There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night…John 3: 1–2A lady asked the famous Lord Shaftesbury what religion he was of. He answered the religion of wise men. She asked, what was that? He answered, wise men never tell.Diary of Viscount Percival , i, 113NEWTON AS HERETICIsaac Newton was a heretic. But like Nicodemus, the secret disciple of Jesus, he never made a public declaration of his private (...) faith – which the orthodox would have deemed extremely radical. He hid his faith so well that scholars are still unravelling his personal beliefs. His one-time follower William Whiston attributed his policy of silence to simple, human fear and there must be some truth in this. Every day as a public figure and as the figurehead of British natural philosophy, Newton must have felt the tension of outwardly conforming to the Anglican Church, while inwardly denying much of its faith and practice. He was restricted by heresy laws, religious tests and the formidable opposition of public opinion. Heretics were seen as religiously subversive, socially dangerous and even morally debased. Moreover, the positions he enjoyed were dependent on public manifestations of religious and social orderliness. Sir Isaac had a lot to lose. Yet he knew the scriptural injunctions against hiding one's light under a bushel. Newton the believer was thus faced with the need to develop a modus vivendi whereby he could work within legal and social structures, while fulfilling the command to shine in a dark world. This paper recovers and assesses his strategies for reconciling these conflicting dynamics and, in so doing, will shed light on both the nature of Newton's faith and his agenda for natural philosophy. (shrink)

The first edition of Isaac Newton's famous Principia mathematica (1687) contains only one reference to the Scriptures and one mention of God and natural theology. Thus, there is superficial evidence to suggest that this pivotal work of physics is a mostly secular book that is not fundamentally associated with theology and natural theology. The fact that the General Scholium – with its overt theological and natural theological themes – was only added to the Principia a quarter-century later with the second (...) edition of 1713 may also suggest that this theology came as an afterthought and is therefore not integral to the conceptual structure of the Principia . Moreover, the relative paucity of theology in the first edition, combined with the evidence of the appended General Scholium of 1713, could be used as evidence of a ‘theological turn’ in Newton's thought after 1687. This article uses evidence from Newton's private manuscripts to argue that there is more theology in all three editions of the Principia than a simple reading of the published text would imply. This article also demonstrates that the seeds of Newton's theological conception of Nature and the cosmos – conceptions that can be found in manuscripts beginning in the early 1690s, and that are acknowledged in the General Scholium of 1713 – are already present in Newton's private papers prior to 1687. Newton engaged in a great deal of theological writing after 1687, but the period of the composition of the Principia only marks the end of the first third of Newton's six-decade intellectual career and thus it should not be surprising to find more theology after the Principia than before. Nevertheless, there are important theological writings going back to the 1660s that show that Newton's strongly biblical and providentialist theology pre-dates the Principia and, crucially, that his theological conception of the cosmos does as well. The first edition of the Principia , therefore, was composed after Newton had begun to formulate his theology and theological understanding of the cosmos. (shrink)

