominican Order. He advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists.
The English Dominicans took this to heart, and made it the focal point of their mysticism.
By 1300, the enthusiasm for preaching and conversion within the order lessened.
Although Albertus Magnus did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible.
Another who contributed significantly to the spirituality of the order is Albertus Magnus, influence on the brotherhood permeated nearly every aspect of Dominican life. One of Albert's greatest contributions was his study of Dionysius the Areopagite, a mystical theologian whose words left an indelible imprint in the medieval period. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines and women such as Hildegard of Bingen and Mechthild of Magdeburg. Mysticism refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God and gain an immediate knowledge of Him, which is unknowable through the intellect alone.
Albertus Magnus championed the idea, drawn from Dionysus, that positive knowledge of God is possible, but obscure.
Albert the Great wrote that wisdom and understanding enhance one's faith in God.
Concerning humanity as the image of Christ, English Dominican spirituality concentrated on the moral implications of image-bearing rather than the philosophical foundations of the imago Dei. The process of Christ's life, and the process of image-bearing, amends humanity to God's image. The idea of the "image of God" demonstrates both the ability of man to move toward God (as partakers in Christ's redeeming sacrifice), and that, on some level, man is always an image of God. As their love and knowledge of God grows and is sanctified by faith and experience, the image of God within man becomes ever more bright and clear.
English Dominican mysticism in the late medieval period differed from European strands of it in that, whereas European Dominican mysticism tended to concentrate on ecstatic experiences of union with the divine, English Dominican mysticism's ultimate focus was on a crucial dynamic in one's personal relationship with God.
For English Dominican mystics, the mystical experience was not expressed just in one moment of the full knowledge of God, but in the journey of, or process of, faith.
The centre of all mystical experience is, of course, Christ.
The English concentrated on the spirit of the events of Christ's life, not the literality of events.
As the image of God grows within man, he learns to rely less on an intellectual pursuit of virtue and more on an affective pursuit of charity and meekness.
Although the ultimate attainment for this type of mysticism is union with God, it is not necessarily visionary, nor does it hope only for ecstatic experiences; instead, mystical life is successful if it is imbued with charity.
The Dominican Order was affected by a number of elemental influences.
Devotion to the Virgin Mary was another very important aspect of Dominican spirituality.
Throughout the centuries, the Holy Rosary has been an important element among the Dominicans. Pope Pius XI stated that: "The Rosary of Mary is the principle and foundation on which the very Order of Saint Dominic rests for making perfect the life of its members and obtaining the salvation of others."
Histories of the Holy Rosary often attribute its origin to Saint Dominic himself through the Virgin Mary. Our Lady of the Rosary is the title related to the Marian apparition to Saint Dominic in 1208 in the church of Prouille in which the Virgin Mary gave the Rosary to him. For centuries, Dominicans have been instrumental in spreading the rosary and emphasizing the Catholic belief in the power of the rosary.
- Laudare, benedicere, praedicare To praise, to bless and to preach (from the Dominican Missal, Preface of the Blessed Virgin Mary)
- Veritas Truth
- Contemplare et contemplata aliis tradere
- One in faith, hope, and love
The following people belonging to the order have been proclaimed saints throughout history:
