Original in Spanish :

 

http://www.montfort.org.br/veritas/duashistorias.html

 

translates in French by denis dumas.

 

Two histoires : the Franciscans and the Pope Célestin V (Saint Pierre Célestin), and the quiétisme and the blessed XI innocent, Pope.

 

Orlando Fedeli

 

 

 

               The recent approval of the by-laws of the Neo Catéchunénat was intreprétée by several like an approval of the heterodox doctrines taught by Kiko and Carmen to the catechists of the movement, of which the Teachings are excessively " discretses."

 

Now, the simple approval of the By-laws of the Neo Catéchuménat is not not, in a certain manner, a certificate of the orthodoxy of their leaders and of their doctrine. It is not because the Neo Catéchuménat has its by-laws approved by the Holy Seat that it is necessary to approve the doctrine of Kiko on the " mietteses" of the Holy Host, and not more that he/it fails from to permit the practice, admitted by the, now members of the movement, of the dance on the particles of the host dedicated who, remain and fall. Not more that the communal confession is rented to the detriment of the auricular confession.

 

The pretension that the simple approval of the by-laws of the Neo Catéchuménat is not an approval of the doctrine has no legal basis and reveal an enormous ignorance of the doctrine of the papal infallibility and the history of the church.

               

In order to explain the topic, us, will tell today two episodes importing history of the church implying two holy Popes. S. Pierre Célestin, Pope Célestin V, and the Blessed Innocent XI.

 

Saint Pierre Célestin (XIIIième century) protects the heretics Spirituels Franciscan, of which the mistakes had already been condemned previously by other popes, trying to establish them like religious order.  This protection of a holy Pope towards one heretical religious order didn't mean. it is clear enough. the approval of the mistakes millenarian and joaquinistes of this heretical group.

 

The Blessed Innocent XI (XIIième century) during a certain time, deceived by the, reputation of piety of some people, protected Miguel's quiétistes of Molinos, condemning them, God thank you, later.

 

These two historic facts, arrived with two holy Popes, demonstrate that even saints Popes can commit mistakes of appreciation on people or the movements, without it doesn't affect the dogma of the infallibility or the personal holiness of these Popes.

 

 

                                        First : The Franciscan Heretical Movements

 

Saint François was one of the biggest holy to have lived in the history of the church. He/it was so big that sound example converts some crowds. Few saints received as high praise that the " pauvre of foundation." His/her/its holy life is widely-known, and will be always one sun illuminating the Holy sky Apostolic Catholic Church.

 

Yet, Saint François is unique, and if the order that it founded was so prolific, attic of saints for the church of God, him in default not less true than historically the Franciscan order, can be more that all other, suffered, since the beginning, and even during the vie  of Holy François, of crises, doctrinal bass tones, giving birth to heretical movements extremely bad, as the heresy of the Spiritual, the one of the Dolcinianoses, or Pseudo Apostles, disciples of Segarelli, and of Brother Dolcino, and also the one of the Begardoses that had like doctrinaire leader the Brother Pedro Joao Olivi.

 

Saint François being one so big saint, and the order of the Minor Brothers, that he/it founded, being disciples of his/her/its sublime example, he/it was natural and logical that the demon tries to destroy it more that all other, raising to the inside of the movement of the divisions and heresies. The demon, big, forger, only try to falsify big securities. Only one lunatic will falsify a peso Bolivian. A practiced forger will falsify one dollar.

              

The heresy of the Spiritual, contaminated the best elements of the order Franciscan since the beginning. It was caused by the abuses of the General Supérieur that Saint François himself, at the hour of his/her/its death, October 3, 1226, had named Priest or Minister Général, to follow to him in the government of the order, of the Brother Mineurs s: Brother Élie of Cortone.

 

This brother Élie took the direction of the order, deviating the Rule early,, who established a rigorous poverty for the Brothers of the foundation Holy. Brother Élie admitted the transportation of loads carried by well harnessed horses, whereas Saint François stipulated that the brothers would always have to to go à  foot. Élie accepted some grants generous to the point that the order lost the initial poverty that characterized it. Besides he/it made the politics with the big of his/her/its time, and he/it persecuted the brothers who wanted to maintain the disciples in the ideal of poverty given and preached by Holy François. The brothers the more virtuous, those that imitated the more the founder were persecuted.

