QUIETISM. - A mystical-religious conception that aims at achieving union, indeed identification with God, through a state of total passivity, with a reduction or renunciation of personal human responsibility. In the general sense of the term, it is a deviation of the interior life that has occurred in different places and times, even among non-Christian religions; however, it has assumed a precise meaning in indicating a vast movement developed in the 17th century.
Quietist motifs can be discerned in Brahmanism, in its yearning to achieve absorption into the great All, with the renunciation of action and existence. In Buddhist treatises, the ecstatic practice to which monks devote themselves is precisely defined: meditation consists in thinking nothing; the long hours spent in such exercise often provoke nervous excitement. In the West, motifs derived from the Stoic ars quietis, or from Neoplatonic ecstasy, as described by Plotinus, as a “bath of light,” by means of which the soul has immediate vision of the One and is confounded with Him, stripping itself of every form.
In the history of Christian spirituality, the quietist current emerges in the East with the Messalians or Euchites, condemned by the Council of Ephesus (431), with their doctrine of continuous prayer that would have the absolute efficacy of expelling the demon from man. For them, dominated by a
visione manichea della lotta tra Satana e lo Spirito, la natura umana rimane totalmente corrotta, anche dopo il Battesimo. Solo la preghiera continua avrebbe efficacia di strappare le radici del male, produrre negli oranti l'impeccabilità, trasformando l'anima nella natura divina ed immortale, per mezzo della inabitazione dello Spirito Santo sensibilmente percepito. Dal concetto di impeccabilità derivano la trasfigurazione dei morti, l'immortalità divina, la risurrezione dei corpi e la beatitudine eterna.ina, the divine imprecation, the divine imprecation, the divine impeccability, the divine impeccability, the divine impeccability, the divine impeccability, the divine imprecation, the divine imprecation, the divine imprecation, the divine imprecation, the divine impeccability, the divine impeccability, the divine impeccability, the divine impeccability, the divine imprecation, the divine imprecation, the divine imprecation, the divine imprecation, the divine impeccability, the divine impeccability, theione divina, the divine wrath, the divine wrath, the divine impeccability, the divine impeccability, the divine impeccability, the divine impeccability, the divine wrath, the divine wrath, the divine wrath, the divine wrath, the divine impeccability, the divine impeccability, the divine impeccability, the divine impeccability, the divine wrath, the divine wrath, the divine wrath, the divine wrath, the divine impeccability, the divine impeccability, the divine impeccability, theimprecazione divina, the imprecazione divina, the imprecazione divina, the impeccabilità divina, the impeccabilità divina, the impeccabilità divina, the impeccabilità divina, the imprecazione divina, the imprecazione divina, the imprecazione divina, the imprecazione divina, the impeccabilità divina, the impeccabilità divina, the impeccabilità divina, the impeccabilità divina, the imprecazione divina, the imprecazione divina, the imprecazione divina, the imprecazione divina, the impeccabilità divina, the impeccabilità divina, the impeccabilità divina, the impeccabilità divina, the imprecazione divina, the imprecazione divina, the imprecazione divina, the imprecazione divina, the impeccabilità divina, the impeccabilità divina, the impeccabilità divina**DIVINE IMPRECATION**
The term *imprecation* (from the Latin *imprecari*, "to invoke evil upon") denotes, in a theological context, the act by which God is invoked to inflict punishment or misfortune upon someone. In Sacred Scripture, divine imprecation appears primarily in the Psalms and the Prophets, where the just man, oppressed by the wicked, calls upon God to manifest His justice by punishing the evildoer. Such imprecations are not to be understood as expressions of personal hatred or vindictiveness but rather as appeals to divine justice, reflecting the moral order established by God Himself.
The imprecatory psalms (e.g., Psalms 35, 58, 69, 109) are particularly notable for their vehement language, which has sometimes been a subject of theological debate. However, these texts must be interpreted in light of the Old Testament’s theocratic framework, where the distinction between sin and the sinner was less pronounced, and the punishment of the wicked was seen as a necessary manifestation of God’s holiness. Moreover, the imprecations often contain a prophetic dimension, foretelling the just retribution that awaits those who oppose God’s will.
In the New Testament, the tone shifts significantly. While Christ Himself pronounces woes upon the scribes and Pharisees (Matthew 23), these are not imprecations in the strict sense but rather solemn warnings of divine judgment. The Christian is called to love even his enemies (Matthew 5:44) and to leave vengeance to God (Romans 12:19). Thus, while the Old Testament imprecations reflect a provisional stage in salvation history, the New Testament emphasizes mercy and forgiveness as the ultimate expressions of divine justice.
