QUIETISM. As the name suggests, Quietism implies an effort to reach a state of quietude. The mystic system of religion known as Quietism originated, as a modern movement, with Michael Molinos (1640-1696), a Spanish priest. In 1675 Molinos published " Guida Spirituale," a work which sets forth the principles of his method. The title of the English translation of the work, published in 16SS, explains its nature as follows : " The Spiritual Guide which disentangles the soul and brings it by the inward way to the getting of perfect con templation and the rich treasure of eternal peace." Molinos maintained " that our perfection consists in an uninterrupted act of contemplation and love; that in this state the soul does no] consciously reflect either on God or itself: that true prayer is this state of quietude, and that in prayer the first act of faith. the first inten tion of resignation prevails to constitute the whole net of worship " (C. II. H. Wright and C. Neil). The spirit of this teaching seemed to be quite opposed to the ordinances and institutions of the Church. Molinos was condemned by the Inquisition in 16S•1, and was impri soned. In 1687 be was prevailed upon to recant sixty eight of his erroneous propositions. Molinos was evidently tempted to carry his doctrine, in theory at least, to extremes. This is clear, it has been thought, when we read such statements as this : " It is never good to love thy neighbour to the detriment of thine own spiritual good. To please God in purity ought to be the
only scope of thy works." Madame Guyon (Jeanne Bouvier de la Motte; 164S-1717) adopted a modified form of Quietism. In 1654 she published her well-known work. " Moyen Court et fres facile pour faire l'Oraison," which appeared in English as " A Short and Easy Method of Prayer." This and other writings were examined by a Commission in 1694 and declared to contain erroneous doctrines. One of the Commission was Jacques Benign Bossuet (1627-1704), who regarded Madame Guyon's ideas as " a mass of extravagances, illusions, and pnerilities." Madame Guyon found a sympathizer in her friend F6nelon (1651-1715), Archbishop of Cambray, who adopted anther similar views. In his " Explition des Maximes des Saints stir la Vie interieure " (1697) he defended the principle of holy indifference and of disinterested love. He was opposed by Bossuet, and in 1699 was condemned by Pope Innocent XII., whereupon he submitted. E. C. Gregory describes the teachings of Madame Guyon and P6nelon as " practical, lofty, inspiring, and second to none for the lift and insight which they afford." See E. C. Gregory, Intr. to Christian. Mysticism: J. H. Blunt; Prot. Diet.; Cath. Diet.