Stafford Henry Northcote

Summary

Stafford Henry Northcote 1911 Encyclopædia Britannica (1911)

Like their contemporaries, the French Jansenists, and the Quakers and Anabaptists of northern Europe, the Quietists fell back on a doctrine of immediate inspiration of the individual conscience. To the many God spoke only in general terms through the Church; but to the few He made His will directly known. But how did He do so? How distinguish the voice of God from the vagaries of our own imagination? Quietism offered an easy test. The less “sense of proprietorship” a man had in his own good actions the more they came from a source outside himself-the surer might he be that they were divine.
Source: Wikisource

Stafford Henry Northcote 1911 Encyclopædia Britannica (1911)

Hence arose the great Quietist doctrine of disinterested love. “The Quietists maintain,” says a contemporary writer, “that Christian perfection means a love of God so absolutely free from all desire of happiness that it is indifferent to salvation. The soul is moved neither by hope nor fear, nor even by the foretaste of eternal bliss. Its only motive is to do the will and promote the glory of God.
Source: Wikisource

Stafford Henry Northcote 1911 Encyclopædia Britannica (1911)

Quietism is an outgrowth from the mysticism of the great 16th-century Spaniards, St Teresa and St John of the Cross, though it would be unfair to hold them responsible for all the utterances of their disciples. Certainly St Teresa made much of “passivity,” but she only regarded it as a refuge for a few specially constituted souls; whereas the Quietists designedly brought it within the reach of everyone. In St Teresa the passivity itself was balanced by a strong attachment to the virtues of the active life, and an equally strong devotion to the Church.
Source: Wikisource

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