Hutchinson, Anne

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Hutchinson, Anne,

c.1591–1643, religious leader in New England, b. Anne Marbury in Lincolnshire, England. She emigrated (1634) with her husband and family to Massachusetts Bay, where her brilliant mind and her kindness won admiration and a following. The informal discussions at her home gave scope to Puritan intellects, but her espousal of the covenant of grace as opposed to the covenant of works (i.e., she tended to believe that faith alone was necessary to salvation) and her claim that she could identify the elect among the colonists caused John CottonCotton, John,
1584–1652, Puritan clergyman in England and Massachusetts, b. Derbyshire, educated at Cambridge. Imbued with Puritan doctrines, he won many followers during his 20 years as vicar of the rich and influential parish of St. Botolph's Church, Boston, Lincolnshire.
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, John WinthropWinthrop, John,
1588–1649, governor of the Massachusetts Bay colony, b. Edwardstone, near Groton, Suffolk, England. Of a landowning family, he studied at Trinity College, Cambridge, came into a family fortune, and became a government administrator with strong Puritan
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, and other former friends to view her as an antinomian heretic. She defied them, was tried by the General Court, and was sentenced (1637) to banishment for "traducing the ministers." Several of her followers—including William CoddingtonCoddington, William,
1601–78, one of the founders of Rhode Island, probably b. Boston, England. He came to America in 1630 as an officer of the Massachusetts Bay Company and was its treasurer from 1634 to 1636. He supported Anne Hutchinson in the antinomian controversy.
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, John WheelwrightWheelwright, John,
c.1592–1679, American Puritan clergyman, founder of Exeter, N.H., b. Lincolnshire, England. He studied at Cambridge and was vicar (1623–33) of Bilsby. Suspended by Archbishop Laud on a charge of nonconformity, he emigrated to New England in 1636.
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, John UnderhillUnderhill, John,
c.1597–1672, military commander in the American colonies, b. England. In 1630 he accompanied John Winthrop (1588–1649) to Massachusetts Bay, and in 1637 he distinguished himself as a commander with John Mason (c.
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, and John ClarkeClarke, John,
1609–76, one of the founders of Rhode Island, b. Westhorpe, Suffolk, England. He emigrated to Boston in 1637 and shortly thereafter joined Anne Hutchinson (with whom he had sided in the antinomian controversy) and William Coddington in founding (1638)
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—also left Massachusetts Bay. After helping Coddington to found the present Portsmouth, R.I., she quarreled with him and, with Samuel GortonGorton, Samuel,
c.1592–1677, Anglo-American religious leader, founder of Warwick, R.I., b. near Manchester, England. Seeking religious freedom, he emigrated to America (1637) but, because of his unorthodox religious teachings, was banished successively from Boston and
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, ousted him in 1639. After Coddington's return to power, she moved (1642) to Long Island and then to what is now Pelham Bay Park in New York City. There she and all the other members of her family but one were killed by Native Americans.

Bibliography

See W. K. Rugg, Unafraid (1930, repr. 1970); E. J. Battis, Saints and Sectaries (1962); F. J. Bremer, Anne Hutchinson (1981); A. S. Lang, Prophetic Woman: Anne Hutchinson and the Problem of Dissent in the Literature of New England (1987); E. LaPlante, American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans (2004).

Hutchinson, Anne (b. Marbury)

(1591–1643) religious liberal; born in Alford, England. After emigrating to Boston in 1634, she began to hold discussions of sermons in her home. Eventually, she preached about a "convenant of grace" rather than the more traditional "covenant of works." She originally received support from Governor Sir Henry Vane, John Cotton, and others, but after John Winthrop became governor (1637) she was banished from Massachusetts and formally excommunicated. She and her family moved to present-day Rhode Island and then to New York, where she and most of her family were killed in an Indian raid.
References in periodicals archive ?
Harvey's Chapter Three brings Anne Hutchinson's actions into the "free grace controversy in early New England"; both Hutchinson trials insist that the body is not a base for "spiritual and civil values" (15).
Chapters on Anne Hutchinson and on the Mormons also clearly show change over time, although in less predictable ways, and thus will be great for classroom use.
Eve LaPlante offers a very detailed journey back to the 17th century and places the reader in the midst of the life experiences of Anne Hutchinson, John Cotton, who would become the grandfather of the infamous Puritan minister Cotton Mather, and John Winthrop, the first governor of the Massachusetts Bay Colony in the United States.
Later, he would provide a haven for another great religious dissenter, Anne Hutchinson, after her banishment from Massachusetts, and secure a royal charter for what became Rhode Island--the first such English grant to articulate fully secular government.
It was another error - a giggling fit over a nude woman at the Fine Art School in Barnsley - that got him his first glimpse of his future wife Anne Hutchinson.
Anne Hutchinson said her son, the older of two, had a successful career in front of him.
In her 1637 ecclesiastical trial, for example, Anne Hutchinson is accused of Sadducism; Cotton Mather uses the term repeatedly in his treatment of witchcraft in the Magnalia Christi Americana.
Like many works today, this is a book full of thrice-told tales, moving from Roger Williams through Anne Hutchinson, Robert Keayne and Ann Hibbens to the familiar lineaments of Salem witchcraft.
Behind Cotton's lengthy debate with Williams, and lurking in both The Bloudy Tenet Washed and The Way of Congregational Churches Cleared, is the legacy of the Antinomian Controversy and Cotton's infamous pupil Anne Hutchinson. By privileging individual conscience, Cotton subordinated the authority of law to the ecstasy of the spirit.
The first half of the book roughly follows the narrative track laid out by MacHaffie, although Lindley begins abruptly with a chapter on Anne Hutchinson, followed by chapters on "Quakers" and "Puritanism." Rather than surveying the diversity present in the British colonies at the outset, as MacHaffie does, Lindley waits to acknowledge it until chapter 4, a chapter devoted to those who are not Euro-American Puritans (i.e., Anglicans, Catholics, Native Americans, and African Americans).
It begins with Anne Hutchinson (from whose trial the title comes), then continues on to women's participation in the evangelical awakenings of the 18th and 19th centuries, their engagement in 19th-century social reform efforts, the formulation of 20th-century feminist theologies, and women's increased involvement in faiths outside the Christian and Jewish communities.