Isaac Newton's religious views

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Sir Isaac Newton at 46 in Godfrey Kneller's 1689 portrait
Sir Isaac Newton at 46 in Godfrey Kneller's 1689 portrait
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Isaac Newton's religious views influenced his lifetime of work. Sir Isaac Newton was an English physicist, mathematician, astronomer, natural philosopher, and alchemist. While Newton's fame came from his work in the field of science, his work on Biblical hermeneutics was the work he most loved. He also wrote many works of that would now be classified as occult studies.

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.[1] 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. The law of gravity became Newton's best-known discovery, but Newton saw a monotheistic God as the masterful creator whose existence could not be denied in the face of the grandeur of all creation.

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[edit] 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."[2] 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."[3]

[edit] Newton's Prophecy

Newton considered himself to be one of a select group of individuals who were specially chosen by God for the task of understanding Biblical scripture.[1] He was a strong believer in prophetic interpretation of the Bible, and like many of his contemporaries in England, he developed a strong affinity and deep admiration for the teachings and works of Joseph Mede. Though he would never write a cohesive body of work on Prophecy, Newton's belief 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.

In addition, Newton would spend much of his life seeking and revealing what could be considered a Bible Code. He placed a great deal of emphasis upon the interpretation of the Book of Revelation, writing generously upon this book and authoring several manuscripts detailing his interpretations. Unlike a prophet in the true 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".[4] In 1754, twenty-seven years after his death, Isaac Newton's treatise, "An Historical Account of Two Notable Corruptions of Scripture" would be published, and though it does not argue any prophetic meaning, it does exemplify what Newton considered to be just one popular misunderstanding of Scripture.

Although Newton's approach to these studies could not be considered a 'scientific' approach, he did write as if his findings were the result of evidentially-based research.

[edit] 2060 A.D.

In late February and early March of 2003, a large amount of media attention circulated around the globe regarding largely unknown and unpublished documents, evidently written by Isaac Newton, indicating that he believed the world would end no earlier than 2060 AD. The story garnered vast amounts of public interest and found its way onto the front page of several widely distributed newspapers including, The London Daily Telegraph, Canada's National Post, Israel's Maariv and Yediot Aharonot, and would also be featured in an article in the scientific journal, Nature.[5] Television and Internet stories in the following weeks would heighten the exposure and ultimately would include the production of several documentary films focused upon the topic of the 2060 prediction and some of Newton's less well known beliefs and practices. 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.

The two documents detailing this prediction are currently housed within the Jewish National and University Library in Jerusalem.[5] Both were believed to be written toward the end of Newton's life, in or after 1705, a time frame most notably established by the use of the full title of Sir Isaac Newton within portions of the documents. These documents do not appear to have been written with the intention of publication and that Isaac Newton expressed a strong personal dislike for individuals who provided specific dates for the Apocalypse purely for sensational value. Furthermore, Newton at no time provides a specific date for the end of the world in either of these documents.[5]

To understand the reasoning behind the 2060 prediction, an understanding of Newton's theological beliefs should be taken into account, particularly his antitrinitarian beliefs and those negative views he held about the Papacy. Both of these lay essential to his calculations, which ultimately would provide the 2060 AD time frame.

The first document, part of the Yahuda collection cataloged as Yahuda MS 7.3o, f. 8r., is a small letter slip on the back of which is written haphazardly the following in Newton's hand:

"Prop. 1. The 2300 prophetick days did not commence before the rise of the little horn of the He Goat.
 2 Those day [sic] did not commence a[f]ter the destruction of Jerusalem & ye Temple by the Romans A.[D.] 70.
3 The time times & half a time did not commence before the year 800 in wch the Popes supremacy commenced
4 They did not commence after the re[ig]ne of Gregory the 7th. 1084
5 The 1290 days did not commence b[e]fore the year 842.
6 They did not commence after the reigne of Pope Greg. 7th. 1084
7 The diffence [sic] between the 1290 & 1335 days are a parts of the seven weeks.
Therefore the 2300 years do not end before ye year 2132 nor after 2370.
The time times & half time do n[o]t end before 2060 nor after [2344]
The 1290 days do not begin [this should read: end] before 2090 nor after 1374 [sic; Newton probably means 2374]" [5]

The second reference to the 2060 prediction can be found in a folio cataloged as Yahuda MS 7.3g, f. 13v, in which Newton writes:

"So then the time times & half a time are 42 months or 1260 days or three years & an half, recconing twelve months to a yeare & 30 days to a month as was done in the Calendar of the primitive year. And the days of short lived Beasts being put for the years of lived [sic for “long lived”] kingdoms, the period of 1260 days, if dated from the complete conquest of the three kings A.C. 800, will end A.C. 2060. It may end later, but I see no reason for its ending sooner. This I mention not to assert when the time of the end shall be, but to put a stop to the rash conjectures of fancifull men who are frequently predicting the time of the end, & by doing so bring the sacred prophesies into discredit as often as their predictions fail. Christ comes as a thief in the night, & it is not for us to know the times & seasons which God hath put into his own breast." [5]

Clearly Newton's mathematical prediction of the end of the world is one derived from his interpretation of not only scripture, but also one based upon his theological viewpoint regarding specific chronological dates and events as he saw them.