              

The abuses of the Brother Élie were such that he/it ends up being deposited of his/her/its position of general of the order, after only one year of government.

 

Saint Antoine of Padua participated in this struggle, fighting Brother Élie of Cortone.

 

              

In 1227, the General Chapter of the order, united to Foundation, in presence of the Pope Grégoire IX, elects like Minister Général Brother Jean Parenti, O.F.M., instead Brother Élie.

 

This last didn't quit, and him schemes, trying to recover the direction of the order. He/it had his/its test to the General chapter of 1232, when the Minister Général was chosen. During seven years, against what was determined in the Adjusts, Brother Élie didn't call one new General Chapter, staying general minister in an illicit way and dictatorial.

              

To this moment, he/it dispersed those that opposed, those that accused it of raping poverty while accepting the grants, and while permitting the construction of churches and costly convents.

 

The Franciscan Chronicle tells : " En the year of the Lord 1237, Brother Élie destined to each of the provinces, of the appropriate visitors for his/her/its objective, and because of the irregularity of such visits the brothers became again more aggravated against him. " (Chronicle of the Brother Jordanis Janos p. 18, apud Nachman Falbel, struggle of the Spiritual Franciscan and his/her/its contribution for the Reformulation of the Traditional Theory concerning the Papal power, Tesena Faculties of Philosophy,, Sciences and Letters of USP, Bulletin no 3 Holy-Paul, 1978, p. 82 )

              

To the General Chapter of 1239, Brother Élie lost its position again of Minister Général. To this Chapter, presided again by the Pope Grégoire IX, of the, measures were taken to guarantee the order against new abus : him was certain that there would be a new General Chapter to every three years, and that the Provincial would be chosen by the Brothers, and non named by the Minister.

              

Brother Élie adhered to the emperor Frédérique II, enemy known of the church. His/her/its adversaries in the order even accused it of practicing the alchemy. Him dies in 1253, outside of the order, but reconciled with the church that had it excommunicated.

              

Struggle among Brother's supporters Élie and their enemies will be the source of a division, that will finish in the creation of the sect of the Spiritual, in reaction against the laxity of the, supporters of Brother Élie, and will end in the heresy, with the group of the, Spiritual that wanted to bring the franciscanisme toward an excessive rigidity.

The controlling heads of the Spiritual étaient : Brother Corrado of Offida, Brother Jean of Parma, Hugo of Worthy, Brother Gérard of Borgo San Donino, Michel of Cesena, Uberttin, of Casale, Salimbene,, Thomas of Celano.

 

The main mistakes defended by the Spiritual were :

 

1-     Holy François being the biggest saint of history, having been marked of the stigmates  of the Christ, the rule that him leaves could not be changed even by the Pope, because Holy rule François was the law of the gospel, and the Pope didn't have the power of to change the gospel.

2-       The rule of poverty should be absolute and obeyed radically, and to the same degree that Saint François practiced it. Therefore, the Franciscan order should not have any churches, nor of convents. The brothers should not have books of Mass, prayer or survey. They would have to to have pocket-size dresses only. These dresses should be worn until what they fall in shred. He/it should not arrive to the foot, because it would be superfluous and an useless luxury.

3-       With Brother Hugo of Worthy, Brother Jean of Parma and Brother Gérard of Borgo San Donino, the mistakes of Joaquim of Flora (1155-1202). who were already condemned in the IVième  to the Council of Latran. enters in in the Franciscan order.

4-       Saint François and Saint Dominique were the two witnesses of which he/it is spoken in the apocalypse.

5-       The Antichrist would come in 1248,--them had marked, so,  d'autres dates for the Fight Franciscans. and he/it would be the emperor Frédérique II , or a Pope antifranciscain (for example, Jean XXII).

