Oblates And Tertiaries

[chrysostom]

I'm not quite certain how to categorize these in terms of vocation.  While it seems obvious that it isn't a "primary" calling insofar as one is a layperson or a priest first before one is a member of a group of oblates or tertiaries, it also seems clear that one must exercise a certain amount of discernment before committing to living out a particular spirituality, such as the Rule of St. Benedict or Franciscan spirituality.  Also, I would imagine that becoming an oblate or tertiary whilst discerning religious life with a community would simply interfere with the process (or am I mistaken on that point?) and thus it has certain elements of "vocation".

 

Were I ultimately to discern not to enter religious life I would still strongly consider something like this.

 

Thanks for any help.

[Clare Brigid]

Your instincts are correct, Chrystostom.  You've only been Catholic for a year, but you're clearly forming a good sensus catholicus.

 

In fact, the discernment of vocation needs to be broader than one's state in life, a particular spouse or a religious community.  This broader concept is known as "personal vocation."  All of one's important choices, including one's choice of spirituality and a decision to become an oblate or tertiary, should comport with one's personal vocation.

 

The concept of personal vocation has been explained very well by the moral theologian Germain Grisez in his book, [url=http://www.amazon.com/Personal-Vocation-Calls-Everyone-Name/dp/159276021X/ref=sr_1_1?s=books&ie=UTF8&qid=1406652674&sr=1-1]Personal Vocation:  God Calls Everyone by Name[/url].

 

Grisez discusses the concept at a more advanced level in his multivolume work, The Way of the Lord Jesus.

 

I recommend both to you.

[Perigrina]

I am a Franciscan tertiary.  The discernment process was modeled on that of religious, going through similar stages.

[krissylou]

They are separate vocations and it would not be appropriate to become an oblate or tertiary as a means of testing the water for religious life.

 

SOMETIMES it might happen that someone who has been an oblate or tertiary might discern that actually their true vocation is to religious life.  Sometimes that happens, much as sometimes someone might originally enter an active community and after a period of time discern a call to a more contemplative order instead or a diocesean priest might discern a call to enter a monastery.  Things happen sometimes.  But it's not the norm and CERTAINLY don't become an oblate or tertiary with the intent of using it to explore religious life.

 

 

[Nunsuch]

I do know one sister (not a Benedictine) who is also a Benedictine Oblate.This doesn't seem common, but obviously she did this with the full knowledge of the leadership of her congregation.  She was in final vows before she became an Oblate.

[catholicamama]

Lay Dominicans  are no longer called 'Third Order' or 'Tertiaries' but the Dominican equivalent is Lay Fraternities of Saint Dominic. You can find out more about them at www.laydominicans.org I am known as Maria Angelica Jane in my chapter =).  We get to pick a name similar to how the Dominican Sisters, Brothers, Friars and Nuns pick a name when they are received.

[SNJM]

Thank you, Maria Angelica Jane! Beautiful name! Since I do not know how names are chosen, do you mind telling us? Also, in today's language, would St. Catherine of Siena be considered a Lay Dominican? Finally ( a lot of questions!) are you allowed to wear the holy habit?

Thank you and blessings,
Rose

[chrysostom]

Your instincts are correct, Chrystostom.  You've only been Catholic for a year, but you're clearly forming a good sensus catholicus.

 

In fact, the discernment of vocation needs to be broader than one's state in life, a particular spouse or a religious community.  This broader concept is known as "personal vocation."  All of one's important choices, including one's choice of spirituality and a decision to become an oblate or tertiary, should comport with one's personal vocation.

 

The concept of personal vocation has been explained very well by the moral theologian Germain Grisez in his book, Personal Vocation:  God Calls Everyone by Name.

 

Grisez discusses the concept at a more advanced level in his multivolume work, The Way of the Lord Jesus.

 

I recommend both to you.

 

Thanks for the reference.  I found The Way of the Lord Jesus online and looked up some parts which seem relevant.  I'm sure this isn't all of it though.

[spoiler]
[clearest quote at end]
 

http://www.twotlj.org/G-1-23-C.html

"For us Christians, to follow Jesus means to accept and carry out our own personal vocations faithfully. In doing so, we effectively cooperate with Jesus by completing in our own lives the commitment we share with him: to do the will of our heavenly Father."

http://www.twotlj.org/G-1-23-D.html

"Jesus did not come to be served but to serve, to give his life for redemption. His followers must do likewise (see Mt 20.25–28; Mk 10.43–45). A commitment to Jesus is a commitment to help him do what he does: to communicate divine love by apostolic activity (see Jn 13.12–17).

 

...

Initially, the demand of Christian life does not seem so great. Guided by the Spirit, the Christian is not constrained by the law (see Gal 5.18). One need only avoid serious sin, by which one would separate oneself from God’s love, and freely undertake some works of love. Since one’s needy neighbor is identified with Jesus, works of love are required; whatever fulfills a human need contributes to the fulfillment being accomplished in Jesus (see Mt 25.31–46).

