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Quietism is the name given (especially in Roman Catholic Church theology) to a set of Christian beliefs that rose in popularity in through France, Italy, and Spain during the late 1670s and 1680s, were particularly associated with the writings of Miguel de Molinos (and subsequently François Malaval and Madame Guyon), and which were condemned as heresy by Pope Innocent XI in the papal bull Coelestis Pastor of 1687. The “Quietist” heresy was seen to consist of wrongly elevating ‘contemplation’ over ‘meditation’, intellectual stillness over vocal prayer, and interior passivity over pious action in an account of mystical prayer, spiritual growth and union with God (one in which, the accusation ran, there existed the possibility of achieving a sinless state and union with the Christian Godhead). Since the late seventeenth century, “Quietism” has functioned (especially within Roman Catholic theology, though also to an extent within Protestant theology), as the shorthand for accounts which are perceived to fall foul of the same theological errors, and thus to be heretical. As such, the term has come to be applied to beliefs far outside its original context. The term quietism was not used until the 17th century, so some writers have dubbed the expression of such errors before this era as ‘pre-quietism’.〔 (thesis)〕 ==Key features of ‘Quietism’== Although both Molinos and other authors condemned in the late seventeenth century, as well as their opponents, spoke of the Quietists (in other words, those who were devoted to the ‘prayer of quiet’, an expression used by Teresa of Avila, John of the Cross and others), ‘Quietism’ was a creation of its opponents, a somewhat artificial systematisation made on the basis of ecclesiastical condemnations and commentary upon them. No single author, even Molinos (generally seen as the main representative of Quietist thought) advocated all the positions that formed the Quietism of later Catholic doctrinal textbooks – as such, it is better to speak of a Quietist tendency or orientation, one which may be located in analogous forms through Christian history.〔Bernard McGinn, ‘Introduction: Part Two’, in Miguel de Molinos, ''The Spiritual Guide'', ed and trans by Robert P Baird, (New York: Paulist Press, 2010), p22.〕 The key components of Quietism, as it has traditionally been characterised, are that man's highest perfection consists of a self-annihilation, and subsequent absorption, of the soul into the Divine, even during the present life. In this way, the mind is withdrawn from worldly interests to passively and constantly contemplate God. Quietists would say that the Bible describes the man of God as a man of the tent and the altar only, having no part or interest in the multitudinous affairs, pursuits, and pleasures of the world system. Quietists 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. In this state, the soul no longer needs prayers, hymns, etc. being laid, as it were, in the bosom, and between the arms of God, in Whom it is in a manner swallowed up. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Quietism (Christian philosophy)」の詳細全文を読む スポンサード リンク
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