119 Sentences With "quietism" | Random Sentence Generator

There's both a comfort and a quietism in the cryptid.

One natural response would be quietism, turning one's back on politics.

To their children, this position seems like unforgivable quietism and complacency.

The stance, she wrote, "looks very much like quietism," a word she often uses when she disapproves of projects and ideas.

Yet what he evokes even more keeningly is a rage he finds almost welcome in a land known for its quietism and restraint.

H.G.: There is a growing culture of conformity and quietism on university campuses, made evident in the current call for safe spaces and trigger warnings.

But at least in such "Saturation" paintings, Venet's reductionist ascetic quietism converts to a yes-saying mysticism that plays at the limits of factual clarity.

Political quietism involves stepping back from the activities of the world to focus on religious truth, and it condemns self-aggrandizement and the naked reach for power.

Works by Francis Picabia, Salvador Dali, and René Magritte are also on hand, presumably to represent Dadaism and Surrealism, movements that were so antagonistic toward traditional art that their presence seems jarring next to Moreau's quietism.

What was an ultimately unsuccessful effort to draw the monkhood out of its political quietism swiftly mutated into an anti-progressive force, and continued to endure as a dark cloud over the region's politics in subsequent decades.

Worshipped as the greatest genius in German history and as an exemplary poet and human being, he has also been criticized for his political conservatism and quietism, which in the twentieth century came to seem sinister legacies.

We were coming out of a decade of what I would almost describe as political quietism, where talking about politics was considered a little bit gauche and art was separate from everything else and was supposed to be above politics.

Western theologians often equated Palamism with Quietism, an identification that may have been motivated in part by the fact that "quietism" is the literal translation of "hesychasm". However, according to Gordon Wakefield, "To translate 'hesychasm' as 'quietism', while perhaps etymologically defensible, is historically and theologically misleading." Wakefield asserts that "the distinctive tenets of the seventeenth century Western Quietists is not characteristic of Greek hesychasm." Similarly, Kallistos Ware argues that it is important not to translate "hesychasm" as "quietism".

Miguel de Molinos Quietism is particularly associated with Miguel de Molinos, referred to by the Catholic Encyclopedia as the "founder" of Quietism. Molinos and the doctrines of quietism were finally condemned by Pope Innocent XI in the Bull Coelestis Pastor of 1687. Molinos was imprisoned in the Castel Sant'Angelo, where he died in 1696.

Quietism was condemned as heresy by Pope Innocent XI in 1687 in the papal bull Coelestis Pastor.

However, according to Kallistos Ware, "To translate 'hesychasm' as 'quietism', while perhaps etymologically defensible, is historically and theologically misleading." Ware asserts that "the distinctive tenets of the seventeenth century Western Quietists are not characteristic of Greek hesychasm.", p. 190 Elsewhere too, Ware argues that it is important not to translate "hesychasm" as "quietism".

He urged quietism, pacifism, and submission to civil government, exhorting his followers to live peaceably and unobtrusively in harmony with the community and the government.

Jeanne-Marie Bouvier de la Motte-Guyon (commonly known as Madame Guyon, ; 13 April 1648 – 9 June 1717) was a French mystic and was accused of advocating Quietism, although she never called herself a Quietist. Quietism was considered heretical by the Roman Catholic Church, and she was imprisoned from 1695 to 1703 after publishing the book A Short and Very Easy Method of Prayer.

Miguel de Molinos Miguel de Molinos (29 June 1628 – 29 December 1696) was a Spanish mystic, the chief representative of the religious revival known as Quietism.

The Capuchin friar Benet Canfield (1562–1611), an English Catholic living in Belgium, espoused quietism in a tract called Way of Perfection, on deep prayer and meditation.

However, the real meaning of Taoist wu-wei is not quietism at all, but rather, activity in harmony with the ever-changing, ever-unchanging Way of all life.

It is achieved when deluding and obstructive karmas have been destroyed. This leads to the state of quietism and potentiality, and the soul then moves to the end of the universe, states Umaswati.

However, according to Kallistos Ware, "To translate 'hesychasm' as 'quietism,' while perhaps etymologically defensible, is historically and theologically misleading." Ware asserts that "the distinctive tenets of the 17th-century Western quietists is not characteristic of Greek hesychasm." Elsewhere too, Ware argues that it is important not to translate "hesychasm" as "quietism". These theologians generally rejected the contention that, in the case of God, the distinction between essence and energies is real rather than, albeit with a foundation in reality, notional (in the mind).

New York: Alfred A. Knopf. §§ 3–5.Nietzsche's opinion of Pascal is again the opposite of Schopenhauer's. In Volume I of his main work, Schopenhauer considers Pascal's asceticism and quietism as examples of justice and goodness (§ 66).

However, in the past some Sufi masters have "retired from mainstream society in order to avoid harassment by mobs incited by hostile clerics who had branded all sufis as unbelievers and heretics." On the other hand, Inayat Khan published on wahiduddin.net states "Sufism is the ancient school of wisdom, of quietism, and it has been the origin of many cults of a mystical and philosophical nature." Scholar Nikki Keddie also states that traditionally Sufis were "generally noted more for political quietism than for activism found in the sects".

Bernier published an article on Sufism entitled "Mémoire sur le quïetisme des Indes" in the periodical Histoire des Ouvrages des Savans in September 1688. Following this article, there is said to have developed in France a view that the French expression of the creed of Pure Love (Pur Amour/Quietism) was in fact a disguised form of Islam. The debate over Quietism between the bishops Fénelon and Bossuet was remembered as the "Querelle du Pur Amour". Many Quietists (including Jeanne Marie Bouvier de la Motte Guyon) were imprisoned.

Karakhanid writer Yusuf Balasaghuni wrote Islamic advice literature in Kutadgu Bilig (The Wisdom of Felicity), the only known literary work written in Turkic from the Karakhanid period. Ebrahim Moosa and Nicholas Roberts, in "Expressions of Political Quietism in Islamic History" in Political Quietism in Islam: Sunni and Shi’i Practice and Thought (Saud al- Sarhan, ed.), state that in medieval times, despite the backdrop of power of Muslim empire in which political quietism became a virtue of ideal citizens, the genre of Nasîhat and advice literature started thriving. According to Moosa and Roberts, the goal of advice literature then in those times was to help preserve political authority as part of pragmatic quiet activity. al- Sarhan further states that while Siyasat nama by Nizam al-Mulk (1092 AD), Nasihat al-Muluk by al-Ghazali (1111 AD), al-siyasa al-shar'iyya by ibn Taymiyya while epitomizing political activism on one hand very much gave into the divinely sanctioned absolutism of the caliphs on other hand.

96), the name indicates a School of Wanderers who were called Maskarins, not so much because they carried a bamboo staff as because they taught "Don't perform actions, don't perform actions, quietism (alone) is desirable to you". The Maskarins were thus fatalists or determinists.

The possibility of having everything meaningful break down poses a threat of quietism, which is inherently against the existentialist philosophy. It has been said that the possibility of suicide makes all humans existentialists. The ultimate hero of absurdism lives without meaning and faces suicide without succumbing to it.

Javad Nurbakhsh writing at nimatullahi.org web site states: "In sufi practice, quietism and seclusion – sitting in isolation, occupying oneself day and night in devotions – are condemned." Sufis should have "active professional lives", and be in "service to the creation", i.e. be actively serving in the world giving "generously to aid others".

The Catholic Encyclopedia acknowledges that men of faith and piety were found among the Beghards. In their behalf, Pope Gregory XI (1374–77) and Pope Boniface IX (1394) addressed Bulls to the bishops of Germany and the Netherlands. The doctrine of Quietism is believed to resemble the stance of these community members.

