a doctrine of Christian spirituality that, in general, holds that perfection consists in passivity (quiet) of the soul, in the suppression of human effort so that divine action may have full play. Quietistic elements have been discerned in several religious movements, both Christian and non-Christian, through the centuries; but the term is usually identified with the doctrine of Miguel de Molinos (Molinos, Miguel de), a Spanish priest who became an esteemed spiritual director in Rome during the latter half of the 17th century and whose teachings were condemned as heretical by the Roman Catholic Church.

For Molinos, the way of Christian perfection was the interior way of contemplation to which anyone with divine assistance can attain and that can last for years, even for a lifetime. This contemplation is a vague, undetermined view of God that inhibits man's interior powers. The soul remains in “dark faith,” a state of passive purification that excludes all definite thought and all interior action. To wish to act is an offense against God, who desires to do everything in man. Inactivity brings the soul back to its principle, the divine being, into which it is transformed. God, the sole reality, lives and reigns in the souls of those who have undergone this mystic death. They can will only what God wills because their own wills have been taken away. They should not be concerned about salvation, perfection, or anything else but must leave all to God. It is not necessary for them to perform the ordinary exercises of piety. Even in temptation the contemplative should remain passive. According to Quietist tenets, the devil can make himself master of the contemplative's body and force him to perform acts that seem sinful; but because the contemplative does not consent, they are not sins. Molinos' teachings were condemned by Pope Innocent XI (Innocent XI Blessed) in 1687, and he was sentenced to life in prison.

Quietism was perhaps paralleled among Protestants by some of the tenets of the Pietists and Quakers. It certainly appeared in a milder form in France, where it was propagated by Jeanne-Marie Bouvier de la Motte Guyon (Guyon, Jeanne-Marie Bouvier de La Motte, Madame Du Chesnoy), an influential mystic. She gained the support of François de Salignac de la Mothe Fénelon, archbishop of Cambrai, who developed a doctrine of pure love, sometimes called semi-Quietism, which was condemned by Pope Innocent XII in 1699. Both Fénelon and Guyon submitted.