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categories: People from Greenburgh, New York,People from Leatherhead,American male golfers,English emigrants to the United States,PGA Tour golfers,Sportspeople from Dallas,Burials at Kensico Cemetery,World Golf Hall of Fame inductees,Golfers from New York (state),1904 births,Golfers from Texas,English male golfers

paragraph: Harry Cooper (golfer)

paragraph: Henry Edward "Harry" Cooper (August 4, 1904 – October 17, 2000) was an English-American PGA Tour golfer of the 1920s and 1930s. After he retired from competitive golf, he became a well-regarded instructor, into his 90s. In his long golf career he had 31 PGA Tour victories and was inducted into the World Golf Hall of Fame in 1992.

paragraph: Section::::Early life.

paragraph: Cooper was born in the town of Leatherhead, England. His father Syd was a professional golfer who had served as an apprentice to Old Tom Morris at St. Andrews. His mother, Alice Cooper, was also a golf professional, a very rare career for women in that era. His family moved to Texas when Cooper was young, and his father took a job as a club professional in Dallas.

paragraph: Section::::Golf career.

paragraph: Cooper honed his skills at Cedar Crest and turned professional in 1923. His first pro win, the Galveston Open in 1923, came before he turned twenty years of age. A perennial U.S. Open contender (with seven top-10 finishes and second place in 1927 and 1936), Cooper was nicknamed "Lighthorse Harry" by sportswriter Damon Runyon for his quick pace of play in winning the inaugural Los Angeles Open in 1926, completing the final 18 holes in 2.5 hours. (During the American Revolution, Lighthorse Harry Lee was a cavalry officer in the Continental Army, later the father of Confederate general Robert E. Lee.)

paragraph: Cooper played in the inaugural Masters Tournament and placed second there in 1936 and 1938. He reached the semi-finals of the PGA Championship in 1925. In all, he finished in the top-10 19 times in major championships.

paragraph: Cooper lost an 18-hole playoff to Tommy Armour for the 1927 U.S. Open title, at Oakmont Country Club. Armour had to make a birdie on the difficult 72nd hole, and did so with a long iron approach and a ten-foot putt, to tie Cooper, who had already finished.

paragraph: At the U.S. Open in 1936 at Baltusrol Golf Club in Springfield, New Jersey, Cooper was involved in a highly controversial showdown with Tony Manero, who was suspected of cheating. Manero defeated Cooper, who had already finished with a then-record score, by two shots to win the tournament; over the final holes, Manero was apparently receiving assistance in club selection from Gene Sarazen, a top player and fellow Italian-American, who had already finished his round. The Rules of Golf were later modified to prevent this, specifying automatic disqualification for a player who received advice from anyone except his caddie.

paragraph: His 31 PGA Tour titles are a record among players who never won a major championship, but Cooper did win the 1934 Western Open at a time when this event was one of the world's most important titles.

paragraph: In later years, Cooper would say that he had a mental hangup during major tournaments and couldn't picture himself in the winner's circle. His greatest successes were in Canada, as he won the Canadian Open in 1932 and 1937. He won 31 PGA Tour titles in all and the inaugural Vardon Trophy in 1937; his 31 titles were a record for PGA Tour players born outside the U.S. until surpassed by Vijay Singh in 2008. He was active as a senior golfer, placing sixth in the 1955 Senior PGA Championship. He was inducted into the World Golf Hall of Fame in 1992.

paragraph: Cooper was born in the United Kingdom, so he was ineligible to play for the U.S. in the Ryder Cup, although he had learned his golf in the U.S. after his family immigrated. This took him out of the chance for expenses-paid trips to Britain for that event and for the British Open on the same trip, a considerable setback, since travel costs to the U.K. were very high, and the prize money for the Open was very low during that era. Ironically, Cooper never competed in the British Open during his long career.

paragraph: Cooper was the golf professional at Glen Oak Country Club in Glen Ellyn, Illinois from 1930 to 1937 and at Northmoor Country Club in Highland Park, Illinois from 1941 to 1942. He piled up many other titles, including wins in the first three tournaments held on Medinah Country Club's No. 3 Course. He advanced to the semifinals of the PGA Championship in 1925, falling to eventual champion Walter Hagen. Statistically, Cooper's best year was 1937, when he won eight times on Tour, and was both the leading money winner and the first winner of the Vardon Trophy.

paragraph: Section::::Later life.

paragraph: After his career on tour ended, Cooper became the head professional at the Metropolis Country Club in Greenburgh, New York. He held that position from 1953 to 1978. Following his retirement from Metropolis, he took a teaching position at Westchester Country Club in Rye, New York, where he remained until his death. He was remarkable for his ability to work in the golf industry into his nineties. When Cooper died, he was the longest-serving member of the PGA of America.

paragraph: Starting in the 1950s, Cooper became the director of golf for Home Lines, sailing first on their ship the "Homeric" and later the "Oceanic". They sailed between New York City and the Caribbean Sea each year from the Christmas season through to the spring when he would return to his club. Aboard ship he taught golf and ran daily golf clinics for the passengers and when they reached the islands he arranged golf on shore for the passengers.

paragraph: Cooper is often classified as the greatest golfer who never won a major tournament, with 31 career wins. Some claim this classification is erroneous because Cooper won the 1934 Western Open, which many considered one of golf's major championships at that time. Although in its early decades the Western Open was widely regarded as a major championship, this designation was unofficial and it is generally not included in tallies of golfers' major championship wins. Other male professional golfer who have had a comparable record of repeated success at the major championships without yet winning one are Colin Montgomerie, Doug Sanders, Macdonald Smith, and Lee Westwood.

paragraph: Section::::Death and legacy.

paragraph: Cooper had no children and died in a hospital in White Plains, New York in 2000. He and his wife Emma (who died in 2002) are interred in Lot 15, Graves 1 and 2, in the Kensico Gardens Section of the Kensico Cemetery in Valhalla, New York. His grave is now marked with a headstone, but his grave marker erroneously shows 1906 instead of 1904 as his birth year.

paragraph: Section::::Professional wins (36).

paragraph: Section::::Professional wins (36).:PGA Tour wins (31).

paragraph: BULLET::::- 1923 (1) Galveston Open Championship

paragraph: BULLET::::- 1926 (2) Los Angeles Open, Monterey Peninsula Championship

paragraph: BULLET::::- 1927 (1) Pebble Beach Open

paragraph: BULLET::::- 1929 (2) Shawnee Open, Old Westbury Invitational

paragraph: BULLET::::- 1930 (3) St. Paul Open, Medinah C.C. Invitational, Salt Lake Open

paragraph: BULLET::::- 1931 (2) Tri-State Open, Pasadena Open

paragraph: BULLET::::- 1932 (1) Canadian Open

paragraph: BULLET::::- 1933 (1) Arizona Open

paragraph: BULLET::::- 1934 (2) Western Open, Illinois Open

paragraph: BULLET::::- 1935 (3) Medinah Open, Illinois Open, St. Paul Open

paragraph: BULLET::::- 1936 (2) Florida West Coast Open, St. Paul Open

paragraph: BULLET::::- 1937 (7) Los Angeles Open, Houston Open, St. Petersburg Open, True Temper Open, Canadian Open, Inverness Invitational Four-Ball (with Horton Smith), Oklahoma Four-Ball (with Horton Smith)

paragraph: BULLET::::- 1938 (2) Oakland Open, Crescent City Open

paragraph: BULLET::::- 1939 (1) Goodall Palm Beach Round Robin

paragraph: Sources:

paragraph: Section::::Professional wins (36).:Other wins (6).

paragraph: "this list is probably incomplete"

paragraph: BULLET::::- 1927 Oklahoma City Open

paragraph: BULLET::::- 1932 Illinois PGA Championship

paragraph: BULLET::::- 1934 Illinois PGA Championship

paragraph: BULLET::::- 1939 Connecticut Open

paragraph: BULLET::::- 1942 Minnesota State Open

paragraph: BULLET::::- 1955 Metropolitan PGA Championship

paragraph: Section::::Results in major championships.

paragraph: "Note: Cooper did not play in The Open Championship."br

paragraph: NYF = tournament not yet foundedbr

paragraph: NT = no tournamentbr

paragraph: WD = withdrewbr

paragraph: CUT = missed the half-way cutbr

paragraph: R64, R32, R16, QF, SF = round in which player lost in PGA Championship match playbr

paragraph: "T" indicates a tie for a place

paragraph: Section::::See also.

paragraph: BULLET::::- List of golfers with most PGA Tour wins

paragraph: Section::::External links.

paragraph: BULLET::::- World Golf Hall of Fame profile

paragraph: BULLET::::- PGA Museum of Golf: Hall of Fame – member profiles

paragraph: BULLET::::- Texas Golf Hall of Fame – Harry "Lighthorse" Cooper

paragraph: BULLET::::- About.com – "Lighthorse" Harry Cooper

description: professional golfer

wikidata_label: Harry Cooper

wikipedia_title: Harry Cooper (golfer)


text: Puritan

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text: "Anne Hutchinson"