Newton may not have been referring to the 2060 date as a destructive act resulting in the annihilation of the globe and its inhabitants, but rather one in which he believed the world, as he saw it, 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 The Kingdom of God on Earth. In a separate manuscript cataloged as Yahuda MS 7.2a, f. 31r., Isaac Newton paraphrases Revelation 21 and 22 and relates the events which follow the 2060 event by writing:

"A new heaven & new earth. New Jerusalem comes down from heaven prepared as a Bride adorned for her husband. The marriage supper. God dwells with men wipes away all tears from their eyes, gives them of ye fountain of living water & creates all thin things new saying, It is done. The glory& felicity of the New Jerusalem is represented by a building of Gold & Gemms enlightened by the glory of God & ye Lamb & watered by ye river of Paradise on ye banks of which grows the tree of life. Into this city the kings of the earth do bring their glory & that of the nations & the saints reign for ever & ever."[5]

[edit] 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.[6] But the unforeseen theological consequence of his conception of God, as Leibniz pointed out, was that God was now entirely removed from the world’s affairs, since the need for intervention would only evidence some imperfection in God’s creation, something impossible for a perfect and omnipotent creator.[7] 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.[8]

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.[9] 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 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." [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.[9]

[edit] Gravity and God

Newton 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.[2]
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, absolutely perfect.[10]
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.[11]


[edit] Other beliefs

Henry More's belief in the universe and rejection of Cartesian dualism may have influenced Newton's religious ideas. A manuscript he sent to John Locke in which he disputed the existence of the Trinity was never published. 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.[12]

Newton's grave in Westminster Abbey.
Newton's grave in Westminster Abbey.

Newton is generally thought to have been Arian, not holding to Trinitarianism.[8][13] He listed "worshipping Christ as God" in a list of "Idolatria" in his theological notebook.[12] In a minority view, T.C. Pfizenmaier argued that he held closer to the Eastern Orthodox view of the Trinity rather than the Western one held by Roman Catholics, Anglicans and Protestants.[14] In his final days Newton refused the sacraments of the Church of England.[13]

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 preachers clergy as well as dissident preachers like the latitudinarians.[9] 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.[9]

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.[12] Newton refashioned the world governed by an interventionist God into a world crafted by a God that designs along rational and universal principles.[15] 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.[16] The perceived ability of Newtonians to explain the world, both physical and social, through logical calculations alone is the crucial idea in the disenchantment of Christianity.[17]

[edit] References

  1. ^ a b Newton's Views on Prophecy. The Newton Project (2007-04-05). Retrieved on 2007-08-15.
  2. ^ a b John H. Tiner. Isaac Newton: Inventor, Scientist and Teacher, Mott Media, ISBN 0-91513406-3.
  3. ^ a b Papers Show Isaac Newton's Religious Side, Predict Date of Apocalypse. The Associated Press (19 June 2007). Retrieved on 2007-08-01.
  4. ^ Newton, Isaac (2007-04-05). The First Book Concerning the Language of the Prophets. The Newton Project. Retrieved on 2007-08-15.
  5. ^ a b c d e f Snobelen, Stephen D. A time and times and the dividing of time: Isaac Newton, the Apocalypse and 2060 A.D.. Retrieved on 2007-08-15.
  6. ^ 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.
  7. ^ Westfall, Richard S. The Life of Isaac Newton, Cambridge U Press, 1993, ISBN 0-521-47737-9
  8. ^ a b Avery Cardinal Dulles. The Deist Minimum. 2005.
  9. ^ a b c d Jacob, Margaret C. The Newtonians and the English Revolution: 1689-1720.
  10. ^ 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.
  11. ^ 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.
  12. ^ a b c Westfall, Richard S. Science and Religion in Seventeenth-Century England.
  13. ^ a b Snobelen, Stephen D. (1999). "Isaac Newton, heretic : the strategies of a Nicodemite". British Journal for the History of Science 32: pp. 381–419. doi:10.1017/S0007087499003751. 
  14. ^ Pfizenmaier, T.C., "Was Isaac Newton an Arian?" Journal of the History of Ideas 68(1):57–80, 1997.
  15. ^ 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.
  16. ^ Frankel, Charles. The Faith of Reason: The Idea of Progress in the French Enlightenment. King’s Crown Press, New York: 1948. p1.
  17. ^ Germain, Gilbert G. A Discourse on Disenchantment: Reflections on Politics and Technology. p28.

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