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Some Practical Considerations

Becoming an oblate of St. Benedict is more than just joining another organization in the church.  Ranking as a lay institute, the oblate movement is not called a Third Order, for St. Benedict did not formulate a rule for nuns, nor a rule for the laity.  The rule which Benedict wrote for monks is so flexible it is easily adapted for nuns or the  laity.

An oblate becomes an oblate for the same basic reason that a Benedictine becomes a Benedictine, that is, "to seek God."  Oblates intend to share in the death and resurrection of Christ in all aspects of life: in their work, prayer, recreation, their daily relationships with others. To help themselves do this and to join in the Benedictine task of praise, they pray with the Church, reciting each day some part of Liturgy of the Hours.  This prayer is the chief way of uniting spiritually with the community of affiliation.  Certainly this joint prayer life of the oblate and the community is extremely meaningful for the lay person as well as for the community.  One woman expresses it thus:  "My greatest happiness in being an oblate is knowing that I share in the prayers of the community and that my life is dedicated s far as possible without actually taking the vows."

Since becoming an oblate is a significant undertaking one does not establish this affiliation on the spur of the moment.  The seriousness of a candidate's intention to be guided according to the Benedictine Rule is tested by a year's formation.  During this year, appropriate conferences are given by the director to explain the basic elements traditional in the Benedictines life.  One schedule of topics is as follows:  the Benedictine ideal, prayer, reading, silence, community life, community of goods, reformation of life, stability, prophetic witness, obedience, renunciation and work.  The conferences in this schedule follow a cycle so that once the twelve have been covered, the director goes back to the first and begins again.  Thus candidates may enter into the cycle at any time and remain as long as they wish.  Those attending the same conference more than once frequently note that they gain insight even though more than once frequently note that they gain insight even though the basic material is the same.  This gain may come about not only through a new receptivity and readiness on the part of the oblate candidate.

After a period of preparation, ordinarily a year, the candidates may make their final oblation, upon mutual agreement with the director.  Some ritual is employed for this occasion but it is widely variable.  The act of oblation makes the candidates full-fledged oblates for life or for as long as they desire.  Their affiliation can be transferred to a different convent or monastery when the circumstances of their life call for a change.

Through conferences, as suggested above, and whatever further communication is provided both formally and informally.  The Decree on the Apostolate of the Laity specifies: "The apostolate is carried on through faith, hope, and charity which the Holy Spirit diffuses in the hearts of all members of the Church.  Indeed the law of love, which is the Lord's greatest commandment, impels all the faithful to promote God's glory through the spread of God's reign and to obtain for all that eternal reign which consists in knowing the only true God sent by Jesus Christ."

Finally, one of the most significant tasks of oblate movement is to restore to the laity the simple biblical prayer of the primitive Church.  In the early Christian liturgies, as described in the Didache and the Apostolic Constitutions, the singing of psalms and hymns (which became the Liturgy of the Hours) was the primary act of prayer of the lay Church.  Restoration of this prayer to the laity is definitely taking place through the Oblates of St. Benedict.  As an example, the oblates of Conception Abbey, Conception, Missouri, under the guidance of the Rev. Louis Meyer, OSB, have adopted a specific program of liturgical prayer.  Lay persons gather at stated times of the day for the recitation of the Liturgy of the Hours as a group in the Church.  They take an active and informed part in the celebration of the sacred mysteries and seek to extend the Eucharist in service to neighbor.  Participants strive to appreciate the beauty and spiritual wealth contained in the psalms, which form the core of  the Church's prayer.

Finally, they also harmonize their private and public prayer with the liturgical seasons and feasts of the year, as Vatican II recommends.  This movement towards liturgical worship, an important activity for oblates, is gathering strength and can supply some of the helps which people long for besides being an appropriate response to Vatican II.

Persons both young and old are welcome as oblates.  The first step is to inquire at one's chosen abbey or convent or the one that is nearest.  If the house has no oblate program, a few inquiries from the laity may prompt the establishing of one.  If a program exists but lacks vitality, interest of the laity may lead to revitalization.

As an oblate, the disciple of the Lord comes into the rich stream of Benedictine spirituality, which is both affirming and challenging.  He or she is brought in touch with the timeless wisdom of the patriarchs of western monarchism, whose guidance is both firm and gently.  The rule invites the disciple to singleness of heart and fullness of dedication, not a clutter of practices.  It is warmly compelling yet so flexible that no one need be discouraged or dismayed by it.  Indeed, the oblate is in an ideal position to experience the practicality of the St. Benedict, who was concerned that all things should be tempered and directed that there be something for the strong to strive after and nothing to dishearten the weak.