The Church Fathers and theologians have generally viewed the imprecatory passages of Scripture as expressions of zeal for God’s glory rather than personal malice. St. Augustine, for instance, interprets them as prophecies of the eternal punishment reserved for the wicked, while St. Thomas Aquinas sees them as manifestations of the natural desire for justice, which in the just man is always ordered toward the greater good.
In liturgical practice, the imprecatory psalms have been retained in the Divine Office, though their use has sometimes been moderated in light of Christian sensibilities. The Church’s tradition affirms that such texts, when prayed in the spirit of faith, serve as a reminder of God’s sovereignty over good and evil and as a call to conversion for sinners.
BIBL.:
- A. Vaccari, *I Salmi imprecatori*, in *Biblica* 1 (1920), pp. 3-24;
- J. Coppens, *Les Imprécations des Psaumes*, in *Ephemerides Theologicae Lovanienses* 18 (1941), pp. 121-141;
- H. Gunkel, *Die Psalmen*, Göttingen 1926, pp. 12-15;
- P. Heinisch, *Theologie des Alten Testaments*, Bonn 1940, pp. 256-260.
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**DIVINE IMPECCABILITY**
Divine impeccability refers to the absolute impossibility of God committing sin or moral evil. This attribute is a necessary consequence of God’s infinite perfection, holiness, and omnipotence. Since God is the supreme Good and the source of all moral law, any act contrary to His nature would be a contradiction in terms.
The doctrine of divine impeccability is firmly rooted in Sacred Scripture, which consistently presents God as perfectly holy (Leviticus 19:2; 1 Peter 1:16) and incapable of deceit or injustice (Numbers 23:19; Titus 1:2). The New Testament further emphasizes this truth, declaring that God cannot be tempted by evil (James 1:13) and that in Him there is no darkness (1 John 1:5).
Theological reflection on divine impeccability has focused on reconciling this attribute with the freedom of God’s will. Some early heresies, such as those of the Manichaeans and certain Gnostic sects, posited a dualism in which God was subject to a higher moral law, thereby implying the possibility of sin. However, orthodox Christian theology has always affirmed that God’s freedom is not the freedom to choose between good and evil but the perfect freedom to act in accordance with His nature, which is goodness itself.
St. Augustine, in his *De Natura Boni*, argues that evil is not a positive reality but a privation of good, and thus God, who is pure act and perfect being, cannot be the author of evil. St. Thomas Aquinas, in the *Summa Theologiae* (I, q. 25, a. 3), further develops this idea, stating that God’s impeccability is not a limitation of His freedom but the very perfection of it, since His will is always in perfect conformity with His intellect and His essence.
The implications of divine impeccability extend to Christology, where the question arises regarding the impeccability of Christ. While Christ, as the God-man, possessed a human nature capable of suffering and temptation, His divine nature ensured that He remained sinless (Hebrews 4:15). The Council of Chalcedon (451) affirmed that Christ is "like us in all things but sin," thereby upholding both His full humanity and His divine impeccability.
In moral theology, the doctrine of divine impeccability serves as the foundation for the natural law and the moral order. Since God is the supreme Legislator and the ultimate standard of goodness, human morality is derived from His nature. Thus, the impossibility of God sinning is not a limitation but the very ground of moral certainty and the basis for the believer’s trust in divine providence.
BIBL.:
- S. Tommaso d’Aquino, *Summa Theologiae*, I, q. 25, a. 3;
- S. Agostino, *De Natura Boni*, c. 1-4;
- M. Schmaus, *Dogmatica Cattolica*, vol. I, Torino 1959, pp. 450-455;
- L. Ott, *Grundriss der Katholischen Dogmatik*, Freiburg 1952, pp. 78-80;
- J. Pohle, *God: His Knowability, Essence, and Attributes*, St. Louis 1946, pp. 250-260.
*G. M.***DIVINE IMPRECATION**
The term *imprecation* (from the Latin *imprecari*, "to invoke evil upon") denotes a curse or malediction pronounced against someone, invoking divine punishment. In the context of divine imprecation, it refers to God’s own curse or condemnation, either directly expressed in Sacred Scripture or attributed to Him by the sacred writers.