Modern Salafi movements such as the Muslim Brotherhood, which was founded in Egypt in the 1920s, co-opted the Sufi tradition of ‘uzla' or retreat from worldly affairs and political quietism as a form of "soft jihad" against fellow Muslims. Sayyid Qutb, a prominent leader of the Muslim Brotherhood and a highly influential Islamist thinker, was the first to articulate these anathemizing principles in his magnum opus Fī ẓilāl al-Qurʾān (In the shade of the Qurʾān) and his 1966 manifesto Maʿālim fīl-ṭarīq (Milestones), which lead to his execution by the Egyptian government. Gibril Haddad, “Quietism and End- Time Reclusion in the Qurʾān and Hadith: Al-Nābulusī and His Book Takmīl Al- Nuʿūt within the ʿuzla Genre,” Islamic Sciences 15, no. 2 (2017): pp.

Sayyid Qutb, Milestones, 16, 20. Unsurprisingly, this fanatical ideology was denounced by many prominent Muslim scholars as well as other members of the Brotherhood like Yusuf al- Qaradawi because none of the documented discourse on reclusion and quietism or the early Muslim ascetics ever implied any takfir or anathemizing of those whom they were shunning, nor were they doing it to cause rifts and divisions within the umma. The early Muslims practiced and prescribed reclusion and quietism as a form of personal piety and to mitigate harm to their communities. Furthermore, critics have noted that this Salafi approach contradicts the divine command of unity, “And hold firmly to the rope of Allah all together and do not become divided” (Qur’an 3:103).

Some analysts have argued that "Islamic political culture promotes political quietism" specially when faced with autocracy or absolute leadership or monarchy or caliphate and cite a "famous Islamic admonition: `Better one hundred years of the Sultan's tyranny than one year of people's tyranny over each other.`" Other scripture providing grounding for quietism in Islam includes the ayat `Obey God, obey his Prophet and obey those among you who hold authority` and the hadith: `Obey him who holds authority over you, even if he be a mutilated Ethiopian slave`Weinsinck, A. J., Concordance Et Indices De LA Tradition Musulmane: Les Six Livres, Le Musnad D'Al-Darimi, Le Muwatta'De Malik, Le Musnad De Ahmad Ibn Hanbal , vol.1, p.327Lewis, Islam And The West c1993: p.

Although both Molinos and other authors condemned in the late seventeenth century, as well as their opponents, spoke of the Quietists (in other words, those who were devoted to the "prayer of quiet", an expression used by Teresa of Avila, John of the Cross and others), "Quietism" was a creation of its opponents, a somewhat artificial systematisation made on the basis of ecclesiastical condemnations and commentary upon them. No single author – even Molinos, generally seen as the main representative of Quietist thought – advocated all the positions that formed the Quietism of later Catholic doctrinal textbooks; as such, at least one author suggests that it is better to speak of a Quietist tendency or orientation, one which may be located in analogous forms through Christian history.

In 1685 concerted Catholic censorship became a matter of State after the edict of Fontainebleau; the opinion had by then developed that there was much resemblance between the Quietism of East and West (see: "Lettre sur le quiétisme des Indes" by François Bernier in Histoire des Ouvrages des Savans, Henri Basnage de Beauval (ed.), September 1688).

He devotes a chapter to misconceptions about God that are due to mistaken "mental elaboration" as opposed to "heresies of speculation," and says that the God in which he believes has nothing to do with magic, providence, quietism, punishment, the threatening of children, or sexual ethics.H. G. Wells, God the Invisible King (New York: Macmillan, 1917), Ch. 2 passim.

The practice of ascetic prayer called hesychasm in the Eastern Orthodox Church is centered on the enlightenment or deification, theosis of man. While Constantinople experienced a succession of councils alternately approving and condemning doctrine concerning hesychasm, the Western Church held no council in which to make a pronouncement on the issue, and the word "hesychasm" does not appear in the Enchiridion Symbolorum et Definitionum (Handbook of Creeds and Definitions), the collection of Roman Catholic teachings originally compiled by Heinrich Joseph Dominicus Denzinger. Despite the fact that the hesychast doctrine of Gregory Palamas has never been officially condemned by the Catholic Church, Western theologians tended to reject it, often equating it with quietism. This identification may have been motivated in part by the fact that "quietism" is the literal translation of "hesychasm".

Hakim's general stance with respect to all of these movements, in contradistinction to those of his children, who later became extraordinarily active politically, was one of quietism. In fact, Shi'i quietism, later exemplified by hawza leaders such as Grand Ayatollah Abu al-Qasim al-Khoei and current Grand Ayatollah Ali al-Sistani, probably reached its apotheosis in Iraq during Hakim's tenure. Thus, while Hakim did attempt to fight against Communist influence among the Shi'a by banning their participation in the party, for the most part he preferred to remain out of politics, at least tacitly agreeing with Baghdad's rulers to keep the hawza's scholars politically neutral in exchange for relative immunity for those scholars. Implicit in this stance was a certain alienation and disaffection with the notion of the modern nation state and the exercise of political authority.

Andrew Michael Ramsay (9 July 16866 May 1743), commonly called the Chevalier Ramsay, was a Scottish-born writer who lived most of his adult life in France. He was a Baronet in the Jacobite Peerage. Ramsay was born in Ayr, Scotland, the son of a baker. In 1710 he visited François Fénelon in the Netherlands, and in his attraction to quietism converted to Roman Catholicism.

The inquisition's proceedings against remaining quietists in Italy lasted until the eighteenth century. Jean Pierre de Caussade, the Jesuit and author of the spiritual treatise Abandonment to Divine Providence, was forced to withdraw for two years (1731–1733) from his position as spiritual director to a community of nuns after he was suspected of Quietism (a charge of which he was acquitted).Sheldrake, Philip (2013). Spirituality: A Brief History. p.

The Minden Press, September 23, 1963, p. 16 Three LSU scholars described Kennon as "the traditional anti-Long type: respectable, business-oriented, an exponent of governmental quietism, and an advocate of 'good government' administrative reform."William C. Havard, Rudolf Heberle, and Perry H. Howard, The Louisiana Elections of 1960, Baton Rouge: Louisiana State University Studies, 1963, p. 98 Francis Dugas, a lawyer from Thibodaux in Lafourche Parish, ran for lieutenant governor on the Kennon ticket.

He was councillor and secretary of the Holy Office and president of its congregation of the province of Spain. His work against the Declaration of the Gallican Clergy of 1682 won him a cardinal's hat and the warm eulogy of Innocent XI. His correspondence with Bossuet shows how vigorously he combated Quietism. His excessive labors undermined his health, and for many years he suffered from epileptic seizures. He died suddenly from a stroke of apoplexy.

In particular Badoer opposed in Brescia the priest Giuseppe Beccarelli charging him of Quietism and having him condemned by the Ecclesistic Trubunal to seven years for heresy. When the Council of Ten reviewed that process, the punishment was increased to life imprisonment because the Beccarrelli was found guilt also of child sexual abuse. Badoer died in Brescia on 17 May 1714 and he was buried in the New Cathedral of that town.

This includes his capitalist successes and his acquisition of his fortune, as well as his failed marriage that his wealth could not control. The fourth and fifth chapters have Marlowe moving into one of Rumanades' villas on the island and meeting the remaining characters, Francis and Fonvisin. The narrative then turns to Marlowe's interests in Quietism. The subsequent chapters focus heavily on the individual characters in their own narratives: Walsh, Fonvisin, and Francis.

Buddhism and Christianity are not the only traditions enunciating the virtues of quietism. The Tao Te Ching enunciates a view of the supreme value of doing absolutely nothing, in a profound metaphysical sense. This is called wu wei and is consistent with the concept of sunyata more fully elaborated in Buddhism. According to the Tao Te Ching, silence is merely the application of this concept to the tongue in addition to hands and feet.

