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semblies were found, to abolish them forthwith, taking moreover especial care that this pestilence was not allowed to infect the monasteries.

There could be but one end to the trial. Every possible accusation was brought against Molinos, even to a foolish, self-laudatory speech made to the sbirri who arrested him, and his admiring certain anagrams made of his name. He seems to have responded with candor to the various articles, denying some and admitting others. Of the articles, the most important were his justifying the sacrilege of breaking images and crucifixes; depreciating religious vows and dissuading persons from entering religious Orders, saying that vows destroyed perfection; that, by the prayer of Quiet, the soul is rendered not only sinless but impeccable, for it is deprived of freedom and God operates it, wishing us sometimes to sin and offend him, and the demon moves the members to indecent acts; that the three ways of the spirit, hitherto described by the doctors, are absurd and that there is but one, the interior way; that he had formed conventicles of men and women and permitted them to perform immoral acts and to eat flesh on fast-days. He admitted excusing the breaking of images; he denied depreciation of solemn vows, but admitted it as respects private ones, and he had only dissuaded from entering religion those whom he knew would create scandal. He denied teaching that in Quietism the soul becomes impeccable, but only that it did not consent to the act of sin; and he said that he knew many persons practising it who lived many years without committing even venial sin. He denied also that Quietism deprived the soul of freewill, but said that, in that perfect union with God, it was God who worked and not the faculties, and when he said that God sometimes wished sin, he meant material sin; that the demon, as God's instrument to mortify the flesh and purify the soul, causes sometimes the hand and other members to perform lascivious acts. He denied condemning the three ways of the spirit, having meant only that the interior way was so much more perfect that the others were negligible by comparison. He denied forming conventicles in which lascivious acts were permitted and he had excluded some persons who would not refrain from them. He admitted eating flesh on prohibited days, but said that this was by license of his physician. He confessed that for many years he had practised the most indecent acts with two women, the details of which need not be repeated; he had not deemed this sinful, but a purification of the soul and that in them he enjoyed a closer union with God; these were merely acts of the senses, in which the higher faculties had no part, as they were united with God. When he was

told that these were propositions heretical, bestial, and scandalous, he replied that he submitted himself in all things to the Holy Office, recognizing that its lights were superior to his own.1

A sentence of condemnation was inevitable. It was drawn up, August 20, 1687; on the twenty-eighth an inquisitorial decree was signed, embodying sixty-eight propositions, drawn from the evidence and confessions, which were condemned as heretical, suspect, erroneous, scandalous, blasphemous, offensive to pious ears, subversive of Christian discipline, and seditious; they were not to be taught or practised under pain of deprivation of office and benefice and perpetual disability, and of an anathema reserved to the Holy See. All the writings of Molinos, in whatever language, were forbidden to be printed, possessed, or read; and all copies were, under the same penalties, to be surrendered to the inquisitors or bishops, who were to burn them.2 This was posted in the usual places on September 3, the day fixed for the atto di fede in which Molinos was to appear. Under a heavy guard he was brought, on the previous evening, from the inquisitorial prison to the church of Santa Maria sopra Minerva, in which the atto was to be celebrated. In the morning, in a room next to the sacristy, he was exhibited to some curious persons of distinction, eliciting from him an expression of indignation, construed as indicating how little he felt of real repentance. This was confirmed by what followed, explicable possibly by Spanish imperturbability, but more probably by the Quietism which led him to regard himself as the passive instrument of God's will, and superbly indifferent to whatever might befall him, so long as his soul was rapt in the joys of the mystic death, which he had taught as the summum bonum. Called upon to order a meal, he specified one which in quantity and quality might satisfy the most voracious gourmet, and after partaking of it he lay down to a refreshing siesta, until he was roused to take his place on the platform, where, in spite of his manacles, his bearing was that of a judge and not of a convict.

