RELIGIOUS ENCYCLOPEDIA
Antinomianism Antioch
Exeter in New Hampshire. The Hutchinsons went to Rhode Island (1638), and most of the party ultimately settled near Newport. After the death of her husband in 1642, Mrs. Hutchinson moved into Dutch territory in Westchester County, New York, and was murdered there by Indians in August or September, 1643.
The character of this movement may best be set forth by quoting a contemporary summary of Mrs. Hutchinson's teachings:
1. That the Law, and the preaching of it, is of no use at all to drive a man to Christ. 2. That a man is united to Christ and justified without faith, yea from eternity. 3. That faith is not a receiving of Christ, but a man's discerning that he hath received him already. 4. That a man is united to Christ only by the work of the Spirit upon him, without any act of his. 5. That a man is never effectually Christ's till he hath assurance. 6. This assurance is only from the witness of the Spirit. 7. This witness of the Spirit ismerely immediate, without any respect of the Word, or any concurrence with it. 8. When a man hath once this witness, he never doubts more. 9. To question my assurance, though I fall into murder or adultery, proves that I never had true assurance. 10. Sanctifi cation can be no evidence of a man's good estate. 11. No comfort can be had from any conditional promise. 12. Poverty in spirit is only this, to see I have no grace at all. 13. To see I have no grace in me will give me comfort; but to take comfort from sight or grace is legal [legalistic]. 14. An hypocrite may have Adam's graces that he had in innocency. 15. The graces of saints and hypocrites differ not. 16. All graces are in Christ, as in the subject, and none in us, so that Christ believes, Christ loves, etc. 17. Christ is the new creature. 18. God loves a man never the better for any holiness in him, and never the less be he never so unholy. 19. Sin in a child of God must never trouble him.
20. Trouble in conscience for sins of commission, or for neglect of duty, shows a man to be under a covenant of works.
21. All covenants of God expressed in works are legal works.
22. A Christian is not bound to the Law as the rule of his conversation. 23. A Christian is not bound to pray, except the Spirit moves him. 24. A minister that hath not this (new) light is not able to edify others that have it. 25. The whole letter of the Scripture is a covenant of works. 26. No Christian must be pressed to duties of holiness. 27 No Christian must be exhorted to faith, love, and prayer etc., except we know he hath the Spirit. 28. A man may have all graces and yet want Christ. 29. All a believer's activity is only to act sin. (Pagitt, ut sup., 124-126.) The following utterances ascribed to Mrs. Hutchinson and her followers are also significant: " In the sav'ng conversion of a sinner the faculties of the soul and working thereof are destroyed and made to cease; and the Holy Ghost agitates instead of them. . That God the Father, Son, and Holy Ghost may give themselves to the soul, and that the soul may have true union with Christ, true remission of sins, . true sanctification from the blood of Christ, and yet be an hypocrite. That the Spirit doth work in hypocrites by gifts and graces, but in God's children immediately. That it is a soul-damning error to make sanctification an evidence of justification. . That the devil and nature may be the cause of good works."
A. H. Newman.
Bibliography: The subject of early Antinomianism is treated in such works on N. T. Theology as that of W Beyschlag, 2 vols., Edinburgh, 1894-96, and in trea- -ises on Gnosticism (q.v.). Consult Neander, Christian t/mrcft, i. 447-454 et passim, ii. 769, iii. 588; KL, i. 357p q m 94°' V- 1527' ix- 1187 (covers the whole subject); U bchlusselburg, Catalogue hereticorum, Frankfort, 1597.
On the German Antinomian Controversy consult: G. J. Hanck, 'Geschichte der EnUtehung . des protestantischen Uhrbeqnffs, vo . iv., 6 vols., Leipsic, 1791-1800; J. J. I. 1S4fiver:ti'Dle Ref°rmation' i"- 387 sqq„ Regensburg, ••,,', H- R- Frank, Die Theologieder Concordienformel, ". iH sqq., Erlangen, 1861; J. K. Seidemann, Dr. Jacob \ ™"*- Leipsic, 1875; G. Miiller, Paul Lindenau, ib. i" iie • R" Ha8enbach, History of Christian Doctrines, g 4.18, m- 67. Edinburgh, 1880-81; G. Kawerau, Agricola, n' 1881; J- Seehawer, Zur Lehre vom Gebrauch des
Gesetzes und zur Geschichte des spateren Antinomismus, Rostock, 1887; T. Kolde, Martin Luther, ii. 463 sqq., Gotha, 1893; F. Loofs, Dogmengeschichte, Halle, 1893; J. Kostlin, Martin Luther, ii. 125, 134, 413, 438, 448-452 et passim, Berlin. 1903.
On the later English and American Antinomianism consult: Story of the Rise, Reign, and Ruine of the Antinomians, Familists and Libertines that infected the Churches of New England, London, 1644; Tobias Crisp, Works, ib. 1690; John Fletcher, Checks to Antinomianism, in Works, vols, ii.-vi., 8 vols., ib. 1803; D. Bogue, History of Dissenters, 4 vols., ib. 1808-12; W. Orme, Life of Baxter, ii. 232 and chap, ix., ib. 1830; D. Neal, History of Puritans, 2 vols.. New York, 1848; C. F. Adams, Three Episodes of Massachusetts . . . History, the
Antinomian Controversy, Boston, 1892; B. Adams, The Emancipation of Massachusetts, ib. 1887 (on Puritanism and the various conflicts of New England); and further the works of Wesley and Andrew Fuller.
ANTIOCH, PATRIARCHATE OF. See Patriarch; Syria.
ANTIOCH, an'ti-ec, SCHOOL OF: A term designating, not an educational institution like the catechetical school of Alexandria, but a theological tendency deriving its influence from a number of prominent teachers. [The name is from Antioch on the Orontes, 16 m. from the Mediterranean, the famous city, the third in point of population in the Roman empire, and no mean rival of Rome in splendor. There were the groves of Daphne, where the sensual was pandered to in all ways. Yet there the first preachers of Christianity came, and it was there that the converts to the new faith were first called Christians.] A distinction must be made between an old and a new school — the former from about 270 to 360, the latter (to which the name is confined by some), after 360. The presbyter and martyr Lucian (q.v.; d. 311), who had great influence as an exegete and a metaphysician, and his contemporary the presbyter Dorotheus are generally mentioned as the founders of this school, but it may even go back as far as Paul of Samosata; at least, Lucian seems to have refused his assent to Paul's condemnation. Under altered circumstances, the cool intellectuality of the Antiochians, which shrank from the " mystery " of the incarnation, became Arianism. Arius himself, Eusebius of Nicomedia, and Asterius were disciples of Lucian; and the name of the last was frequently used by the Eusebian party to countenance their attempts at compromise. Most important, however, was Lucian 's activity in Biblical criticism. In this field his influence was directly opposed to the dogmatico-allegorical expositions of the school of Origen, and it made for historical investigation.
Of Lucian 's scholars, Arius as a presbyter in Alexandria had performed for some time the function of expounding the Scriptures, and the clever " sophist " Asterius is said to have written commentaries on the Gospels, the Psalms, and the Epistle to the Romans, of which only an unimportant fragment remains. The semi-Arian bishop Eusebius of Emesa (q.v.) is of more importance. Jerome attests the influence of his exegetical method on Diodorus, and calls Chrysostom "the follower of Eusebius of Emesa and Diodorus " (De vir. ill., cxix., cxxix.). Eustathius of Antioch (q.v.) must be mentioned, not only for his dogmatic connection with the school (though a strict adherent
Antioch Antitrinitarianism