Este artículo discute la cercana relación entre la teología y la filosofía natural de Newton. Tomando como punto de inscripción el ejemplo de la Óptica, se refutarán estas lecturas de Newton. Primero, se examinará la evidencia que muestra que Newton contempló una declaración explícita de filosofía natural para la primera edición de la Óptica. Luego se discutirá el material teológico-natural añadido a la Optice de 1706. Al hacerlo, se señalarán ejemplos de su relación con las afirmaciones hechas en el Escolio (...) General de los Principia, se demostrará cómo éste está iluminado por las afirmaciones más explícitas hechas en un borrador a la Cuestión 23 (31), y se explorarán conexiones entre las declaraciones públicas de las Cuestiones y material más explícito sobre teología natural en los manuscritos privados de Newton. Luego se mostrará que, así como en el Escolio General, el material añadido a las ediciones posteriores de la Óptica también incluye claves sobre su teología antitrinitaria herética. Finalmente, se sugerirán formas en que los compromisos de Newton con la teología natural, y un poderoso Dios unitario del dominio, ayudaron a sustentar su filosofía natural. En suma, este artículo sostiene que la teología natural de Newton y su teología herética se relacionan con la filosofía natural de la Óptica de maneras que son mucho más fundamentales que un delgado barniz de retórica. Este artículo se basa no sólo en un análisis de los textos publicados, sino también de los borradores relacionados con la Óptica y otros paralelos textuales en los escritos inéditos de Newton. Estos manuscritos privados ayudarán a abrir una ventana en el sentido que buscaban los textos públicos de Newton. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.1 (2002) 125-126 [Access article in PDF] Book Review Newton and Religion: Context, Nature, and Influence James E. Force and Richard H. Popkin, editors. Newton and Religion: Context, Nature, and Influence. International Archives of the History of Ideas. Dordrecht: Kluwer Academic Publishers, 1999. Pp. xvii + 325. Cloth, $168.00. When James Force and Richard Popkin published their Essays on the Context, Nature, and (...) Influence of Isaac Newton's Theology in 1990, they launched a new sub-genre in Newton studies. Their seminal work opened up new scholarly vistas in the study of Newton's antitrinitarian theology, his millenarian prophetic hermeneutics, the relations between his theology and his natural philosophy, and the historical legacies of these until recently under-researched aspects of his thought. Force and Popkin have excelled particularly in leading the attack on the two variants of the "two-Newton" thesis: first, that Newton's theological and alchemical works were the result of a putative post-middle-aged madness or the meandering mind of an old man and, second, that Newton somehow disassociated his "pure" science from the problematic contaminations of alchemy and theology. This new volume of thirteen essays is the latest product of this effort to restore unity to Newton's life and thought.The first paper, by Deborah Harkness, outlines the work of the Elizabethan magus John Dee for the purpose of suggesting possible analogies with Newton. In the second essay, Allison Coudert seeks to update the Yates thesis: the proposal that modern science received an early and powerful stimulus from occult philosophy. Unlike Yates, who focused on Hermeticism, Coudert sees the main occult impetus to the rise of science in a renewed Gnosticism that emphasized the need to recover the original prisca sapientia (ancient wisdom). Coudert locates Newton in this latter tradition. In the third paper, James Bono sets out to revise and extend William Ashworth's 1990 study of the impact on the history of science of the "emblematic" world view. Bono seeks to show that Newton retained a commitment to the unity of the Books of Nature and Scripture, even while rejecting what he saw as the corruption and idolatry of man-made systems of symbols in favor of a program of discovering God's hand at work in creation.In the fourth and fifth papers, Justin Champion and Rob Iliffe detail aspects of Newton's engagement with Catholicism. Champion skillfully demonstrates how and why Newton appropriated what he saw as acceptable elements of the incipient textual criticism of the Catholic priest Richard Simon. Notwithstanding his use of this product of Catholic scholarship, Newton's virulent anti-Catholicism is detailed in a sophisticated account by Iliffe, who shows that it extended well beyond Newton's already explicated anti-papist prophetic exegesis.The sixth, seventh, and ninth essays examine Newton's study of history. In the sixth paper, Robert Markley shows how Newton deployed universal history in his quest to trace the origin and subsequent corruption of pure religion. Continuing the theme of religious apostasy, in the seventh essay Matt Goldish examines Newton's ecclesiastical history "Of the Church." Goldish describes how Newton's painstaking research uncovered the corruption of primitive religion by paganism, gnosticism, kabbalism, emanationist doctrines, and other such human interventions. The ninth paper by Kenneth Knoespel contains a study of Newton's ponderous and often impenetrable manuscript Theologiae gentilis origins philosophicae. Knoespel argues that this document helps illustrate Newton's belief that his Principia not so much represented a discovery of new knowledge as it embodied a recovery of ancient revealed truth.The eighth, tenth, and thirteenth papers feature accounts of Newton's prophetic exegesis and millenarian thought. The eighth and thirteenth papers, by Sarah Hutton and Reiner Smolinski respectively, make great strides in the understanding of the unity of Newton's theology by illustrating how crucial aspects of his heterodox doctrine helped shape his prophetic thought. Hutton focuses on the impact of Newton's Arian Christology on his exegesis of Revelation, while Smolinski relates Newton's mortalism and rejection of evil spirits to... (shrink)

Published within weeks of Charles Darwin's Origin of Species, Isabelle Duncan's Pre-Adamite Man is the first full-length treatment of preadamism by an evangelical. Intended as a reconciliation of Genesis and geology, Duncan's work gained immediacy when it was published shortly after the September 1859 revelations that men had walked among the mammoths. Written in the tradition of evangelical ‘Christian philosophy’, Pre-Adamite Man deploys innovative biblical hermeneutics and recent trends in geology to set out both a biblical preadamite theory, and an (...) unorthodox angelology. Duncan responded to contemporary secular interpretations of geology by pushing evangelical concordist strategies to new frontiers, filling out an acceptance of an ancient earth with new biblically informed catastrophist proposals and extensions of salvation history, while simultaneously retaining a firm commitment to plenary inspiration. The product is a highly readable book that operates both as an accessible treatment of geology and a theological discourse. Running through six printings between 1860 and 1866, the book was reviewed by many of the period's leading journals and created a minor controversy among evangelicals. This study both brings to life this previously neglected episode in scriptural geology, and adds to recent work on Victorian popular science writing. (shrink)