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paragraph: Anne Hutchinson

paragraph: Anne Hutchinson (née Marbury; July 1591 – August 1643) was a Puritan spiritual adviser, religious reformer, and an important participant in the Antinomian Controversy which shook the infant Massachusetts Bay Colony from 1636 to 1638. Her strong religious convictions were at odds with the established Puritan clergy in the Boston area, and her popularity and charisma helped create a theological schism that threatened to destroy the Puritans' religious community in New England. She was eventually tried and convicted, then banished from the colony with many of her supporters.

paragraph: Hutchinson was born in Alford, Lincolnshire, England, the daughter of Francis Marbury, an Anglican cleric and school teacher who gave her a far better education than most other girls received. She lived in London as a young adult, and there married her old friend from home William Hutchinson. The couple moved back to Alford where they began following dynamic preacher John Cotton in the nearby port of Boston, Lincolnshire. Cotton was compelled to emigrate in 1633, and the Hutchinsons followed a year later with their 11 children and soon became well established in the growing settlement of Boston in New England. Anne was a midwife and very helpful to those needing her assistance, as well as forthcoming with her personal religious understandings. Soon she was hosting women at her house weekly, providing commentary on recent sermons. These meetings became so popular that she began offering meetings for men as well, including the young governor of the colony Henry Vane.

paragraph: She began to accuse the local ministers (except for Cotton and her husband's brother-in-law John Wheelwright) of preaching a "covenant of works" rather than a "covenant of grace," and many ministers began to complain about her increasingly blatant accusations, as well as certain theological teachings that did not accord with orthodox Puritan theology. The situation eventually erupted into what is commonly called the Antinomian Controversy, culminating in her 1637 trial, conviction, and banishment from the colony. This was followed by a March 1638 church trial in which she was put out of her congregation.

paragraph: Hutchinson and many of her supporters established the settlement of Portsmouth with encouragement from Providence Plantations founder Roger Williams in what became the Colony of Rhode Island and Providence Plantations. After her husband's death a few years later, threats of Massachusetts taking over Rhode Island compelled Hutchinson to move totally outside the reach of Boston into the lands of the Dutch. Five of her older surviving children remained in New England or in England, while she settled with her younger children near an ancient landmark called Split Rock in what later became The Bronx in New York City. Tensions were high at the time with the Siwanoy Indian tribe. In August 1643, Hutchinson, six of her children, and other household members were massacred by Siwanoys during Kieft's War. The only survivor was her nine year-old daughter Susanna, who was taken captive.

paragraph: Hutchinson is a key figure in the history of religious freedom in England's American colonies and the history of women in ministry, challenging the authority of the ministers. She is honored by Massachusetts with a State House monument calling her a "courageous exponent of civil liberty and religious toleration." She has been called the most famous—or infamous—English woman in colonial American history.

paragraph: Section::::Life in England.

paragraph: Section::::Life in England.:Childhood.

paragraph: Anne Hutchinson was born Anne Marbury in Alford, Lincolnshire, England, and baptised there on 20 July 1591, the daughter of Francis Marbury and Bridget Dryden. Her father was an Anglican cleric in London with strong Puritan leanings, who felt strongly that clergy should be well educated and clashed with his superiors on this issue. Marbury's repeated challenges to the Anglican authorities led to his censure and imprisonment several years before Anne was born. In 1578, he was given a public trial, of which he made a transcript from memory during a period of house arrest. He later used this transcript to educate and amuse his children, he being the hero and the Bishop of London being portrayed as a buffoon. For his conviction of heresy, Marbury spent two years in Marshalsea Prison on the south side of the River Thames across from London. In 1580, at the age of 25, he was released and was considered sufficiently reformed to preach and teach. He moved to the remote market town of Alford in Lincolnshire, about north of London.

paragraph: Anne's father was soon appointed curate (deputy vicar) of Saint Wilfrid's, the local church in Alford, and in 1585 he also became the schoolmaster at the Alford Free Grammar School, one of many such public schools, free to the poor and begun by Queen Elizabeth. About this time, Marbury married his first wife Elizabeth Moore, who bore three children, then died. Within a year of his first wife's death, Marbury married Bridget Dryden, about ten years younger than he and from a prominent Northampton family. Bridget's brother Erasmus was the grandfather of John Dryden, the famous playwright and Poet Laureate. Anne was the third of 15 children born to this marriage, 12 of whom survived early childhood. The Marburys lived in Alford for the first 15 years of Anne's life, and she received a better education than most girls of her time, with her father's strong commitment to learning, and she also became intimately familiar with scripture and Christian tenets. Education at that time was almost exclusively offered to boys and men. One possible reason why Marbury taught his daughters may have been that six of his first seven children were girls. Another reason may have been that the ruling class in Elizabethan England began realising that girls could be schooled, looking to the example of the queen, who spoke six foreign languages.

paragraph: The family moved from Alford to the heart of London in 1605 when Anne was 15, where her father was given the position of vicar of the Church of Saint Martin's in the Vintry. Here his expression of puritan views was tolerated, though somewhat muffled, because of a shortage of pastors. Marbury took on additional work in 1608, preaching in the parish of Saint Pancras, several miles northwest of the city, travelling there by horseback twice a week. In 1610, he replaced that position with one much closer to home and became rector of Saint Margaret's on New Fish Street, only a short walk from Saint Martin in the Vintry. He was at a high point in his career, but he died suddenly at the age of 55 in February 1611, when Anne was 19 years old.

paragraph: Section::::Life in England.:Adulthood—Following John Cotton.

paragraph: The year after her father's death, Anne Marbury, aged 21, married William Hutchinson, a familiar acquaintance from Alford who was a fabric merchant then working in London. The couple was married at St Mary Woolnoth Church in London on 9 August 1612, shortly after which they moved back to their hometown of Alford.

paragraph: Soon they heard about an engaging minister named John Cotton who preached at Saints Botolph's Church in the large port of Boston, about from Alford. Cotton was installed as minister at Boston the year that the Hutchinsons were married, after having been a tutor at Emmanuel College in Cambridge. He was only 27 years old, yet he had gained a reputation as one of the leading Puritans in England. Once the Hutchinsons heard Cotton preach, the couple made the trip to Boston as often as possible, enduring the ride by horseback when the weather and circumstances allowed. Cotton's spiritual message was different from that of his fellow Puritans, as he placed less emphasis on one's behaviour to attain God's salvation and more emphasis on the moment of religious conversion "in which mortal man was infused with a divine grace." Anne Hutchinson was greatly attracted to Cotton's theology of "absolute grace", which caused her to question the value of "works" and to view the Holy Spirit as "indwelling in the elect saint". This allowed her to identify as a "mystic participant in the transcendent power of the Almighty"; such a theology was empowering to women, according to Eve LaPlante, whose status was otherwise determined by their husbands or fathers.

paragraph: Another strong influence on Hutchinson was closer to her home in the nearby town of Bilsby. Her brother-in-law, the young minister John Wheelwright, preached a message like that of Cotton. As reformers, both Cotton and Wheelwright encouraged a sense of religious rebirth among their parishioners, but their weekly sermons did not satisfy the yearnings of some Puritan worshippers. This led to the rise of conventicles, which were gatherings of "those who had found grace" to listen to sermon repetitions, discuss and debate scripture, and pray. These gatherings were particularly important to women because they allowed women to take on roles of religious leadership that were otherwise denied them in a male-dominated church hierarchy, according to some modern scholars. Hutchinson was inspired by Cotton and by other women who ran conventicles, and she began holding meetings in her own home, where she reviewed recent sermons with her listeners, and provided her own explanations of the message.

paragraph: The Puritans wanted to do away with the ceremony of the Church of England and govern their churches based on a consensus of the parishioners. They preferred to eliminate bishops appointed by the monarchs, choose their own church elders (or governors), and provide for a lay leader and two ministers—one a teacher in charge of doctrine, and the other a pastor in charge of people's souls. By 1633, Cotton's inclination toward such Puritan practices had attracted the attention of Archbishop William Laud, who was on a campaign to suppress any preaching and practices that did not conform to the practices of the established Anglican Church. In that year, Cotton was removed from his ministry, and he went into hiding. Threatened with imprisonment, he made a hasty departure for New England aboard the ship "Griffin", taking his pregnant wife. She gave birth to their child during the voyage to the colonies, whom they named Seaborn.

paragraph: When Cotton left England, Anne Hutchinson described it as a "great trouble unto her," and said that she "could not be at rest" until she followed her minister to New England. Hutchinson believed that the Spirit instructed her to follow Cotton to America, "impressed by the evidence of divine providence". She was well into her 14th pregnancy, however, so she did not travel until after the baby was born. With the intention of soon going to New England, the Hutchinsons allowed their oldest son Edward to sail with Cotton before the remainder of the family made the voyage. In 1634, 43-year-old Anne Hutchinson set sail from England with her 48-year-old husband William and their other ten surviving children, aged about eight months to 19 years. They sailed aboard the "Griffin", the same ship that had carried Cotton and their oldest son a year earlier.

paragraph: Section::::Boston.