- Saint Dominic (d. 1221)
- Peter Martyr (d. 1252)
- Zedislava Berkiana (d. 1252)
- Hyacinth (d. 1257)
- Margaret of Hungary (d. 1271)
- Thomas Aquinas (d. 1274)
- Raymond of Peñafort (d. 1275)
- Albert the Great (d. 1280)
- Agnes of Montepulciano (d. 1317)
- Catherine of Siena (d. 1380)
- Vincent Ferrer (d. 1419)
- Antoninus (d. 1459)
- Pope Pius V (d. 1572)
- Louis Bertrand (d. 1581)
- Catherine de Ricci (d. 1590)
- John of Cologne (d. 1600)
- Rose of Lima (d. 1617)
- Domingo Ibáñez de Erquicia (d. 1633)
- Lorenzo Ruiz and Companions (d. 1637)
- Martin de Porres (d. 1639)
- John Macias (d. 1645)
- Thomasian Martyrs (Asia and Spain, 17th and 18th centuries)
- Louis de Montfort (d. 1716)
- Francisco Coll Guitart (d. 1875)
Numerous Dominicans have been beatified, including:
- Jordan of Saxony
- Blessed Mannes de Guzman
- Alanus dela Rupe
- Peter González
- Giles of Santarém
- Margaret of Castello
- Sadok and 48 Dominican martyrs from Sandomierz
- Pier Giorgio Frassati
- Henry Suso
- Fra Angelico
- Innocent V
- Benedict XI
- Robert Nutter, English Reformation martyr
- Reginald of Orleans (also known as Reginald of Saint-Gilles)
- Jan Franciszek Czartoryski
- Gonçalo de Amarante, priest and hermit
- Joan of Aza, mother of St. Dominic de Guzmán
- Giuseppe Girotti
- Joanna, Princess of Portugal
- Bartolo Longo
- Imelda Lambertini
- Catherine of Racconigi
- Lucy Brocadelli
- Bartholomew of Braga
- Jordan of Pisa
- Adrian Fortescue (martyr)
- Columba of Rieti
- Stephana de Quinzanis
- Osanna of Mantua
- Osanna of Cattaro
- Anthony Neyrot
- John of Vercelli
- Blessed Margaret of Savoy
Five Dominican friars have served as Bishop of Rome:
There are two Dominicans in the College of Cardinals:
Other notable Dominicans include:
- Gabriel Barletta
- Matteo Bandello
- Conradin of Bornada
- James of Lausanne
- Vincent of Beauvais (c.1184–c.1264) author/compiler of the encyclopedic text The Great Mirror (Speculum Maius)
- Meister Eckhart (c.1260–c.1328) German mystic and preacher
- Giordano Bruno (1548–1600), scientist as a haeretic condemned and burned in Rome
- Edward Ambrose Burgis (c.1673–1747), historian and theologian
- Elias Burneti of Bergerac, 13th century theologian
- Anne Buttimer, University College Dublin
- Oliviero Carafa
- Diego Carranza, (b.1559), Mexican missionary
- Brian Davies (Distinguished Professor of Philosophy, Fordham University; former Regent of Blackfriars, Oxford)
- Francisco de Vitoria (one of the founders of International Law)
- Nicholas Eymerich
- Bernard Gui (1261–1331) French bishop and inquisitor of the Cathars
- Henrik Kalteisen, the 24th Archbishop of Nidaros
- Heinrich Kramer (1430–1505) German author of the Malleus Maleficarum
- Girolamo Savonarola (1452–1498) Italian pre-reformation theologian, dictatorial ruler of Florentine Republic, burned by the Inquisition
- Bartolomé de las Casas (1484–1566) Spanish bishop in the West, Protector of the Indians
- Johann Tetzel
- Richard Luke Concanen (1747–1810) First Bishop of New York
- Vincent McNabb (1868–1943) Irish scholar, apologist and ecumenist
- Réginald Marie Garrigou-Lagrange (1877–1964) Leading 20th century Thomist
- Marie-Dominique Chenu (1895–1990) French theologian of the Nouvelle Théologie
- Dominique Pire (George) (1910–1969) Nobel Peace Prize
- Edward Schillebeeckx (1914–1998) Belgian theologian
- Jean Jérôme Hamer (1916–1996) Belgian theologian and Curia official, cardinal
- Yves Congar (1904–1995) French theologian of the Nouvelle Théologie, later cardinal
- Herbert McCabe (1926–2001) English theologian and scholar
- Gustavo Gutierrez (1928) Peruvian liberation theologian
- Jeanine Deckers (1933–1985) briefly famous Belgian singer-songwriter
- Frei Betto, (1944- ) Brazilian friar, theologian, political activist and former government adviser
- Timothy Radcliffe (1945- ) 85th Master of the Order of Preachers
- Anthony Fisher, (1960) Archbishop of Sydney, Australia
- Osmund Lewry
- Aidan Nichols, (b.1948) English theologian.
