Theology
The need for a thorough reformation in Christianity was also an abiding feature of Newton’s thought. That Newton looked forward to a reformation instead of back to that of Protestantism signals his distance from the majority of his religious contemporaries. But for a man who saw the Trinity—and much else besides—as a blight on the Church, the view was a natural one. The more than half century Newton devoted to the study of theology was motivated by a desire to recover primitive Christianity from such corruptions. This project formed part of his commitment to the tradition of the prisca sapientia, the Renaissance idea that the ancients had possessed true knowledge about God and the world. In order to retrieve pure doctrine, Newton carried out an immense historical survey of Jewish and Christian theology. His research traced the rise of idolatry and monkery, along with the doctrinal damage done by Athanasius and his followers. A massive 425-page ecclesiastical history entitled “Of the Church” was but one product of these efforts. Surviving extensive notes and ink sketches show that he also sifted through biblical and Talmudic sources in order to reconstruct the plan of the Jerusalem Temple. Not only did he believe that the Temple and its ritual provided a backdrop to the visions of Revelation, but he also saw it, along with certain other ancient temples, as a model of the heliocentric solar system—knowledge of which the ancients had subsequently lost.
Newton discovered in the Scriptures that the Father alone is the One True God of Israel. Jesus Christ, preexistent and miraculously born, was God’s literal Son but not “very God of very God” in the Trinitarian sense. Although Newton’s Christ is not to be worshipped directly or invoked in prayer, he still occupies an elevated position, both through the atonement wrought by his shed blood and his powerful apocalyptic role at the end of time. Newton had nothing but disdain for the monks and Trinitarian “homoousians”who corrupted this pure doctrine with metaphysics and doctrinally novel terms. These same agents of false doctrine introduced the unbiblical notion of the immortality of the soul to unpin Catholic saint worship. Eternal life, Newton believed, is granted only after resurrection. Even the orthodox teaching on the Devil and demons did not stand before Newton’s reformation. Evil spirits came to represent distempers of the mind and the Devil a symbol for human lust. These latter ideas do not derive from some putative incipient rationalism, but likely from the logic of his belief in a God of dominion Whose sovereignty does not allow the existence of lesser deities, and possibly from his reading of analogous ideas in ancient rabbinic thought and contemporary accounts of idolatry.
All of these researches were carried out in private. Quite apart from the attendant social stigmatization, denial of the Trinity was a punishable offence throughout Newton’s lifetime. Newton in any case believed that the higher truths of religion were not fit for the masses. Theological knowledge was divided into “milk for babes” and “meat for elders”, and he put in the latter class an elite remnant class who alone were able to understand the deeper meanings of faith. And thus he revealed his heresy only to an inner circle of similarly-minded friends. One such adept was John Locke, himself a biblical scholar, with whom Newton discussed matters of theology through the 1690s and to whom he sent a treatise of antitrinitarian textual criticism to be published anonymously on the Continent (Newton suppressed it at the last minute for fear of exposure). Powerfully impressed by Newton’s theological acumen, Locke described him as “a very valuable man not onely for his wonderful skill in Mathematicks but in divinity too and his great knowledg in the Scriptures where in I know few his equals.” Newton’s religious outlook resembled contemporary Non-Conformity and shows strong doctrinal analogies with Judaism, pre-Nicene Christianity and contemporary biblicist antitrinitarian movements such as the Socinians.
Prophetic beliefs
Newton wrote his first large prophetic treatises in the 1670s and continued to study biblical prophecy until the end of his days. He sought to uncover the meaning of the various symbols of the Books of Daniel and Revelation, along with their fulfilments in history past and future. His hermeneutics tended to the literal and his eschatology was strongly premillenarian. He believed in the return of Christ, the restoration of the Jews to Israel, the rebuilding of the Jerusalem Temple and the coming Kingdom of God on earth—for which Newton believed one should pray every day. Such was the passion of his prophetic faith that any attempts to portray Newton as some sort of proto-deist are doomed to failure. For Newton the exact accomplishment of prophecy formed one of the most powerful arguments for a deity. On the other hand, Newton was unhappy with those who set prophetic dates and thereby brought discredit on Christianity when they failed. This did not stop Newton himself from making prophetic calculations, from which his own dates can be extrapolated. These show that he put the parousia off well beyond his own lifetime to the nineteenth or twentieth centuries at the earliest. Newton also believed that the final reformation of Christianity would not happen until around this time, a realization that likely reinforced his Nicodemism. Newton saw in prophetic hermeneutics one of the greatest intellectual challenges. For him, the interpretation of prophecy and the correct identification of the seducing power of Antichrist was seen as “no idle speculation, no matter of indifferency but a duty of the greatest moment.”