Juan Falconi’s _Alfabeto_ and _Lettera_ were at their Fifth Italian edition, 1680, and all five editions had been approved by the Master of the Apostolic Palace; but only in 1688 were these writings forbidden. Yet the _Lettera_ contains, with unsurpassed directness and clearness, the central doctrine of Quietism: an exhortation to the production of one single lively Act of Faith, which will then continue uninterruptedly through the whole earthly life into eternity, and which, consequently, is not to be repeated.[131] Molinos’s _Guida_ and _Breve Trattato_ appeared in Rome, respectively in 1675 and 1681, with the approbations of five theologians, four of whom were Consultors of the Holy Office,--the Archbishop of Reggio; the Minister-General of the Franciscans; the late General of the Carmelites; Father Martin Esparza, the same Jesuit Theologian-Professor of the Roman College who, some years before, had been one of those who had examined and approved St. Catherine’s _Vita ed Opere_; and the actual General of the Carmelites.[132] Even after these two writings of Molinos had been criticised by the Jesuits Bell Huomo and Segneri and the Clerk Regular Regio, (Segneri enjoying a deservedly immense reputation, and showing in this affair much moderation and a strong sense of the legitimate claims of Mysticism), the Inquisition examined these criticisms, and forbade, not the incriminated writings of Molinos and Petrucci, but the critique of Bell Huomo _donec corrigatur_, and those of Regio and of Segneri (in his _Lettera_ of 1681) absolutely. Segneri’s subsequent _Concordia_ almost cost him his life, so strong was the popular veneration of Molinos. Molinos indeed was the guest of Pope Innocent XI himself, and the friend and confidant, amongst countless other spiritually-minded souls, of various Cardinals, especially of the deeply devout Petrucci, Bishop of Jesi, who was raised to the Cardinalate eighteen months after the beginning of Molinos’s trial. The imprisonment of Molinos began in May 1685, but the trial did not end till August 1687, when (after nineteen “Principal Errors of the New Contemplation” had been censured by the Holy Office in February 1687) sixty-eight propositions, out of the two hundred and sixty-three which had been urged against him, were solemnly condemned: of these the clearly and directly immoral ones being admittedly not derived from any printed book, or indeed any ever published letter of his Molinos.[133]