Not every beguine lived the visionary, theologically ambitious life Porete and Mechthild represent; the great majority pursued a far more practical daily existence, supporting themselves through textile work, lacemaking, teaching or nursing, and many beguine communities became known specifically for charitable care of the sick and poor within their cities, a social function that helped beguinages remain locally valued and protected even during periods when the movement faced wider suspicion from church authorities. This range, from solitary mystical writers working near the edge of doctrinal acceptability to communally organised charitable workers embedded in ordinary urban life, is part of what makes the beguine movement difficult to summarise as any single kind of religious role, and it is precisely this flexibility, no fixed rule, no single order, no single expected form of daily work, that let so many different kinds of women find a place within it across several centuries of continuous practice in the medieval Low Countries. A beguine could also leave the movement to marry without stigma attached to the decision, a genuine freedom that distinguished the arrangement sharply from the permanent, binding commitment expected of a professed nun.