{"id":80,"date":"2007-03-14T13:41:57","date_gmt":"2007-03-14T13:41:57","guid":{"rendered":"http:\/\/trinities.org\/blog\/archives\/80"},"modified":"2007-03-14T13:53:19","modified_gmt":"2007-03-14T13:53:19","slug":"linkage-isaac-newton-on-the-father-and-son","status":"publish","type":"post","link":"https:\/\/trinities.org\/blog\/linkage-isaac-newton-on-the-father-and-son\/","title":{"rendered":"Linkage: Isaac Newton on the Father and Son"},"content":{"rendered":"

From a few months back, a very interesting post on Isaac Newton<\/strong><\/a> by Brandon, over at Siris.<\/a><\/p>\n

Newton’s is a part of a big, long, interesting and interlocking set of stories<\/strong> about subordinationists, “Arians”, and “Unitarians” in late 17th and early 18th century England. A good place to start is in chapter 29 & 30 of Wilbur’s 1925 book Our Unitarian Heritage<\/em><\/a>, though his interests and biases are those of a 20th century Unitarian-Universalist.<\/p>\n

The best account I’ve ever seen of Newton and his immediate circle is by the late great historian of theology Maurice Wiles, in Archetypal Heresy: Arianism Through the Centuries<\/em><\/a>, chapter 4.<\/p>\n

A quibble about terms – Newton thought of himself not as antitrinitarian, but rather, as anti-Athanasian, and as holding the true, primitive church doctrine of the Trinity. Thus, it can be a little misleading to describe him as “against the Trinity”, as Brandon does. It’s sort of like describing someone with a revisionary but similar (to the mainstream) historical account of the holocaust as a “holocaust denier”.<\/p>\n","protected":false},"excerpt":{"rendered":"

From a few months back, a very interesting post on Isaac Newton by Brandon, over at Siris. Newton’s is a part of a big, long, interesting and interlocking set of stories about subordinationists, “Arians”, and “Unitarians” in late 17th and early 18th century England. A good place to start is in chapter 29 & 30… Read More »Linkage: Isaac Newton on the Father and Son<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"neve_meta_sidebar":"","neve_meta_container":"","neve_meta_enable_content_width":"","neve_meta_content_width":0,"neve_meta_title_alignment":"","neve_meta_author_avatar":"","neve_post_elements_order":"","neve_meta_disable_header":"","neve_meta_disable_footer":"","neve_meta_disable_title":"","footnotes":""},"categories":[8,3],"tags":[],"class_list":["post-80","post","type-post","status-publish","format-standard","hentry","category-linkage","category-theories"],"_links":{"self":[{"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/posts\/80","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/comments?post=80"}],"version-history":[{"count":0,"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/posts\/80\/revisions"}],"wp:attachment":[{"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/media?parent=80"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/categories?post=80"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/trinities.org\/blog\/wp-json\/wp\/v2\/tags?post=80"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}