Introduction        Nature of Oblates        History        US Developments        Considerations

Nature of the Oblates

The Oblates of St. Benedict are lay persons, men and women, who associate themselves in a particular way with a Benedictine community, whether it be an abbey, monastery or convent.  They do not, however, live in community nor do they pronounce vows, but carry on the usual duties of their particular occupation or profession.  they do not take a new set of religious practices but pledge themselves to be chiefly concerned about striving to be what they are through Baptism and Confirmation, children of God, persons led by the Holy Spirit.  Offering themselves for the service of God and God's people, to the best of their ability, they promise to live according to the virtues of obedience, stability and the reformation of their lives, virtues which are matter of vow for Benedictine monks and nuns.  They pray for and sometimes with the community, and the community includes them in its daily prayers and works.

Furthermore, oblates strive to know the community of their affiliation, its members and its works as well as its prayer.  They support its activities and encourage vocations to the Benedictine life.  From the close union which develops, they are inspired to be, as it were an extension of the community, carrying the Benedictine spirit of prayer and service into the highways and byways of life.  And this spirit is non other than that of the gospel, the way of Christ.

Historical Sketch

brief sketch of the historical development of Benedictine oblates may set today's oblates status in clearer perspective.  The practice of oblation goes back to the Rule itself.  Chapter 59 fixes the procedure for the oblation of children.  Only the verb "offerre" is used there.  The noun "oblatio" occurs, it is true, but only in the matter of sacrifice, in which the child and the goods offered are included.  From the fourth century to the seventh century, oblates were small children who were "offered or made over to God" much as parents bring their infant to church for Baptism.  Later the oblate was put under the guidance of a monk of abbot.

Seventh-century records mention oblates as adults who lived in the monastery but did not take vows.  In accordance with their material circumstances, they took care of some of the monastery's material needs, but were never regarded as monks.

In the eighth and ninth centuries, the custom became widespread among the faithful of seeking admission to a monastic body as a "confrater" or "consoror".  Persons admitted were called lay oblates to distinguish them from those who lived in the cloister.  By this type of affiliation, the monastery granted not only to other religious and families but also to members of the clergy and laity a participation in the prayers and good works performed by the monks.  The oblates in turn gave to the monks personal help and material assistance according to their means.

Association of lay oblates with a Benedictine monastery as a"confraters" was preserved chiefly by the English Benedictine Congregation.  Usually, it was limited to those persons who had some special relationship with the monastery as friends and benefactors.  Their rule for admission and the prayers to be said by the persons admitted as "confraters" were first published at Douai in 1639.