In the Old Testament, divine imprecation appears frequently, particularly in the Psalms and the Prophets, where it is often an expression of God’s justice against the wicked. Examples include the curses pronounced in *Deuteronomy 27-28* against those who violate the Covenant, or the imprecations of the Psalms (e.g., *Psalm 69:23-29*, *Psalm 109:6-19*), which, while seemingly harsh, reflect the righteous indignation of the just against evil. These imprecations are not to be understood as personal vindictiveness but as manifestations of God’s holiness and His opposition to sin.
In the New Testament, divine imprecation is less frequent but still present. Christ Himself pronounces woes upon the scribes and Pharisees (*Matthew 23:13-36*), and the Apocalypse contains imprecations against the enemies of God (*Revelation 6:10*, *18:20*). However, the New Testament also emphasizes God’s mercy and the call to forgiveness, tempering the severity of imprecation with the hope of redemption.
Theological reflection on divine imprecation must balance God’s justice with His love. While imprecation underscores the reality of divine judgment, it also serves as a warning against sin and an invitation to repentance. The Church Fathers and theologians have interpreted these passages in light of God’s ultimate desire for the salvation of all (*1 Timothy 2:4*).
BIBL.:
- A. Vaccari, *La Sacra Bibbia*, vol. III, Firenze 1943, pp. 120-125;
- L. Turrado, *La maldición en la Biblia*, in *Estudios Bíblicos*, 12 (1953), pp. 257-280;
- G. von Rad, *Teologia dell’Antico Testamento*, vol. I, Brescia 1972, pp. 380-385.
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**DIVINE IMPECCABILITY**
Divine impeccability refers to the absolute impossibility of God committing sin or moral fault. This attribute is a necessary consequence of God’s infinite perfection, holiness, and omnipotence. Since God is the supreme Good (*Summum Bonum*), He cannot act contrary to His own nature, which is essentially holy and just.
The doctrine of divine impeccability is rooted in Sacred Scripture, which consistently presents God as perfectly righteous (*Deuteronomy 32:4*, *Psalm 18:30*, *James 1:13*). The New Testament further affirms this truth, declaring that God cannot be tempted by evil (*James 1:13*) and that in Him there is no darkness (*1 John 1:5*).
Theological tradition has consistently upheld divine impeccability. St. Augustine, for instance, argues that God’s immutability precludes any possibility of sin (*De Civitate Dei*, XII, 7). St. Thomas Aquinas, in *Summa Theologiae* (I, q. 25, a. 3), explains that God’s omnipotence does not extend to actions that would contradict His nature, such as lying or sinning, since these are not true acts of power but defects.
Divine impeccability does not imply a limitation on God’s freedom but rather the perfection of His will, which is always aligned with His infinite wisdom and goodness. This attribute is also extended to Christ, who, though fully human, was incapable of sin due to the hypostatic union (*Hebrews 4:15*).
BIBL.:
- S. Tommaso d’Aquino, *Summa Theologiae*, I, q. 25, a. 3;
- A. Michel, *Impeccabilité*, in *Dictionnaire de Théologie Catholique*, vol. VII, Paris 1922, coll. 1345-1350;
- L. Ott, *Grundriss der katholischen Dogmatik*, Freiburg 1952, pp. 78-80.**DIVINE IMPRECATION**
The divine imprecation is the solemn invocation of divine justice against the wicked, so that God may punish them for their sins. It is a form of prayer that, while not seeking personal vengeance, entrusts the punishment of the guilty to the justice of God. This concept is rooted in the Old Testament, where we find numerous examples of imprecatory psalms and prophetic curses against the enemies of God and His people.
In the New Testament, the tone changes somewhat, as Jesus teaches forgiveness and love for enemies (cf. Mt 5:44). However, the New Testament also contains strong warnings against sin and the just punishment that awaits the impenitent (cf. Rom 1:18-32; 2 Thess 1:6-10). The Church, in her liturgy and prayers, sometimes employs imprecatory language, especially in the context of exorcisms and the struggle against evil.
Theological reflection on divine imprecation must be balanced with the doctrine of divine mercy. The Church teaches that God desires the salvation of all (cf. 1 Tim 2:4) and that His justice is always tempered by mercy. Imprecations, therefore, are not expressions of personal hatred but rather appeals to divine justice to uphold holiness and punish evil.
**DIVINE IMPPECCABILITY**
Divine impeccability refers to the absolute sinlessness of God. It is a fundamental attribute of the divine nature, affirming that God cannot sin and is entirely free from any moral defect. This doctrine is grounded in Scripture, where God is described as "holy, holy, holy" (Is 6:3) and as one "in whom there is no darkness at all" (1 Jn 1:5).