6-       There would be a big punishment. will say a TFP " Bagarre" - in which most men would be eliminated. A good part of the Franciscan brothers would be eliminated, a small rest only surviving, would form Kingdom of the mind Saint.

7-       This spiritual kingdom would be the one of the monks, who would replace the order of the priests. A big Pope would come. the "Angelic  Berger", that several Popes would have liked to be. and one big Emperor who would establish Kingdom of the mind Saint.

8-       As the church substituted itself for the Synagogue, there would be a New spiritual, egalitarian church (without hierarchy) and poor, without property, similar to the one extolled by the old, brother Boff and the Brother Betto, that would take the place of the rich church founded by the Christ.

9-       God's law would be abolished, replaced by the law of the love

10-    The Eternal gospel, of which spoke the Abbé Joachim of Flora, it would be the gathering of them. uvres of the abbots that had been announced by the prophets.

These ideas were exposed in l'. uvre of the Brother Gérard of Borgo, Introductorius published Evangelium ad  in Paris in 1251, and that were condemned by the pope Alexandre IV, in 1255.

 

 The condemnation of Gérard of Borgo the discredit of the Minister Franciscan General caused the Brother Jean of Parma.

 

What made the mistakes of the Spiritual more dangerous was the makes that several well-known brothers in virtue, belonged to this faction, while that the objectors, were usually more disregarding. An exception of value was Saint Bonaventure, the Minister Général of the order elected in 1257, who, makes a clear position against the mistakes of the Spiritual, without conceding anything, to those that were disregarding. He/it determined until the arrest of Jean of Parma, what attracted him the anger of the Spiritual, as Angelo Clareno, that accused Saint Bonaventure, to organize the fourth general persecution against the " vraises disciples of Holy François. "

 

The situation of the Spiritual had a big advantage politicizes with the election to the Papacy of Holy Pierre Célestin. Pope Célestin V. His/her/its name was Pierre of Morrone. He/it founded an order of hermits. The Célestinses. who kept its name, led anchorite's life in a mountain, famous tent of holiness.

              

When in Rome, the Cardinals were some disagreement for a Pope's election, because of the quarrel between the Guelfeses, and the Gibelinses, in Italy, one agreed to elect the holy hermit as Pope. He/it was elected, but resisted a lot before accepting. He/it entered to Rome sat on a donkey, and took the name of Célestin V. It was a man whose life was very simple, but he/it didn't know how to govern and didn't understand the politics. The Gibelinses dominated it, and they incited it to take the measures that caused the wrong in the church. When him records his/her/its mistakes, he/it was distressed. Next, noting that he/it didn't know how to govern, he/it threatened to abandon the papal throne, thing that the Gibelinses didn't want in any way, because they didn't have the capacity to govern the holy Pontiff.

              

It is that moment that the Spiritual Angelo Clereno and Pierre of Maceratas approached the Pope Saint Célestin V. Saint Pierre Célestin knew, to this moment, the Spiritual Franciscan, and he/it received them with goodness. He/it heard their recriminations and helped them beyond all mesure : he/it dispensed them of all obedience towards the Franciscan order and he/it allowed them to live in hermitages that an Abbé of the order of the Célestinses could place at their disposal, so that they can observe the Rule and the Will of Holy François. In order to not to knock the Franciscans with this concession, Saint Pierre Célestin didn't permit that they take the denomination of Minor or Franciscan, but gave to these new Hermits that him received, the name of Poor Hermits, and placed them under the protection of the Cardinal Napoléon Orsini. (Cfr. Gratien, History of the Foundation and evolution of the order of the minor brothers in the XIIIième century, Buenos Aires : Desclée 1947, p 378).

 

He/it was a holy pope. Saint Pierre Célestin. who supported the disciples (remote) of a holy big other. Saint François of foundation. who were accused of heresy.

 

One can imagine the victory, for the Spiritual, to be approved by a holy pope.

Yet this " statut" approved of the Spiritual was not the approval of their mistakes and their heresies. The victory of the heretics Spiritual was of short durée : Saint Pierre Célestin, noting that him could not govern, gave up the papacy.