Muḥammad Nāṣir al-Dīn al-Albanī (1914 – October 2, 1999) () was a Syrian- Albanian Islamic scholar who specialized in the fields of hadith and fiqh. He established his reputation in Syria, where his family had moved when he was a child and where he was educated. Albani is considered to be a major figure of the Salafi methodology of Islam. Al-Albani did not advocate violence, preferring quietism and obedience to established governments.

In the same period, Edward Pace's article on quietism indicated that, while in the strictest sense quietism is a 17th-century doctrine proposed by Miguel de Molinos, the term is also used more broadly to cover both Indian religions and what Edward Pace called "the vagaries of Hesychasm", thus betraying the same prejudices as Fortescue with regard to hesychasm; and, again in the same period, Siméon Vailhé described some aspects of the teaching of Palamas as "monstrous errors", "heresies" and "a resurrection of polytheism", and called the hesychast method for arriving at perfect contemplation "no more than a crude form of auto-suggestion". Different concepts of "natural contemplation" existed in the East and in the medieval West. The twentieth century saw a remarkable change in the attitude of Roman Catholic theologians to Palamas, a "rehabilitation" of him that has led to increasing parts of the Western Church considering him a saint, even if uncanonized. Some Western scholars maintain that there is no conflict between Palamas's teaching and Roman Catholic thought.

Quietism is the name given (especially in Roman Catholic theology) to a set of Christian beliefs that rose in popularity in France, Italy, and Spain during the late 1670s and 1680s, particularly associated with the writings of Miguel de Molinos (and subsequently François Malaval and Madame Guyon), and which were condemned as heresy by Pope Innocent XI in the papal bull Coelestis Pastor of 1687. The "Quietist" heresy was seen to consist of wrongly elevating "contemplation" over "meditation", intellectual stillness over vocal prayer, and interior passivity over pious action in an account of mystical prayer, spiritual growth and union with God (one in which, the accusation ran, there existed the possibility of achieving a sinless state and union with the Christian Godhead). Since the late seventeenth century, "Quietism" has functioned (especially within Roman Catholic theology, though also to an extent within Protestant theology), as the shorthand for accounts which are perceived to fall foul of the same theological errors, and thus to be heretical. As such, the term has come to be applied to beliefs far outside its original context.

While Constantinople experienced a succession of councils alternately approving and condemning doctrine concerning hesychasm considered as identified with Palamism (the last of the five senses in which, according to Kallistos Ware, the term is used), the Western Church held no council in which to make a pronouncement on the issue, and the word "hesychasm" does not appear in the Enchiridion Symbolorum et Definitionum (Handbook of Creeds and Definitions), the collection of Roman Catholic teachings originally compiled by Heinrich Joseph Dominicus Denzinger. The Roman Catholic Church has thus never expressed any condemnation of Palamism, and uses in its liturgy readings from the work of Nicholas Kabasilas, a supporter of Palamas in the controversy that took place in the East. Its Liturgy of the Hours includes extracts from Kabasilas's Life in Christ on Tuesday, Wednesday, and Thursday of the Fifth Week of Easter in Year II of the two-year cycle for the Office of Readings. Western theologians have tended to reject hesychasm, in some instances equating it with quietism, perhaps because "quietism" is the literal translation of "hesychasm".

Al- Sadiq was thirty-four or thirty-seven when he inherited the position of Imamah or Imamate upon the death of his father Muhammad al-Baqir. He held the Imamate for 28 years, longer than any other Shi'ite Imam. His Imamate was a crucial period in Islamic history for both political and doctrinal areas. Prior to al- Sadiq, the majority of Shi'ites had preferred the revolutionary politics of Zaid (his uncle) to the mystical quietism of his father and grandfather.

Gertrude Cordovan was a nun of the Order of St Benedict. In 1699, she was tried by the Inquisition on Sicily alongside brother Romualdo, a monk of the Order of St Augustine, who was charged for Quietism and Molinism, while Cordovana was charged with pride, vanity and hypocrisy. She claimed to have sexual intercourse with God, and described herself as pure and holy. Both were subjected to imprisonment, during which they refused to recount their views despite food- and water deprivation and torture.

73 He expresses in his attitude of his poetry that the qualities of the Epicurean resolve to quietism (occultism – religious mysticism) and pacifism (abstention from violence) as the pursuits of ignobile otium (mean leisure) – peace of mind (peace with one's self) and detachment from worldly ambitions.Lee-Stecum, p. 265 Seneca compares the difference in the Epicurean and Stoic choice of otium. He confesses that classic Stoicism urges active public life while Epicurus has a tendency not to advance public life unless forced to.

Hebrews 7:19 also describes the "better hope" of the New Covenant in Christ rather than the Old Covenant of the Jewish law. Hope is opposed to the sins of despair and presumption; refraining from them is adhering to the negative precept of hope. The positive precept is required when exercising some duties, as in prayer or penance. Some forms of Quietism have denied that a human being should desire anything whatsoever to such an extent that they denied that hope was a virtue.

The First of May Group was an anarchist anti-Franco resistance movement which took militant action against Francoist Spain. They were formed in 1966 by exiles dissatisfied with what they perceived as the quietism of other opposition groups. Actions attributed to the group include the occupation of the Vatican Embassy in 1966 and the machine-gunning of the Spanish embassy in London. A man claiming to speak for the group stated that they were behind the March 1974 bombing of the Spanish Cultural Institute in Dublin.

Unlike a strong imam, a weak imam is obliged to consult the ulamāʾ, or community of scholars, before passing any judgement. A weak imam is appointed only at times of dire necessity, when the community is threatened with destruction. Contemporary Ibadis uphold four "states of the religion" (), which are four different types of imams each appropriate to certain contexts. The "Imam of secrecy" is a learned scholar who "rules" in political quietism, practicing taqiyya to avoid persecution, in times when the Ibadi community cannot reveal itself openly.

She was also a spiritual counsellor to Archbishop Fénelon of Cambrai. A commission in France found most of Madame Guyon's works intolerable and the government confined her, first in a convent, then in the Bastille, leading eventually to her exile to Blois in 1703.Ward, Patricia A. "Quietism", in The Cambridge Dictionary of Christian Theology, (Cambridge, 2011). In 1699, after Fénelon's spirited defense in a press war with Bossuet, Pope Innocent XII prohibited the circulation of Fénelon's Maxims of the Saints, to which Fénelon submitted at once.

He died two months before the 11th Imam and declared the twelfth Imam as the Qaem. Yaan Richard suggests occultation was a "convenient solution" for the last Imams' justification of their quietism. According to Sachedina, however, the idea of the eschatological Qa'im who would rise after going to occultation was mentioned by the fifth and sixth Imam, i.e. Muhammad al-Baqir and Ja'far al-Sadiq at various times when the two were approached by their followers and assured of their support if they wanted to rise against the existing regime.

Though only a part of the Hindu epic Mahabharata, it has functioned as an independent spiritual guide. It allegorically raises through Krishna and Arjuna the ethical and moral dilemmas of human life, then presents a spectrum of answers, weighing in on the ideological questions on human freedoms, choices, and responsibilities towards self and towards others. This Krishna dialogue has attracted numerous interpretations, from being a metaphor of inner human struggle teaching non-violence, to being a metaphor of outer human struggle teaching a rejection of quietism to persecution.

