161:, Molinos' recommended absolute passivity and contemplation in total repose of the spirit. Activity disrupts passive receptivity, therefore, even devotions are harmful, as they focus on something sensible, such as the Humanity of Christ. God allows sin in order to discipline and purify the soul, so it was wrong to resist temptation. Molinos's writings were extremely popular. By 1685 seven editions had been printed in Italy and three in Spain. Translations of the book were made into Latin (1687), French (1688), Dutch (1688), English (1688), and German (1699).
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interior quiet over vocal prayer, and passivity over pious action) which had become heated debates in the preceding century. Even today we do not know if the rumors of sexual misconduct were even made at his trial as the text of the record and the trial have yet to be released by the
Vatican. His last words to a priest before entering his cell of imprisonment were: "Good-by, Father. We shall meet again on the day of judgement. Then it will be seen if the truth was on your side or mine."
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On 4 June 1662, Molinos was admitted to the local chapter of the School of Christ, a religious brotherhood that would play an important role in his later life in Rome. He seems in these early years in
Valencia to have held a number of secondary roles in the chapter's leadership, at least one of which
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on meditation, and the likelihood that Jesuit writers would react poorly to any perceived attack on
Ignatius’s thought. He was quick to emphasise that these are certainly an important stage of the spiritual life.) Instead of publishing the book, Molinos took up his case with the superior general of
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For the last three centuries, Molinos has chiefly been known as the main proponent of the most fundamental mystical heresy in
Catholicism, a heresy which has come to be the touchstone for doctrinal judgements about correct and incorrect claims for mystical contact with God. Most assessments of him
96:
There is almost no specific evidence of
Molinos's activities in Rome in 1663–1675. It is known that Molinos was affiliated with the Roman chapter of the School of Christ (and, by 1671 at the latest, had become its leader). He also became well known as a spiritual director – and it was in this role
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do not in fact exist in the
Spiritual Guide. Rather, he argues, the imprecision and lack of qualifications in Molinos's work left him open to attack, and this was exacerbated by the fact that his book (with its various ambiguities) focused on certain issues (notably contemplation over meditation,
120:(Spiritual Guide, which releases the soul and conducts it through the interior path to acquire the perfect contemplation and rich treasure of interior peace). The work was published with the usual approval from the ecclesiastical authorities – the book received the imprimatur from the Dominican
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and asked to explain his teaching, with 263 questionable propositions from his works at stake. Although initially defending them, by May 1687 his attitude had changed and he confessed his errors of conduct and teaching and waived his opportunity to present a defence. By July, the tribunal had
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His ideas might have been condemned sooner but for the esteem in which he was held by
Innocent XI, Capizucchi, and some influential cardinals. Inigo Caracciolo, Archbishop of Naples, said that in convents of religious women, sisters rejected vocal prayer in preference to the prayer of quiet.
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is not entirely forgiving of
Molinos as a person, pointing out that it seems likely that he did, as he was accused, engage in sexual misconduct with some of his penitents during his work as a spiritual director. McGinn, however, is keen to point out how far the errors condemned in the bull
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In July 1663, Molinos was chosen to travel to Rome as procurator of the cause of the beatification of the
Venerable Francisco JerĂłnimo SimĂłn (d. 1612), a secular cleric and beneficer of the parish of St Andrews in Valencia. He left Spain in late 1663; he would not return.
221:, a renowned doctor of ascetical theology, wrote to Oliva, proposing a book defending meditation against the Quietists’ teaching. Oliva encouraged him and forwarded copies of the letters he had recently sent to Molinos. Later in 1680, a book was published in
97:
that he gained prominence as the leading advocate of the teaching and practice that would come to be known as
Quietism. He was a regular correspondent with Princess Borghese, and counted as an admirer, Cardinal Benedetto Odescalchi, who in 1676 became
132:), in which Molinos argued that those who wished to receive the Eucharist daily should not be denied by their confessor, so long as they were in a state of grace. Again, this work was approved by the censors of several orders.
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there at the College of St Paul. He was ordained in 1652, and seemingly took his doctorate shortly thereafter at Coimbra. He held a benefice in the church of Santo Tomas and was confessor to a community of nuns.
205:’s principal thesis – that in order to pass to the state of contemplation one must leave behind meditative practices was a well-established part of church doctrine. (He was aware of the focus in the writings of
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or Molinos) appeared in 1678, written by Gottardo Bell’huomo. Molinos evidently felt that Bell’huomo's book could not be ignored, because shortly after he wrote (though never published) an apologia for his
124:, the pope's own theologian, and the book opened with approbations by clergy of the Trinitarian, Franciscan, Carmelite, Capuchin and Jesuit orders. This was followed soon after in 1675 by a brief
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In the second half of the twentieth century, however, the assessment of Eulogio Pacho has been somewhat more circumspect, aware of the problematic bias in the various sources on Molinos.
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255:, French ambassador at Rome, acting on instructions from Paris, denounced him to the authorities. On 18 July 1685, Molinos was arrested by the pontifical guards and imprisoned in the
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had refused to reconsider the case. Molinos's royal commission and line of credit were revoked, and he was deprived of his official position in the Valencian delegation in Rome.
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214:. In a series of letters from February 1680 onwards, Molinos sought to assure Oliva that he had nothing but praise and respect for the Jesuits and their spirituality.
259:. At first his friends were confident of an acquittal, and it seems that many in Rome remained sympathetic to his beliefs, but matters gradually turned against him.