 

December 24, 1284, the Cardinal Benoît Gaetani,, is elected like Pope instead Holy Pierre Célestin and he/it took the name of Boniface VIII, he/it was a lot of antigibelin and opposite to the Spiritual Franciscan.

 

" Boniface VIII, as soon as he/it donned the tiara, annulled the concessions of his/her/its predecessor. " (Llorca, Garcia, Villoslada, Montalban, History, of the Catholic church, Madrid ,: Ferry. 1963, flight II, p 562) and the Spiritual fell again in disgrace.

 

April 8, 1295, he/it put the Spiritual who had found shelter by Célestin, again under the jurisdiction of the Minister Franciscan General. Then, by the Bubble Ad Augmentum (Nov. 1295), he/it gave the power to the Minister Général to treat the question, being going as far as stopping the Spiritual from calling some in Rome because the question had already been judged. (Cfr. Graciano, History of the Foundation and the evolution of the order of the minor Brothers in the XIIième century, Buenos Aires,: Desclée, 1947. pp. 378-379.).

 

Struggle against the Spiritual Franciscan was not yet finished. She/it will continue during a long time. The big condemnation against them would be pronounced by the Pope Jean XXII, who condemned the mistakes and the heresies of the Spiritual in 1318. (Cfr.os main mistakes of the Spiritual Franciscans condemned by Jean XXII Denzinger in 484-490).

 

We see by this history that the approval of the practice of a saint's rule by a holy Pope, don't mean the approval of the heresies of those that is protected by the rule of a saint.

 

How much more fragile is the approval of the By-laws of the Neo Catéchuménat!

This approval, even though she/it comes of Rome. AND IT IN ITSELF SHOULD BE RESPECTED. IS NOT NOT, IN NO WAY, A CERTIFICATE OF ORTHODOXY FOR THE NEO CATÉCHUMÉNAT.

              

THAT THAT KIKO AND CARMEN CONTINUENT TO TEACH LIKE HERESY AND MISTAKE CONTINUE TO BE HERESY AND MISTAKE.

 

 

 

                        Second Histoire : The Quiétisme and the Blessed Innocent XI, Pope.

 

A second history will make us understand, again, that even a saint Pope can make an erreur  in his/her/its political and administrative decisions, to the point to have some repercussions, in the doctrinaire domain. For it, we will take the history of the Quiétisme, to the XVII ième century.

 

The Quiétisme is the doctrine that affirms that biggest perfection for the man consists to ruin his/her/its own me so that the I of each am absorbed in the Divinity, even during his/her/its life.

 

As can note it our reader, nor Priest Zundel, nor Hinduism, nor Mr. Eckard, nor no gnostic all shaded that he/it is say the things differently. The Gnose is repetitive.

              

 

The main leaders of this heresy were priest Michel Molinos, the oratorien Pier Matteo, Petrucci, the Priest The Combe, and Mrs. Guyon. Fénélon makes part in this heretical movement, but his/her/its quiétisme didn't culminate in the radicalism of Molinos. The Quiétisme has been condemned by the Pope Innocent XII, in the Brief Cum Alias, in 1699. (Cfr Denzinger, 1327-1349).

 

The mystical roots of this heresy come of the diffusion underground of the reformist mistakes, besides, he/it is clear that the propaganda hide the Gnose. Several of the mistakes quiétistes have clear ties with the heresies of Mr. Eckart and the Brothers of the free Mind, as well as with the Protestant mystics.

 

In Spain, where the Protestants had a bigger difficulty to to penetrate, because the Catholic resistance driven by the big saints of the Against Reform, as Holy Ignace of Loyola and Holy Theresa of Avila, the mind Protestant dresses up of clothes of piety and the coat of the mysticism. Indeed, the Quiétisme was a heresy joined with the life of prayer, spilling the, egalitarian, naturalistic ideas and antinomistes, directly bound to the Gnose.

 

The first signs of this heresy appeared among the Illuminated Spanish, already in the XVIième century.

