Tag: jesus

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Sidestep the rather outdated language: the enclosed solitary as a person engaged in seelsorge.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.

the community is not Christ

Christianity is no doctrine; all talk of offense with regard to it as doctrine is a misunderstanding, is an enervation of the thrust of the collision of offense, as when one speaks of offense with respect to the doctrine of the God-man, the doctrine of Atonement. No, offense is related either to Christ or to being a Christian oneself…. No, Christ’s life here on earth is the paradigm; I and every Christian are to strive to model our lives in likeness to it, and this is the primary subject of preaching, since it is to serve this—to keep me up to the mark when I want to dawdle, to fortify when one becomes disheartened. — … But Christendom has abolished Christ; yet, on the other hand, it wants—to inherit him, his great name, to make use of the enormous consequences of his life. Indeed, Christendom is not far from wanting to appropriate them as its own merits and to delude us into thinking that Christendom is Christ.

Christianly, struggling is always done by single individuals, because spirit is precisely this, that everyone is an individual before God, that “fellowship” is a lower category than “the single individual,” which everyone can and should be. And even if the individuals were in the thousands and as such struggled jointly, Christianly understood each individual is struggling, besides jointly with the others, also within himself, and must as a single individual give an accounting on judgment day, when his life as an individual will be examined.

Practice in Christianity

duty

Duty becomes duty by being referred to God, but in the duty itself I do not enter into relation to God. For instance, it is a duty to love one’s neighbor. It is a duty by its being referred to God, but in the duty I do not enter into a relation to God but to the neighbor I love.

Kierkegaard: Fear and Trembling

Jesus calls me to love my neighbour, but that love of neighbour is not my relationship with Jesus. It is my relationship with my neighbour. If I love my neighbour (who, like me, is a sinner in need of Jesus) only because Jesus says so, what does that say about my understanding of my neighbour? Anyway …

wait on God alone in stillness

Refrain:    Wait on God alone in stillness, O my soul.

1    On God alone my soul in stillness waits;  ♦
from him comes my salvation.
2    He alone is my rock and my salvation,  ♦
my stronghold, so that I shall never be shaken.
3    How long will all of you assail me to destroy me,  ♦
as you would a tottering wall or a leaning fence?
4    They plot only to thrust me down from my place of honour;
lies are their chief delight;  ♦
they bless with their mouth, but in their heart they curse.
5    Wait on God alone in stillness, O my soul;  ♦
for in him is my hope.
6    He alone is my rock and my salvation,  ♦
my stronghold, so that I shall not be shaken. [R]
7    In God is my strength and my glory;  ♦
God is my strong rock; in him is my refuge.
8    Put your trust in him always, my people;  ♦
pour out your hearts before him, for God is our refuge.
9    The peoples are but a breath,
the whole human race a deceit;  ♦
on the scales they are altogether lighter than air.
10  Put no trust in oppression; in robbery take no empty pride;  ♦
though wealth increase, set not your heart upon it.
11  God spoke once, and twice have I heard the same,  ♦
that power belongs to God.
12  Steadfast love belongs to you, O Lord,  ♦
for you repay everyone according to their deeds.

Refrain:    Wait on God alone in stillness, O my soul.

Common Worship, Psalm 62

detached?

The difference remains, however, and is between being, or at least striving to be, what one admires—and being personally detached. Let us now completely forget this danger connected with confessing Christ and think rather of the danger of actuality that is inescapably bound up with being Christian. Does not Christian teaching about ethics and obligation, Christianity’s requirement to die to the world, to surrender the earthly, its requirement of self-denial, does this not contain enough requirements—if they were to be obeyed—to produce the danger of actuality that makes manifest the difference between an admirer and an imitator, makes it manifest precisely in this way, that the imitator has his life in these dangers and the admirer personally remains detached although they both are nevertheless united in acknowledging in words the truth of Christianity? Thus the difference still remains. The admirer will make no sacrifices, renounce nothing, give up nothing earthly, will not transform his life, will not be what is admired, will not let his life express it—but in words, phrases, assurances he is inexhaustible about how highly he prizes Christianity.

Practice in Christianity