paragraph: William Hutchinson was highly successful in his mercantile business and brought a considerable estate with him to New England, arriving in Boston in the late summer of 1634. The Hutchinson family purchased a half-acre lot on the Shawmut Peninsula, now downtown Boston. Here they had a house built, one of the largest on the peninsula, with a timber frame and at least two stories. (The house stood until October 1711, when it was consumed in the great fire of Boston, after which the Old Corner Bookstore was built on the site.) The Hutchinsons soon were granted Taylor's Island in the Boston harbour, where they grazed their sheep, and they also acquired 600 acres of land at Mount Wollaston, south of Boston in the area that later became Quincy. Once established, William Hutchinson continued to prosper in the cloth trade, and made land purchases and investments. He became a town selectman and deputy to the General Court. Anne Hutchinson likewise fit into her new home with ease, devoting many hours to those who were ill or in need. She became an active midwife, and while tending to women in childbirth, she provided them with spiritual advice. Magistrate John Winthrop noted that "her ordinary talke was about the things of the Kingdome of God," and "her usuall conversation was in the way of righteousness and kindnesse."

paragraph: Section::::Boston.:Boston Church.

paragraph: The Hutchinsons became members of the Boston church, the most important church in the colony. With its location and harbour, Boston was New England's centre of commerce, and its church was characterised by Winthrop as "the most publick, where Seamen and all Strangers came." The church membership had grown from 80 to 120 during Cotton's first four months there. In his journal, Winthrop proclaimed, "more were converted & added to that Churche, than to all the other Churches in the Baye." Historian Michael Winship noted in 2005 that the church seemed to approach the Puritan ideal of a Christian community. Early Massachusetts historian William Hubbard found the church to be "in so flourishing a condition as were scarce any where else to be paralleled." Winship considers it an exceptional twist of fate that the colony's most important church also had the most unconventional minister in John Cotton. The more extreme religious views of Hutchinson and Henry Vane, the colony's young governor, did not much stand out because of Cotton's divergence from the theology of his fellow ministers.

paragraph: Section::::Boston.:Home Bible study group.

paragraph: Hutchinson's visits to women in childbirth led to discussions along the lines of the conventicles in England. She soon began hosting weekly meetings at her home for women who wanted to discuss Cotton's sermons and hear her explanations and elaborations. Her meetings for women became so popular that she had to organise meetings for men, as well, and she was hosting 60 or more people per week. These gatherings brought women, as well as their husbands, "to enquire more seriously after the Lord Jesus Christ."

paragraph: As the meetings continued, Hutchinson began offering her own religious views, stressing that only "an intuition of the Spirit" would lead to one's election by God, and not good works. Her theological interpretations began diverging from the more legalistic views found among the colony's ministers, and the attendance increased at her meetings and soon included Governor Vane. Her ideas that one's outward behaviour was not necessarily tied to the state of one's soul became attractive to those who might have been more attached to their professions than to their religious state, such as merchants and craftsmen. The colony's ministers became more aware of Hutchinson's meetings, and they contended that such "unauthorised" religious gatherings might confuse the faithful. Hutchinson responded to this with a verse from Titus, saying that "the elder women should instruct the younger."

paragraph: Section::::Boston.:Antinomian controversy.

paragraph: Section::::Boston.:Antinomian controversy.:Tensions build.

paragraph: Hutchinson's gatherings were seen as unorthodox by some of the colony's ministers, and differing religious opinions within the colony eventually became public debates. The resulting religious tension erupted into what has traditionally been called the Antinomian Controversy, but has more recently been labelled the Free Grace Controversy.

paragraph: The Reverend Zechariah Symmes had sailed to New England on the same ship as the Hutchinsons. In September 1634, he told another minister that he doubted Anne Hutchinson's orthodoxy, based on questions that she asked him following his shipboard sermons. This issue delayed Hutchinson's membership to the Boston church by a week, until a pastoral examination determined that she was sufficiently orthodox to join the church.

paragraph: In 1635, a difficult situation occurred when senior pastor John Wilson returned from a lengthy trip to England where he had been settling his affairs. Hutchinson was exposed to his teaching for the first time, and she immediately saw a big difference between her own doctrines and his. She found his emphasis on morality and his doctrine of "evidencing justification by sanctification" to be disagreeable. She told her followers that Wilson lacked "the seal of the Spirit." Wilson's theological views were in accord with all of the other ministers in the colony except for Cotton, who stressed "the inevitability of God's will" ("free grace") as opposed to preparation (works). Hutchinson and her allies had become accustomed to Cotton's doctrines, and they began disrupting Wilson's sermons, even finding excuses to leave when Wilson got up to preach or pray.

paragraph: Thomas Shepard, the minister of Newtown (which later became Cambridge), began writing letters to Cotton as early as the spring of 1636. He expressed concern about Cotton's preaching and about some of the unorthodox opinions found among his Boston parishioners. Shepard went even further when he began criticising the Boston opinions to his Newtown congregation during his sermons. In May 1636, the Bostonians received a new ally when the Reverend John Wheelwright arrived from England and immediately aligned himself with Cotton, Hutchinson, and other "free grace" advocates. Wheelwright had been a close neighbor of the Hutchinsons in Lincolnshire, and his wife was a sister of Hutchinson's husband. Another boost for the free grace advocates came during the same month, when the young aristocrat Henry Vane was elected as the governor of the colony. Vane was a strong supporter of Hutchinson, but he also had his own ideas about theology that were considered not only unorthodox, but radical by some.

paragraph: Hutchinson and the other free grace advocates continued to question the orthodox ministers in the colony. Wheelwright began preaching at Mount Wollaston, about ten miles south of the Boston meetinghouse, and his sermons began to answer Shepard's criticisms with his own criticism of the covenant of works. This mounting "pulpit aggression" continued throughout the summer, along with the lack of respect shown Boston's Reverend Wilson. Wilson endured these religious differences for several months before deciding that the affronts and errors were serious enough to require a response. He is the one who likely alerted magistrate John Winthrop, one of his parishioners, to take notice. On or shortly after 21 October 1636, Winthrop gave the first public warning of the problem that consumed him and the leadership of the Massachusetts Bay Colony for much of the next two years. In his journal he wrote, "One Mrs. Hutchinson, a member of the church at Boston, a woman of a ready wit and a bold spirit, brought over with her two dangerous errors: 1. That the person of the Holy Ghost dwells in a justified person. 2. That no sanctification can help to evidence to us our justification." He went on to elaborate these two points, and the Antinomian Controversy began with this journal entry.

paragraph: Section::::Boston.:Antinomian controversy.:Ministerial confrontation.

paragraph: On 25 October 1636, seven ministers gathered at the home of Cotton to confront the developing discord; they held a "private conference" which included Hutchinson and other lay leaders from the Boston church. Some agreement was reached, and Cotton "gave satisfaction to them [the other ministers], so as he agreed with them all in the point of sanctification, and so did Mr. Wheelwright; so as they all did hold, that sanctification did help to evidence justification." Another issue was that some of the ministers had heard that Hutchinson had criticised them during her conventicles for preaching a covenant of works and said that they were not able ministers of the New Testament. Hutchinson responded to this only when prompted, and only to one or two ministers at a time. She believed that her response, which was largely coaxed from her, was private and confidential. A year later, her words were used against her in a trial that resulted in her banishment from the colony.

paragraph: By late 1636, as the controversy deepened, Hutchinson and her supporters were accused of two heresies in the Puritan church: antinomianism and familism. The word "antinomianism" literally means "against or opposed to the law"; in a theological context, it means "the moral law is not binding upon Christians, who are under the law of grace." According to this view, if one was under the law of grace, then moral law did not apply, allowing one to engage in immoral acts. Familism was named for a 16th-century sect called the Family of Love, and it involved one's perfect union with God under the Holy Spirit, coupled with freedom both from sin and from the responsibility for it. Hutchinson and her supporters were sometimes accused of engaging in immoral behaviour or "free love" in order to discredit them, but such acts were antithetical to their doctrine. Hutchinson, Wheelwright, and Vane all took leading roles as antagonists of the orthodox party, but theologically, it was Cotton's differences of opinion with the colony's other ministers that was at the centre of the controversy.

paragraph: By winter, the theological schism had become great enough that the General Court called for a day of fasting to help ease the colony's difficulties. During the appointed fast-day on Thursday, 19 January 1637, Wheelwright preached at the Boston church in the afternoon. To the Puritan clergy, his sermon was "censurable and incited mischief." The colony's ministers were offended by the sermon, but the free grace advocates were encouraged, and they became more vociferous in their opposition to the "legal" ministers. Governor Vane began challenging the doctrines of the colony's divines, and supporters of Hutchinson refused to serve during the Pequot War of 1637 because Wilson was the chaplain of the expedition. Ministers worried that the bold stand of Hutchinson and her supporters began to threaten the "Puritan's holy experiment." Had they succeeded, historian Dunn believes that they would have profoundly changed the thrust of Massachusetts history.

paragraph: Section::::Boston.:Antinomian controversy.:Events of 1637.

