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| Sign outside of church, Northampton, MA. A link to the sign's text can be found here. |
Being in Northampton is wonderful because one is surrounded by women of all ages who seem both smarter and more fashionable than you, and yet somehow it is motivating and not discouraging. Hence it was a little jarring to come upon this sign reminding me of the Trial of Anne Hutchinson, a Reacting to the Past Game I taught in my classes last year which, despite the title, features no women as playable characters --as a General Court of the period would not have contained any women. (See a post from the OAH blog at http://www.processhistory.org/youre-gonna-make-us-do-weird-role-playing-games/ for a description of both Reacting and The Trial of Anne Hutchinson by Mark Carnes, co-author of the Hutchinson game and Reacting Consortium Executive Director.)
In this game, it's
1637, and a variety of men of the Massachusetts Bay Colony have gathered to
determine whether or not Anne Hutchinson, local religious thinker and midwife,
should be banished from the colony. Her crime? Well, that's sort of
complicated. Were I to tell you much more, I would spoil the fun, but suffice
it to say that those who have played the game come to a variety of conclusions
about the charges and her guilt or innocence of them (but no, she's not a
witch-- though some of these same Puritans' relatives will also be involved in
the Salem Witch trials toward the end of the century. Puritan life was rife
with religio-legal drama).
John Cotton plays a
critical role in this game-- a noncommittal teacher whom all look up to, both
pro and anti-Anne members of the General Court want to win his favor. Cotton is
also in a precarious position within the conflict, not wishing to abandon any
of his admirers or to upset the power players on the General Court.
Historically, Anne is banished; Cotton escapes unscathed, becoming more
conservative over the rest of his life. I give these historical details and
more in the postmortem to the game (facts about the fate of their character
which any student could look up were they inclined, so I'm not giving away any
trade secrets here). During this postmortem, a clear theme emerges-- these
people, and their descendants, have their mitts all
over American history, especially on the East Coast. John Winthrop,
Governor and main authority in the General Court, is perhaps the most famous
example-- still quoted by a wide variety of politicians, he originated the
"cittie on a hill" phraseology which has inspired many
American-exceptionalist ideas. His son founded Connecticut and John Kerry is
one of his notable descendents.
John Cotton has similarly notable descendents, particularly Cotton Mather, John Cotton's grandson who is known for his New England ministry and his historical writing
(and, those darn Salem Witch Trials again!) This sign brings in another
connection-- Eleazar Mather, cousin of
Cotton Mather, was Northampton's first minister.
This tidbit suggests the reach of some of these families, a stark contrast to the way you meet them in the game. Despite some of their achievements and connections, or their apparent control over the colony, the colonists of Massachusetts Bay in 1637 are a small group in a tenuous position-- they're afraid of England; of attack by local Pequots, with whom they've recently warred; of sin, which lives within themselves; of one another, whose indiscretions threaten to bring down the wrath of God or England upon all of them.
This tidbit suggests the reach of some of these families, a stark contrast to the way you meet them in the game. Despite some of their achievements and connections, or their apparent control over the colony, the colonists of Massachusetts Bay in 1637 are a small group in a tenuous position-- they're afraid of England; of attack by local Pequots, with whom they've recently warred; of sin, which lives within themselves; of one another, whose indiscretions threaten to bring down the wrath of God or England upon all of them.
Another connection
to the problems and aftermath of the Hutchinson trial is the "Halfway
Covenant" promoted by this church's second minister, Solomon
Stoddard.
Previously, to join Puritan churches, parishioners had to stand before the assembly and tell them how they came to know that they were part of the elect few who were saved. During the Anne Hutchinson game, a third of the students play the roles of newcomers to the colony, who have to be admitted to the church before they can vote on the Anne matter in the General Court or pursue their own individual goals effectively. They do so through their comportment, the hope that no one can discredit them, and, most importantly, writing and presenting a conversion narrative. As illustrated by Hutchinson's case, the churches' main concern was restricting membership to "visible saints" who were definitely elect.
Previously, to join Puritan churches, parishioners had to stand before the assembly and tell them how they came to know that they were part of the elect few who were saved. During the Anne Hutchinson game, a third of the students play the roles of newcomers to the colony, who have to be admitted to the church before they can vote on the Anne matter in the General Court or pursue their own individual goals effectively. They do so through their comportment, the hope that no one can discredit them, and, most importantly, writing and presenting a conversion narrative. As illustrated by Hutchinson's case, the churches' main concern was restricting membership to "visible saints" who were definitely elect.
For example, here's
John Winthrop's conversion narrative.
Note the detailed chronological retelling of one's life experiences; the
confession of one's sins; changing behavior as evidence of becoming
sanctified ("the great change which
God had wrought in me", pp 6) and yet the lasting struggle with sin
("continual conflicts between the flesh and the spirit", pp 12); yet,
ultimately, assurance that he is elect ("when I have been put to it by any
sudden danger or fearful temptation, the good spirit of the Lord hath not
failed to bear witness to me, giving me comfort, and courage in the very
pinch", pp12).
Fast forwarding
thirty years or so, the exclusivity of the church resulted in reduced
membership and thus a reduced power over public life. The Halfway Covenant
allowed children of church members to be baptized into it (though as only
"half," not full, members) without having had a conversion
experience. This would increase church membership and address the issues that
arose with second and third generations of Puritans, who wanted their children
baptized within the church but often lacked a dramatic conversion to share.
John Wilson, Pastor of the Boston Church at the time of the Hutchinson trial,
supported the Halfway Covenant when it was proposed-- meaning that the arduous
process that immigrants to the colony were forced to go through was downgraded
in importance for the children of baptized members.
Why is this interesting? The church and sign showcases the reach of ideas and families across space and time
(and suggests the familial ties between different New England cities), and
illustrates the way a single place can echo to a variety of disparate,
nationally relevant ideas.
Questions? Comments? Send them my way!
Related links:
Description of the Anne Hutchinson game on the Reacting site.
Winthrop's narrative at the Massachusetts Historical Society.
Winthrop's journal at archive.org.
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