The vast church was thronged to its farthest corner with all that was noble in Rome, including twenty-three cardinals; and the spa

1 Biblioteca Casanatense, MSS., X., vii, 45, fol. 289. I cannot but regard this as a truthful report. It accords with the briefer abstract in the final sentence, which distinguishes between the articles proved by witnesses and denied by Molinos and those which he admitted. Reusch (Der Index, II. 617-618) states that the sentence has been printed in the Analecta Juris Pontificii, 6, 1653, and in the appendix to Francke's translation of the Guida Spirituale, published in 1687. I have a copy from the Royal Library of Munich, Cod. Ital. 185, and there is one in the Bibliothèque Nationale, Fonds Italien, 138, which also contains the 263 articles drawn from his correspondence, with his answers.

2 D'Argentré, Collect, Judic. de Novis Erroribus, III., 11., 357-362.

cious piazza in front and all the neighboring streets were crowded. An indulgence of fifteen days and fifteen quarantines had been proclaimed for all in attendance, but in Rome, where plenary indulgences could be had on almost every day in the year by merely visiting churches, this could not account for the eagerness which brushed aside the Swiss guards stationed at the portals, requiring a reinforcement of troops and resulting in considerable bloodshed. As the long sentence was read, with its detail of Molinos's enormities, occupying two hours, it was interrupted with the frequent roar of "Burn him! Burn him!" led by an enthusiastic cardinal and echoed by the mob outside. Through all this, we are told, his effrontery never failed him, which was reckoned as an infallible sign of his persistent perversity. The sentence concluded by declaring him convicted as a dogmatizing heretic, but, as he had professed himself repentant and had implored mercy and pardon, it ordered him to abjure his heresies and to be rigidly imprisoned with the sanbenito for life, without hope of release, and to perform certain spiritual exercises. This was duly executed, and he lingered, it was said repentant, until his death, December 28, 1696. The day after the atto di fede his disciples performed their abjuration. There was no desire to deal harshly with them, and they were dismissed with trivial penances, except the brothers Leoni. Simone the priest, who had been a popular confessor, was sentenced to ten years' imprisonment; Antonio Maria, the tailor, who had been a travelling missionary and organizer, was incarcerated for life. There was still another victim, the secretary of Molinos, Pedro Peña, arrested May 9, 1687, for defending his master. He was fully convicted of Quietism and, on March 16, 1689, he was condemned to lifelong prison.1

There still remained the publication to Christendom of the new position assumed by the Holy See toward Mysticism. The sixtyeight propositions, condemned in the inquisitorial decree of August 28, were printed in the vernacular and placed on sale, but were speedily suppressed. There must still have been opposition in the Sacred College, or on the part of Innocent XI., for the bull Coelestis

1 The account of the atto di fede is derived from the Casanatense MSS., X., vii, 45, and a relation printed by Laemmer, Meletematum Romanorum Mantissa, pp. 407 et seqq., who also prints (pp. 412-422) the sentence of Pedro Peña.

The contemporary printed sources of the whole affair are Trois Lettres touchant l'État présent d'Italie, Cologne, 1688; Recueil de diverses pièces concernant le Quiétisme et les Quiétistes, Amsterdam, 1688; and Bernino, Historia di tutte l'Heresie, IV. 711 et seqq. The concise account by Reusch (Der Index, II. 611 et seqq.) is written with his accustomed thoroughness and careful use of all accessible sources. John Bigelow's Molinos the Quietist (New York, 1882) is a popular narrative which rejects the charges of immorality. See also Heppe, Geschichte der quietistischen Mystik, pp. 110 et seqq., 260 et seqq. (Berlin, 1875).

Pastor was not drawn up and signed until November 20, and was not finally published to the world until February 19, 1688. This recited the same series of propositions and the condemnation of Molinos and confirmed the decree of August 28. The propositions condemned consisted, for the most part, of the untenable extravagances of Quietism, including impeccability and the sinlessness of acts committed while the soul was absorbed with God, but it was impossible to do this without condemning much that had been taught and practised by the mystic saints, and there were no saving clauses to differentiate lawful from unlawful converse of the soul with its Creator. The Church broke definitely with Mysticism and by implication gave the faithful to understand that salvation was to be sought in the beaten track, through the prescribed observances and under the guidance of the hierarchical organization.1

