RELIGIOUS ENCYCLOPEDIA
Huss Hutten
work. In the mighty rise of the Anabaptist movement in Bavaria, Franconia, Swabia, and Austria between 1526 and 1528, his labors were of primaryimportance. Around his personality, mysterious and partaking somewhat of the prophet's, legend gathered. There was a popular belief that he made use of a magic potion to win men to himself, and he was reputed to be the possessor of a book given by the Lord to the prophet Daniel. He was personally convinced of his divine mission, and regarded himself as the prophet sent to announce the approaching end of things. He presented a detailed scheme of the final judgment and the resurrection and promulgated his ideas with a vehemence that brought him into conflict with the moderate Anabaptists. Thus toward the end of 1526, while at Nikolsburg, dissension arose between him and Htibmaier. A disputation took place in the presence of the territorial lord, Von Liechtenstein, in the course of which Hut is said to have formulated certain articles which, in different editions and under the general designation of the Nikolsburg Articles, played an important part in later Anabaptist history. What is certain, however, is that Hut, in opposition to Hubmaier, upheld ideas of an extreme chiliastic nature and argued for the exemption of believers from secular authority, and that he was declared defeated and forced to flee. [He insisted upon community of goods, and asserted that Christians should not pay taxes to the civil powers because the money might be used in carnal warfare, a. h. n.] Htibmaier presented fifty-two articles as emanating from Hut, the authorship of which the latter denied. Nevertheless, it is certain that some of the propositions, such as that announcing the advent of Christ within two years and the coming destruction of the godless, were taught by Hut, while more extreme statements like that asserting the humanity of Christ were held in circles with which Hut stood in close connection. In Aug., 1527, Hut came to Augsburg to attend the general assembly of Anabaptists. He was arrested on Sept. 15, and was subjected to torture, confessing, however, to no more than was already known of his teachings. Anticipating conviction, he is said to have set fire to his prison cot and died of his injuries after eight days.
(A. Hegler-j-.) K. Holl.
Bibliography: C. A. Cornelius, Geschichte des munsterischen Aufruhrs, ii. 39 sqq., 251 sqq., 279 sqq., Leipsic, 1860; J. E. Jorg, Deutschland in der Revolutionsperiode, pp. 677 sqq., Freiburg, 1851; F. Roth, Augsburgische Reformationsgeschichte, pp. 199 sqq., Munich, 1881; A. Nicoladoni, Johann Bunderlin, Berlin, 1893; C. Meyer, in ZKG, xvi (1893), 248 sqq.; A. H. Newman, Hist, of Antipedobaptism, pp. 151-219, Philadelphia, 1897.
HUTCHINSON, ANNE. See Antinomianism and Antinomian Controversies, II, 2.
HUTCHINSON, JOHN : English theological writer; b. at Spennithorne (36 m. w.n.w. of York), Yorkshire, 1674; d. in London Aug. 28, 1737. Such education as he had he received chiefly from a gentleman who lodged in his father's house. He served as steward in several families, being last employed in this capacity in the household of the duke of Somerset, who secured for him a sinecure worth £200 a year to enable him to write an exposition of his system. Hutchinson's best known
work is Moses' Principia (2 parts, London, 1724- 1727), in which he defended what he considered the Mosaic cosmogony and attempted to refute Newton's theory of gravitation. He interpreted the Bible mystically, and regarded it as the infallible source of all true religion, philosophy, and science. He maintained that the original Hebrew, when read without points, would confirm his teachings. At one time his writings exerted considerable influence, and his followers, who were called Hutchinsonians, included such men as Duncan Forbes, John Parkhurst, George Home, and William Jones of Nayland. His Philosophical and Theological Works were edited by two of his disciples, Robert Spearman and Julius Bate (12 vols., London, 1748; Supplement, 1765). There is an Abstract from the Works of J Hutchinson (Edinburgh, 1753), which has been attributed to Home.
Bibliography: The Life, by R. Spearman, is prefixed to the supplementary vol. of the Works, ut sup.; John Nichols, Literary Anecdotes of the 18th Century, i. 421-422, in. 154, 9 vols., London, 1812-15; L. Stephen, Hist, of English Thought in the 18th Century, i. 389-391, ib. 1880; DNB, xxviii. 342-343.
HUTTEN, hut'ten, ULRICH VON: Knight, humanist, and popular writer; b. at the castle of Steckelberg, near Fulda, in Franconia, Apr. 21, 1488; d. on the island of Ufnau, in the Lake of Zurich, Aug. (or Sept.), 1523. He descended from a noble Frankish family, and was placed in the abbey of Fulda at the age of eleven, but after six years he fled from Fulda and broke with his father. Impelled by a glowing zeal for education and culture, the knight entered the University of Cologne and became a humanist and classical scholar. He then studied in Italy, the Beulah of the humanists. During a temporary sojourn in Germany he came forward as the avenger of his family against Duke Ulrich of Wurttemberg, who had assassinated Hans von Hutten, the head of the Hutten family, and in a number of satirical pamphlets depicted the duke as a monster and tyrant. In 1517 he settled permanently in Germany, and immediately took part in the struggles of the time; the great aim of his life was to free Germany from the yoke under which it was held by the pope and the Curia, and for this cause he wrote and fought with great valor. He took the part of Johann Reuchlin (q.v.), contributed money for the publication of the Epistolw obscurorum virorum (q.v.), and published satirical dialogues. His poetical achievements induced Emperor Maximilian to crown him with the laurel (1517). Then Hutten served at the court of Archbishop Albert of Mainz. His eyes were first opened to the real importance of the Reformation at the disputation at Leipsic in 1519. Thenceforth his only aim was to aid Luther in his struggle to deliver Germany from the Roman yoke. He demanded a restriction of papal rights in Rome as well as in Germany, a reduction of the number of ecclesiastics, and an abolition of the monasteries. Instead of benefice-hunters pious men should administer the spiritual offices. From the emoluments of prebends and monasteries and from annats, a fund should be established for the formation of a standing army of knights and common soldiers (Landsknechte), for the protection of the
Hutten Hyde