Talk:Quietism (Christian contemplation)

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Key features of ‘Quietism’[edit]

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 In this way, the mind is withdrawn from worldly interests to passively and constantly contemplate God.[citation needed]

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.[citation needed]

These excerpts from the article are quoted nearly verbatim from Vision and Visual Perception (978-1480812949) by Duco A. Schreuder, pp. 523-524, and thus possibly constitute plagiarism. The original author's sources for his assertions are given in the book as "Anon., 1987, 1991a" which are "The Collected Works of St. Teresa of Avila (Three volumes, translated by Kieran Kavanaugh and Otilio Rodriguez. Second edition, Revised.) Washington, DC. ICS Publications. Institute of Carmelite Studies, 1987" and "The Collected Works of St. John of the Cross (Translated by Kieran Kavanaugh and Otilio Rodriguez). Washington, DC. ICS Publications. Institute of Carmelite Studies, 1991," respectively. There is a preview edition of Vision and Visual Perception on Google Books, where this may be verified.

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.

Appears to be OR. Raschau (talk) 19:42, 18 March 2017 (UTC)[reply]

Edit: Quoted from Philip Mauro, The World and Its God (2nd ed.), p. 42, 1908. Mauro was a Fundamentalist, not a Quietist. Raschau (talk) 17:11, 20 March 2017 (UTC)[reply]

issues[edit]

at a minimum, I would think that that distinguishing this from deification/theosis in the Eastern Orthodox Church would be warranted. Blondlieut 22:56, 28 February 2006 (UTC)[reply]

I dont think "Origins of Christian Philisophy" is an appropriate heading, its needs to changed to something like "Origins of the philosophy of Quietism", as the previous heading is too general. And yeah I agree with the previous comment. (I changed it) 5:56, 27 April 2006 (Central), I dont know my ip, you can find it in history

Buddhist reference[edit]

I would be careful with the Buddhist comparison as it is not wholly accurate. Most mainstream Buddhist schools teach that Quietism is a trap to be avoided - and is different (though usually confused with) from our concept of Nirvana. Simply trying to empty your mind of thoughts has been referred to as "dumb-meditating" — Preceding unsigned comment added by 86.10.59.252 (talk • contribs) 02:47, 29 May 2006 (UTC)[reply]

Factual errors[edit]

No pensar nada = "don't think nothing", surely? <quote> Theologians claim it is heretical since it is not Trinitarian, with the view that God said that Adam was "lonely," and thus created Eve. Thus God intended people to be in community. </quote>

Nonsensical non-sequitur. That Adam was lonely has no bearing on Trinitarianism. — Preceding unsigned comment added by Fredtrellis (talk • contribs) 09:39, 20 October 2008 (UTC)[reply]

"technical" tag[edit]

I couldn't get past the first paragraph of this article.

The mystics known as Quietists insist with more or less emphasis on intellectual stillness and interior passivity as essential conditions of perfection;

I've read that about 10 times now and I still don't get it. This sentence does not make sense and needs to be clarified for a general audience. Beeblebrox (talk) 02:56, 7 May 2009 (UTC)[reply]

It might reflect Schopenhauer's negative interpretation of Quietism as the absence of willing. Psychologically, the Quietists may have found that a diminution of craving, desire, and impulsive willing results in a peaceful salvation from the world in which they lived and suffered. A quieting, silencing, or suppression of the emotions resulted in a kind of bliss. Intellectual stillness or quietism would be a reduction or elimination of the use of reason. It has always been difficult, vexing, and troublesome to try to use reason to provide rational or reasonable accounts of religious matters. Lestrade (talk) 14:43, 7 May 2009 (UTC)Lestrade[reply]
I agree that it is an odd sentence, and difficult to nail down. But even worse is the non-sequiter of the next sentence. Who cares what the Catholics think about the subject? What has that got to do with anything? The whole thing is fairly disjointed, and needs a re-write. - KitchM (talk) 22:25, 18 December 2010 (UTC)[reply]

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Form of Christian mysticism[edit]

Should this article say that Quietism is sometimes seen as a form of Christian mysticism?Vorbee (talk) 08:16, 9 September 2018 (UTC)[reply]

Analogous sets of beliefs[edit]

Most of the sources in this section aren't specifically described as supporting a comparison with Christian Quietism. They must do this for their presence in this section not to be original research. I'd give the Catholic Encyclopedia citation the benefit of the doubt because it's the section on Quietism, but the others need checking. Hairy Dude (talk) 16:05, 3 March 2020 (UTC)[reply]

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