Posted By: Rick H
Grace versus the Law, the Antinomian Controversy. - 05/13/13 01:34 PM
I was reading a post on one of the forums when I came across the Antinomian Controversy . So I went over the history of it and it was very eye opening especially the place and people who were involved. I would think this also laid the background for the tension in the Adventist church which early on tended to the Puritan view of the Law which was challenged at the 1888 General Conference.
The Antinomian Controversy, also known as the Free Grace Controversy, was a religious and political conflict in the Massachusetts Bay Colony from 1636 to 1638. The controversy was a theological debate concerning the "covenant of grace" and "covenant of works". Antinomianism literally means being "against or opposed to the law", and was a term used by critics of those Massachusetts colonists who advocated the preaching of "free grace" as opposed to "legal" preaching of the majority of the colony's ministers. The controversy pitted most of the colony's ministers and magistrates against the adherents of the free grace theology of Puritan minister John Cotton.
Puritan minister John Cotton was mentor to Anne Hutchinson who became the center of the controversy although Cotton was really the cause. Hutchison criticized the colony's ministers for preaching a covenant of works as opposed to the covenant of grace espoused by the Reverend Cotton. Anne Hutchinson was brought to trial in 1637 and was charged with contempt and sedition and sentenced to banishment from the colony. Hutchinson was held in detention until March 1638 when she was excommunicated by a religious court. Her subsequent departure from the colony brought the controversy to a close. The events of 1636 to 1638 are regarded as crucial to an understanding of religion, society, and gender in the early colonial history of New England and had long-lasting effects.
Now lets look closer at was being taught by Cotton or what they held to that caused such a controversy. Hutchinson became a follower of John Cotton, who preached at St. Botolph's Church in Boston. It was likely Cotton who taught Hutchinson to question the legal preaching of most early 17th-century English clergymen. He may have also taught her that only "those elected by God" had the Holy Spirit dwelling within them. As preacher and layperson, Cotton and Hutchinson shared the message to others that salvation could not be earned by acting morally. On this topic Cotton wrote, "And many whose spiritual estates were not so safely layed, yet were hereby helped and awakened to discover their sandy foundations, and to seek for better establishment in Christ". Hutchinson began to give her own views on religion, espousing that "an intuition of the Spirit", and not outward behavior, provided the only justification that one had been elected by God. Taking further Cotton's doctrine of the Holy Ghost dwelling within a "justified person", Hutchinson saw herself as a participant in the "transcendent power of the Almighty".
While Hutchinson adopted Cotton's minority view of divine grace being the only means to salvation, as opposed to any assistance through works, she did share the mainstream view of most Puritans in emphasizing "the need for an inner experience of God's regenerating grace as a mark of election.
She also believed in mortalism, the belief that when the body dies, the soul dies also. Another example of her divergence from the mainstream experience is that she saw herself as a prophetess. Hutchinson claimed the "authority of inspiration," meaning the direct witness of the Holy Spirit, one of the few alternatives for an authoritative voice that were available to women. Though she was able to nimbly spar with her accusers during her civil trial, she ultimately rested her power in this inspiration to make her case. Historians suggests that such authority was rejected by the magistrates and ministers because it degraded their own authority.
Shades of the 1888 controversy come to mind and very interesting reading to say the least.
The Antinomian Controversy, also known as the Free Grace Controversy, was a religious and political conflict in the Massachusetts Bay Colony from 1636 to 1638. The controversy was a theological debate concerning the "covenant of grace" and "covenant of works". Antinomianism literally means being "against or opposed to the law", and was a term used by critics of those Massachusetts colonists who advocated the preaching of "free grace" as opposed to "legal" preaching of the majority of the colony's ministers. The controversy pitted most of the colony's ministers and magistrates against the adherents of the free grace theology of Puritan minister John Cotton.
Puritan minister John Cotton was mentor to Anne Hutchinson who became the center of the controversy although Cotton was really the cause. Hutchison criticized the colony's ministers for preaching a covenant of works as opposed to the covenant of grace espoused by the Reverend Cotton. Anne Hutchinson was brought to trial in 1637 and was charged with contempt and sedition and sentenced to banishment from the colony. Hutchinson was held in detention until March 1638 when she was excommunicated by a religious court. Her subsequent departure from the colony brought the controversy to a close. The events of 1636 to 1638 are regarded as crucial to an understanding of religion, society, and gender in the early colonial history of New England and had long-lasting effects.
Now lets look closer at was being taught by Cotton or what they held to that caused such a controversy. Hutchinson became a follower of John Cotton, who preached at St. Botolph's Church in Boston. It was likely Cotton who taught Hutchinson to question the legal preaching of most early 17th-century English clergymen. He may have also taught her that only "those elected by God" had the Holy Spirit dwelling within them. As preacher and layperson, Cotton and Hutchinson shared the message to others that salvation could not be earned by acting morally. On this topic Cotton wrote, "And many whose spiritual estates were not so safely layed, yet were hereby helped and awakened to discover their sandy foundations, and to seek for better establishment in Christ". Hutchinson began to give her own views on religion, espousing that "an intuition of the Spirit", and not outward behavior, provided the only justification that one had been elected by God. Taking further Cotton's doctrine of the Holy Ghost dwelling within a "justified person", Hutchinson saw herself as a participant in the "transcendent power of the Almighty".
While Hutchinson adopted Cotton's minority view of divine grace being the only means to salvation, as opposed to any assistance through works, she did share the mainstream view of most Puritans in emphasizing "the need for an inner experience of God's regenerating grace as a mark of election.
She also believed in mortalism, the belief that when the body dies, the soul dies also. Another example of her divergence from the mainstream experience is that she saw herself as a prophetess. Hutchinson claimed the "authority of inspiration," meaning the direct witness of the Holy Spirit, one of the few alternatives for an authoritative voice that were available to women. Though she was able to nimbly spar with her accusers during her civil trial, she ultimately rested her power in this inspiration to make her case. Historians suggests that such authority was rejected by the magistrates and ministers because it degraded their own authority.
Shades of the 1888 controversy come to mind and very interesting reading to say the least.