paragraph: By March, the political tide began to turn against the free grace advocates. Wheelwright was tried for contempt and sedition that month for his fast-day sermon and was convicted in a close vote, but not yet sentenced. During the election of May 1637, Henry Vane was replaced as governor by John Winthrop; in addition, all the other Boston magistrates who supported Hutchinson and Wheelwright were voted out of office. By the summer of 1637, Vane sailed back to England, never to return. With his departure, the time was ripe for the orthodox party to deal with the remainder of their rivals.

paragraph: The autumn court of 1637 convened on 2 November and sentenced Wheelwright to banishment, ordering him to leave the colony within 14 days. Several of the other supporters of Hutchinson and Wheelwright were tried and given varied sentences. Following these preliminaries, it was Anne Hutchinson's turn to be tried.

paragraph: Section::::Boston.:Antinomian controversy.:Civil trial: Day 1.

paragraph: Hutchinson was brought to trial on 7 November 1637, with Wheelwright banished and other court business taken care of. The trial was presided over by Governor John Winthrop, on the charge of "traducing [slandering] the ministers". Other charges against her were laid out by Winthrop, including being one who "troubled the peace of the commonwealth and churches", promoting and divulging opinions that had caused recent troubles, and continuing to hold meetings at her home despite a recent synod that had condemned them.

paragraph: They found it difficult to charge her because she had never spoken her opinions in public, unlike Wheelwright and the other men who had been tried, nor had she ever signed any statements about them. Winthrop's first two lines of prosecution were to portray her as a co-conspirator of others who had openly caused trouble in the colony, and then to fault her for holding conventicles. Question by question, Hutchinson effectively stonewalled him in her responses, and Winthrop was unable to find a way to convert her known membership in a seditious faction into a convictable offence. Deputy governor Thomas Dudley had a substantial background in law, and he stepped in to assist the prosecution. Dudley questioned Hutchinson about her conventicles and her association with the other conspirators. With no answer by Hutchinson, he moved on to the charge of her slandering the ministers.

paragraph: The remainder of the trial was spent on this last charge. The prosecution intended to demonstrate that Hutchinson had made disparaging remarks about the colony's ministers, and to use the October meeting as their evidence. Six ministers had presented to the court their written versions of the October conference, and Hutchinson agreed with the substance of their statements. Her defence was that she had spoken reluctantly and in private, that she "must either speak false or true in my answers" in the ministerial context of the meeting. In those private meetings, she had cited Proverbs 29:25, "The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe." The court was not interested in her distinction between public and private statements.

paragraph: At the end of the first day of the trial, Winthrop recorded, "Mrs. Hutchinson, the court you see hath labored to bring you to acknowledge the error of your way that so you might be reduced. The time now grows late. We shall therefore give you a little more time to consider of it and therefore desire that you attend the court again in the morning." The first day had gone fairly well for Hutchinson, who had held her own in a battle of wits with the magistrates. Biographer Eve LaPlante suggests, "Her success before the court may have astonished her judges, but it was no surprise to her. She was confident of herself and her intellectual tools, largely because of the intimacy she felt with God."

paragraph: Section::::Boston.:Antinomian controversy.:Civil trial: Day 2.

paragraph: During the morning of the second day of the trial, it appeared that Hutchinson had been given some legal counsel the previous evening, and she had more to say. She continued to criticise the ministers of violating their mandate of confidentiality. She said that they had deceived the court by not telling about her reluctance to share her thoughts with them. She insisted that the ministers testify under oath, which they were very hesitant to do. Magistrate Simon Bradstreet said that "she would make the ministers sin if they said something mistaken under oath", but she answered that if they were going to accuse her, "I desire it may be upon oath." As a matter of due process, the ministers would have to be sworn in, but would agree to do so only if the defence witnesses spoke first.

paragraph: There were three such witnesses, all from the Boston church: deacon John Coggeshall, lay leader Thomas Leverett, and minister John Cotton. The first two witnesses made brief statements that had little effect on the court, but Cotton was grilled extensively. When Cotton testified, he tended to not remember many events of the October meeting, and attempted to soften the meaning of statements that Hutchinson was being accused of. He stressed that the ministers were not as upset about any Hutchinson remarks at the end of the October meeting as they appeared to be later. Dudley reiterated that Hutchinson had told the ministers that they were not able ministers of the New Testament; Cotton replied that he did not remember her saying that.

paragraph: There was more parrying between Cotton and the court, but the exchanges were not picked up in the transcript of the proceedings. Hutchinson asked the court for leave to "give you the ground of what I know to be true." She then addressed the court with her own judgment:

paragraph: This was the "dramatic high point of the most analyzed event of the free grace controversy", wrote historian Michael Winship. Historians have given a variety of reasons for this seemingly impulsive statement, including an "exultant impulse", "hysteria", "cracking under the strain of the inquest", and being "possessed of the Spirit". Winship, citing the work of historian Mary Beth Norton, suggests that Hutchinson consciously decided to explain why she knew that the divines of the colony were not able ministers of the New Testament. This was "not histrionics, but pedagogy," according to Winship; it was Hutchinson's attempt to teach the Court, and doing so was consistent with her character.

paragraph: Section::::Boston.:Antinomian controversy.:Civil trial: Verdict.

paragraph: Hutchinson simplified the task of her opponents, whose prosecution had been somewhat shaky. Her revelation was considered not only seditious, but also in contempt of court. Cotton was pressed by Dudley on whether or not he supported Hutchinson's revelation; he said that he could find theological justification for it. Cotton may have still been angry over the zeal with which some opponents had come after the dissidents within his congregation. Winthrop was not interested in this quibbling, though; he was using Hutchinson's bold assertions to lead the court in the direction of rewriting history, according to the historical interpretations of Winship. Many of the Puritans had been convinced that there was a single destructive prophetic figure behind all of the difficulties that the colony had been having, and Hutchinson had just become the culprit. Winthrop addressed the court, "if therefore it be the mind of the court, looking at [her] as the principal cause of all our trouble, that they would now consider what is to be done with her."

paragraph: The Bostonians made a final effort to slow the proceedings. William Coddington rose, asserting, "I do not see any clear witness against her, and you know it is a rule of the court that no man may be a judge and an accuser too," ending with, "Here is no law of God that she hath broken nor any law of the country that she hath broke, and therefore deserve no censure." The court wanted a sentence but could not proceed until some of the ministers spoke. Three of the ministers were sworn in, and each testified against Hutchinson. Winthrop moved to have her banished; in the ensuing tally, only the Boston deputies voted against conviction. Hutchinson challenged the sentence's legitimacy, saying, "I desire to know wherefore I am banished." Winthrop responded, "The court knows wherefore and is satisfied."

paragraph: Hutchinson was called a heretic and an instrument of the devil, and was condemned to banishment by the Court "as being a woman not fit for our society". The Puritans sincerely believed that, in banishing Hutchinson, they were protecting God's eternal truth. Winthrop summed up the case with genuine feeling:

paragraph: Section::::Boston.:Antinomian controversy.:Detention.

paragraph: Following her civil trial, Hutchinson was put under house arrest and ordered to be gone by the end of the following March. In the interim, she was not allowed to return home, but was detained at the house of Joseph Weld, brother of the Reverend Thomas Weld, located in Roxbury, about two miles from her home in Boston. The distance was not great, yet Hutchinson was rarely able to see her children because of the weather, which was particularly harsh that winter. Winthrop referred to Hutchinson as "the prisoner" and was determined to keep her isolated so that others would not be inspired by her, according to LaPlante. She was frequently visited by various ministers, whose intent, according to LaPlante, was to reform her thinking but also to collect evidence against her. Thomas Shepard was there to "collect errors", and concluded that she was a dangerous woman. Shepard and the other ministers who visited her drew up a list of her theological errors and presented them to the Boston church, which decided that she should stand trial for these views.

paragraph: Section::::Boston.:Antinomian controversy.:Church trial.

paragraph: Hutchinson was called to trial on Thursday, 15 March 1638, weary and in poor health following a four-month detention. The trial took place at her home church in Boston, though many of her supporters were gone. Her husband and other friends had already left the colony to prepare a new place to live. Her only family members present were her oldest son Edward and his wife, her daughter Faith and son-in-law Thomas Savage, and her sister Katherine with her husband Richard Scott.

paragraph: The ministers intended to defend their orthodox doctrine and to examine Hutchinson's theological errors. Ruling elder Thomas Leverett was charged with managing the examination. He called Hutchinson and read the numerous errors with which she had been charged, and a nine-hour interrogation followed in which the ministers delved into some weighty points of theology. At the end of the session, only four of the many errors were covered, and Cotton was put in the uncomfortable position of delivering the admonition to his admirer. He said, "I would speake it to Gods Glory [that] you have bine an Instrument of doing some good amongst us… he hath given you a sharp apprehension, a ready utterance and abilitie to exprese yourselfe in the Cause of God." The ministers overwhelmingly concluded that Hutchinson's unsound beliefs outweighed all the good which she had done, and that she endangered the spiritual welfare of the community.

paragraph: Cotton continued,

paragraph: Here Cotton was making a link between Hutchinson's theological ideas and the more extreme behaviour credited to the antinomians and familists. He concluded:

paragraph: With this, Hutchinson was instructed to return in one week on the next lecture day.

