Isaac Newton's religious views
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Sir Isaac Newton at 46 in Godfrey Kneller's 1689 portrait
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The life of
Isaac Newton
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Occult studies
Isaac Newton's religious views influenced his lifetime of work. Sir Isaac Newton was an
English physicist, mathematician, astronomer, natural philosopher, theologian and alchemist.
He also wrote many works that would now be classified as occult studies.
Biographer Richard Westfall says: "Well before 1675, Newton had become an Arian in the
original sense of the term.", that is, Newton did not believe that Jesus was God. Westfall adds,
his views "remained unaltered until his death."[1] Arianism was considered heresy as it was an
opposing view to the Trinity Doctrine. Newton kept this secret because heresy would lead to
termination of his appointments at Cambridge University and the Mint. Nevertheless, says
Westfall, "He identified himself with Arius, both intellectually and emotionally."[2]
Newton wrote a number of religious tracts dealing with the literal interpretation of the Bible,
as he considered himself to be one of a select group of individuals who were specially chosen
by God for the task of understanding Biblical scripture.[3] Newton’s conception of the
physical world provided a stable model of the natural world that would reinforce stability and
harmony in the civic world. Newton saw a monotheistic God as the masterful creator whose
existence could not be denied in the face of the grandeur of all creation.[4][5]
Although born into an Anglican family, by his thirties Newton held a Christian faith that, had
it been made public, would not have been considered orthodox by mainstream Christianity;[6]
in recent times he has been described as heretical to orthodoxy.[7]
Contents
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1 Biblical studies
o 1.1 Prophecy
o 1.2 Time of the end
o 1.3 2060 A.D.
2 God as masterful creator
3 Orthodoxy
4 Other beliefs
5 See also
6 References
7 External links
Biblical studies
Though he is better known for his love of science, the Bible was Sir Isaac Newton's greatest
passion. He devoted more time to the study of Scripture than to science, and he said, "I have a
fundamental belief in the Bible as the Word of God, written by those who were inspired. I
study the Bible daily."[8] He spent a great deal of time trying to discover hidden messages
within the Bible. After 1690, Newton wrote a number of religious tracts dealing with the
literal interpretation of the Bible. In a manuscript Newton wrote in 1704 in which he describes
his attempts to extract scientific information from the Bible, he estimated that the world
would end no earlier than 2060. In predicting this he said, "This I mention not to assert when
the time of the end shall be, but to put a stop to the rash conjectures of fanciful men who are
frequently predicting the time of the end, and by doing so bring the sacred prophesies into
discredit as often as their predictions fail."[9]
Prophecy
Main article: Isaac Newton's occult studies
Newton was a strong believer in prophetic interpretation of the Bible and considered himself
to be one of a select group of individuals who were specially chosen by God for the task of
understanding Biblical scripture.[3]
Unlike a prophet in the classical sense of the word, Newton relied upon existing Scripture to
prophesy for him, believing his interpretations would set the record straight in the face of
what he considered to be, "so little understood".[10]
Though he would never write a cohesive body of work on Prophecy, Newton's beliefs would
lead him to write several treatises on the subject, including an unpublished guide for prophetic
interpretation entitled, Rules for interpreting the words & language in Scripture. In this
manuscript he details the necessary requirements for what he considered to be the proper
interpretation of the Bible.
Time of the end
In his posthumously-published Observations upon the Prophecies of Daniel, and the
Apocalypse of St. John, Newton expressed his belief that Bible prophecy would not be
understood "until the time of the end", and that even then "none of the wicked shall
understand". Referring to that as a future time ("the last age, the age of opening these things,
be now approaching"), Newton also anticipated "the general preaching of the Gospel be
approaching" and "the Gospel must first be preached in all nations before the great tribulation,
and end of the world".[11]
2060 A.D.
Main article: Isaac Newton's occult studies
Over the years, a large amount of media attention and public interest has circulated regarding
largely unknown and unpublished documents, evidently written by Isaac Newton, that
indicate he believed the world could end in 2060 AD. (Newton also had many other possible
dates e.g. 2034)[12] The juxtaposition of Newton, popularly seen by some as the embodiment
of scientific rationality, with a seemingly irrational prediction of the "end of the world" would
invariably lend itself to cultural sensationalism.
To understand the reasoning behind the 2060 prediction, an understanding of Newton's
theological beliefs should be taken into account, particularly his nontrinitarian beliefs and
those negative views he held about the Papacy. Both of these lay essential to his calculations,
which are themselves based upon specific chronological dates which he believed had already
transpired and had been prophesied within Revelation and Daniel, books within the Christian
Bible.
