Anne Hutchinson Scapegoat Analysis
Anne Hutchinson: Scapegoat
Imagine being sent away in disgust from a society founded on the ideals of religious freedom for practicing just that. In 1638, Anne Hutchinson was expelled from the Massachusetts Bay colony for spread of independent theology amongst men and women outside of her expected submissive societal role. Anne Hutchinson worked to better understand her religion as an independent mind, which resulted in her exile and exemplifies the negative responsiveness to woman existing outside of submissive roles at the time.
Ahead of Her Time
In 1634, Anne Hutchinson left England with her family to follow Reverend John Cotton to New England. In Massachusetts Bay, Hutchinson worked as a nurse-midwife but she was also known for being a spiritual advisor. Soon after adjusting to her new home, Hutchinson began to hold weekly meetings with women in her colony. The meetings were held to discuss/review the previous Sunday’s sermon. Hutchinson’s meetings started of small but soon came to have at least sixty regular attendees per week that included both men and women of the colony. Until John Wilson …show more content…
joined the colony in 1636, John Cotton was the only minister Anne Hutchinson did not actively criticize. The development of the Free Grace theology by John Cotton, grew to be especially controversial with its’ growth from Hutchinson’s weekly meetings. The conflict also known as Antinomian Controversy stewed until 1638.
Trials and Tribulations In the midst of the colony’s tension, the Puritan church announced a day of fasting to be supported by a sermon delivered by John Wheelwright.
By the end of the sermon, Wheelwright effectively called for charges to be brought up against Anne Hutchinson. In the Fall of 1637 Hutchinson was brought to trial. She was put on trial for her theological views and engaging in roles outside of those assigned to women at the time.
Governor John Winthrop, acting as prosecutor, outlined the charges: "Mrs. Hutchinson, you are called here as one of those that have troubled the peace … you have spoken of divers[e] things … very prejudicial to the honour of the churches and ministers thereof, and you have maintained a meeting … that hath been condemned … as a thing not tolerable nor comely in the sight of God nor fitting for your sex." (Cullen-DuPont,
2003)
During her trial, Hutchinson actively challenged her prosecutor (Governor John Winthrop). Hutchinson’s main argument was of her innocence. Winthrop consistently described her guilt by illustrating how she lived outside of her expected roles and also used her power outside of the rules of her “sex” to influence others.
Winthrop told her to "take it in this sense that elder women must instruct the younger about their business and to love their husbands and not make them to clash." Winthrop advised Hutchinson that her “conscience” was to be kept to herself especially as she supported the petition to rid Massachusetts Bay of John Wheelwright. The trial of Anne Hutchinson was seemed to be used as an example for women on how not to act as she was consistently shamed through her every counterargument. The testimony of John Cotton was almost powerful enough to allow Hutchinson to be acquitted. However, following Cotton’s testimony she felt compelled to advise her inquisitors that God advised her they (the inquisitors) would be destroyed.
Conclusion
As of 2012, only 11% of congregations were led by women (National Congregations Study, 2012). It cannot ultimately be argued that Anne Hutchinson hoped to lead the Puritan church or even aspired to have as much leadership as John Cotton with the current evidence. However, it is fair to say that limited opportunity that was offered in the seventeenth century colonies has expanded. The figures that show women are leading some congregations, support the idea that women have more freedom to express independent thought. While some congregations may be more conservative than others with their inclusion of women, it can be said that America has a whole has made some improvements to the acceptance of women,
Imagine being sent away in disgust from a society founded on the ideals of religious freedom for practicing just that. In 1638, Anne Hutchinson was expelled from the Massachusetts Bay colony for spread of independent theology amongst men and women outside of her expected submissive societal role. Anne Hutchinson worked to better understand her religion as an independent mind, which resulted in her exile and exemplifies the negative responsiveness to woman existing outside of submissive roles at the time.
Ahead of Her Time
In 1634, Anne Hutchinson left England with her family to follow Reverend John Cotton to New England. In Massachusetts Bay, Hutchinson worked as a nurse-midwife but she was also known for being a spiritual advisor. Soon after adjusting to her new home, Hutchinson began to hold weekly meetings with women in her colony. The meetings were held to discuss/review the previous Sunday’s sermon. Hutchinson’s meetings started of small but soon came to have at least sixty regular attendees per week that included both men and women of the colony. Until John Wilson …show more content…
joined the colony in 1636, John Cotton was the only minister Anne Hutchinson did not actively criticize. The development of the Free Grace theology by John Cotton, grew to be especially controversial with its’ growth from Hutchinson’s weekly meetings. The conflict also known as Antinomian Controversy stewed until 1638.
Trials and Tribulations In the midst of the colony’s tension, the Puritan church announced a day of fasting to be supported by a sermon delivered by John Wheelwright.
By the end of the sermon, Wheelwright effectively called for charges to be brought up against Anne Hutchinson. In the Fall of 1637 Hutchinson was brought to trial. She was put on trial for her theological views and engaging in roles outside of those assigned to women at the time.
Governor John Winthrop, acting as prosecutor, outlined the charges: "Mrs. Hutchinson, you are called here as one of those that have troubled the peace … you have spoken of divers[e] things … very prejudicial to the honour of the churches and ministers thereof, and you have maintained a meeting … that hath been condemned … as a thing not tolerable nor comely in the sight of God nor fitting for your sex." (Cullen-DuPont,
2003)
During her trial, Hutchinson actively challenged her prosecutor (Governor John Winthrop). Hutchinson’s main argument was of her innocence. Winthrop consistently described her guilt by illustrating how she lived outside of her expected roles and also used her power outside of the rules of her “sex” to influence others.
Winthrop told her to "take it in this sense that elder women must instruct the younger about their business and to love their husbands and not make them to clash." Winthrop advised Hutchinson that her “conscience” was to be kept to herself especially as she supported the petition to rid Massachusetts Bay of John Wheelwright. The trial of Anne Hutchinson was seemed to be used as an example for women on how not to act as she was consistently shamed through her every counterargument. The testimony of John Cotton was almost powerful enough to allow Hutchinson to be acquitted. However, following Cotton’s testimony she felt compelled to advise her inquisitors that God advised her they (the inquisitors) would be destroyed.
Conclusion
As of 2012, only 11% of congregations were led by women (National Congregations Study, 2012). It cannot ultimately be argued that Anne Hutchinson hoped to lead the Puritan church or even aspired to have as much leadership as John Cotton with the current evidence. However, it is fair to say that limited opportunity that was offered in the seventeenth century colonies has expanded. The figures that show women are leading some congregations, support the idea that women have more freedom to express independent thought. While some congregations may be more conservative than others with their inclusion of women, it can be said that America has a whole has made some improvements to the acceptance of women,