Difference between revisions of "Quietists"
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== Watson's Biblical & Theological Dictionary <ref name="term_81335" /> == | == Watson's Biblical & Theological Dictionary <ref name="term_81335" /> == | ||
<p> the disciples of [[Michael]] de Molinos, a Spanish priest, who flourished in the seventeenth century, and wrote a book called "The [[Spiritual]] Guide." He had many disciples in Spain, Italy, France, and the Netherlands. Some pretend that he borrowed his principles from the Spanish Illuminati; and | <p> the disciples of [[Michael]] de Molinos, a Spanish priest, who flourished in the seventeenth century, and wrote a book called "The [[Spiritual]] Guide." He had many disciples in Spain, Italy, France, and the Netherlands. Some pretend that he borrowed his principles from the Spanish Illuminati; and M. Gregoire will have it that they came originally from the [[Persian]] Soofees; while others no less confidently derive them from the Greek Hesycasts. The Quietists, however, deduce their principles from the Scriptures. They argue thus: "The [[Apostle]] tells us, that ‘the Spirit makes intercession for' or <em> in </em> ‘us.' Now if the Spirit pray in us, we must resign ourselves to his impulses, by remaining in a state of absolute rest, or quietude, till we attain the perfection of the unitive life," a life of union with, and, as it should seem, of absorption in, the Deity. They contend, that true religion consists in the present calm and tranquillity of a mind removed from all external and finite things, and centered in God; and in such a pure love of the supreme Being, as is independent of all prospect of interest or reward. To prove that our love to the [[Deity]] must be disinterested, they allege, that the Lord hath made all things for himself, as saith the Scripture; and it is for his glory that he wills our happiness. To conform, therefore, to the great end of our creation, we must prefer God to ourselves, and not desire our own happiness but for his glory; otherwise we shall go contrary to his order. As the perfections of the Deity are intrinsically amiable, it is our glory and perfection to go out of ourselves, to be lost and absorbed in the pure love of infinite beauty. Madam Guion, a woman of fashion in France, born 1648, becoming pious, was a warm advocate of these principles. She asserted, that the means of arriving at this perfect love, are prayer and the self-denial enjoined in the Gospel. [[Prayer]] she defines to be the entire bent of the soul toward its divine origin. Some of her pious canticles were translated by the poet Cowper, and represent her sentiments to the best advantage. Fenelon, the amiable archbishop of Cambray, also favoured these sentiments in his celebrated publication, entitled, "The Maxims of the Saints." The distinguishing tenet in his theology was the doctrine of the disinterested love of God for his own excellencies, independent of his relative benevolence: an important feature also in the system of Madam Guion, who, with the good archbishop, was persecuted by the pope and by Bossuet. See [[Mystics]] . </p> | ||
== Charles Buck Theological Dictionary <ref name="term_20399" /> == | == Charles Buck Theological Dictionary <ref name="term_20399" /> == | ||
<p> | <p> A sect famous towards the close of the seventh century. They were so called from a kind of absolute rest and inaction, which they supposed the soul to be in when arrived at that state of perfection which they called the unitive life; in which state they imagined the soul wholly employed in contemplating its God, to whose influence it was entirely submissive, so that he could turn and drive it where and how he would. Molinos, a Spanish priest, is the reputed author of Quietism; though the Illuminati, in Spain, had certainly taught something like it before. Molinos had numerous disciples in Italy, Spain, France, and the Netherlands. One of the principal patrons and propagators of [[Quietism]] in [[France]] was Marie Bouveres de la Motte Guyon, a woman of fashion, and remarkable for her piety. Her religious sentiments made a great noise in the year 1687, and were declared unsound by several learned men, especially Bossnet, who opposed them in the year 1697. </p> <p> Hence arose a controversy between the prelate last mentioned and Fenelon, archbishop of Cambray, who seemed, disposed to favour the system of Guyon, and who, in 1697, published a book containing several of her tenets. Fenelon's book, by means of Bossuet, was condemned in the year 1699, by [[Innocent]] XII. and the sentence of condemnation was read by Fenelon himself at Cambray, who exhorted the people to respect and obey the papal decree. [[Notwithstanding]] this seeming acquiescence, the archbishop persisted to the end of his days in the sentiments, which, in obedience to the order of the pope, he retracted and condemned in a public manner. A sect similar to this appeared at Mount Athos, in Thessaly, near the end of the fourteenth century, called Hesychasts, meaning the same the Quietists. They were a branch of the Mystics, or those more perfect monks, who, by long and intense contemplation, endeavoured to arrive at a tranquillity of mind free from every degree of tumult and perturbation. </p> | ||