This change of front was emphasized in various ways. Innocent's favor saved Cardinal Petrucci from formal prosecution. To the vexation of the Inquisition, his case was referred to four cardinals, Cibò, Ottoboni, Casanate, and Azzolini; he professed himself ready to retract whatever the pope objected to and, though the Inquisition held an abjuration to be necessary, he was not required to make it; he was relegated to Jesi and then recalled to Rome, where he was kept under surveillance. He could not, moreover, escape the mortification of seeing the books, which had been so warmly approved, condemned by a decree of February 5, 1688. Many other works, which had long passed current as recognized aids to devotion, were similarly treated: those of Benedetto Biscia, Juan Falconi, François Malaval, and of numerous others-even the Opera della divina Gratia of the Dominican Tommaso Menghini, himself Inquisitor-general of Ferrara and author of the Regole del Tribunal del Santo Officio, which long remained a standard guide in the tribunals. What had been accepted as the highest expression of religious devotion had suddenly become heresy. Apparently it was not until May, 1689, that instructions were sent everywhere to demand the surrender of all books of Molinos and to report any one suspected of Molinism.3

Persecution received a fresh impulse when Cardinal Ottoboni, as Alexander VIII., succeeded Innocent XI., October 6, 1689. Bernino tells us that he appeared to him an angel in looks and an apostle in utterance when he declared that there was no creature in

1 Innocentii PP. XI. Bull Coelestis Pastor (Bullar., X. 212).

2 Reusch, Der Index, II. 618. Index Innoc. XI., Append., pp. 7, 28, 45. 47 (Romae, 1702).

3 MSS. of Ambrosian Library, H, S, VI., 29, fol. 67 et seqq.

the world so devoid of sense as a heretic, for, as he was deprived of faith, so also was he of reason. His first care was to remove from office and throw into irremissible prison every one who was in the slightest degree suspected of Molinism; in this he did not even spare his Apostolic camera, for he arrested an Apostolic Prothonotary, and, although in the Congregation of the Inquisition there were four kinsmen of the prisoner, zeal for the faith preponderated over blood. Fortunately his pontificate lasted for only sixteen months, so that he had but limited opportunity for the gratification of his ardent fanaticism and scandalous nepotism.

In spite of all this, there were still found those who indulged their sensual instincts under cover of exalted spirituality. In 1698 there was in Rome the case of a priest named Pietro Paolo di San Giov. Evangelista who had already been tried by the tribunals of Naples and Spoleto, so that his career must have been prolonged; while references to a Padre Benigno and a Padre Filippo del Rio show that he was not alone. He had ecstasies and a following of devotees; he taught that communion could be taken without preliminary confession and that, when the spirit was united with God, whatever acts the inferior part might commit were not sins. He freely confessed to practices of indescribable obscenity with his female penitents, whom he assured afterward that they were as pure as the Blessed Virgin. He was sentenced to perpetual prison without hope of release and to a series of arduous spiritual penances, while Fra Benigno escaped with seven years of imprisonment.

Another development of the same tendencies-probably a survival of the Pelagini-was discovered in Brescia in 1708. The sectaries called themselves disciples of St. Augustin, engaged in vindicating his opinions on predestination and grace, but they were popularly known as Beccarellisti, from two brothers, priests of the name of Beccarelli, whom they regarded as their leaders. For twenty-five years that is, since the ostensible suppression of the Pelagini-the sect had been secretly spreading itself throughout Lombardy, where it was said to number some forty-two thousand members, including many nobles and wealthy families and ecclesiastics of position. They had a common treasury and a regular organization, headed by the elder Beccarelli as pope, with cardinals, apostles, and other dignitaries. The immediate object of the movement we are told was to break the power of the religious Orders and to restore to the secular priesthood the functions of confession and

1 Bernino, op. cit., IV. 727-728.

2 Royal Library of Munich, Cod. Ital. 209. fol. 67 et seqq. Cf. Phelippeaux, Relation du Quiétisme, II. 117, 154.

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