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In Part I we saw Newton's anti-Trinitarianism and his science as a single revolution, opposed to the idea that divine form can enter matter and restructure it from within. This week, the counter-argument. We turn to the man in the opposing corner: Athanasius of Alexandria. We introduce his magnum opus, On the Incarnation. First, the metaphysics — form, matter, ousia, the Image. We then interpret the main thesis, which is that the same Divine Logos who created the world became incarnate to save it. The closing questions consider the social consequences of scientism derived from Newton's vision, with its cosmos of inert matter governed at a distance, in which the Incarnation becomes unthinkable, and in which persons too become bundles of forms and properties tossed and turned by impersonal forces.

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Most people know Isaac Newton as the father of modern science. Fewer know that two thirds of his written output was on alchemy and theology — and that he kept it secret because it would have gotten him hanged. This week I read my essay Newton Contra Athanasius, tracing the strange inner life of the man behind the mechanical universe: the abandoned child who reimagined God as a distant sovereign, the secret Arian who spent decades building a forensic case against one of the greatest theologian of the early Church, and the unwitting architect of a worldview that is only now beginning to crack.

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William Shakespeare, James Joyce, and René Girard walk into a bar...

And share a secret: the price of literary genius is the torment of mimetic cuckoldry, resolved through a type of repentance. I talk about how Girard found this secret in Shakespeare, and how Joyce had already encoded it in a single chapter of Ulysses, where Stephen Dedalus, presenting his Shakespeare theory to a roomful of erudite groundlings, ends up outcast as their scapegoat. The mob wins in the short term, but the artist persists.

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