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Freedom of dissent
Roger Williams and Anne Hutchinson were one in the same character: A ruthless dissenter who went against the majority. They both believed in conscience liberty, suffered persecution at the hands of the theocrats, and both went on to help dissenters make life anew in the colonies.
First of all, during their time, it was recognized that one did not have a right within the choice of religion versus government. It seemed that whatever one wanted to believe was not an option when it came to following a creed, it was more than probable that one’s government had made that choice for its people. Roger Williams, having been educated by Sir Coke on religious ideals seemed to be bothered by this fact and was fervent to change this as his former master whom had spent time in a London jail for his own ideas (Humanities, 1983). Anne Hutchinson being the daughter of a dissenting puritan minister (Reuben, 2011) had ideas differing from the major religious institutions of her land, and was especially dissatisfied with not being able accept creeds differing from the main. Williams’ works touched on this subject beautifully as he logically, even through quotes in scriptures, explained why it was that if one wished to be a true follower of Christ, that religious tolerance was a must. In The Bloudy Tenet of Persecution, Williams explains that Christ ‘abhors’ the practice of forced worship and persecution of differing beliefs of even those who are not Christian. Anne Hutchinson openly practiced the freedom of conscience as part of her life. She had at one point in England, meetings where she would speak about the doctrines and treatises written by John Cotton, and she would always add in her own interpretations (Anne Hutchinson...
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...rry, J. M. (2012, Jan). God Government and Roger Williams' Big Idea. Retrieved feb 2014, 01, from Smithsonian.
Baym, N. (2007). he Norton Anthology of American Literature. Vol. A. New York: W. W. Norton.
Gunn, G. (1994). Trials and interrogation of Anne Hutchinson. In G. Gunn, Early American Writing (p. 159...). New York: Penguin Books.
Humanities, R. I. (1983). Retrieved from http://sos.ri.gov/library/history/famous/rogerwilliams/
Reuben, P. P. (2011, October 1). PAL: Anne Hutchinson 1591-1643. Retrieved 2014, from PAL: Perspectives in American Literature - A Research and Reference Guide - An Ongoing Project : http://www.csustan.edu/english/reuben/pal/chap1/hutchinson.html
Roger Williams Family Association. (2013). Roger Williams Biography. Retrieved from Roger Williams Family Association.
Williams, R. (1644). The Bloody Tenent of Persecution.
Anne Hutchinson was a remarkable colonial woman who first came to Massachusetts in the fall of 1634. She is less remembered for her contributions in the new world as a wife, mother of fourteen, and midwife to many than for her eventual trial and banishment from the Massachusetts Bay Colony. I was interested in writing a paper on a colonial woman and chose Anne Hutchinson after a "Google" search turned up a very good review on a recent book about her life. I have been intrigued by the fact that the Puritans came to America to practice their religion freely, yet allowed no freedom to question their doctrine. The book, American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans, is an excellent examination of this lack of religious freedom and the life of a woman that intersects it.
Literary historicism, in the context of this discussion, describes the interpretation of literary or historical texts with respect to the cultural and temporal conditions in which they were produced. This means that the text not only catalogues how individuals respond to their particular circumstances, but also chronicles the movements and inclinations of an age as expressed in the rhetorical devices of its literature. Evaluating the trial of Anne Hutchinson within such a theoretical framework means speculating on the genesis of her theological beliefs with recourse to prevailing theories of gender, class, and interpretation. Because texts are self-contained spheres of discourse, nuanced interpretations of them can be undertaken with greater assiduity than in the case of individuals whose private experiences remain largely concealed from the interpreter's knowledge. A historical analysis of Anne Hutchinson herself is hence, in the present discussion, secondary to the analysis of how she comes across in textual discourse as a palimpsest of seventeenth century gender controversy.
In 1620, seeking refuge from persecution in Europe, William Bradford and his small colony of one-hundred and three Protestant separatists, later known as the Pilgrims, arrived in New England to found Plymouth Plantation. Winthrop established the Massachusetts Bay Colony, now known as Boston, as a theocracy, where elected leaders such as Winthrop himself made decisions with the advice of the clergy based of their belief of pre-destination and enforced strict religious laws upon all people who lived in the colony. Although most of those who migrated to America in 1630 shared a common Calvinist theology, there was by no means unanimity regarding how they would practice their religion. Two prominent figures soon brought dissent among the community; first, Anne Hutchinson spread her sharp challenge to the Puritan faith by spreading the idea that a holy life was no sure sign of salvation and to not bother with obeying the law of either God or man; second, Roger Williams urged
Firstly John Winthrop whom was the governor of Massachusetts Bay was accusing Anne hutchinson of “troubling the peace of commonwealth and the churches here”. Anne was holding meetings at her house; teaching women and sometimes even men about religion. To quote directly from the document John Winthrop said: “You have maintained a meeting and an assembly in your house that hath been considered by the general assembly as a thing not tolerable nor comely in the sight of god nor fitting for your sex.” with this quote alone you can see Winthrop’s distaste for Anne ;a women, teaching people about religion. you can make the connection that because John Winthrop is the governor of Massachusetts he has more than likely instilled in his people the idea of a strict patriarchal society. In the Quote Winthrop says ‘...considered by the general assembly as a thing not tolerable nor comely in the sight of god nor fitting for your sex”. A General assembly is basically a community, more...