Theological tradition has consistently affirmed divine impeccability, as it is intrinsic to the perfection of God. St. Thomas Aquinas, for example, teaches that God cannot sin because sin is a privation of the good, and God is the supreme good (Summa Theologiae, I, q. 25, a. 3). Similarly, the Church Fathers, such as St. Augustine, emphasize that God's will is always directed toward the good and that He cannot will evil (De Civitate Dei, XI, 10).
Divine impeccability is closely related to other divine attributes, such as omnipotence and omniscience. Because God is omnipotent, He has the power to do all that is good and just; because He is omniscient, He knows perfectly the moral order and cannot act against II. Thus, divine impeccability is not a limitation but a perfection, ensuring that God is entirely trustworthy and worthy of worship.
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For divine imprecation: V. MALEDIZIONE; V. DIO.
For divine impeccability: V. DIO; V. SANTITÀ DI DIO.
G. M.
quietism — quilon
They held in veneration the Eucharist; they scorned vocal prayer. They despised marriage, fasts, penances and other meritorious works. They claimed that only those belonging to their group attained external salvation and boasted of being the authorised interpreters of Holy Scripture and filled with the Holy Spirit. The Pelagini were dispersed in 1656 and Recaldini exiled. The group of Matelica, perhaps the most typical, founded and directed by the Oratorian Pier Matteo Romiti, consisted of thirty spinsters; bound by the three vows of poverty, chastity and obedience, they lived in their own families, wearing a distinctive collar. At Mass they kept their eyes lowered, not raising them at the Elevation, and did not move their lips. They held gatherings in the home of one of their number to discuss spiritual matters. P. Romiti initiated them into mental prayer, at the beginning of which acts of faith and love had to be made which it was not necessary to renew (and some affirmed that they had not repeated them for many years). They did not attend other churches and did not confess to other confessors without the permission of their director. Some claimed to have illuminations, revelations, visions and to suffer afflictions and languishing arising from love for God. In such cases, to foster divine love, P. Romiti would place his hand on the side of the heart, pressing it and telling them to love Jesus Christ.
The extreme consequences formed part of an esoteric teaching imparted in spiritual direction and in the correspondence which came to light during his trial (1685–87) and which was set out in 68 propositions condemned by Innocent XI (bull Coelestis Pastor, 20 Nov. 1687).
With P. La Combe, and with Mme Guyon, of whom he was both director and disciple, the sensualistic excesses of Molinos are rejected; Mme Guyon developed and refined the motives of pure love of God and placed perfection in the passive life of faith, in which the soul, withdrawn into its inmost being, with the impetuosity of Alpine torrents, reunites itself to God, its centre; and, annihilating itself, is lost in God. Through spiritual trials, the soul attains mystical death and resurrection in God: God gradually loses it in Himself and communicates to it His own qualities, stripping it of all that is its own. While P. Nicole (q.v.) was among the principal opponents of quietism in France, Fénelon defended the worst and the doctrine of Mme Guyon with unflagging zeal, though rejecting certain excesses; in 1695 he induced her to submit her doctrine to the examination of Bossuet, M. de Noailles and M. Tronson (q.V. AMORE PURO). After two years of impassioned discussions between Fénelon and Bossuet (not always serene on the latter’s part), there came the papal condemnation (12 March 1699) of the book L’explication des maximes des saints (Paris, 1 Feb. 1697): the brief Cum alias of Innocent XI noted in 23 propositions of the Maximes various errors, phrases ill-sounding or bordering on heresy, which Fénelon clarified, submitting fully to them in the Instruction pastorale (15 Sept. 1697) and in other writings. The principal errors may be reduced to four: 1) pure charity-love is the love of God considered in itself, without admixture of interested motive, nor fear of punishments nor desire of rewards. 2) In the supreme trials of the interior life, a soul may be persuaded by an invincible and reflective conviction of being justly reprobated by God; and with this conviction make to God the absolute sacrifice of its eternal happiness. 3) In the state of pure love the soul is indifferent as to its perfection in the practice of the virtues (a proposition which Fénelon explained: the perfect seek only the glory of God). 4) Finally, the affirmation that contemplative souls lose, in certain states, the distinct and reflective vision of Jesus Christ, was explained in the sense that such privation is limited to the period of the vision. It is undeniable that these and other affirmations lent themselves to exaggerations and those excesses.
In the history of Christian spirituality, quietism has been a negative experience that demonstrated the absurdity of a mystical ascent not grounded in daily asceticism.