              

"The Illuminated or Alumbradoses appeared in the XVIième century in several places of the Peninsula (Iberian); they were generally dark masters who made the school. Through the distances of the space and the time, some, common ideas met, as if, by underground ways, one, tradition of mistakes transmitted itself. None, or very few writings are conserved."(A.D'Alès, the Dictionary Apologtique of the Catholic Faith, Beauchesne,, Paris, 1928, flight. IV, to read Quiétisme).

 

Again in the XVIième century they spilled some Spain the mystical doctrines that affirmed orgueilleusement  their superiority on the mental prayer ; what dispensed them of the obligations common to the supporters.

 

The minds were abused and perverts considering that the prayer mental was a precept; that the elected of God had to work corporally, not to venerate any pictures, nor to observe the prescribed fastings, nor to attend the Mass, not more that to honor the saints; they had incessantly God's vision, and, for them, there was not any more sin of lust." (A. Of Alès, Dictionary Apologetic Catholic).

 

The antinomisme, of arrogance and mind of independence revealed these ideas clearly demonstrating the existence of one gnostic sect, acting in an underground manner in Spain, to this time. Those that defended these ideas judged themselves superior to the common of the mortals, freeing itself/themselves of the moral obligations and convenient of outside devotions and townships. With it, they parted with the plain people, of life Catholic in the parish, forming the detached cores and sects.

 

The first important authors for the diffusion of the ideas typical of the Quiétismes, in Spain, were priests Juan Falconi and Michel of Molinos. This last was the big propagator of the Quiétisme some Europe. Priest Juan Falconi, of the Odre of the Mercedarioses, had one exemplary piety life, having written important books on the devotion and the mystical life. He/it died in 1638, letting a spiritual life reputation, superior. In his/her/its. ascetic uvres and of piety, Falconi, insisted on the necessity and the simplicity of the mental prayer for all, indistinctly. Falconi considered that the important was not to contemplate, but merely to like. For him, if the person give way to God's will, he/it gets the biggest virtues and pray continually.

 

The mistake, to this moment, consisted in judging that it is possible to like without thinking, as if the love had separated and independent of the understanding, whereas it is possible to like only when us let's know. This insistence of the love without reflection. so common today. has the tendency to take for the love the pure sensitivity, when it is not not the sensuality, exposing the soul to the worse dangers.

              

In addition, she/it denies the securities of intelligence what is against that that sign the church, and it is typically a position " gnosticisante."

 

To what is said itself, Falconi didn't appear to be compromised itself/themselves with no sectarian group. Yet, the formulas that him utilizes and the imprecision of his/her/its doctrine let the opened door to very serious mistakes. Others used his/her/its. uvres and their gave one clearly heretical sense. There was especially abuse in the " Lettre to a religious" written by Falconi in 1629, that was very exploited by priest Michel of Molinos. It is only after the condemnation of Molinos, that them. uvres of Falconi is put to the index of the forbidden books, in 1688.

 

As we already told it, the big promoter of the Quiétisme was the Priest Michel of Molinos, born in 1625, close to Zaragoza. He/it studied with the Jesuits and was ordered priest. He/it lived in Spain until 1664, then him departs for Rome, where he/it was going to defend a reason of canonization until 1684. Molino got settled in Rome, place where grows his/her/its reputation, of master in spirituality whereas he/it published his/her/its. uvre "Dux Spiritualis" (Guides Spiritual, 1675).

 

In this book, Molinos underlines, since beginning, some, ideas :

There are two paths to arrive until Dieu : the one of the meditation and the one of the contemplation. The meditation should drive to the contemplation, in the case contraire,  one be mistaken.

 

The meditation sows and research. The contemplation picks and find. Him has two sorts of contemplation there, the innate and acquired it. The innate is given by God and cannot be taught. The goal of the "Guides Spirituels" is to incline the souls to not to resist God's grace.