paragraph: Cotton had not yet given up on his parishioner. With the permission of the court, Hutchinson was allowed to spend the week at his home, where the recently arrived Reverend John Davenport was also staying. All week, the two ministers worked with her and, under their supervision, she wrote out a formal recantation of her unsound opinions that had formerly brought objection. Hutchinson stood at the next meeting on Thursday, 22 March and read her recantation in a subdued voice to the congregation. She admitted to having been wrong about the soul and spirit, wrong about the resurrection of the body, wrong in prophesying the destruction of the colony, and wrong in her demeanour toward the ministers, and she agreed that sanctification could be evidence of justification (what she called a "covenant of works") "as it flowes from Christ and is witnessed to us by the Spirit". Had the trial ended there, she would likely have remained in good standing with the Boston church, and had the possibility of returning some day.

paragraph: Wilson explored an accusation made by Shepard at the end of the previous meeting, and new words brought on new assaults. The outcome of her trial was uncertain following the first day's grilling, but her downfall came when she would not acknowledge that she held certain theological errors before her four-month imprisonment. With this, she was accused of lying but, even at this point, Winthrop and a few of the ministers wanted her soul redeemed because of her significant evangelical work before she "set forth her owne stuffe". To these sentiments, Shepard vehemently argued that Hutchinson was a "Notorious Imposter" in whose heart there was never any grace. He admonished the "heinousness of her lying" during a time of supposed humiliation.

paragraph: Shepard had swayed the proceedings, with Cotton signalling that he had given up on her, and her sentence was presented by Wilson:

paragraph: Hutchinson was now banished from the colony and removed from the congregation, and her leading supporters had been given three months to leave the colony, including Coddington and Coggeshall, while others were disenfranchised or dismissed from their churches. The court in November had ordered that 58 citizens of Boston and 17 from adjacent towns be disarmed unless they repudiated the "seditious label" given them, and many of these people followed Hutchinson into exile.

paragraph: Section::::Rhode Island.

paragraph: During Hutchinson's imprisonment, several of her supporters prepared to leave the colony and settle elsewhere. One such group of men, including her husband Will, met on 7 March 1638 at the home of wealthy Boston merchant William Coddington. Ultimately, 23 men signed what is known as the Portsmouth Compact, forming themselves into a "Bodie Politick" and electing Coddington as their governor, but giving him the Biblical title of "judge". Nineteen of the signers initially planned to move to New Jersey or Long Island, but Roger Williams convinced them to settle in the area of his Providence Plantations settlement. Coddington purchased Aquidneck Island (later named Rhode Island) in the Narragansett Bay from the Narragansetts, and the settlement of Pocasset was founded (soon renamed Portsmouth). Anne Hutchinson followed in April, after the conclusion of her church trial.

paragraph: Hutchinson, her children, and others accompanying her travelled for more than six days by foot in the April snow to get from Boston to Roger Williams' settlement at Providence. They took boats to get to Aquidneck Island, where many men had gone ahead of them to begin constructing houses. In the second week of April, she reunited with her husband, from whom she had been separated for nearly six months.

paragraph: Section::::Rhode Island.:Final pregnancy.

paragraph: Hutchinson went into labour in May 1638, following the stress of her trial, her imprisonment all winter, and the difficult trip to Aquidneck Island. She delivered what her doctor John Clarke described as a handful of transparent grapes. This is known now as a hydatidiform mole, a condition occurring most often in women over 45, resulting from one or two sperm cells fertilising a blighted egg. Hutchinson had been ill most of the winter, with unusual weakness, throbbing headaches, and bouts of vomiting. Most writers on the subject agree that she had been pregnant during her trial. Historian Emery Battis, citing expert opinion, suggests that she may not have been pregnant at all during that time, but displaying acute symptoms of menopause. The following April after reuniting with her husband, she became pregnant, only to miscarry the hydatidiform mole. A woman could have suffered severe menopausal symptoms who had undergone a continuous cycle of pregnancies, deliveries, and lactations for 25 years, with the burdens of raising a large family and subjected to the extreme stress of her trials.

paragraph: The Puritan leaders of the Massachusetts Bay Colony gloated over Hutchinson's suffering and also that of Mary Dyer, a follower who suffered the premature and stillbirth of a severely deformed infant. The leaders classified the women's misfortunes as the judgement of God. Winthrop wrote, "She brought forth not one, but thirty monstrous births or thereabouts", then continued, "see how the wisdom of God fitted this judgment to her sin every way, for look—as she had vented misshapen opinions, so she must bring forth deformed monsters." Massachusetts continued to persecute Hutchinson's followers who stayed in the Boston area. Laymen were sent from the Boston church to Portsmouth to convince Hutchinson of her errors; she shouted at them, "the Church at Boston? I know no such church, neither will I own it. Call it the whore and strumpet of Boston, but no Church of Christ!"

paragraph: Section::::Rhode Island.:Dissension in government.

paragraph: Less than a year after Pocasset was settled, it suffered rifts and civil difficulties. Coddington had openly supported Hutchinson following her trial, but he had become autocratic and began to alienate his fellow settlers. Early in 1639, Hutchinson became acquainted with Samuel Gorton, who attacked the legitimacy of the magistrates. On 28 April 1639, Gorton and a dozen other men ejected Coddington from power. Hutchinson may not have supported this rebellion, but her husband was chosen as the new governor. Two days later, over 30 men signed a document forming a new "civil body politic". Winthrop noted in his journal that at Aquidneck,

paragraph: Coddington and several others left the colony, establishing the settlement of Newport at the south end of the island. The freemen of Pocasset changed the name of their town to Portsmouth. They adopted a new government which provided for trial by jury and separation of church and state. The men who accompanied Coddington to Newport tended to be the strongest leaders; several became presidents or governors of the entire united colony after 1646, such as Coggeshall, Nicholas Easton, William Brenton, Jeremy Clarke, and Henry Bull. On 12 March 1640, the towns of Portsmouth and Newport agreed to re-unite peacefully. Coddington became governor of the island, and William Hutchinson was chosen as one of his assistants. The towns were to remain autonomous with laws made by the citizens.

paragraph: During her tenure in Portsmouth, Hutchinson developed a new philosophy concerning religion. She persuaded her husband to resign from his position as a magistrate, as Roger Williams put it, "because of the opinion, which she had newly taken up, of the unlawfulness of magistracy."

paragraph: Hutchinson's husband William died some time after June 1641 at the age of 55, the same age at which Anne's father had died. He was buried in Portsmouth. No record of his death exists because there was no established church, which would have been the customary repository for such records.

paragraph: Section::::New Netherland.

paragraph: Not long after the settlement of Aquidneck Island, the Massachusetts Bay Colony made some serious threats to take over the island and the entire Narragansett Bay area, causing Hutchinson and other settlers much anxiety. This compelled her to move totally out of the reach of the Bay colony and its sister colonies in Connecticut and New Haven and move into the jurisdiction of the Dutch. Hutchinson went to New Netherland some time after the summer of 1642 with seven of her children, a son-in-law, and several servants—16 total persons by several accounts. There they settled near an ancient landmark called Split Rock, not far from what became the Hutchinson River in northern Bronx, New York City. Other Rhode Island families were in the area, including the Throckmortons and the Cornells. By one account, Hutchinson bought her land from John Throckmorton (for whom Throggs Neck is named) who had earlier been a settler of Providence with Roger Williams, but was now living in New Netherland.

paragraph: The Hutchinsons stayed temporarily in an abandoned house while a permanent house was being built with the help of James Sands, who had married Katherine Walker, a granddaughter of William Hutchinson's brother Edward. Sands later became a settler of Block Island (later New Shoreham, Rhode Island), and the Reverend Samuel Niles, another early settler of Block Island, recorded the following about Sands' experience in New Netherland:

paragraph: Thus the natives gave overt clues that they were displeased with the settlement being formed there. The property had supposedly been secured by an agent of the Dutch West India Company in 1640, but the negotiation was transacted with members of the Siwanoy people in distant Norwalk, and the local natives likely had little to do with that transaction, if they even knew of it at all. Hutchinson was therefore taking a considerable risk in putting a permanent dwelling at this site.

paragraph: The exact location of the Hutchinson house has been a source of great interest for several centuries. LaPlante hints in her biography of Hutchinson that the homestead was near the Indian Trail that went through modern-day Pelham Bay Park, on the east side of the Hutchinson River. Lockwood Barr offers another hypothesis, citing the extensive land title research of Otto Hufeland published by the Westchester Historical Society in 1929. He concluded that the site of the homestead was on the west side of the Hutchinson River in Eastchester. A map in Barr's book that appeared in the 1929 work shows the property bordering the river in an area that is now called Baychester, between two creeks called Rattlesnake Brook and Black Dog Brook. This area of the Bronx is now highly developed; Rattlesnake Brook is extant, mostly in underground culverts, but Black Dog Brook is defunct.

paragraph: Section::::New Netherland.:Death.