Despite the dramatic nature of a prediction of the end of the world, Newton may not have
been referring to the 2060 date as a destructive act resulting in the annihilation of the earth
and its inhabitants, but rather one in which he believed the world was to be replaced with a
new one based upon a transition to an era of divinely inspired peace. In Christian and Islamic
theology, this concept is often referred to as The Second Coming of Jesus Christ and the
establishment of Paradise by The Kingdom of God on Earth.[12] In Judaism it is often referred
to as the Messianic era or the "Yamei Moshiach" (Days of the Messiah).
God as masterful creator
Newton saw God as the masterful creator whose existence could not be denied in the face of
the grandeur of all creation.[13] Nevertheless he rejected Leibniz' thesis that God would
necessarily make a perfect world which requires no intervention from the creator. In Query 31
of the Opticks, Newton simultaneously made an argument from design and for the necessity
of intervention:
“
For while comets move in very eccentric orbs in all manner of positions, blind fate
could never make all the planets move one and the same way in orbs concentric, some
inconsiderable irregularities excepted which may have arisen from the mutual actions
of comets and planets on one another, and which will be apt to increase, till this
system wants a reformation.[14]
”
This passage prompted an attack by Leibniz in a letter to his friend Caroline of Ansbach:
“
Sir Isaac Newton and his followers have also a very odd opinion concerning the work
of God. According to their doctrine, God Almighty wants to wind up his watch from
time to time: otherwise it would cease to move. He had not, it seems, sufficient
foresight to make it a perpetual motion.[15]
”
Leibniz' letter initiated the Leibniz-Clarke correspondence, ostensibly with Newton's friend
and disciple Samuel Clarke, although as Caroline wrote, Clarke's letters "are not written
without the advice of the Chev. Newton".[16] Clarke complained that Leibniz' concept of God
as a "supra-mundane intelligence" who set up a "pre-established harmony" was only a step
from atheism: "And as those men, who pretend that in an earthly government things may go
on perfectly well without the king himself ordering or disposing of any thing, may reasonably
be suspected that they would like very well to set the king aside: so, whosoever contends, that
the beings of the world can go on without the continual direction of God...his doctrine does in
effect tend to exclude God out of the world".[17]
In addition to stepping in to re-form the solar system, Newton invoked God's active
intervention to prevent the stars falling in on each other, and perhaps in preventing the amount
of motion in the universe from decaying due to viscosity and friction.[18] In private
correspondence Newton sometimes hinted that the force of Gravity was due to an immaterial
influence:
“
Tis inconceivable that inanimate brute matter should (without the mediation of
something else which is not material) operate upon & affect other matter without
mutual contact.[19]
”
Leibniz jibed that such an immaterial influence would be a continual miracle; this was another
strand of his debate with Clarke.
Newton's view has been considered to be close to deism but differed in that he invoked God
as a special physical cause to keep the planets in orbits.[20] He warned against using the law of
gravity to view the universe as a mere machine, like a great clock. He said:
“
Gravity explains the motions of the planets, but it cannot explain who set the planets
in motion. God governs all things and knows all that is or can be done.[8]
This most beautiful system of the sun, planets, and comets, could only proceed from
the counsel and dominion of an intelligent Being. [...] This Being governs all things,
not as the soul of the world, but as Lord over all; and on account of his dominion he is
wont to be called "Lord God" παντοκρατωρ [pantokratōr], or "Universal Ruler". [...]
The Supreme God is a Being eternal, infinite, [and] absolutely perfect.[4]
Opposition to godliness is atheism in profession and idolatry in practice. Atheism is
so senseless and odious to mankind that it never had many professors.[21]
”
On the other hand, latitudinarian and Newtonian ideas taken too far resulted in the
millenarians, a religious faction dedicated to the concept of a mechanical universe, but finding
in it the same enthusiasm and mysticism that the Enlightenment had fought so hard to
extinguish.[22] Newton himself may have had some interest in millenarianism as he wrote
about both the Book of Daniel and the Book of Revelation in his Observations Upon the
Prophecies. In a manuscript he wrote in 1704 in which he describes his attempts to extract
scientific information from the Bible, he estimated that the world could end on 2060. In
predicting this he said, "This I mention not to assert when the time of the end shall be, but to
put a stop to the rash conjectures of fanciful men who are frequently predicting the time of the
end, and by doing so bring the sacred prophesies into discredit as often as their predictions
fail."[9]
Newton’s conception of the physical world provided a stable model of the natural world that
would reinforce stability and harmony in the civic world.[22]
Orthodoxy
Newton was born into an Anglican family, and remained part of the Anglican establishment
for the majority of his life. However, Newton's private religious views were not in line with
Anglican doctrine.