Badoer founded the Conservatory of Santa Maria delle Penitenti reserved for women who had abandoned prostitution. On 7 June 1706 Badoer was transferred by Pope Clement XI to the Diocese of Brescia, because that diocese was subject to some heretic influences coming from North Europe. In the meantime, on 17 May 1706 he was appointed Cardinal priest with the title of San Marcello, which in 1712 he modified to the title of San Marco. He was particularly noted for his opposition to Quietism and had positions near to the ones of the Jesuites.

By 1921, he was a "well-known and respected teacher" and "good administrator" and he accepted an invitation of Mullahs in Qom "to act as doyen" to the circles of learning in that Shrine town. Under Haeri, Qom moved from a respectable provincial Madrasah to a major center of learning close to the level of Najaf. Although "some of his contemporaries outshone" him as jurisconsults, Haeri became the marja for "many religious Iranians." Haeri's quietism was reflected in his willingness to meet cordially with both Shah Ahmad Shah Qajar and Prime Minister Reza Khan.

Norman Davies, Europe: A History, pp. 529–531 Piotr Skarga, the influential Jesuit preacher The early Baroque period produced a number of noted poets. Sebastian Grabowiecki wrote metaphysical and mystical religious poetry representing the passive current of Quietism. Another szlachta poet Samuel Twardowski participated in military and other historic events; among the genres he pursued was epic poetry. Urban poetry was quite vital until the middle of the 17th century; the plebeian poets criticized the existing social order and continued within the ambiance of elements of the Renaissance style.

He argued that an equestrian statue of the Mariner King, William IV should be placed on the fourth plinth in Trafalgar Square, as originally intended. He developed an interest in music at school, where he learned to play the piano, which he still does daily. He called his own medium, sculpture "an art inferior to the super-art of music" and nominated Wagner as the greatest composer. Stoddart developed his theme on the quietism of monumental art and its relation to Schopenhaurian resignation in a lecture to the Wagner Society of Scotland on 2 March 2008.

Louise de Marillac Aided by her directors, the young Louise had entered into profound prayer in the tradition of the Rhenish-Flemish spiritualists, and had been introduced to the French school of spirituality of Cardinal Pierre de Bérulle. Louise, like Duns Scotus, viewed the Incarnation as the moment in which men and women were saved. In the 17th century in France, there was discussion about the condemnation of Quietism so from the time of her death, mysticism was viewed with suspicion. In light of this, her biographer, Nicholas Gobillon, removed any traces of mysticism from Louise's writings and rewrote her meditations.

Uparati, is a Sanskrit word and it literally means "cessation, quietism, stopping worldly action".uparati Sanskrit English Dictionary, Koeln University, Germany It is an important concept in Advaita Vedanta pursuit of moksha and refers to the ability to achieve "dispassion",Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press, , pages 105-108 and "discontinuation of religious ceremonies".George Thibaut, , Oxford University Press, Editor: Max Muller, page 12 with footnote 1 According to Adi Shankara Uparati or Uparama is the strict observance of one’s own Dharma. Sama is the restraining of the outgoing mental propensities i.e.

Takfir or takfeer ( ') is a concept in Islamist discourse, denoting excommunication, as one Muslim declaring another Muslim, or any individual, as a non-believer (kafir) or apostate. The act which precipitates takfir is termed mukaffir. Contemporary formulation and usage of the term have their roots in the 20th-century Islamist theorist Sayyid Qutb's advocacy of "takfirism" (doctrine of excommunication) against the state or society deemed jahiliyah (state of ignorance and disbelief). According to Qutb, violence is required to be sanctioned against corrupt state leaders, on the premise that quietism is not the Islamic prescription against those deemed to be apostates.

The Goschen Meeting House was a centre of the Congregational Friends and were involved with Temperance and Peace, health reform, anti-slavery, women's rights and socialistic utopianism. Graves' Quaker background conditioned him to the philosophy of the Inner light, whereby all clergy, creeds, and set liturgy in worship were irrelevant, and a hindrance to God's work. This was intensified by Hicks's brand of Quakerism - Quietism - where an individual's spiritual life was most important and all outward manifestations were invalid. The Congregational Friends were to the left of the Hicksites, and withdrew further from even Christianity and eventually a belief in God.

Isma'ili leadership also produced an array of propaganda attacking the political and religious establishments with calls for popular revolution, through a dāʻwah propagation machine called "Callers to Islam". This distinctive characteristic of the Isma'ili to challenge established social, economic, and intellectual norms with their vision of a just society was opposed directly opposed to Twelver quietism and political apathy and would be a hallmark of Isma'ili history. First Period of Concealment: The Isma'ilis leave Mecca and propagate their faith in secret, and produce literature against the established state. 8\. Abdallah al Wafī Aḥmad, son of Muhammad. 9\.

In response, scholars followed Shafi'i in gathering chains of authorities (isnads) to support traditions item by item. This original solution finalised the independence of Islam from Judaism. Part I of the book ends by considering the peculiar state in which the Hagarenes found themselves: their own success pushed them away from the sanctuaries of Jerusalem and Mecca to Babylonia, as finalised by the Abbasid Revolution; Umar had already lived and there was no lost land or freedom to hope for. This led Sunni religious politics into quietism under a desanctified state, contrasted only with "Sufi resignation".

The matter was referred to the Inquisition. In late 1681, it pronounced that the Guida spirituale was perfectly orthodox, censured Segneri, and placed his book on the Index (later in 1681, Bellhuomo’s work was also placed on the Index). The apparent Quietist victory, however, was short-lived. It is unclear why exactly this change happened, though one factor suggested has been disquiet caused in Rome the flourishing of Quietism outside Rome, and the reaction this was causing among its opponents. On 18 July 1685, Molinos was arrested by the pontifical guards and imprisoned in the Castel Sant’Angelo.

Quietism spread among Roman Catholics through small groups into France. Here it was also influenced by the thought of François de Sales, with his emphasis on pure love resulting from spiritual practice. The most noted representative was Mme Guyon, especially with her work A Short and Easy Method of Prayer, who claimed not to have known the teaching of Molinos directly, but certainly did have contact with François Malaval, a proponent of Molinos. Madame Guyon won an influential convert at the court of Louis XIV in Madame de Maintenon, and influenced the circle of devout Catholics in the court for a time.

Thomas Dubay, Fire Within (Ignatius Press 1989 ), chapter 5 He writes: Dubay considers infused contemplation as common only among "those who try to live the whole Gospel wholeheartedly and who engage in an earnest prayer life". Other writers view contemplative prayer in its infused supernatural form as far from common. John Baptist Scaramelli, reacting in the 17th century against quietism, taught that asceticism and mysticism are two distinct paths to perfection, the former being the normal, ordinary end of the Christian life, and the latter something extraordinary and very rare.Jordan Aumann, Christian Spirituality in the Catholic Tradition (Sheed & Ward 1985 ), p.

" Robbins also finds "a passive aggressive tone" in the work of many postcritical scholars, along with an "extreme self-satisfaction with their beliefs, attachments, and feelings (which can't be disputed) and with the comfortable perch in the world where divine providence has seen fit to place them." Robbins has also claimed that postcritical practices invariably embrace political quietism. He suggests that "the post-critiquers have dislodged and disrespected the experience of African Americans, for whom paranoia is a perfectly acceptable language for the experience of systemic racial injustice. As it is for the experience of other marginalized communities, including queers, women, immigrants, and a range of racial minorities.

Fénelon (1651–1715), Bossuet's final rival Three years later, he was battling with Bishop François Fénelon over the love of God. Fénelon, 24 years his junior, was an old pupil who had suddenly become a rival; like Bossuet, Fénelon was a bishop who served as a royal tutor. The controversy concerned their different reactions to the opinions of Jeanne Guyon: her ideas were similar to the Quietism of Molinos, which was condemned by Pope Innocent XI in 1687. When Mme de Maintenon began questioning the orthodoxy of Mme Guyon's opinions, an ecclesiastical commission of three members, including Bossuet, was appointed to report on the matter.