paragraph: The Hutchinsons' settlement in this area coincided with the local unrest between the Colonists and the Indians. Governor Willem Kieft had aroused the ire of the Indians with his inhumanity and treachery, according to the opinion of some modern writers. Mrs. Hutchinson had a favorable relationship with the Narragansetts in Rhode Island, and she may have felt a false sense of safety among the Siwanoy of New Netherland. The Hutchinsons had been friendly to them, but the Indians destroyed the New Netherland colony in a series of incidents known as Kieft's War. The fate of the Hutchinson family was summarized by LaPlante:

paragraph: The warriors then dragged the bodies into the house, along with the cattle, and burned the house to the ground. During the attack, Hutchinson's nine year-old daughter Susanna was out picking blueberries; she was found, according to legend, hidden in the crevice of Split Rock nearby. She is believed to have had red hair, which was unusual to the Indians, and perhaps because of this curiosity her life was spared. She was taken captive, was named "Autumn Leaf" by one account, and lived with the Indians for two to six years (accounts vary) until ransomed back to her family members, most of whom were living in Boston.

paragraph: The exact date of the Hutchinson massacre is not known. The first definitive record of the occurrence was in John Winthrop's journal, where it was the first entry made for the month of September, though not dated. It took days or even weeks for Winthrop to receive the news, so the event almost certainly occurred in August 1643, and this is the date found in most sources.

paragraph: The reaction in Massachusetts to Hutchinson's death was harsh. The Reverend Thomas Weld wrote, "The Lord heard our groans to heaven, and freed us from our great and sore affliction…. I never heard that the Indians in those parts did ever before this commit the like outrage upon any one family or families; and therefore God's hand is the more apparently seen herein, to pick out this woeful woman". Peter Bulkley, the pastor at Concord, wrote, "Let her damned heresies, and the just vengeance of God, by which she perished, terrify all her seduced followers from having any more to do with her leaven."

paragraph: Wampage claimed to have slain Hutchinson, and legend has it that he assumed her name after the massacre, calling himself "Anne Hoeck" to be honored by using the name of his most famous victim. Eleven years after the event, he confirmed a deed transferring the Hutchinsons' property to Thomas Pell, with his name on the document being given as "Ann Hoeck alias Wampage."

paragraph: Section::::Historical impact.

paragraph: Hutchinson claimed that she was a prophetess, receiving direct revelation from God. In this capacity, she prophesied during her trial that God would send judgment upon the Massachusetts Bay Colony and would wipe it from existence. She further taught her followers that personal revelation from God was as authoritative in a person's life as the Bible, a teaching that was strongly antithetical to Puritan theology. She also claimed that she could identify "the elect" among the colonists. These positions ultimately caused John Cotton, John Winthrop, and other former friends to view her as an antinomian heretic.

paragraph: According to modern historian Michael Winship, Hutchinson is famous, not so much for what she did or said during the Antinomian Controversy, but for what John Winthrop made of her in his journal and in his account of the controversy called the "Short Story". According to Winship, Hutchinson became the reason in Winthrop's mind for all of the difficulties that the colony had gone through, though inaccurately portrayed and, with her departure, any other lingering issues were swept under the carpet. Winthrop's account has given Hutchinson near legendary status and, as with all legends, what exactly she stood for has shifted over the centuries. Winthrop described her as "a woman of ready wit and bold spirit". In the words of Winship, to Winthrop, Hutchinson was a "hell-spawned agent of destructive anarchy". The close relationship between church and state in Massachusetts Bay meant that a challenge to the ministers was quickly interpreted as challenge to established authority of all kinds. To 19th century America, she was a crusader for religious liberty, as the nation celebrated its new achievement of the separation of church and state. Finally, in the 20th century, she became a feminist leader, credited with terrifying the patriarchs, not because of her religious views but because she was an assertive, highly visible woman. According to feminist Amy Lang, Hutchinson failed to understand that "the force of the female heretic vastly exceeds her heresy". Lang argues that it was difficult for the court to pin a crime on her; her true crime in their eyes, according to Lang's interpretation, was the violation of her role in Puritan society, and she was condemned for undertaking the roles of teacher, minister, magistrate, and husband. (However, the Puritans themselves clearly stated that the threat which they perceived was entirely theological, and no direct mention was ever made to indicate that they were threatened by her gender.)

paragraph: Winship calls Hutchinson "a prophet, spiritual adviser, mother of fifteen, and important participant in a fierce religious controversy that shook the infant Massachusetts Bay Colony from 1636 to 1638", upheld as a symbol of religious freedom, liberal thinking, and Christian feminism. Anne Hutchinson is a contentious figure, having been lionized, mythologized, and demonized by various writers. In particular, historians and other observers have interpreted and re-interpreted her life within the following frameworks: the status of women, power struggles within the Church, and a similar struggle within the secular political structure. As to her overall historical impact, Winship writes, "Hutchinson's well-publicized trials and the attendant accusations against her made her the most famous, or infamous, English woman in colonial American history."

paragraph: Section::::Memorials and legacy.

paragraph: In front of the State House in Boston, Massachusetts stands a statue of Anne Hutchinson with her daughter Susanna as a child. The statue, dedicated in 1922, has an inscription on the marble pediment that reads:

paragraph: The memorial is featured on the Boston Women's Heritage Trail.

paragraph: Another memorial to Hutchinson was erected south of Boston in Quincy, Massachusetts, at the corner of Beale Street and Grandview Avenue. This is near the location where the Hutchinsons owned a 600-acre farm with a house, and this is where they stayed for several days in early spring 1638 while making the trip from Boston to their new home on Aquidneck Island.

paragraph: Anne Hutchinson was inducted into the National Women's Hall of Fame in 1994.

paragraph: Section::::Memorials and legacy.:Literary works.

paragraph: According to Hutchinson biographer Eve LaPlante, some literary critics trace the character of Hester Prynne in Nathaniel Hawthorne's "The Scarlet Letter" to Hutchinson's persecution in the Massachusetts Bay Colony. Historian Amy Lang wrote that Hester Prynne was the embodiment of a fictional Anne Hutchinson—a Hutchinson created by the early Puritan chroniclers. Lang notes that Hester was what orthodox Puritans said Hutchinson was, either in reality or at least spiritually. The parallel is that Hutchinson was the heretic who metaphorically seduced the Puritan community, while in Hawthorne's novel Hester Prynne literally seduced the minister of her community.

paragraph: Anne Hutchinson and her political struggle with Governor Winthrop are depicted in the 1980 play "Goodly Creatures" by William Gibson. Other notable historical characters who appear in the play are Reverend John Cotton, Governor Harry Vane, and future Quaker martyr Mary Dyer. In January 2014, Dan Shore's opera "Anne Hutchinson", with libretto by William A. Fregosi and Fritz Bell, was performed twice in Boston, Massachusetts by the Intermezzo Opera Company. In February 2015, researcher Claire Bellerjeau discovered and positively identified a tribute poem to Anne Hutchinson written in 1770 by Jupiter Hammon, the first published Black American poet.

paragraph: Section::::Memorials and legacy.:Namesakes.

paragraph: In southern New York, Hutchinson's most prominent namesakes are the Hutchinson River, one of the very few rivers named after a woman, and a highway, the Hutchinson River Parkway. Elementary schools are named for her, such as in the Westchester County towns of Pelham and Eastchester.

paragraph: In Portsmouth, Rhode Island, Anne Hutchinson and her friend Mary Dyer, the Quaker martyr, have been remembered at Founders Brook Park with the Anne Hutchinson/Mary Dyer Memorial Herb Garden, a medicinal botanical garden set by a scenic waterfall and historical marker for the early settlement of Portsmouth. The garden was created by artist and herbalist Michael Steven Ford, who is a descendant of both women. The memorial was a grass roots effort by a local Newport organisation, the Anne Hutchinson Memorial Committee headed by Newport artist Valerie Debrule. The organization is called Friends of Anne Hutchinson; it meets annually at the memorial in Portsmouth on the Sunday nearest to 20 July, the date of Anne's baptism, to celebrate her life and the local colonial history of the women of Aquidneck Island. Hutchinson Hall, an underclassmen residence hall at the University of Rhode Island, is named in her honor.

paragraph: Hutchinson is honoured together with Roger Williams with a feast day on the liturgical calendar of the Episcopal Church in the United States of America on 5 February.

paragraph: Section::::Memorials and legacy.:Pardon.

paragraph: In 1987, Massachusetts Governor Michael Dukakis pardoned Anne Hutchinson, revoking the order of banishment by Governor Winthrop 350 years earlier.

paragraph: Section::::Family.

paragraph: Section::::Family.:Immediate family.

paragraph: Anne and William Hutchinson had 15 children, all of them born and baptized in Alford except for the last child, who was baptized in Boston, Massachusetts. Of the 14 children born in England, 11 lived to sail to New England.

paragraph: The oldest child Edward was baptized 28 May 1613. He signed the Portsmouth Compact and settled on Aquidneck Island with his parents, but he soon made peace with the Massachusetts authorities and returned to Boston. He was an officer in the colonial militia, and died from wounds received during King Philip's War. Susanna was baptised 4 September 1614 and died in Alford during the plague in 1630. Richard (baptized 8 December 1615) was admitted to the Boston church in 1634, but he returned to England and no further record has been found. Faith (baptized 14 August 1617) married Thomas Savage and lived in Boston, dying about 1651. Bridget (baptised 15 January 1618/9) married John Sanford and lived in Portsmouth, Rhode Island, where her husband was briefly governor of the island; she died by 1698.

paragraph: Francis (baptized 24 December 1620) was the oldest of the children to perish in the massacre in New Netherland. Elizabeth (baptized 17 February 1621/2) died during the plague in Alford and was buried there on 4 October 1630. William (baptized 22 June 1623) died during infancy. Samuel (baptized 17 December 1624) lived in Boston, married, and had a child, but left behind few records. Anne (baptized 5 May 1626) married William Collins, and both of them went to New Netherland and perished in the massacre with her mother. Mary (baptized 22 February 1627/8), Katherine (baptized 7 February 1629/30), William (baptized 28 September 1631), and daughter Zuriel (baptized in Boston 13 March 1635/6) were all children when they went with their mother to New Netherland, and were killed during the Indian massacre in the late summer of 1643. Susanna was the 14th child of the Hutchinsons and the youngest born in England, baptized 15 November 1633. She survived the Indian attack in 1643, was taken captive, and eventually was traded to the English, after which she married John Cole and had 11 children with him.

paragraph: Of Hutchinson's dozen or more siblings who survived childhood, only one other came to New England; her youngest sister, Katherine, the wife of Richard Scott, came to Boston and then Providence. With her husband, Katherine was a Puritan, Baptist, and then Quaker, and was whipped in Boston for supporting her future son-in-law Christopher Holder who had his right ear cut off for his Quaker evangelism.

paragraph: Section::::Family.:Descendants.

paragraph: A number of Anne Hutchinson's descendants have reached great prominence. Among them are United States Presidents Franklin D. Roosevelt, George H. W. Bush, and George W. Bush, as are presidential aspirants Stephen A. Douglas, George W. Romney, and Mitt Romney. Her grandson Peleg Sanford was a governor of the Colony of Rhode Island and Providence Plantations. Other descendants include Chief Justice of the United States Supreme Court Melville Weston Fuller and Associate Justice Oliver Wendell Holmes, Jr.; Lord Chancellor of England John Singleton Copley, Jr., who was the first Lord Lyndhurst; President of Harvard University Charles William Eliot; actor Ted Danson; and opera singer and socialite Madam Lillie Fay Moulton De Hegermann-Lindencrone. One descendant bearing the Hutchinson name was her ill-fated great-great-grandson Thomas Hutchinson, who was a loyalist Governor of the Province of Massachusetts Bay at the time of the Boston Tea Party, an event leading to the American Revolutionary War.

paragraph: Section::::Family.:Ancestry.

paragraph: In 1914, John Champlin published the bulk of the currently known ancestry of Anne Hutchinson, showing her descent on her father's side of the family from Charlemagne and Alfred the Great. Gary Boyd Roberts and others have published her line of descent on her mother's side from Edward I of England, thus connecting her with Edward's great grandparents, Henry II of England and his wife, Eleanor of Aquitaine. Most of the material in the following ancestor chart is from Champlin, except for the Williamson line which was published in "The American Genealogist" by F. N. Craig in 1992.

paragraph: Section::::See also.

paragraph: BULLET::::- Christian egalitarianism

paragraph: BULLET::::- Christian views about women

paragraph: BULLET::::- List of colonial governors of Rhode Island

paragraph: BULLET::::- Mary Dyer

paragraph: Section::::References.

paragraph: Section::::References.:Bibliography.

paragraph: "Online sources"

paragraph: Section::::Further reading.

paragraph: BULLET::::- The article includes an annotated transcription of Hutchinson's "Immediate Revelation."

paragraph: Section::::External links.

paragraph: BULLET::::- Trial and Interrogation of Anne Hutchinson (1637)

paragraph: BULLET::::- statue info Background on the Anne Hutchinson statue; while this source gives a dedication year of 1915, most other sources give the year as 1922.

paragraph: BULLET::::- Hutchinson massacre

paragraph: BULLET::::- Sermon about Hutchinson The perspective of a modern female minister

paragraph: BULLET::::- Hutchinson marker in Quincy

paragraph: BULLET::::- Harvard's Midwife Hutchinson's connection with Harvard College

paragraph: BULLET::::- Michals, Debra. "Anne Hutchinson". National Women's History Museum. 2015.

paragraph: Anne Hutchinson was inducted into the National Women's Hall of Fame in 1994, and the Rhode Island Women's Hall of Fame in 1997:

description: participant in the Antinomian Controversy

enwikiquote_title: Anne Hutchinson

wikidata_label: Anne Hutchinson

wikipedia_title: Anne Hutchinson


text: Latin

text: poet

text: hymn

text: Merovingian

text: Bishop

text: Early Church

text: Duplavis (or Duplavilis)

text: Treviso

text: Venetia

text: Roman reconquest of Italy

text: Aquileia

text: King Theoderic

text: Ravenna

text: classical education

text: Virgil

text: Horace

text: Ovid

text: Statius

text: Martial

text: Christian

text: Arator

text: Claudian

text: Coelius Sedulius

text: Metz

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text: Queen Brunhild

text: King Charibert

text: King Chilperic

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text: Poitiers

text: Radegund

text: Gregory of Tours

text: Childebert

text: liturgy

text: Catholic Church

text: Thomas Aquinas

text: Vexilla Regis prodeunt

text: sequence

text: Vespers

text: Holy Week

text: True Cross

text: Exaltation of the Holy Cross

text: Byzantine Emperor

text: Justin II

text: Radegund

text: Franks

text: Chlotar I

text: monastery

text: Poitiers

text: epitaph

text: panegyric

text: God

text: Latin literature

text: prosody

text: classical Latin

text: medieval Latin

text: Hiberno-Latin

text: Greek

text: hagiography

text: Baudovinia

text: Hymnal 1982

text: Episcopal Church

text: Randall Giles

text: Arthur Sullivan

text: Latin poetry

text: Anton Bruckner

text: a motet

text: Knut Nystedt

text: Collection Budé

text: Poems

text: The Latin Library

text: orbilat.com Pange Lingua

categories: 600s deaths,6th-century Frankish writers,530 births,Italian Roman Catholic saints,Christian poets,Hagiographers,People from the Province of Treviso,6th-century Latin writers,Medieval Latin poets,6th-century bishops,7th-century Frankish saints,Bishops of Poitiers

paragraph: Venantius Fortunatus

paragraph: Venantius Honorius Clementianus Fortunatus ( 530 600/609 AD) was a Latin poet and hymnodist in the Merovingian Court, and a Bishop of the Early Church. He has been venerated as Saint Venantius Fortunatus since the Middle Ages.

paragraph: Section::::Life.

paragraph: Venantius Fortunatus was born between 530 and 540 AD at Duplavis (or Duplavilis), near Treviso in Venetia, Italy. He grew up during the Roman reconquest of Italy, but there is controversy concerning where Fortunatus spent his childhood. Some historians, such as D. Tardi, suggest that Fortunatus’ family moved to Aquileia because of the turbulent political situation in Treviso after the death of King Theoderic. This theory is suggested because there is evidence of Fortunatus speaking warmly about one of the bishops there, Bishop Paul of Aquileia. Other scholars, such as Judith George, suggest that his family never moved to Aquileia, pointing out that the poet speaks more of Duplavis than any other place regarding his childhood.

paragraph: Sometime in the 550s or 60s, he travelled to Ravenna to study. While there, he was given a classical education, in the Roman style. His later work shows familiarity with not only classical Latin poets such as Virgil, Horace, Ovid, Statius, and Martial, but also Christian poets, including Arator, Claudian, and Coelius Sedulius, and bears their influence. In addition, Fortunatus likely had some knowledge of the Greek language and the classical Greek writers and philosophers, as he makes reference to them and Greek words at times throughout his poetry and prose.

paragraph: Fortunatus eventually migrated, arriving in the spring of 566 in Metz at the Merovingian Court, probably with the specific intention of becoming a poet in the court. It was there his successful career really began. To reach Metz, he took a winding route, passing through four modern countries: Italy, Austria, Germany and France. Fortunatus himself explains two entirely different reasons for this route. Describing the first reason, he “portrays himself in the guise of a wandering minstrel, his journey just one in a series of adventures.” The second reason is more religious, explaining in his "Vita S. Martini" that he took this route to worship at the shrine of St Martin in Tours, visiting other shrines as he went.

paragraph: Fortunatus’ arrival in Metz coincides with the marriage of King Sigibert and Queen Brunhild, and at the ceremony he performed a celebration poem for the entire court. After this incident, Fortunatus had many noble patrons, as well as bishops, who wished him to write poetry for them. About a year after he arrived in Metz, Fortunatus travelled to the court of King Charibert, Sigibert's brother, in Paris, and stayed there until Charibert's death in 567 or 568. Due to danger presented by King Chilperic, brother of Sigibert and Charibert, Fortunatus had to move south to Tours, returning to Sigibert's lands. From there, he ventured to Poitiers where he met Radegund. They became close friends, and Fortunatus wrote many poems in her honour and in support of her political campaigns.

