Page:Encyclopædia Britannica, Ninth Edition, v. 16.djvu/659

Rh M O L M O L 631 with prohibiting all further discussion of the question &quot; de auxiliis,&quot; and studious efforts were made to control the publication even of commentaries on Aquinas. The Molinist subsequently passed into the Jansenist controversy, and it is as a champion of Jansenism that Pascal in the Provincial Letters attacks Molina and the sdentia media (see JANSENISM). MOLINE, a city of the United States, in Rock Island county, Illinois, is situated in a picturesque district on the left bank of the Mississippi, opposite the upper end of Rock Island. First settled in 1832, the town was organized as a city in 1872. It is noted for its water-power, developed and maintained by the Government, and for the number and importance of its manufacturing establishments. By means of a dam nearly a mile in length, from the Illinois shore to the island, an almost uniform head of 7 feet of water is obtained, which is used in driving the machinery of the Government arsenal on the island, and in supplying power to several factories. Beds of bituminous coal are mined in the neighbourhood, and three lines of railway pass through the city, affording with the river ample means of communi cation. The most prominent manufactures are agricultural implements and machinery generally, waggons, organs, paper, and stoves. Moline has nine churches, a complete system of graded free schools, including a high school, and a free library. The population increased from 4066 in 1870 to 7805 in 1880, and with the suburbs the number is now estimated at 12,000. MOLINOS, MIGUEL DE (1627-c. 1696), a Spanish priest whose name is intimately associated with that type of religion known in Italy and Spain during the latter half of the 17th century as Quietism, was born of good family in the diocese of Saragossa, on 21st December 1627. Having entered the priesthood, he settled about his fortieth year in Rome, where he speedily rose to high repute as a father confessor, and gained many distinguished friends, among whom were several cardinals, including Odescalchi (afterwards Innocent XL, 1676). In 1675 he published at Rome a small duodecimo volume entitled Guida spirituale che disinvolge I anima e la conduce per I interior camino all acquisto della perfetta contemplazione e del ricco tesoro della pace interiore, which was soon afterwards followed by the Breve trattato della cottidiana communione, usually bound up with it in later editions. The work, which breathes a spirit of simple and earnest piety, is designed to show how inward peace may be found by what may be called con templative or passive prayer, by obedience, by frequent communion, and by inward mortification ; it was widely circulated, and greatly increased the popularity of its author, whom Innocent XL after his elevation provided with rooms in the Vatican, and is said to have also taken as his spiritual director. Its doctrine of the passivity of the highest contemplation and purest prayer does not appear to have raised the slightest discussion until after the publication, in 1681, of the Concordia tra la fatica e la quiete neW oratione, by the Jesuit preacher, Paolo Segneri. Although scrupulously refraining from any mention of the name of Molinos, and indeed displaying considerable moderation as a controversialist, Segneri by this tract and by another with which he followed it up brought upon himself much unpopularity ; and so great did the excitement become that a committee was at last appointed by the Inquisition to investigate his own views as well as to examine the writings of Molinos and of his friend Petrucci (author of La contemplazione mistica acquistata). The report (1682) was entirely favourable to the doctrines of the Guida Spirituale, the writings of Segneri being censured as scandalous and heretical; but in 1685, in consequence of representations made to the pope by Louis XIV., under the Jesuit influence of Pere La Chaise, both Petrucci and Molinos were laid under arrest, and the papers of the latter, including a voluminous correspondence, seized. Petrucci was soon afterwards liberated, and relieved from further persecution by the gift of a cardinal s hat; but, after Molinos had languished in confinement for two years, suddenly 200 persons, many of them of high rank, were also apprehended by order of the Inquisition for what were then for the first time called &quot;Quietist&quot; opinions. In 1687 the pope signi fied his approval of the condemnation pronounced by the Inquisition on sixty-eight doctrines imputed to Molinos. The &quot;heretic&quot; forthwith &quot; abjured &quot; these, and thus escaped the flames indeed, but did not regain his liberty. Of his later years nothing is known ; according to the most prob able accounts he languished in imprisonment until 28th December 1696. The evidence on which certain charges of immorality against Molinos were based is unknown, and the degree of his responsibility for certain of the condemned propositions is obscure; but a perusal of the Guida Spirituale at least does not disclose to the candid reader any reason wherefore Molinos should not have been tolerated within a church which has canonized St Theresa. The explanation of the treatment to which he was subjected is most probably to be sought rather in the negative than in the positive aspects of his teaching, and still more in the passing exigencies of party politics. As Tholuck remarks, it was hardly to be expected that the Society of Jesus should regard as otherwise than highly dangerous a man who &quot;declared confession and outward mortification to be work only for beginners, who himself abstained from confessing for twelve years on end, by whose advice countless monks and nuns had thrown aside chaplets, images, and reliques, that they might worship God in the spirit, and who, moreover, stood well with the fashionable world and with the pope himself.&quot; The Guida Spirituale was published in Spanish at Madrid in 1676, and fre quently afterwards ; it was also translated into Latin (Manuductio Spiritualis, Leipsic, 1687) by A. H. Francke, the well-known German pietist and philanthropist, and an English version (The spiritual guide, which disentangles the soul and brings it by the inward way to the getting of perfect contemplation and the rich treasure of eternal peace : with a brief treatise concerning daily communion) appeared in 1688. The materials for a history of the Quietist controversy are very fully given in the third volume of Gottfried Arnold s Kirchcn-und Ketzerhistorie. See also Heppe, Gcschichte der quietistischen Mystik in der Katholischen Kirche (Berlin, 1875); Tholuck s article on &quot;Molinos&quot; in Herzog s Etalcncyklopadic ; and Bigelow, Molinos the Quietist, New York, 1882. MOLISE, now CAMPOBASSO, a province of Italy, stretch ing twenty miles along the coast of the Adriatic, and bounded by the Abruzzi (Chieti and Aquila), Terra di Lavoro (Caserta), Benevento, and Capitanata (Foggia). Most of it lies on the north-eastern side of the Apennines, and is watered by the Biferno, the Forlone, and the Trigno ; but it also includes the country on the other side which contains the head streams of the Volturno. About five- sixths of the surface may be described as mountainous or hilly, the loftiest range being the Matese on the borders towards Benevento, with its highest point in Monte Miletto, 6750 feet. The population, which increased from 346,007 in 1861 to 365,434 in 1881, is mainly dependent on pastoral and agricultural pursuits, neither manufactures nor trade being highly developed. According to the census of 1871, there Avere six places with more than 5000 inhabit ants Campobasso, 12,890; Riccia, 8123; Isernia, 7715; Agnone,7147; Cascalende, 6217; and Larino, 5357 ; accord ing to the census of 1881, 21 of the 133 communes had a population exceeding 4000. The Molise territory was in ancient times part of the country of the Sabines and Samnites. Under the Lombards it was included in the duchy of Benevento ; but the districts of Sepino, Boiano, and Isernia were cut off to form a domain for the Bulgarians who had come to assist King Grimoald. About two centuries later this became the countship of Boiano, and the name was soon after changed to countship of Molise, probably because the lordship was held by Ugone di Molisio, or Molise. Attached under Frederick II. to the Terra di Lavoro, and at a later date incorporated with Capitanatn, the district did not again become an independent province till 1811. In 1861 it surrendered fifteen communes to Benevento, and received thirteen from Terra di Lavoro.