Anne Hutchinson was born Anne Marbury in Alford, England, in 1591. Anne's father was a deacon at Christ Church, Cambridge. Francis Marbury spoke out earnestly about his convictions that many of the ordained ministers in the Church of England were unfit to guide people's souls. For this act of defiance, he was put in jail for one year. Undaunted, Francis Marbury continued to voice his radical opinions, including that many ministers were appointed haphazardly by high church officials to preach in any manner they wanted. Eventually, Anne's father did restrain his verbal attacks on the Church of England, choosing conformity with an imperfect church over constant arrests and inquisitions. (D. Crawford, Four Women in a Violent Time, pps. 11-15.) Being educated at home, Anne read many of her father's books on theology and religion. Much of Anne's later independence and willingness to speak out was due to her father's example. Anne admired her father for his defiance of traditional church principles. She was always fascinated with theological questions such as the fate of the Indians who had no knowledge of Jesus Christ or salvation. Her childhood was a definite factor in the development of the strong, self-assured woman she grew up to be.
John Winthrop was a pioneer for religious freedom in America. As one of the early settlers sailing west on the Arbella, he composed a sermon called A Model for Christian Charity. Winthrop’s sermon is the framework for creating the spiritual colony that he envisioned and a way to unite the people coming to a new land. The people traveling west were not from one group but rather came from many groups and backgrounds. Winthrop knew that in order to succeed in the wilderness these individuals would have to give up some of their individuality for the greater good of the colony. Winthrop felt that religion was the ultimate way to accomplish this and that Christ was the perfect model to follow. In one passage he says:
She believed that: "1.One can feel one's salvation and is filled with the spirit of God after conversion. 2.One needn't be learned in the Bible or in the Puritan writers in order to be saved. 3.The ministers are all under the covenant of works, except John Cotton, who is under the covenant of grace.4. Inner light is the guarantee of salvation.5. All responsibility for salvation is placed on Christ. 6.Every person has the ear of God if only he or she would ask for it, and listen to the answer. 7.Indian slavery is wrong - people of all skin colors are of one blood. 8.Sunday shouldn't be set aside as the Lord's Day because every day is the Lord's day. 9.Christians will have new bodies when they get to heaven.10.Predestination is unfounded.11.Prayers should not be memorized, but inspired by love for God, waiting on Him.12.Holy Spirit dwells within each Christian like a personal union.
Marry Wollstonecraft was a famous women’s right activist and was also considered one of the most famous feminist, she fought for equal rights between men and women because people considered women weaker than men.
Waterman, Bryan. "Coquetry and Correspondence in Revolutionary-Era: Reading Elizabeth Whitman’s Letters." Early American Literature (2011): 541-563.
In the Puritan era, people would take Winthrop’s view and most likely scorn and shame Hutchinson. To the Puritan’s, Hutchinson’s miscarriage would directly correlate with her standing with God, disrupted and in need of atonement. In society today, however, this depiction would be seen as private and inappropriate to say the least. Time has changed the impact of Winthrop’s language, though the emotional reaction the reader receives is just as strong. The hypercritical nature of using words like “much less to discern from whence every string did fetch” (Winthrop 183) serves to lower his view of Hutchinson. The bad blood between these two heightens the animosity and fuels Winthrop’s contemptuous and apathetic
Upon her arrival to the Massachusetts Bay Colony in 1634, Anne Hutchinson was a much respected member of her community. As time went on, her dealings with the religion began to be...
“Natural” liberty, according to Winthrop, makes man more evil. Hutchinson’s and Winthrop’s understanding of religious liberty were different. Hutchinson believed that many early Puritans were not experiencing religious freedom, but were constrained by their belief that salvation is through good works, rather than grace. John Winthrop, however, believed that Hutchinson was wrong. He believed that religious liberty was moral liberty that is based under Christ’s authority. Through the reading of the articles and textbook, I learned that many early Puritans sought for a land where their particular beliefs were dominant; they were not seeking for religious freedom.
It seems most probable that Anne Hutchinson was tried for Arminianism and holding meetings that supported Arminianism in her home. Arminianism was the belief that people could achieve salvation by doing good with their life. Puritans believed strongly in Calvinist ideas, which meant that only God and his grace saved the people. They believed that salvation was for the predetermined not for everyone like the Arminians believed. Puritan leaders had allowed arguments about bible passages or how Christians should live but to disrupt their idea of a “perfect city”
Baym, Franklin, Gottesman, Holland, et al., eds. The Norton Anthology of American Literature. 4th ed. New York: Norton, 1994.
Baym, Nina et al. Ed. The Norton Anthology of American Literature. Shorter 8th ed. New York: