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Derya Gurses Tarbuck

Hutchinsonianism, a set of ideas developed by John Hutchinson, did not necessarily command considerable respect among intellectuals in the eighteenth century. Hutchinson held that science was divine in origin and was rooted in the Old Testament. He denied the Newtonian principle of gravity and argued that God was necessary for the application of physical laws. He also developed a highly symbolic interpretation of religious ideas. George Horne (1730–92) was an exception in taking Hutchinsonianism seriously. Horne’s ideas aimed at uniting Christian orthodoxy against a common enemy, particularly those who undermined Trinitarian Christianity. This article examines Horne’s ideas as a Hutchinsonianism and explores his debt to Hutchinson. Horne also can be regarded as the most important representative of the Oxford Hutchinsonians of his generation, in the sense that his orthodoxy and adherence to Hutchinson’s ideas were aimed at finding a common ground between the two.

Bulletin of the John Rylands Library
Looking for Typological Treasure with William Jones of Nayland and E. B. Pusey
George Westhaver

This article compares the typological exegesis promoted by E. B. Pusey (1800–82) and his colleagues John Henry Newman and John Keble with that of their eighteenth-century Hutchinsonian predecessor William Jones of Nayland (1726–1800). Building on Peter Nockles’s argument that Jones’s emphasis on the figurative character of biblical language foreshadows the Tractarian application of the sacramental principle to exegesis, this article shows how this common approach differs from the more cautious one displayed by the High Church luminaries William Van Mildert and Herbert Marsh. At the same time, both Pusey’s criticism of the mainstream apologetics of his day and his more explicit application of the doctrine of the Incarnation to exegesis resulted in bolder interpretations and a greater emphasis on the necessity of figurative readings (of both the Bible and the natural world) than Jones generally proposed. A shared appreciation of the principle of reserve may explain both these differences and the Tractarian emphasis on a patristic, rather than a Hutchinsonian, inspiration for their approach.

Bulletin of the John Rylands Library
Rosalind Powell

’ (Fragment B, line 309). Another group of theologians who reassessed the significance of light in Genesis were the Hutchinsonians. Initiated by the self-taught natural philosopher John Hutchinson in important texts such as the two volumes entitled Moses’s Principia (1724 and 1727), and popularised towards the middle of the century by Duncan Forbes, Julius Bate, Robert Spearman, and others, this school of thought started as a refutation of empiricist physics through a novel approach to biblical revelation. Hutchinson

in Perception and analogy
Primitivism and the primitive Church
Robert G. Ingram

heterodox polemical divines (Conyers Middleton and William Whiston, for example) distrusted Newton’s chronological calculations.27 The orthodox viewed Newton’s religious writings even more sceptically. The anti-Hutchinsonian Arthur Bedford’s Animadversions (1728), for instance, acknowledged that Newton had been a mathematical genius, one whose astronomical work had improved chronologers’ calculations. But Newton’s conclusions on the ancient chronology differed ‘from all the rest of the learned World, in an Art, which many of them had made their professed Studies’.’28

in Reformation without end
The discourse of spirits in Enlightenment Bristol
Jonathan Barry

of Keith Thomas and others regarding the ‘decline of magic’ and ‘secularisation’ of healing in the eighteenth century.6 Outwardly a typical enlightened humanitarian in a modern profession, Dyer’s own beliefs and medical activities, and those of the circle he moved in, with their extensive interests in electrical and chemical medicine, were shown to arise from their Pietist and anti-materialist philosophies, which attracted them to spiritual accounts of nature and its powers, as embodied in such movements as Hutchinsonianism, Behmenism and, later, Swedenborgianism

in Beyond the witch trials
Abstract only
Samuel Gorton, Gerrard Winstanley, and the London roots of transatlantic revolutionary religion
David R. Como

, tending to faith towards God in Christ’. 54 Gorton’s account has usually been understood to mean that he was from the beginning sympathetic to Boston’s Hutchinsonian party. Moreover, it provides strong testimony that Gorton conveyed from England the heterodox opinions that subsequently made him a byword for sectarian error. And it agrees with the independent documentary record, which shows that Gorton quickly decamped from Boston to the separatist outpost of Plymouth, a more congenial destination for

in Political and religious practice in the early modern British world
Rosalind Powell

extension of Newton’s analogy between music and colour. Hankins and Silverman note the non-empirical basis of Jones’s analogy, his interest in the language of revelation, and the roots of these ideas in his commitment to Hutchinsonianism. 99 Hutchinson’s own exploration of the significance of ‘Airs’ before creation in Genesis 1:1–2 signals how Jones might consider the existence of latent properties: ‘The first Act of God which this History treats of was, that he produc’d from nothing the Corpuscles or Matter contained in the Airs

in Perception and analogy