Al-Sadiq's Imamate extended over the latter half of the Umayyad Caliphate, which was marked by many revolts (mostly by Shi'ite movements), and eventually the violent overthrow of the Umayyad Caliphate by the Abbasids, descendants of Muhammad's uncle Al-'Abbas. Al-Sadiq maintained his father's policy of quietism, and played no part in the numerous rebellions. He stayed out of the uprising of Zaydits who gathered around his uncle Zayd, who had the support Mu'tazilites and the traditionalists of Medina and Kufa. Al-Sadiq also did not support the rebellion led by his cousin, Muhammad al-Nafs al-Zakiyyah, who was inspired by Kaysanites.

Less well known but as important in his time was the similar treatment he gave to the mysticism of Molinos in Extrait du livre du ministre Pierre Jurieu touchant les dogmes des mystiques et particulièrement contre Messieurs de Cambray et de Méaux. By the time the reader finished his lecture he had a complete survey of the works of Molinos, thus recapitulating the famous disagreements over Quietism. Such are the traits that can make one regret the criticism — amply justified in retrospect — that Boulainvilliers, elsewhere, brought over himself by his brutal stance on feudalism; traits for which he equally deserves to be known to a larger circle of students.

Sinologist Herrlee G. Creel believed that an important clue to the development of wu wei existed in the Analects, in a saying attributed to Confucius, which reads: "The Master said, 'Was it not Shun who did nothing and yet ruled well? What did he do? He merely corrected his person ("made himself reverent" – Edward Slingerland) and took his proper position (facing south) as ruler'". The concept of a divine king whose "magic power" (virtue) "regulates everything in the land" (Creel) pervades early Chinese philosophy, particularly "in the early branches of Quietism that developed in the fourth century B.C."; Edward Slingerland argues wu wei in this sense has to be attained.

As a result of his role in negotiations on the King's behalf in Ireland, he is tried and condemned for treason; he only narrowly escapes execution. Soon afterwards his brother is murdered, and he pursues his brother's murderer to Italy, where among much else (including marriage) he observes a Papal Conclave as it elects a new Pope in Rome. Despite all the above, this is a book of ideas, not action, and religious ideas at that. Every page of brisk activity or intrigue is usually followed by at least two more of debate on such topics as Arminianism, Quietism, the Papacy, and the like.

Some of the nuns, however, were not as fervent as she, and a resistance began which gathered momentum to the extent that, at the end of her life, she was rejected by the majority of the community she had founded. At one stage she was accused of Quietism, even though she had written a document pointing out the errors of this heretical movement. Because of this accusation, in 1691 the local Inquisition confined her to her cell for two and a half years without the Blessed Sacrament. She was eventually released through the intercession of Cardinal Orsini, later Pope Benedict XIII, a lifelong friend.

In England he observed the Jesuit rule as far as he could: rising early to make his devotions and celebrating Mass daily, until his last illness. He practised his vows and only asked for the bare minimum for a simple life and to have some of his writing published. In 1796 he had printed in London, the Meditations, en forme de Retraite, sur I’Amour de Dieu (Meditations, in the form of a Retreat, upon the Love of God), and also a treatise called Don de Soi-mēme è Dieu (The Gift of One's Self to God). Whereas some theologians judged his ideas tended towards Quietism, a French bishop found them to be perfectly sound.

161 Other "commonly cited" but not scriptural sayings among Sunni jurists and theologians that encourage acceptance over resistance include "whose power prevails must be obeyed," and "the world can live with tyranny but not with anarchy".Lewis, Islam And The West c1993: p.164-5 Saud al-Sarhan in his 'Political Quietism in Islam: Sunni and Shi’i Practice and Thought' states that in medieval times in back drop of power of Muslim empire supremos became absolute and being quite became virtue of ideal citizens, genre of Nasihat and advice literature started thriving. According to al-Sarhan goal of advice literature then in those times was to help preserve political authority as part of pragmatic quiet activity.

During the 17th century, great devotion was shown to Mary Magdalene in all Catholic countries. She was the perfect lover of Christ, her beauty was made more appealing because of her repentance, which had a special attraction for a period so passionately interested in problems of mysticism, quietism and asceticism. The theme of the repentance of sinners and trials sent by God is illustrated in subjects such as the Repentance of St. Peter, Mary Magdalene, and Job. A number of written works give evidence to the cult of Magdalene and this cult became widespread since Provence contained two great sanctuaries dedicated to her: the grotto of La Sainte-Baume, and the Saintes-Maries-de-la- Mer.

Lodowicke Muggleton, by William Wood, circa 1674 Lodowicke Muggleton (1609–1698) was an English religious thinker who gave his name to Muggletonianism, a Protestant sect which was always small, but survived until the death of its last follower in 1979 [Note: There is some anecdotal evidence of Muggletonians in existence as late as 2000.] He spent his working life as a journeyman tailor in the City of London and was imprisoned twice for his beliefs. He held opinions hostile to all forms of philosophical reason, and had received only a basic education. He encouraged quietism and free-thought amongst his followers whose beliefs were predestinarian in a manner that was distinct from Calvinism.

His works show ideas drawn from many sources: from the Kabbalah, Paracelsian alchemy, medieval mysticism, the medieval 'heretics' of the Reformation, Spanish sixteenth-century Quietism, Lutheran mysticism and Pansophism. The works themselves are a mixture of ascetic-mystical treatises, such as Schlussreden der Wahrheit (1625), Mir nach! and Vita veterum sapientium (both 1637); others, such as Jordanssteine (1636) challenge orthodox Lutheranism or, as in Oculus siderius, discuss astronomical questions. He had a reputation as an insightful teacher, and the crux of his teachings was the unity with God based on the denial of all things worldly and of the self; particular emphasis was placed on the significance of Christ for the attainment of salvation.

He who sees through the principium individuationis and comprehends suffering in general as his own, will see suffering everywhere, and instead of fighting for the happiness of his individual manifestation, will abhor life itself since he knows that it is inseparably connected with suffering. For him, a happy individual life in a world of suffering is like a beggar who dreams one night that he is a king. Those who have experienced this intuitive knowledge cannot affirm life, but exhibit asceticism and quietism, meaning that they are no longer sensitive to motives, are not concerned about their individual welfare, and accept the evil others inflict on them without resisting. They welcome poverty and do not seek or flee death.

Salamiya became the centre of the Isma'ili , with Abdallah al- Akbar being succeeded by his son and grandson as the secret "grand masters" of the movement. In the last third of the 9th century, the Isma'ili spread widely, profiting from the collapse of Abbasid power in the Anarchy at Samarra and the subsequent Zanj Revolt, as well as from dissatisfaction among Twelver adherents with the political quietism of their leadership and the recent disappearance of the twelfth imam. Missionaries (s) such as Hamdan Qarmat and Ibn Hawshab spread the network of agents to the area round Kufa in the late 870s, and from there to Yemen (882) and thence India (884), Bahrayn (899), Persia, and the Maghreb (893).

As spiritual director of Mme de Maintenon, for whom he wrote Lettres de direction, Godet used his influence to have Mme Guyon removed from Saint-Cyr. A staunch opponent of quietism, he signed with Cardinal Louis-Antoine de Noailles and Bossuet the Declaratio condemning Fénelon's Maximes des saints (1697) He then wrote (1698) several ordonnances, or pastoral letters, against the mysticism of Molinos, Fénelon, and Mme Guyon. He also did much to destroy Jansenism in France, refuted the cas de conscience (1703), commanded obedience to the papal constitution of Pope Clement XI (1705), and severely censured Gaspard Juénin's Institutions théologiques (1708). His zeal and charity as well as his orthodoxy, were set forth in an epitaph written by his successor, Monstiers de Mérinville.