- Dominican Republic
- Croatian Dominican Province
- Dominicans in Ireland
- Dominican Order in the United States
- Universidad Santo Tomas de Aquino, Santo Domingo, Dominican Republic, est. 1538 – First University of the New World
- Albertus Magnus College, New Haven, Connecticut, United States – est.1925
- Angelicum School Iloilo, Iloilo City, Philippines – est. 1978
- Aquinas College (Michigan), Grand Rapids, Michigan, United States – est. 1886
- Aquinas Institute of Theology, St. Louis, Missouri, United States – est. 1939
- Aquinas School, San Juan, Metro Manila, Philippines – est. 1965
- Barry University, Miami Shores, Florida, United States – est. 1940
- Bishop Lynch High School, Dallas, Texas, United States - est. 1963
- Blackfriars Hall, Oxford, United Kingdom
- Blackfriars Priory School, Prospect, South Australia, Australia – est. 1953
- Blessed Imelda's School, Taipei, Taiwan – est. 1916
- Cabra Dominican College, Adelaide, South Australia, Australia – est. 1886
- Caldwell University, Caldwell, New Jersey, United States – est. 1939
- Catholic Dominican School, Yigo, Guam – est. 1995
- Colegio de San Juan de Letran, Intramuros, Philippines – est. 1620
- Colegio de San Juan de Letran, Calamba, Philippines
- Colegio de San Juan de Letran, Bataan, Abucay, Bataan, Philippines
- Colegio de San Juan de Letran, Manaoag (formerly Our Lady of Manaoag College), Manaoag, Pangasinan, Philippines
- Colegio Lacordaire, Cali, Colombia – est. 1956
- Dominican College of San Juan, San Juan, Metro Manila, Philippines
- Dominican College of Santa Rosa, Santa Rosa, Laguna, Philippines – est. 1994
- Dominican College of Tarlac, Capas, Tarlac, Philippines – est. 1947
- Dominican Convent High School, Harare, Zimbabwe – est. 1892
- Dominican Convent High School, Bulawayo, Bulawayo, Zimbabwe – est. 1956
- Dominican International School, Kaohsiung, Taiwan – est. 1953
- Dominican International School, Taipei City, Taiwan – est. 1957
- Dominican School Manila, Sampaloc, Manila, Philippines – est. 1958
- Dominican School of Calabanga, Calabanga, Metro Naga, Camarines Sur, Philippines
- Dominican School of Philosophy and Theology, Berkeley, California, United States – est. 1861
- Dominican University (Illinois), River Forest, Illinois, United States – est. 1901
- Dominican University College, Ottawa, Ontario, Canada – est. 1900
- Dominican University of California, San Rafael, California, United States – est. 1890
- Edgewood College, Madison, Wisconsin, United States – est. 1927
- Emerald Hill School, Zimbabwe, Harare, Zimbabwe
- Fenwick High School, Oak Park, Illinois, United States – est. 1929
- Holy Trinity University, Puerto Princesa City, Philippines – est. 1940
- Holy Rosary School of Pardo, El Pardo, Cebu Ciyy, Philippines – est. 1965
- Marian Catholic High School, Chicago Heights, Illinois, United States – est. 1958
- Molloy College, Rockville Centre, New York, United States – est. 1955
- Mount Saint Mary College, Newburgh, New York, United States
- Newbridge College, Newbridge, Co. Kildare, Republic of Ireland
- Ohio Dominican University, Columbus, Ohio, United States
- Pontifical Faculty of the Immaculate Conception
- Pontifical University of Saint Thomas Aquinas
- Providence College, Providence, Rhode Island, United States
- San Pedro College, Davao City
- Santa Sabina Dominican College, Dublin
- Siena College of Quezon City
- Siena College, Camberwell, Victoria, Australia
- Siena College of Taytay, Taytay, Rizal
- St Agnes Academy, Houston, Texas, United States – est. 1905
- St Dominic's Chishawasha, Zimbabwe
- St Dominic's College, Henderson, Auckland, New Zealand
- St Dominic's College, Wanganui, New Zealand
- St. Catharine College, St. Catharine, Kentucky, United States
- St. John's High School (Harare), Zimbabwe
- St. Mary's Dominican High School, New Orleans, Louisiana, United States
- St. Rose of Lima School, Bacolod City, Philippines
- St. Michael Academy, Northern Samar, Philippines
- Superior Institute of Religious Sciences of St. Thomas Aquinas
- UST-Angelicum College (formerly Angelicum College), Quezon City, Philippines – est. 1972
- The Pontifical and Royal University of Santo Tomas, The Catholic University of the Philippines – est. 1611
- University of Santo Tomas-Legazpi (formerly Aquinas University of Legazpi)*, Legazpi City, Albay – est. 1948
- Universidad Santo Tomas de Aquino, Bogota, Colombia
- Anglican Order of Preachers
- Blackfriars (disambiguation), many name places in Britain testifying to former Dominican presence
- Community of the Lamb, a new branch of the Dominican Order, founded in 1983
- Dominican Rite, the Separate Use for Dominicans in the Latin Church
- Dominican Sisters of Mary, Mother of the Eucharist
- Dominican Sisters of St. Cecilia
- Dominican Nuns of the Perpetual Rosary
- Master of the Order of Preachers
- Sainte Marie de La Tourette, modernist Dominican monastery designed by Le Corbusier
- St Dominic's Priory Church, the residence of the Provincial of the Dominican friars in England and Scotland
- Spanish Inquisition
- The Blackfriars of Shrewsbury
- Third Order of Saint Dominic
- Thomistic sacramental theology
- Thought of Thomas Aquinas