The Benedictine Oblates

Although Franciscans and Dominicans are generally attributed with the establishment of "Third Order" groups, lay men and women have shared in the actual and spiritual works of monasteries for centuries. Since the 1950s, there has been an increased desire on the part of many to share in the meditative and spiritual techniques that were thought to belong only to monks and nuns, cloistered contemplative's. Well, "it's not just for monks anymore." There has been au increased effort around the world to share the fruits of the monastic life with those who live outside the cloister, both single and married alike. The Benedictine Oblates are the prime example of just such people.

Most oblates live a life outside the cloister, but the driving force in their lives is an intense desire to live in union with God and to seek this relationship with God in three main ways: the practice of meditative holy reading, celebration of Liturgical Hours, and quietly working in the world and uniting that work with the plan of God. Oblates are usually associated with a particular monastery and are seen as an institute that assists the monks in their work and prayer. The monks in turn provide spiritual assistance and direction to the oblates through workshops, retreats, publications, etc. and remember the oblates in their prayerful offerings of the day. There are Benedictine oblates in nearly every respectable profession you can imagine, but they all have one thing in common: the desire to unite themselves to God and each other through monastic spirituality.

One can inquire about becoming an oblate through another oblate or by contacting the Oblate Director. After attendance at a few meetings and the intention is solidified, one becomes an "oblate novice". After a year, the oblate will further their commitment through a formal oblation, which is made in the presence of the abbot and monastic community. While these are not canonical vows, formal oblation should be seen as an interior and exterior commitment to simple living, holy reading, praying the psalms (liturgical hours) and cultivating an interior sense of peace. Through oblation, the oblate becomes part of the extended "family" of the monastery and can share in their work and prayer either directly and personally at the monastery itself, or spiritually joined to the community while practicing the spirituality in their own home.

Some monasteries have the custom of "claustral oblates" who are men or women who chose to share directly in the life of the monastic community by living and working in the monastery. They do not profess vows and are generally self-sufficient financially, but otherwise share in the day-to- day workings of the monastery. Each monastery has provisions concerning this practice according to its own customary.

The possibilities offered to oblates consist in participating in one of the oldest of Christian traditions, Won't you consider this opportunity? In the Cleveland area contact Fr. Michael at St. Andrew Abbey, 10510 Buckeye Rd. 44104 or call him at (216) 721-5300 ext 273. He and the Benedictines are more than willing to hear from you and are excited at the prospect of sharing their life and spirit with you. Peace and God's blessings to all.

Michael Brunovsky, OSB

Lectio Divina in the monastic Tradition

1. Find a quiet place where you will not be disturbed for at least 20 minutes

2. Take the text in hand; either the Scriptures or piece of spiritual poetry or inspiring book

3. Read slowly; no more than a few lines at a time

4. Always stop when something inspires you or strikes you in some way

5. Use the following steps as your guide to glean the spiritual fruits of the text

  • [read]
    • 1. Iectio: the actual reading of the text

    ["chew"]

    • 2. ruminatio: "chewing the text by mulling over it in the mind; hitting a phrase or word that inspires one to think about things religious or how the phrase influences them; concentrating on that specific passage

    [Christ]

    • 3. meditatio: reflecting on how this printed text refers to the work and ministry of Christ and his life; how does the passage reflect the Gospel message From the text itself and the call to be truly Christian?

Theology of the WORD

  • [myself]
    • 4. contemplatio: reflecting on how the text and message of the Gospel reflected in it can be applied to my life as a Christian. What is the text telling me as Christian? How is my life to be affected by the reading and my reflection on it?

    [pray]

    • 5. oratio: taking the issue to prayer; asking for the Divine assistance to enact this in life and to be inspired to live this in life.

    [action]

    • 6. actio: taking the fruits of our meditation and living them in daily life.
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May God continue to pour his graces upon you
God Bless
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This Home Page was created November 1996 by Brother Philip
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