Muharram rituals and the implications of the acts of Husayn ibn Ali and his companions in the battle of Karbala have been frequently a favorite topic of discussion among religious exegetes, anthropologists, and political experts. Michael Fischer was the first to coin the phrase the Karbala Paradigm in 1981 to launch a comparative study between Shi'a practices in Muslim territories during the month of Muharram and those of the Catholic Christendom. According to Fischer, the paradigm "provides models for living and a mnemonic for thinking about how to live." In 1983, historian Nikki Keddie regenerated the discussion in her book Religion and Politics in Iran: Shiʻism from Quietism to Revolution to imply a notion of duality through which scholars and intellectuals came to understand the Karbala Paradigm.

Blaise Pascal (1623–1662) was a satirist for their cause (in his Lettres provinciales (1656–57)), but his greatest moral and religious work was his unfinished and fragmentary collection of thoughts justifying the Christian religion named Pensées (Thoughts) (the most famous section being his discussion of the "pari" or "wager" on the possible eternity of the soul). Another outgrowth of the religious fervor of the period was Quietism, which taught practitioners a kind of spiritual meditative state. François de La Rochefoucauld (1613–1680) wrote a collection of prose entitled Maximes (Maxims) in 1665 which analyzed human actions against a deep moral pessimism. Jean de La Bruyère (1645–1696)—inspired by Theophrastus's characters—composed his own collection of Characters (1688), describing contemporary moral types.

During the reign of Innocent XII (1691–1700) Giovanni Maria Gabrielli's Curial career further progressed, and he served as Qualificator of the Holy Office and Prefect of Studies of the Urbanian College of Propaganda Fide in Rome. To this period dates his most famous Inquisition case, the one against François Fénelon, whose work Explication des Maximes des Saints had been accused of being sympathetic to Quietism. Amidst the turmoil of what was regarded as a political intrigue rather than a theological case, cardinal Gabrielli staunchly defended Fénelon's viewpoints and established with him an epistular friendship that lasted until his death. Recalling his ancestor Cante de' Gabrielli's infamous actions, it was said of him that "while one Gabrielli has condemned Dante and Petrarch, another one has defended Fénelon".

In the context of political aspects of Islam, the term political quietism has been used for the religiously motivated withdrawal from political affairs, or skepticism that mere mortals can establish true Islamic government. As such it would be the opposite of political Islam, which holds that religion (Islam) and politics are inseparable. It has also been used to describe Muslims who believe that Muslims should support Islamic government, but that it is "forbidden to rebel against a ruler"; and Muslims who support Islamic government at the right time in the future when, (depending on the sect of Muslim), a consensus of scholars or twelfth imam call for it. The Sunni of Saudi Arabia and Salafi are sometimes described as having "quietist" and "radical" wings.

Returning to the present moment on Mavrodaphne, the tenth chapter, "The Music," narrates a gramophone concert leading to an evening spent on a high cliff, with Francis, Marlowe, and Walsh in conversation. Marlowe then begins to write his treatise on Quietism, and Francis is called away from the island back to London, for which she is given a farewell celebration. However, before she can leave, Rumanades dies of a fever brought on by an evening spent in poor weather thinking of his lost wife. One of the priests dies on the same night, and this throws the small community of expatriates into turmoil as they must vacate the island, putting an end to their escape from financial crises, revolution, and the impending World War.

The state, and politics, were assumed to be inherently sullying, and something which good Shi'is should avoid. Quietism is thus not secularism, where the state and religion are presumed to have important, but separate, spheres of influence, but rather a type of devotion to the religious authorities and suspicion of political ones. Politics and religion would then be united once again after the return of the hidden Mahdi, now disappeared for over a millennium. The Mahdi is a lineal descendant of the Prophet Muhammad who is the Imam in Shi'i theology, an infallible individual in whom political and religious authority for the Muslim community is vested and who will ultimately bring justice to the world with his reappearance under Shi'i eschatological theory.

The Bishop of Grenoble, Cardinal Le Camus, was perturbed by the appeal her ideas aroused and she left the city at his request, rejoining Lacombe at Vercelli. In July the following year the pair returned to Paris, where Madame Guyon set about to gain adherents for her mystical vision. The timing was ill- chosen; Louis XIV, who had recently been exerting himself to have the Quietism of Molinos condemned at Rome, was by no means pleased to see gaining ground, even in his own capital, a form of mysticism which, to him, resembled that of Molinos in many of its aspects. By his order Lacombe was shut up in the Bastille, and afterwards in the castles of Oloron and of Lourdes.

From 1692 to 1694, mother Priolo, from the Chaillot convent, was put in charge of their teaching during their time as novices. At the start of 1694, Madame de Loubert was replaced by Madame de Fontaines, but Madame de Maintenon - more and more present at Saint-Cyr – was recognised as honorary superior in spiritual and temporal charge of the Maison. The Maison then found itself right at the heart of the quietism affair, when Madame Guyon, who was linked in friendship with Madame de Maintenon and welcomed at Saint-Cyr by her from 1689. The example of her ecstasies very quickly influenced the students, worrying Madame de Maintenon - moreover, she was being roundly criticised by the jansenists, who accused her of allowing heretical thoughts to spread.

John Henry McDowell (born 7 March 1942) is a South African philosopher, formerly a Fellow of University College, Oxford and now University Professor at the University of Pittsburgh. Although he has written extensively on metaphysics, epistemology, ancient philosophy, and meta-ethics, McDowell's most influential work has been in the philosophy of mind and philosophy of language. McDowell was one of three recipients of the 2010 Andrew W. Mellon Foundation's Distinguished Achievement Award, and is a Fellow of both the American Academy of Arts & Sciences and the British Academy. McDowell has, throughout his career, understood philosophy to be "therapeutic" and thereby to "leave everything as it is" (Ludwig Wittgenstein, Philosophical Investigations), which he understands to be a form of philosophical quietism (although he does not consider himself to be a "quietist").

He filled this office for eight terms, but as the rule of the Society is that no one shall be elected superior for more than three consecutive years, he filled this charge alternately with Louis Tiberge. He was also one of eight of its members who in 1698 composed the rules for its government which remained in force long afterwards. Madame de Maintenon asked him to become the associate of Louis Bourdaloue and François Fénelon, in compiling the regulations for the school of Saint Cyr, which she had just founded. So pleased was she with his wisdom and judgment that she asked him again, in connection with Bourdeloue and M. Fronson, superior of Saint-Sulpice, to give his opinion on the books of Madame Guyon and upon Quietism.

One of the first group, Zemlya y Volya (Land and Liberty), formed of upper-class professional revolutionaries, started armed struggle against the Czar's regime. Sergey Nechayev (1847–1882) would become one of the most famous figures of what quickly became known as a "nihilist" movement, whose fate was described by Albert Camus in The Just Assassins (1949)—Camus would later write a thoroughly thought-out essay on existentialism rebellion and the use of violence in history in The Rebel (1951), which denounced both quietism and terrorism. Russian nihilists eventually succeeded in assassinating Alexander II in 1881. The "nihilist movement" then quickly spread to all of Europe, in particular via one of the founder of anarchism, Mikhail Bakunin, who fled to Switzerland, a haven for political refugees of the time.

He held many offices which required profound knowledge of numerous doctrinal, disciplinary, and political questions brought before the Holy See in the latter half of the seventeenth century. Among them controversies concerning Quietism (Miguel de Molinos, Fénelon, Madame Guyon); the Gallican Liberties including Louis XIV 1673 assertion of the right of Régale and his Four Articles of 1682; and the Chinese Rites controversy between the Jesuits and the Dominicans and other orders. On his death-bed he was assisted by two Dominicans, Father Antonin Cloche the general of the order, and Antoine Massoulié. He was buried in the Basilica of St. John Lateran, though his heart was deposited in Santa Maria sopra Minerva, the church of the Dominicans, to whom he was always warmly attached, and who looked on him as their benefactor.