 

This presentation of the ideas of Molinos, with like bottom the Dictionary that we mentioned, appears us insufficient. A better picture would be, while uniting the mistakes of Molinos as condemned by Innocent XI, would appear in Denzinger 1321. 1388. Of the sixty-seven propositions condemned by the Pope Innocent XI, us some will underline some, in order to have a more coherent idea of the heresies, of Molinos and the Quiétisme (In the future, us, have the intention to make a report more circonstancié of the heresy Quiétiste, seen his/her/its repercussions, among the Catholics).              

 

Here are some of the main mistakes of Molinos, condemned by XI innocent :

 

" Il is necessary that the man annihilated his own powers and it is it the interior path" (Denzinger, 1221) (...) "on the interior path, all reflection is nocive"               1229). [Curious formulation who recall what the pietist Novalis preached, whereas he founded the Romanticism : the true path is the path intérieur ; as the Romanticism he/it put also the feeling above the reflection. Because the Romanticism hated the reason].

 

Molinos insisted on the condemnation of the reason, of the conception,, of the speech, what will drive it to despise Philosophy and even the Theology :

" The one that, in his/her/its prayer, use of the pictures, of the faces, especially of the personal concepts, don't adore God in mind and in truth." (Denz. 1238).

 

" The one that likes God of the way whose reason argues and the understanding understands doesn't like the true God" (Denz. 1239).

 

"To affirm that a person should help herself/itself herself, in the, prayer, by the means of the speech and the thought, when God of address not to the soul, it is the ignorance. God never speaks; his/her/its speech is operation, and always action in the soul, when one doesn't prevent it by the speech, the thoughts and the operations" (Denz. 1240).

 

In another passage, Molinos affirms that" The shortcomingses are born of the reflection" (Denz. 1278).

 

As one can see, the Quiétisme, as the Gnose, condemn intelligence. Consequently, after the condemnation of the reason,--that Luther called a mad prostitute. the condemnation of them. uvres followed, precisely as Luther.

              

"To want to act actively is an offense God's (...) " (Denz. 1222) (it recalls, we repeat it, is the condemnation of the good. uvres on behalf of Luther).

 

" In not making anything, the soul is annihilated and turn over to his/her/its principle and his/her/its origin, that is God's essence, in which she/it is transformed and divinisée, and then God stays in her, because the two things are not more united, but one only, and in this manner  God lives and reign in her, and the soul is annihilated in oneself in sound operation" (Denzinger, 1225). [This doctrine recall the thought of Mr. Eckart, and the doctrines of the transubstantiation of the I in God of Zundel,  of unification known topic with the object, it is why I am another" for Zundel"].

 

Molinos condemns the religious v.ux (Denz. 1223); he/it affirms that the nature is the enemy of the grace" (Denz.1224).

 

The antinomisme of Molinos was clear. He/it affirmed that we didn't have to by fearing the temptations", not more for them of other resistance that the one of the refusal" (...) " and if the nature rises up, there is only to the to let rise up, because it is only the nature" (Denz. 1237). [It insinuates that the nature is bad and she/it can only sin].

 

The antinomisme of Molinos was God claire : " permits and wants it (...) for some souls perfect, (...) the demon makes violence to their flesh and the strength to commit carnal acts, even in state of vigilance and without to darken the mind, while acting physically on the senses and on the other members, without the consent of their will. And the same thing says itself of the other acts, themselves sins, that are not sinned in case, because him doesn't have a consent there in them.." (Denz. 1261). [And in Denz. 1267, where one reads other more scandalous things].

 

In addition to these moral absurdities, Molinos defended the theory that, some souls got the perfection, becoming impeccable ,: "For the contemplation acquired, they arrive to the state where they don't commit anymore nor sinned mortals nor venial" (Denz. 1277) [ I knew a pseudo prophet who told to reach the state of innocence first, and to have become without stain, without mistake, immortel.Pour to see that his/her/its mistakes perpetuate themselves through history...].