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Guida spirituale, che disinvolge l'anima e la conduce per l'interior camino all' acquisito della perfetta contemplazione e del ricco tesoro della pace interiore
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105:. He was also in these years working on the case of the Venerable SimĂłn; by 1675, however, Molinos had to admit to his superiors in Valencia that the
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On 23 August 1687, the entire case was read to the cardinal inquisitors, and on 2 September Molinos's sentence (life in prison) was announced.
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of the Holy Office, also took a dim view. Rumors spread throughout Rome denouncing Molinos' alleged conduct with his female penitents.
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During 1680–1681, a series of responses appeared from both the Quietists and the Jesuits. The matter was referred to the
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against charges of theological innovation. Specifically, he marshalled a long list of past writers and saints (including
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622:, edited with an introduction by JosĂ© Ignacio Tellechea IdĂgoras, (Madrid: FundaciĂłn Universitaria Española, 1976).
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233:), with Oliva's name signed as imprimatur. The book attacked Molinos's views, though without mentioning his name.
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669:, vol 10, (1980), ed by Marcel Villier et al., 17 vols, (Paris: Gabriel Beauchesne, 1937–1994).
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A second moment of suspicion against Molinos arose in 1681. In March 1680, the Jesuit preacher
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isolated 68 objectionable propositions and had prepared articles of censure for each.
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Molinos died nine years later in the prison of the Holy Office on 29 December 1696.
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On 3 September Molinos made a public profession of his errors in the Dominican
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537:, ed and trans by Robert P Baird, (New York: Paulist Press, 2010), pp21-39.
474:, ed and trans by Robert P Baird, (New York: Paulist Press, 2010), pp1-20.
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The Unabridged Collected Works of Michael Molinos and Francois Fenelon
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was perfectly orthodox, censured Segneri, and placed his book on the
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In the same year, 1675, Molinos published his most famous work, the
643:, ed and trans by Robert P Baird, (New York: Paulist Press, 2010)
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This article incorporates text from a publication now in the
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Bernard McGinn, 'Introduction: Part Two', in Miguel de Molinos,
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Robert P Baird, 'Introduction: Part One', in Miguel de Molinos,
248:(later in 1681, Bellhuomo's work was also placed on the Index).
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In spring 1687, Molinos was brought before a tribunal of the
52:, the chief representative of the religious revival known as
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in Rome, the church in which Molinos was condemned in 1687.
101:. He also paid frequent visits to the house of the exiled
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The apparent Quietist victory, however, was short-lived.
48:(baptised 29 June 1628 – 29 December 1696) was a Spanish
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in his youth and undertook religious education with the
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En el centro de la nada. Venturas de Miguel de Molinos
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GuĂa Espiritual: EdiciĂłn critica, introducciĂłn y notas
551:. Auburn, Me: SeedSowers, Christian Books Pub. House.
72:, a village around 100 kilometres (60 miles) south of
520:, (Paris: Gabriel Beauchesne, 1921) and Ronald Knox,
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earned him a place on the chapter's governing body.
489:Daniel-Rops. "Quietism, A Heresy of Divine Love",
281:ratified his condemnation of the practices of the
227:Concordia tra la fatica e la quiete nell' orazione
718:Études d'histoire et de psychologie du mysticisme
691:Le Quiétiste Espagnol: Michel Molinos (1628–1696)
518:Le Quiétiste Espagnol: Michel Molinos (1628–1696)
831:Spanish prisoners sentenced to life imprisonment
836:17th-century Spanish Roman Catholic theologians
524:, (Oxford: OUP, 1950) are both highly negative.
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665:Eulogio Pacho, 'Molinos (Miguel de)', in
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505:The Catholic Encyclopedia, Volume VIII.
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711:Geschichte der quietistischen Mystik
433:. New York: Robert Appleton Company.
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275:Church of Santa Maria sopra Minerva
201:) in order to demonstrate that the
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336:said he was a 'spiritual genius'.
64:He was born in 1628 near Muniesa (
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740:. Ed. LiberFactory. Madrid 2014.
371:"Molinos and the Italian Mystics"
130:Brief Treatise on Daily Communion
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427:. In Herbermann, Charles (ed.).
307:have been accordingly negative.
351:Quietism (Christian philosophy)
142:Quietism (Christian philosophy)
821:17th-century Christian mystics
767:New International Encyclopedia
421:Goyena, Antonio Pirez (1913).
375:The American Historical Review
264:Holy Office of the Inquisition
172:The first attack on Molinos's
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667:Dictionnaire de Spiritualité
777:at Papal Encyclicals Online
677:The Papacy: An Encyclopedia
627:Defensa de la contemplaciĂłn
369:Lea, Henry Charles (1906).
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761:"Molinos, Miguel de"
326:wrote a sonnet about him.
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103:Christina, Queen of Sweden
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27:Spanish mystic (1628–1696)
547:Molinos, Michael (1982).
424:"Miguel de Molinos"
151:Santa Maria sopra Minerva
187:Defence of Contemplation
30:Not to be confused with
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599:Encyclopædia Britannica
189:, aiming to defend the
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660:Secondary literature
649:(Kahley House, 2006)
634:English translations
212:Giovanni Paolo Oliva
136:Quietist controversy
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653:The Spiritual Guide
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625:Miguel de Molinos,
618:Miguel de Molinos,
549:The spiritual guide
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472:The Spiritual Guide
122:Raimondo Capizucchi
806:Spanish Golden Age
701:Michael de Molinos
655:(SeedSowers, 1972)
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257:Castel Sant’Angelo
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570:References
558:0940232081
522:Enthusiasm
140:See also:
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283:Quietists
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185:entitled
60:Biography
730:(1881).
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68:), in
66:Teruel
50:mystic
399:JSTOR
357:Notes
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246:Index
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