section_path: Theology/Religious views
section_name: Religious views
paragraph_text: Religious views
  
  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, with one historian labelling him a heretic.
  
  By 1672, he had started to record his theological researches in notebooks which he showed to no one and which have only been available for public examination since 1972. Over half of what Newton wrote concerned theology and alchemy, and most has never been printed. His writings demonstrate an extensive knowledge of early Church writings and show that in the conflict between Athanasius and Arius which defined the Creed, he took the side of Arius, the loser, who rejected the conventional view of the Trinity. Newton "recognized Christ as a divine mediator between God and man, who was subordinate to the Father who created him." He was especially interested in prophecy, but for him, "the great apostasy was trinitarianism."
  
  Newton tried unsuccessfully to obtain one of the two fellowships that exempted the holder from the ordination requirement. At the last moment in 1675 he received a dispensation from the government that excused him and all future holders of the Lucasian chair.
  
  In Newton's eyes, worshipping Christ as God was idolatry, to him the fundamental sin. In 1999, historian Stephen D. Snobelen wrote, "Isaac Newton was a heretic. But... 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 unraveling his personal beliefs." Snobelen concludes that Newton was at least a Socinian sympathiser (he owned and had thoroughly read at least eight Socinian books), possibly an Arian and almost certainly an anti-trinitarian.
  
  Although the laws of motion and universal gravitation became Newton's best-known discoveries, he warned against using them to view the Universe as a mere machine, as if akin to a great clock. He said, "So then gravity may put the planets into motion, but without the Divine Power it could never put them into such a circulating motion, as they have about the sun".
  
  Along with his scientific fame, Newton's studies of the Bible and of the early Church Fathers were also noteworthy. Newton wrote works on textual criticism, most notably An Historical Account of Two Notable Corruptions of Scripture and Observations upon the Prophecies of Daniel, and the Apocalypse of St. John. He placed the crucifixion of Jesus Christ at 3 April, AD 33, which agrees with one traditionally accepted date.
  
  He believed in a rationally immanent world, but he rejected the hylozoism implicit in Leibniz and Baruch Spinoza. The ordered and dynamically informed Universe could be understood, and must be understood, by an active reason. In his correspondence, Newton claimed that in writing the Principia "I had an eye upon such Principles as might work with considering men for the belief of a Deity". He saw evidence of design in the system of the world: "Such a wonderful uniformity in the planetary system must be allowed the effect of choice". But Newton insisted that divine intervention would eventually be required to reform the system, due to the slow growth of instabilities. For this, Leibniz lampooned him: "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."
  
  Newton's position was vigorously defended by his follower Samuel Clarke in a famous correspondence. A century later, Pierre-Simon Laplace 's work Celestial Mechanics had a natural explanation for why the planet orbits do not require periodic divine intervention. The contrast between Laplace's mechanistic worldview and Newton's one is the most strident considering the famous answer which the French scientist gave Napoleon, who had criticised him for the absence of the Creator in the Mécanique céleste: "Sire, j'ai pu me passer de cette hypothèse" ("Sir, I didn't need this hypothesis").
  
  Scholars long debated whether Newton disputed the doctrine of the Trinity. His first biographer, David Brewster, who compiled his manuscripts, interpreted Newton as questioning the veracity of some passages used to support the Trinity, but never denying the doctrine of the Trinity as such. In the twentieth century, encrypted manuscripts written by Newton and bought by John Maynard Keynes (among others) were deciphered and it became known that Newton did indeed reject Trinitarianism.