paragraph: Fortunatus had made another great friendship in Tours and Poitiers: with Gregory of Tours, who was installed as Bishop of Tours in 573, from whom Fortunatus also received patronage. In 580, Fortunatus wrote a poem defending Gregory against treasonous charges placed upon him at Chilperic's court.

paragraph: After the death of Sigibert, and that of Chilperic, Fortunatus moved to Childebert’s court in Poitiers. Childebert was Sigibert’s son. Sometime around 576, he was ordained into the church. He stayed there until around the year 599-600, when he was appointed Bishop of Poitiers, to replace Plato, Bishop of Poitiers. Fortunatus died in the early 7th century. He was called a saint after his death, but was never formally canonized.

paragraph: Section::::Works.

paragraph: Fortunatus is best known for two poems that have become part of the liturgy of the Catholic Church, the "Pange lingua gloriosi proelium certaminis" ("Sing, O tongue, of the glorious struggle"), a hymn that later inspired St Thomas Aquinas's "Pange Lingua Gloriosi Corporis Mysterium". He also wrote "Vexilla Regis prodeunt" ("The royal banners forward go"), which is a sequence sung at Vespers during Holy Week. This poem was written in honour of a large piece of the True Cross, which explains its association also with the feast of the Exaltation of the Holy Cross. The relic had been sent from the Byzantine Emperor Justin II to Queen Radegund of the Franks, who after the death of her husband Chlotar I had founded a monastery in Poitiers. The Municipal Library in Poitiers houses an 11th-century manuscript on the life of Radegunde, copied from a 6th-century account by Fortunatus.

paragraph: Venantius Fortunatus wrote eleven surviving books of poetry in Latin in a diverse group of genres including epitaphs, panegyrics, georgics, consolations, and religious poems. A major genre of Fortunatus’ poetry is the panegyric. He wrote four major panegyrics to four Merovingian Kings: Sigibert and Brunhild, Charibert, Chilperic and Childebert II and Brunhild. The first was also his debut into the Merovingian Court in Gaul, at Metz, in honour of the marriage of Sigibert and Brunhild. It is a fanciful poem, telling the story of how the bride and groom were brought together by Cupid, recalling the style of the classical Latin poets. The second, for Charibert, celebrates his rule, and gives the impression that this Frankish king is descended from and succeeded the Roman kings in an unbroken line. This means that he has a legitimate rule. The third, addressed to King Chilperic, is full of controversy. Chilperic was known as a headstrong and hot-tempered ruler, however in this panegyric, Fortunatus depicts him as being gracious, compassionate and merciful, never making judgements too quickly, and even praises the king's poetry. The poem was given on the occasion of the trial for treason of Gregory of Tours, Fortunatus’ patron and friend. Some scholars have suggested that Fortunatus is simply trying to appease a new patron (Chilperic) because of Gregory's uncertain future. However, other scholars, such as Brennan and George, disagree, postulating that Fortunatus was evoking more of a correctional and moralistic poem towards Chilperic, reminding him how the ideal king ruled, and gently suggesting that he act in that way as well. Thus, the poem becomes a plea for his friend Gregory of Tours, while avoiding an open disagreement with the king.

paragraph: Fortunatus wrote panegyrics and other types of poems, including praise, eulogies, personal poems to bishops and friends alike, consolations and poems in support of political issues, particularly those presented by his friends Gregory of Tours and Radegunde.

paragraph: His eleven books of poetry contain his surviving poems, all ordered chronologically and by importance of subject. For instance, a poem about God will come before the panegyric to a king, which will come before a eulogy to a bishop. This collection of poems is the main primary source for writing about his life.

paragraph: His verse is important in the development of later Latin literature, largely because he wrote at a time when Latin prosody was moving away from the quantitative verse of classical Latin and towards the accentual meters of medieval Latin. His style sometimes suggests the influence of Hiberno-Latin, in learned Greek coinages that occasionally appear in his poems.

paragraph: Fortunatus' other major work was "Vita S. Martini" It is a long narrative poem, reminiscent of the classical epics of Greek and Roman cultures but replete with Christian references and allusions, depicting the life of Saint Martin.

paragraph: He also wrote a verse hagiography of his patron Queen Radegund (continued by the nun Baudovinia).

paragraph: His hymns are used extensively in the "Hymnal 1982" of the Episcopal Church. One of his hymns was set to music by the modern composer Randall Giles. Another hymn as translated from the Latin (Welcome, happy morning! age to age shall say) celebrates Easter with music by Sir Arthur Sullivan.

paragraph: Section::::Impact and contributions.

paragraph: In his time, Fortunatus filled a great social desire for Latin poetry. He was one of the most prominent poets at this point, and had many contracts, commissions and correspondences with kings, bishops and noblemen and women from the time he arrived in Gaul until his death. He used his poetry to advance in society, to promote political ideas he supported, usually conceived of by Radegunde or by Gregory, and to pass on personal thoughts and communications. He was a master wordsmith and because of his promotion of the church, as well as the Roman tendencies of the Frankish royalty, he remained in favour with most of his acquaintances throughout his lifetime.

paragraph: From the point of view of the present day, Fortunatus provides another window into the world of the Merovingian court. For much of this period, the only reliable source on the subject is Gregory of Tours’ history, but as it is well known that Gregory had his own political and personal agendas, the objectivity of his accounts can sometimes come into question. While Fortunatus tends to embellish or even mock the happenings and truth of the situations he writes about, there is an element of inferred truth, whether it is his classical embellishments on the marriage panegyric for Sigibert, or his recalling the traits of the ideal ruler to correct a bad king. With this, he supplies an alternate view of everything going on at court, a view which at times differs from Gregory's account.

paragraph: His works have been set to music in settings which themselves have become prominent artworks. Anton Bruckner composed a motet based on "Vexilla Regis", and Knut Nystedt a choral setting of "O Crux Splendidior".

paragraph: Section::::Feast Day.

paragraph: Fortunatus is a saint of the Christian Church, commemorated on 14 December.

paragraph: Section::::Further reading.

paragraph: BULLET::::- Brennan, Brian. "The career of Venantius Fortunatus", "Traditio", Vol 41 (1985), 49-78.

paragraph: BULLET::::- Brennan Brian. "The image of Frankish Kings in the poetry of Venantius Fortunatus", "Journal of Medieval History" Vol. 3 (March 1984).

paragraph: BULLET::::- Brennan Brian. "The image of the Merovingian Bishop in the poetry of Venantius Fortunatus", Journal of Medieval History Vol 6 (June 1992).

paragraph: BULLET::::- George, J. "Venantius Fortunatus: Personal and Political Poems". Liverpool: Liverpool University Press, 1995.

paragraph: BULLET::::- George, J. "Venantius Fortunatus: A Latin Poet in Merovingian Gaul." Oxford: Clarendon Press, 1992.

paragraph: BULLET::::- Reydellet, M. "Venance Fortunat, Poèmes", 3 vols., Collection Budé, 1994-2004.

paragraph: BULLET::::- Seppo Heikkinen, "The Poetry of Venantius Fortunatus: The Twilight of Roman Metre," in Maria Gourdouba, Leena Pietilä-Castrén & Esko Tikkala (edd), "The Eastern Mediterranean in the Late Antique and Early Byzantine Periods" (Helsinki, 2004) (Papers and Monographs of the Finnish Institute at Athens, IX),

paragraph: BULLET::::- Roberts, Michael. "The Humblest Sparrow: The Poetry of Venantius Fortunatus". Ann Arbor, Michigan: University of Michigan, 2009.

paragraph: BULLET::::- "Venantius Fortunatus", in "The Saints: A Concise Biographical Dictionary" (1958), reprint, n.d., New York: Guild Press.

paragraph: Section::::External links.

paragraph: BULLET::::- MGH Auctores antiquissimi IV.1 - Friedrich Leo 1881 Venanti Honori Clementiani Fortunati - Presbyteri Italici, Opera Poetica; digitalized (Latin)

paragraph: BULLET::::- MGH Auctores antiquissimi IV.2 - Bruno Krusch 1885 Venanti Honori Clementiani Fortunati - Presbyteri Italici, Opera Pedestria; digitalized (Latin)

paragraph: BULLET::::- "Catholic Encyclopedia": St. Venantius Fortunatus

paragraph: BULLET::::- Poems at The Latin Library (Latin)

paragraph: BULLET::::- orbilat.com Pange Lingua (Latin)

paragraph: BULLET::::- Review by William E. Klingshirn, The Catholic University of America - Judith W. George, "Venantius Fortunatus: A Latin Poet in Merovingian Gaul". Oxford: Clarendon Press, 1992. Pp. xiii + 234.

paragraph: BULLET::::- PDF of Proprium Dioeceos Victoriensis Venetorum - Propers for the Mass on the Feast of St. Venantius, pp. 3–6 (Latin)

description: Italian saint-bishop; hymnwriter

wikidata_label: Venantius Fortunatus

wikipedia_title: Venantius Fortunatus