 

Molinos condemned the asceticism and the preoccupation to grow in virtue, attacking the devotion to the holy and same. as if it didn't let it in a heretical doctrine. the devotion to Our Lady: "He/it is not suiting the souls that follow this interior path that they make them. uvres, even though they are virtuous, that it is by election or joint-stock, because in a case as in the other, she/it would not have died. Not more than her should make acts of love to the blissful Virgin, to the saints, or to the Christ's humanity, then that because they are sensitive objects, then, the love that us their carry also is sensitive" (Denz. 1255).

 

" No creature, nor the blissful Virgin, nor the saints, should sit in our c.ur, because God wants to occupy it and to possess it entire (Denz. 1256).

 

In spite of these doctrinal absurdities, l'. uvre of Molinos has been welcomed with kindliness, because the author took advantage of an excellent reputation of purity and high spirituality. That . uvre of Molinos counted with the Imprimatur of the Mr. even of the Palace Apostolic, that means, the official theologian of the Pope Clément X (1675). Him also had the favorable judgment of six theologians. With such a support, l'. uvre of Molinos spilled through all the Europe, spread on several, editions, in different languages and distinct country.

 

In 1676, one year, after the publication of Dux Spiritualis of Molinos, the Cardinal Odescalchi was elected Pope, with the name of Innocent XI..

 

L'. uvre Molinos de  suffered enough quickly of the critique of the Jesuits, especially of Priests Segnerie and Bell'uomos, and of the théatin, the Father Alexander Reggio, that joined the, mistakes of Molinos in the Béguineses.

 

Of another side, Molinos was sustained by priest oratorien Pier Matteo Petrucci, man of big reputation, future Bishop (1681) and Cardinal (1686), then the Blessed XI innocent. Petrucci wrote a treaty on the" Contemplation acquired". uvre in which is defended the Guide explicitly Spiritual of Molinos.

 

In France, Molinos marked them strongly. mystical uvres of the Priest The Combe, that, on his/her/its turn influenced the mystic heterodox Mrs. Guyon. The Combe accepts the doctrine antinomiste of Molinos concerning the diabolic violences on the souls of elites for God, and that led the souls of elites even to rape God's law, but that he/it is guilty.

 

In the process of The Combe he/it has been demonstrated that he/it committed the sin of lust with people that he/it directed and even with Mrs. Guyon.

 

" And they don't lack texts of Mrs. Guyon in order to establish that she/it also professed the dogma of the moral passivity and the virtue purifying of the sin committed by a consent to the irresistible will of God." (A.D'Alès, Apologetic Dictionary, de  the Catholic faith).

 

It is not difficult to discern the relation of this doctrine antinomiste of the Quiétisme with the  doctrine gnostico-cabaliste of the holiness of the sinned, and with the principle morals luthérien : To "believe firmly, and to sin several times", the justification of the faith through the sin.

 

This well-known and esoteric mystical, Mrs. Guyon, was practicing and the councilwoman of the well-known Bishop of Arched, Fénélon, guardian of the Prince heir of the Crown of France.

              

All it the enormous influence and the expansion of this doctrine immortal and heretical of the Quiétisme through Europe, and what prestige her achieves.

 

In the polemic who emerges between the theologians, in Italy,, after the publication of the book of Molinos, Petrucci ends up winning, because the three adversaries of, mentioned higher, had their. set uvres to the index.

 

 Molinos triumphed.

 

Temporarily.

 

In spite of this affectation of their. uvres to the index, the, adversaries of Molinos continued to oppose new doctrine of the contemplation", counting on the support of several other Jesuits, and of the theologians of several religious orders.. The Priest of Rome also appeared against the doctrine of. The confessor personal of the Pope, the Father Maracci denounced, by written, the mistakes of the new contemplation.

 

The Pope's protection, the Blessed Innocent XI, that hesitated some condemning a man judged like excellent because of the Cardinal Petrucci, was one factor that prolonged the delay of the condemnation of Molinos.

 

When several Cardinals himself appears against Molinos, and, next, were supported by several Bishops of Italy, The Blessed Innocent XI decided to act: Molinos finishes by to be condemned at the jail by the Holy Office en1685.