==References == | ==References == | ||
Latest revision as of 10:17, 13 October 2021
Watson's Biblical & Theological Dictionary [1]
the disciples of Michael de Molinos, a Spanish priest, who flourished in the seventeenth century, and wrote a book called "The Spiritual Guide." He had many disciples in Spain, Italy, France, and the Netherlands. Some pretend that he borrowed his principles from the Spanish Illuminati; and M. Gregoire will have it that they came originally from the Persian Soofees; while others no less confidently derive them from the Greek Hesycasts. The Quietists, however, deduce their principles from the Scriptures. They argue thus: "The Apostle tells us, that ‘the Spirit makes intercession for' or in ‘us.' Now if the Spirit pray in us, we must resign ourselves to his impulses, by remaining in a state of absolute rest, or quietude, till we attain the perfection of the unitive life," a life of union with, and, as it should seem, of absorption in, the Deity. They contend, that true religion consists in the present calm and tranquillity of a mind removed from all external and finite things, and centered in God; and in such a pure love of the supreme Being, as is independent of all prospect of interest or reward. To prove that our love to the Deity must be disinterested, they allege, that the Lord hath made all things for himself, as saith the Scripture; and it is for his glory that he wills our happiness. To conform, therefore, to the great end of our creation, we must prefer God to ourselves, and not desire our own happiness but for his glory; otherwise we shall go contrary to his order. As the perfections of the Deity are intrinsically amiable, it is our glory and perfection to go out of ourselves, to be lost and absorbed in the pure love of infinite beauty. Madam Guion, a woman of fashion in France, born 1648, becoming pious, was a warm advocate of these principles. She asserted, that the means of arriving at this perfect love, are prayer and the self-denial enjoined in the Gospel. Prayer she defines to be the entire bent of the soul toward its divine origin. Some of her pious canticles were translated by the poet Cowper, and represent her sentiments to the best advantage. Fenelon, the amiable archbishop of Cambray, also favoured these sentiments in his celebrated publication, entitled, "The Maxims of the Saints." The distinguishing tenet in his theology was the doctrine of the disinterested love of God for his own excellencies, independent of his relative benevolence: an important feature also in the system of Madam Guion, who, with the good archbishop, was persecuted by the pope and by Bossuet. See Mystics .
Charles Buck Theological Dictionary [2]
A sect famous towards the close of the seventh century. They were so called from a kind of absolute rest and inaction, which they supposed the soul to be in when arrived at that state of perfection which they called the unitive life; in which state they imagined the soul wholly employed in contemplating its God, to whose influence it was entirely submissive, so that he could turn and drive it where and how he would. Molinos, a Spanish priest, is the reputed author of Quietism; though the Illuminati, in Spain, had certainly taught something like it before. Molinos had numerous disciples in Italy, Spain, France, and the Netherlands. One of the principal patrons and propagators of Quietism in France was Marie Bouveres de la Motte Guyon, a woman of fashion, and remarkable for her piety. Her religious sentiments made a great noise in the year 1687, and were declared unsound by several learned men, especially Bossnet, who opposed them in the year 1697.
Hence arose a controversy between the prelate last mentioned and Fenelon, archbishop of Cambray, who seemed, disposed to favour the system of Guyon, and who, in 1697, published a book containing several of her tenets. Fenelon's book, by means of Bossuet, was condemned in the year 1699, by Innocent XII. and the sentence of condemnation was read by Fenelon himself at Cambray, who exhorted the people to respect and obey the papal decree. Notwithstanding this seeming acquiescence, the archbishop persisted to the end of his days in the sentiments, which, in obedience to the order of the pope, he retracted and condemned in a public manner. A sect similar to this appeared at Mount Athos, in Thessaly, near the end of the fourteenth century, called Hesychasts, meaning the same the Quietists. They were a branch of the Mystics, or those more perfect monks, who, by long and intense contemplation, endeavoured to arrive at a tranquillity of mind free from every degree of tumult and perturbation.
