(2) As to the limits of these condemnations, we must remember that only two of them,--those of Molinos and of Fénelon,--claim to be directly doctrinal at all; and that Fénelon was never really compromised in the question of Quietism proper, but was condemned on questions of Pure Love alone. Bossuet himself was far less sound as against the central Quietist doctrine of the One Act, which, unless formally revoked, lasts on throughout life, and hence need never be repeated; Fénelon’s early criticism of the Molinos propositions remains one of the clearest extant refutations of that error. Again in the matter of the Passivity of advanced souls, Bossuet was distinctly less normal and sober than Fénelon: for whilst Fénelon taught that in no state does the soul lose all capacity, although the facility may greatly vary, to produce distinct acts of the virtues or vocal prayers and other partially external exercises, Bossuet taught that, in some cases, all capacity of this kind is abolished.[129] “I take,” says Fénelon, “the terms ‘Passive’ and ‘Passivity’ as they actually appear everywhere in the language of the (sound) Mystics, as something opposed to the terms ‘active’ and ‘activity’: ‘Passivity,’ taken in the sense of an entire inaction of the will, would be a heresy.” And he then opposes “Passivity,” not to “Action,” but to that “Activity,” which is a merely natural, restless, and hurried excitation.[130] (3) And as to the abiding significance of the whole anti-quietist decisions and measures, we shall do well to consider the following large facts. From St. Paul and St. John to Clement of Alexandria and Origen; from these to Dionysius the Areopagite; from the Areopagite to St. Bernard of Clairvaux and then the Franciscan and Dominican Mystics; from these, again, on to the great Renaissance and Counter-Reformation saints and writers of this type,--the German Cardinal Nicolas of Coes and the Italian St. Catherine of Genoa, the Spaniards St. Teresa and St. John of the Cross, and the French Saint Francis de Sales and Saint Jane Frances de Chantal, we get a particular type of religious experience and doctrine, which but unfolds and concentrates, with an unusual articulation, breadth, and depth, what is to be found, on some sides of their spiritual character and teaching, among Saints and religious souls of the more mixed type, such as St. Augustine, St. Anselm, St. Thomas of Aquin, and St. Ignatius Loyola. And this mixed type, bearing within it a considerable amount of that mystical quiet and emotional-speculative element, is again but a deepening, a purification and a realization of one of the profoundest affinities and constituents of every human heart and will.