The Cathars' denial of the need for sacerdotal rites has been perceived as a form of quietism. Likewise, the twelfth and thirteenth-century Brethren of the Free Spirit, Beguines and Beghards were all accused of holding beliefs with similarities to those condemned in the Quietist controversy. Among the ideas seen as errors and condemned by the Council of Vienne (1311–12) are the propositions that humankind in the present life can attain such a degree of perfection as to become utterly sinless; that the "perfect" have no need to fast or pray, but may freely grant the body whatsoever it craves. This may be a tacit reference to the Cathars or Albigenses of southern France and Catalonia, and that they are not subject to any human authority or bound by the precepts of the Church.

Eckhart's assertions that we are totally transformed into God just as in the sacrament the bread is changed into the body of Christ (see transubstantiation) and the value of internal actions, which are wrought by the Godhead abiding within us, have often been linked to later Quietist heresies. In early sixteenth century Spain, concern over a set of beliefs held by those known as alumbrados raised similar concerns to those of Quietism. These concerns continued into the mid-sixteenth century, and the writings of Teresa of Avila and John of the Cross. Both were very active reformers and both cautioned against a simple-minded "don't think anything" (no pensar nada) approach to meditation and contemplation; further, both acknowledged the authority of the Catholic Church and did not oppose its teaching concerning contemplative prayer.

FRANKS, ROMANS, FEUDALISM, AND DOCTRINE/Diagnosis and Therapy Father John S. Romanides Diagnosis and Therapy Knowledge of God is not intellectual, but existential. Orthodox Psychotherapy Section The Knowledge of God according to St. Gregory Palamas by Metropolitan Hierotheos Vlachos published by Birth of Theotokos Monastery, Greece (January 1, 2005) According to eastern theologian Andrew Louth, the purpose of theology as a science is to prepare for contemplation,Andrew Louth, Theology, Contemplation and the University (abstract) rather than theology being the purpose of contemplation. Theoria is the main aim of hesychasm, which, under the influence of St. Symeon the New Theologian, developed out of the practice of quietism. Symeon believed that direct experience gave monks the authority to preach and give absolution of sins, without the need for formal ordination.

To end the war, the government needed help disarming the Islamists fighters and were able to enlist the Salafis—apolitical and nonviolent—as a religious counterweight and to use their religious influence to persuade the Islamists to stop fighting. In return the government has shown tolerance towards the Salafis. Culturally, as of 2010 Salafis have exerted "a growing influence over society and how people dress, deal with the state and do business" in Algeria. Their putative quietism notwithstanding they have protested a government plan to make women remove their headscarves for passport photographs, pressuring shopkeepers to stop selling tobacco and alcohol. In June 2010, a group of Salafist clerics attending an official function along with the minister of religious affairs showed their rejection of modern political systems as an illegitimate innovation or "bid‘ah" by refusing to stand for the national anthem.

Later in the century Leslie Stephen thought that the poem unduly exalted passive heroism at the expense of active heroism, and thought its "rough borderers" unlikely mouthpieces for Wordsworth's message of quietism and submission to circumstances. His wry comment was that "The White Doe is one of those poems which make many readers inclined to feel a certain tenderness for Jeffrey's rugged insensibility; and I confess that I am not one of its warm admirers". In the 20th century the critic Alice Comparetti and the poet Donald Davie were agreed in finding in The White Doe the melancholy of Thomson, Gray and Milton. Davie praised the purity of the poem's diction, which he thought unequalled in any other long Wordsworth poem; he summarised it as "impersonal and self-contained, thrown free of its creator with an energy he never compassed again".

According to Earl E. Powell, this would be particularly visible in paintings by John Frederick Kensett, who shifted the visual concern for landscape to an interest in quietism, making pictures of mood that depict a poetic experience of nature. Furthermore, his painting Shrewsbury River would "reduce nature to cryptographic essentials of composition...while rarified veils of light, color, and atmosphere reflected in water offer an experience of silence", a description akin to the sublime.Wilmerding, 69–92 Similarly, Martin Johnson Heade's painting Thunder Storm on Narragansett Bay would represent the greatness of nature and a feeling of the sublime arising from an intimate engagement with nature. The artists who painted in this style did not refer to their own work as "luminism", nor did they articulate any common aesthetic philosophy outside of the guiding principles of the Hudson River School.

According to his own report, he had been experiencing a crisis of faith after the death of the eleventh imam, Hasan al-Askari, in 874, apparently without male progeny. Eventually, the Twelvers came to believe in an infant son of al-Askari as the twelfth and hidden imam (whence the name "Twelvers"), who would one day return as the , the messianic figure of Islamic eschatology, who according to legend would overthrow the usurping Abbasid caliphs and destroy their capital Baghdad, restore the unity of the Muslims, conquer Constantinople, ensure the final triumph of Islam and establish a reign of peace and justice. However, that belief was not yet firmly established during the early years after Hasan al-Askari's death. Like Ibn Hawshab, many Shi'ites had doubts about the claims made about the twelfth imam, and were further demoralized by the political impotence and quietism of the Twelver leadership.

Ramsay may have been born in 1681 or 1688, but the most likely date of his birth is 9 July 1686. The son of a baker, he grew up in Ayr, in south west Scotland, and probably studied at Edinburgh University. A devout young man, he seemed destined for the ministry in the Church of Scotland, but in 1708 became tutor to the two children of David Wemyss, 4th Earl of Wemyss.Alain Bernheim, Ramsay et ses deux discours, pp7-11 Vie de Ramsay, Editions Télètes, 2011Martin I.McGregor, A BIOGRAPHICAL SKETCH OF CHEVALIER ANDREW MICHAEL RAMSAY, 2007 As a youth Ramsay was attracted to the mysticism of quietism as practised in the circle of George Garden at Rosehearty, centred on the teachings of Antoinette Bourignon in a community along the lines of a similar one in Rijnsburg led by Pierre Poiret, where people from different religious persuasions and social castes lived together.

116 In his series of speeches in which he argued for rule of the Muslim (and non-Muslim) world by Islamic jurists, Khomeini saw the need for theocratic rule to overcome the conspiracies of colonialists who were responsible for > the decline of Muslim civilization, the conservative `distortions` of Islam, > and the divisions between nation-states, between Sunnis and Shiis, and > between oppressors and oppressed. He argued that the colonial powers had for > years sent Orientalists into the East to misinterpret Islam and the Koran > and that the colonial powers had conspired to undermine Islam both with > religious quietism and with secular ideologies, especially socialism, > liberalism, monarchism, and nationalism. He claimed that Britain had instigated the 1905 Constitutional Revolution to subvert Islam: "The Iranians who drafted the constitutional laws were receiving instructions directly from their British masters.`" Khomeini also held the West responsible for a host of contemporary problems.

Karbala and Shi'a symbolism played a significant role in the Iranian Revolution of 1979. In contrast to the traditional view of Shi'ism as a religion of suffering, mourning and political quietism, Shi'a Islam and Karbala were given a new interpretation in the period preceding the revolution by rationalist intellectuals and religious revisionists like Jalal Al-e-Ahmad, Ali Shariati and Nematollah Salehi Najafabadi. According to these, Shi'ism was an ideology of revolution and political struggle against tyranny and exploitation, and the Battle of Karbala and the death of Husayn was to be seen as a model for revolutionary struggle; weeping and mourning was to be replaced by political activism to realize the ideals of Husayn. After the White Revolution reforms of the Iranian Shah Mohammad Reza Pahlavi, which were opposed by the Iranian clergy and others, Ruhollah Khomeini labelled the Shah as the Yazid of his time.