...

By living a redemptive life in union with Jesus, one prepares a suitable sacrifice to join with his in the Mass. One’s whole Christian life becomes liturgy. Sacrifice is a gift to God. The gift God wants from us is a good life, lived in union with the good life of Jesus, and the service he wishes us to perform is to cooperate in Jesus’ redemptive work."

http://www.twotlj.org/G-1-23-E.html

"Rather, each of us, in light of his or her personal gifts and unique situation, must make personal vocational commitments—a specific set of commitments made in the context of the basic commitment of faith. In other words, one’s response to Jesus in faith must be a commitment to take up a personal cross, which takes a unique form. One’s personal vocation must be executed in particular acts very different from those which made up the life of Jesus yet very much influenced by him: We must try to do what he would if he were in our place.
 

...

 

6.  One should not think of personal vocation solely in terms of large-scale commitments. The child who undertakes to become more like Jesus each day is making a commitment to implement faith; such a simple commitment is a basic one for personal vocation. It is later defined and articulated in a more sophisticated way, but it need never be replaced.

7.  Similarly, a person who enters religion or marriage as a major vocational commitment must make various other commitments—for example, to justice in civil society, to groups of friends, and so on. And after taking one’s religious or marital vows, one still has occasion to make additional commitments compatible with them. These need to be united to form a single, integrated identity. If they are, then the whole, complex self formed by commitments is determined by faith and is one’s personal response to God’s unique vocation."

[/spoiler]

 

With Grisez's last comment in mind, it seems perfectly reasonable to talk about oblate/tertiary/fraternity commitments as "vocations" though they are not vows.  Yes that was helpful.  Thanks!

 

They are separate vocations and it would not be appropriate to become an oblate or tertiary as a means of testing the water for religious life.

 

SOMETIMES it might happen that someone who has been an oblate or tertiary might discern that actually their true vocation is to religious life.  Sometimes that happens, much as sometimes someone might originally enter an active community and after a period of time discern a call to a more contemplative order instead or a diocesean priest might discern a call to enter a monastery.  Things happen sometimes.  But it's not the norm and CERTAINLY don't become an oblate or tertiary with the intent of using it to explore religious life.

 

I hope I didn't give the impression that I was planning to do that.  :)  But yes, I talked with a Benedictine monk about religious life fairly recently and he strongly advised not to try to live as if you were a Benedictine before you are a Benedictine.  I can only imagine that it would simply get in the way of discerning anything.

 

That said, in the event that I do not enter religious life - certainly possible - I may then, in the future, look at my state of life and my attractions to a particular spirituality and might consider discerning oblate/tertiary commitments.  But that is certainly not for now!  :)

Edited July 30, 2014 by chrysostom

[Catherine Therese]

I was a lay dom before becoming a Dominican sister. Made temp promises of one year as I expected to enter. Now that I've returned to lay life I intend to return to the lay doms eventually even tho I'm not bound by promises currently.

But my point is, they two paths can be complementary. Both lay Dominicans and sisters are third order in terms of the structure of the broader Dominican family (this is still where they sit but it is not their label, as catholicamama pointed out). Friars are first order and cloistered nuns are second order.

As far as Catherine of Siena is concerned - strictly speaking it's hard to classify her within the third order as either a sister or a lay but I'd err on the side of lay. She had a spousally characterized relationship with Jesus but this was thru a private vow. Religious sisters profess public vows to the evangelical counsels. That's my reasoning anyway.

Sori for bad grammar and lazy expression, typing this on a phone.

[Catherine Therese]

Btw the promises were made with the blessing of both lay chapter and future religious community, not as a testing of the wearer but because I was called to live my final year prior to entrance under binding commitment to the rule of st Dominic.

This was deemed acceptable and even beneficial by the friars and sisters involved in the decision based on the comparability of sisters and lay all being third order.

[chrysostom]

Thanks for the perspective.  It seems to be dependent on the community, then - the ones I knew about up until now haven't mentioned something like you experienced but then again I don't know all that much!  :)

Edited July 30, 2014 by chrysostom

[catholicamama]

i have not been able to log on forever!  Sorry for my delayed reply.  I asked several Dominican Sisters with whom i am close, (in my case, Nashville Dominican Sisters) to share names with me, in addition to the names i was already tossing around.  When i compiled the top 3, i asked them to pick to see if we were all on the same page.  Each one picked the Maria Angelica Jane combo, so that's what i believed God wanted for me!  We get to be buried in the habit, but i don't wear anything that identifies me as a lay Dominican except my scapular and Dominican cross.  As for St. Catherine, all the Dominicans i know consider her a lay Dominican.