According to most scholars, Newton was Arian, not holding to Trinitarianism.[7][20] 'In
Newton's eyes, worshipping Christ as God was idolatry, to him the fundamental sin'.[23] As
well as being antitrinitarian, Newton also rejected the orthodox doctrines of the immortal
soul,[citation needed] a personal devil and literal demons.[7] Although he was not a Socinian he
shared many similar beliefs with them.[7] A manuscript he sent to John Locke in which he
disputed the existence of the Trinity was never published.
It is perhaps worth pointing out that Newton — like many contemporaries — would have
faced severe punishment - see Thomas Aikenhead - if he would have been open about his
religious beliefs, as harmlessly heretic as they appear to us today. Heresy was a crime that
could have been punishable by the loss of all property and status or even death, although
given Newton's stature it is unlikely that such a sentence would have been carried out. Despite
his numerous statements to the contrary, his body of work as a whole actually leans towards a
great deal of skepticism; it is tempting to read between the lines, especially given that his socalled piousness often reads off as somewhat sardonic or even forced. For example, he begins
his text on the prophecies of Daniel with an attack on witchcraft,[24] which reads off as an
attempt to quell possible suspicions, given his interest in alchemy. These political realities
make it very difficult to understand what Newton actually believed, regardless of what he was
indirectly coerced to say and write.[25] No label other than "deist" can be applied with much
certainty.
In The Trinitarian Theology of Dr. Samuel Clarke (1675–1729), T.C. Pfizenmaier[26] argued
Newton was neither "orthodox" nor an Arian. He believed that both of these groups had
wandered into metaphysical speculation.[27] However, S. D. Snobelen has argued against this
from manuscripts produced late in Newton's life which demonstrate Newton rejected the
Eastern view of the Trinity, denominating him a Nicodemite.[7]
Other beliefs
Newton's grave in Westminster Abbey
Henry More's belief in the universe and rejection of Cartesian dualism may have influenced
Newton's religious ideas. Later works — The Chronology of Ancient Kingdoms Amended
(1728) and Observations Upon the Prophecies of Daniel and the Apocalypse of St. John
(1733) — were published after his death.[28]
Newton and Boyle’s mechanical philosophy was promoted by rationalist pamphleteers as a
viable alternative to the pantheists and enthusiasts, and was accepted hesitantly by orthodox
clergy as well as dissident preachers like the latitudinarians.[22] The clarity and simplicity of
science was seen as a way in which to combat the emotional and mystical superlatives of
superstitious enthusiasm, as well as the threat of atheism.[22]
The attacks made against pre-Enlightenment magical thinking, and the mystical elements of
Christianity, were given their foundation with Boyle’s mechanical conception of the universe.
Newton gave Boyle’s ideas their completion through mathematical proofs, and more
importantly was very successful in popularizing them.[28] Newton refashioned the world
governed by an interventionist God into a world crafted by a God that designs along rational
and universal principles.[29] These principles were available for all people to discover, allowed
man to pursue his own aims fruitfully in this life, not the next, and to perfect himself with his
own rational powers.[30]
See also
Book:Isaac Newton
Books are collections of articles that can be downloaded or ordered in print.

An Historical Account of Two Notable Corruptions of Scripture
References
1. ^ Richard Westfall, Never at Rest: A Biography of Isaac Newton, (1980) pp. 103, 25.
2. ^ Westfall, Never at Rest p. 351, 105, 195-6.
3. ^ a b "Newton's Views on Prophecy". The Newton Project. 2007-04-05.
http://www.newtonproject.sussex.ac.uk/prism.php?id=74. Retrieved 2007-08-15.
4. ^ a b Principia, Book III; cited in; Newton’s Philosophy of Nature: Selections from his
writings, p. 42, ed. H.S. Thayer, Hafner Library of Classics, NY, 1953.
5. ^ A Short Scheme of the True Religion, manuscript quoted in Memoirs of the Life,
Writings and Discoveries of Sir Isaac Newton by Sir David Brewster, Edinburgh,
1850; cited in; ibid, p. 65.
6. ^ Westfall, Richard S.. "Newton, Isaac". The Galileo Project.
http://galileo.rice.edu/Catalog/NewFiles/newton.html. Retrieved 2008-07-05.