As leading theologian of the church, in those years Capizucchi exercised a deep influence over Catholic theological positions, for example allowing the publication of the Exposition de la doctrine de l'église catholique sur les matières de controverse by Bossuet. Following the position of pope Innocent XI (r. 1676–89) he condemned probabilism, but at first he was fascinated by quietism as preached in Rome by the Spanish mystic Miguel de Molinos: in 1675 Capizucchi approved the publishing of de Molinos main work, the Spiritual Guide but, after his arrest in 1685, as cardinal Inquisitor he stuck to the harsh line of the pope against this doctrine and the Aragonese preacher, who died in 1696 in the prison of the Holy Office. Pope Innocent XI elevated him to the rank of cardinal in the consistory of 1 September 1681 with the title of cardinal priest of Santo Stefano al Monte Celio; six years later he opted for the title of Santa Maria degli Angeli.

Unlike many clergy and temporal rulers, Borujerdi and Shah Mohammad Reza Pahlavi, are said to have had cordial and mutually beneficial relations, starting with a visit by the Shah to Borujerdi's hospital room in 1944. Borujerdi is said to have generally remained aloof from politics and given the Shah his "tacit support," while the Shah did not follow his father's harsh anti-clericalism (for example he exempted clergy from military service), and until Borujerdi's death occasionally visited the cleric.Mottahedeh, The Mantle of the Prophet, (1985, 2000), p.230 Borujerdi's belief in quietism, or silence of state matters, extended to keeping silent in public on such issues as Israel's treatment of the Palestinians, the overthrow of Mohammad Mosaddegh and the end of his campaign to nationalize and control the British-owned oil industry in Iran, and the Baghdad Pact alliance with the US and UK.Mottahedeh, The Mantle of the Prophet, (1985, 2000), p.

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 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 Pope Innocent XI. He also paid frequent visits to the house of the exiled Christina, Queen of Sweden. He was also in these years working on the case of the Venerable Simón; by 1675, however, Molinos had to admit to his superiors in Valencia that the Congregation of Rites 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.

Strategy through advice literature was subtle expression of political activism calling for equitable and sound governance within four corners of religious diktats while continuation of pragmatic obedience to authority in power. But to quote suitable advice literature explores from beyond religion, for example one political theorist of 11th century al-Mawardi attributes a pre-Islamic 6th- century quote of al-Afwah al-Awdi: "There is no benefit in leaderless people when disorder reigns, and they will never have a leader if the ignorant amongst them leads." Moosa and Roberts say that first half of quote conforms to political quietism as labeled by modern scholars same time second half matches with expectations of obedient religious Muslim citizen of a just and sharia compliant rule. Giving example of Zoroastrianism becoming invisible post-8th century AD from Persian literature, Ali Pirzadeh says that Islamic literature and Islamic advice literature wipes out most traces of local culture and heritage by giving exclusive prominence to Arabic narratives.

After a number of years in the service, his and three other companies (known as the "Seventh Spear"), led by Commander Cherrystone, are deployed to Qhoyre in Quadling Country, ostensibly to find those responsible for the kidnapping of the Viceroy and his wife and to maintain order, but imperatively to show some strength against the Quadlings for their lack of interest in the disappearance of the Viceroy. Their quietism and general deferential nature, however, prevent the Seventh Spear from needing to display any force. Over time, the unit comes to absorb the laid-back nature of the inhabitants, and the authorities in Emerald City become critical about their laxness, ordering them to get back on mission immediately. To adopt an appearance of keeping the Quadlings in line, and in desperation, Commander Cherrystone provokes the village of Bengda into refusing to pay an exorbitant fine and orders Liir to lead a secret operation to burn the village.

Nazeer Husain advocated political quietism and was among a large number of Muslim scholars from both the Sunni and Shia sects, who supported British rule and rejected calls for armed jihad against it. He was also among a number of Muslim scholars, including the muftis of Mecca, who declared British India to be dar al-Islam (abode of peace) and not Dar al-harb (abode of war). During the Indian Rebellion of 1857, he resisted pressure from the mutineers to call for a jihad and instead declared in favour of British rule, viewing the Muslim-British relationship as a legal contract which could not be broken unless their religious rights were breached. Despite having denied any involvement in the rebellion in its aftermath and having strongly opposed the declaration of jihad as sinful and a faithless breach of covenant, Husain was widely believed to have been among a group of Delhi ulema pressured into signing a jihad fatwa.

During the late 9th century, millenialist expectations increased in the Muslim world, coinciding with a deep crisis of the Abbasid Caliphate during the decade-long Anarchy at Samarra, the rise of breakaway and autonomous regimes in the provinces, and the large-scale Zanj Rebellion, whose leader claimed Alid descent and proclaimed himself as the mahdī. In this chaotic atmosphere, where the Abbasids were preoccupied with suppressing the uprising, the Isma'ili daʿwa spread rapidly, aided by dissatisfaction among Twelver adherents with the political quietism of their leadership and the recent disappearance of the twelfth imam. Missionaries (dā'īs) like Hamdan Qarmat and his brother-in-law Abu Muhammad Abdan spread the network of agents to the area round Kufa in the late 870s, and from there to Yemen (Ibn Hawshab, 882) and thence India (884), Bahrayn (Abu Sa'id al-Jannabi, 899), Persia, and the Maghreb (Abu Abdallah al-Shi'i, 893). The real leadership remained hidden at Salamiya, and only the chief dā'īs of each region, such as Hamdan Qarmat, knew and corresponded with it.

However, according to research on The Treatise on Abandonment to Divine Providence, discussed in a paper by Dominique Salin SJ, emeritus professor at the Faculty of Theology at the Centre Sèvres, published in The Way, 46/2 (Apr 2007), pp. 21–36, "it now seems almost impossible that the author was in fact the Jesuit Jean-Pierre de Caussade" as "[n]othing in de Caussade's biography would suggest that this man was the author of a famous treatise" and the style of letters of spiritual direction that can genuinely be attributed to de Caussade "is far removed from the lyricism" marking it. Whoever the author was, he or she believed that the present moment is a sacrament from God and that self-abandonment to it and its needs is a holy state – a belief which, in the theological climate of France at the time, was considered close to Quietist heresy. In fact, because of this fear (especially with the Church's condemnation of the Quietist movement), the works were kept unpublished until 1861, and even then they were edited by Ramière to protect them from charges of Quietism.

John Inglesant – the "philosophical romance" that was the first and best-known work of the Birmingham novelist Joseph Henry Shorthouse – became a publishing triumph in the atmosphere of highly charged religious controversy of the 1880s, seeing its author "fêted throughout the literary world", the object of admiration from writers as varied as Charlotte Yonge, T. H. Huxley and Edmund Gosse, and the subject of an invitation to breakfast at 10 Downing Street by William Gladstone. The result of 30 years of study and over 10 years of writing, the novel told the story of a 17th-century English soldier and diplomat, his travels through England and Italy and his excursions through the principal religious philosophies of the time – Puritanism, Anglicanism, Roman Catholicism, Quietism and Humanism – as a recreation of Shorthouse's own intellectual journey from Quakerism to the Church of England . Shorthouse wrote four other novels and a book of short stories over subsequent years, all of which catalogued their protagonists "protracted torments of conscience". Emma Jane Guyton published over fifty popular and oft-reprinted novels between 1846 and 1882, most of which used their commonplace domestic settings to communicate an ecumenical Protestant or strongly anti-Catholic message.