 

 The suit against Molinos lasted again two years. At the end, the evidence of his/her/its doctrines antinomistes and the scandals denounced, made so that the doctrines of Molinos were condemned by the same Pope that, by mistake, had protected it. With the Bubble "Caelestis Pastor", the Blessed Innocent XI condemned the man's doctrines solemnly who, during a long time, had abused his/her/its confidence and had deceived the confidence of a holy Pope. The Bubble condemned 63 drawn propositions of them. uvres and of the letters of Molinos, and that he/it recognized as his/her/its propositions and that he/it confessed that they were the exact expression of his/her/its thought. According to Molinos the perfection of the interior life consisted in the perfect passivity. It had to produced the real interior peace, the union with God and the divinisation.

 

"Personal  L'activité, the personal desires, the thoughts, personal were the big enemies of the soul. (...)

To resist the temptations, to win the indulgences, to practice the, penitence, to repeat vocal prayers was useless thing, in this, period of practice. A dead soul [to herself] don't think about oneself, her, is fixed in God. The sleep doesn't interrupt its contemplation, not more that his/her/its actions personal sinners in appearance don't break her fidelity to the love [of God]. This elite soul knows two contrary laws only. She/it knows a law seulement : the one of God, that is his/her/its center, his/her/its, light and his/her/its peace. Capable to know the sin, in fact she/it doesn't sin, even though to the coarse and terrestrial and coarse look of the men, she/it can to appear to rape the precepts of the decalogue and the church. For a man impenetrable nominee, God, in order to dispossess oneself an elite soul,, the induced, by a diabolic violence, to fall in the sin that causes to him, more of horror" (A.D'Alès, the Dictionary, Apologetic of the Catholic faith).

 

Molinos doesn't have just taught and controlled his/her/its disciples : he/it has practiced of such acts and makes what he/it taught them to practice.

 

"Lasting more than 20 years, he/it lived in the lust, without himself, to confess; when he/it wrote his/its Guide Spirituel, he/it already lived in ignominy, as well as he/it admitted it, at the time of his/her/its suit" (A. Of Alès, Apologetic dictionary of the Catholic Faith).

 

The suit of Molinos and the condemnation of the Guide Spirituel drove to another suit; the one of the Cardinal Petrucci.

 

The Dictionary, said, to this topic, where statements of the Quietisme are summarized :

"Finally, in spite of the big hesitations of Innocent XI. one holy Pope, but that made was mistaken on the question of the Quiétisme! . the suit Molinos de  caused the one of Petrucci (1687-1688)."

 

" La Commission Cardinalice was in charge of the reason, got that XI innocent imposes to Petrucci a secret recantation of 54 propositions extracted of his/her/its books and that all. uvres of the Prelate is put to the index (1688).

 

We also see in this second historic episode, that a Pope's particular approval. and even of a holy Pope. of one movement, don't mean in herself, that the movement has a correct doctrine.

 

A Pope, even though he/it is holy, can be mistaken, in his/her/its judgment personal, particular and concrete, with regard to a movement, or of a person. The papal infallibility is not affected in anything in these matters, parce that the Pope is only infallible when he decides ex cathedra, that means, when he/it treats faith or morals, with Priest's authority, of the Christ, teaching all the church, with will to define a question,, approving a thesis as sure and condemning his/her/its contrary as erroneous. In one strictly personal position, the Pope acts like a person some particular, and, even though his/her/its opinion deserves the whole respect, then, in that case, she/it is not infallible.

 

While approving the by-laws of the Path Néocatéchuménal, for one experimental period of five years, although we must respect the decision of the papal authority, it is not a definition ex cathedra, who approves like orthodox and knew the ideas of Kiko and Carmen. Of such ideas and theses, being in violation of the doctrine, Catholic, sooner or later, infallibly, will be condemned one day. As is condemned the ideas of the Spiritual Franciscan and Quiétistes.

 

Until then, of the ideas of Kiko and Carmen, "release our Dominated! ".

 

                                                                          S. Paulo, July 2, 2002,

 

                                                                                     Orlando Fedeli