7. ^ a b c d e Snobelen, Stephen D. (1999). "Isaac Newton, heretic : the strategies of a
Nicodemite" (PDF). British Journal for the History of Science 32: pp. 381–419.
doi:10.1017/S0007087499003751. http://www.isaac-newton.org/heretic.pdf.
8. ^ a b John H. Tiner. Isaac Newton: Inventor, Scientist and Teacher, Mott Media, ISBN
0-91513406-3.
9. ^ a b "Papers Show Isaac Newton's Religious Side, Predict Date of Apocalypse".
Associated Press. 19 June 2007.
http://www.christianpost.com/article/20070619/28049_Papers_Show_Isaac_Newton%
27s_Religious_Side%2C_Predict_Date_of_Apocalypse.htm. Retrieved 2007-08-01.
10. ^ Newton, Isaac (2007-04-05). "The First Book Concerning the Language of the
Prophets". The Newton Project.
http://www.newtonproject.sussex.ac.uk/texts/viewtext.php?id=THEM00005&mode=n
ormalized. Retrieved 2007-08-15.
11. ^ Observations upon the Prophecies of Daniel, and the Apocalypse of St. John by Sir
Isaac Newton, 1733, J. DARBY and T. BROWNE, Online
12. ^ a b Snobelen, Stephen D. "A time and times and the dividing of time: Isaac Newton,
the Apocalypse and 2060 A.D.". http://www.isaac-newton.org/newton_2060.htm.
Retrieved 2007-08-15.
13. ^ Webb, R.K. ed. Knud Haakonssen. “The emergence of Rational Dissent.”
Enlightenment and Religion: Rational Dissent in eighteenth-century Britain.
Cambridge University Press, Cambridge: 1996. p19.
14. ^ Newton, 1706 Opticks (2nd Edition), quoted in H. G. Alexander 1956 (ed): The
Leibniz-Clarke correspondence, University of Manchester Press.
15. ^ Leibniz, first letter, in Alexander 1956, p. 11
16. ^ Caroline to Leibniz, 10th Jan 1716, quoted in Alexander 1956, p. 193. (Chev. =
Chevalier i.e. Knight.)
17. ^ Clarke, first reply, in Alexander 1956 p. 14.
18. ^ H.W. Alexander 1956, p. xvii
19. ^ Newton to Bentley, 25 Feb 1693
20. ^ a b Avery Cardinal Dulles. The Deist Minimum. 2005.
21. ^ Brewster, Sir David. A Short Scheme of the True Religion, manuscript quoted in
Memoirs of the Life, Writings and Discoveries of Sir Isaac Newton Edinburgh, 1850.
22. ^ a b c d Jacob, Margaret C. The Newtonians and the English Revolution: 1689-1720.
23. ^ Westfall, Richard S. (1994). The Life of Isaac Newton. Cambridge: Cambridge
University Press. ISBN 0521477379.
24. ^ "The Project Gutenberg Ebook of Observations upon the Prophecies of Daniel, and
the Apocalypse of St. John". Gutenberg.org. 2005-10-15.
http://www.gutenberg.org/files/16878/16878-h/16878-h.htm. Retrieved 2010-04-04.
25. ^ Leshem, Ayval (2003). Newton on mathematics and spiritual ... - Google Books.
Books.google.ca. ISBN 9781402011511. http://books.google.com/?id=fDqvJp0Q5kC&pg=PP15&dq=%22newton%22+pagan&q=pagan. Retrieved 2010-04-04.
26. ^ Pfizenmaier, T.C, "The Trinitarian Theology of Dr. Samuel Clarke" (1675-1729)
27. ^ Pfizenmaier, T.C., "Was Isaac Newton an Arian?" Journal of the History of Ideas
68(1):57–80, 1997.
28. ^ a b Westfall, Richard S. (1973) [1964]. Science and Religion in Seventeenth-Century
England. U of Michigan Press. ISBN 978-047206190-7.
29. ^ Fitzpatrick, Martin. ed. Knud Haakonssen. “The Enlightenment, politics and
providence: some Scottish and English comparisons.” Enlightenment and Religion:
Rational Dissent in eighteenth-century Britain. Cambridge University Press,
Cambridge: 1996. p64.
30. ^ Frankel, Charles. The Faith of Reason: The Idea of Progress in the French
Enlightenment. King’s Crown Press, New York: 1948. p1.
External links

Isaac Newton Theology, Prophecy, Science and Religion - writings on Newton by
Stephen Snobelen