seelsorge

As we look back on the ordinary, not outstanding, anchoress, we visualize a single lady of some spiritual acumen, living a life of prayer, study, work, and spiritual guidance, in a cottage by the church, while she herself submits to the guidance of the parish priest. There are no “vows”, no exaggerated austerity or poverty, no special habit. Age for age, is it over-straining the facts to see a hint at the much-needed vocation for the many devout Anglican ladies whose spiritual gifts are now so shamefully wasted? It is very wrong for these ladies to force themselves to aspire to a monastic vocation which they know they do not really have. It is worse still when their gifts are squandered on “parish work” of very doubtful value. Is the possibility of some modern adaptation of the anchoress, primarily the spiritual guide of others, so very remote? It is, after all, a typical English compromise to which not a few loyal laywomen are already leaning. But, without pride of position, they need authority and recognition.

Martin Thornton, English Spirituality, 170

Sidestep the rather outdated language: the enclosed solitary as a person engaged in seelsorge. An outsider who can engage people on their pilgrimage with Jesus. And a person who can return to their chapel and bring these people before Jesus in prayer. When we move that reality to the modern age, is the internment.a place for seelsorge? (Personally, I would like to return to handwritten letters, but that is not the case for everyone.)

So, the mission statement of the anchorite is: prayer, mortification, and seelsorge.