Quietism (English spelling: quiétisme) French

In religious life, this position denies spontaneous activity and emphasizes passivity, entrusting oneself entirely to a higher power (God). This tendency is often seen in mystical religions that emphasize inner faith, and there are many examples in the history of Christianity. However, when there was a risk of escaping the control of the church, it was likely to be considered a heresy. The Messalians, a group of hermits that emerged in Syria around the 5th century, were considered heretics because they made constant prayer their only goal and tolerated immorality in practical life. It is also said that there were elements of quietism in the movement of the "Brothers (Sisters) of the Free Spirit" that was established in western and southern Germany in the 12th and 13th centuries. It also influenced the beggars and beguines of the time, who were mainly secular religious movements, and this trend was inherited by the Anabaptists during the Reformation.

The above are general examples, but in a narrower sense, it refers to a similar tendency seen in Catholic countries in the 17th century. In general, at that time, as a result of the Counter-Reformation, emphasis was placed on control and discipline in Catholic religious life. Loyola's "Spiritual Exercises" (Exercitia spiritualia) is typical in this sense. In response to this, the Spanish Molinos wrote "Guida spirituale" (Guida spirituale) (1675), which taught that those who become one with God and Christ through meditation and live a holy life do not need the church's means of salvation. This book was attacked by the Jesuits and declared heretical two years later. The same Quietist position was also prominent in the French Madame Guyon (1648-1717) and her friend Fénelon (1651-1715). The former in particular wrote many educational documents and had a great influence by giving classical expression to the basic ideas of Quietism, such as "indifferent love," "naked faith," and "surrender to the mercy of God." And the Quietism of these Catholic countries was passed on, partly through literature, to Protestant Pietism, transcending sectarian boundaries.

[Tokuyoshi Tamaru]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

信仰生活において、自発的な活動を否定し、ひたすら高次の力（神）のなすままにゆだねる受動性を強調する立場。内面的信仰を重視する神秘主義的な宗教には、しばしばその傾向がみられるが、キリスト教史のうえでもその例が少なくない。ただそれが教会による統制を逸脱するおそれが生じると、異端視されがちであった。5世紀ごろシリアで発生した隠者集団メッサリアンは、不断の祈りのみを唯一の目標とし、生活実践面での不道徳をも許容するとして異端とされた。また12～13世紀に西・南ドイツで成立した「自由精神の兄弟（姉妹）」の運動にも、静寂主義の要素があるといわれる。それはおもに俗人の宗教運動としての当時のベガルド、ベグィーネたちにも影響し、その流れは宗教改革期の再洗礼派にまで継承されていった。

　以上は一般的な例であるが、より狭義では、17世紀のカトリック諸国にみられる同種の傾向をさす。総じて当時は、対抗宗教改革の結果、カトリックの宗教生活に統制や規律が重視された。ロヨラの『霊操(れいそう)』Exercitia spiritualiaはその意味で典型的である。これに対しスペインのモリノスは『霊の導き』Guida spirituale（1675）を書き、黙想によって神やキリストと一体となり、聖なる生活を生きる者には教会の救済手段も不要となると説いた。この書はイエズス会から攻撃され、2年後に異端とされた。同じ静寂主義の立場は、フランスのギュイヨン夫人（1648―1717）やその友のフェヌロン（1651―1715）にも著しい。とくに前者は多くの教化文書を著し、「無関心の愛」「裸の信仰」「神のなすがままにゆだねる」など、静寂主義の基本思想に古典的な表現を与えることで大きな影響を残した。そしてこれらカトリック諸国での静寂主義は、一部は文学をも媒介にして、宗派の枠を超え、プロテスタント敬虔(けいけん)主義へも継承された。

［田丸徳善］

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