Faustus Socinus and the Roots of Modern Christianity

by Dr. Bruce Arnold

[As I have said in earlier posts, it is not necessary to believe in superstition or medieval concepts in order to be a Christian. Here is the story of one man who, many centuries ago, made remarkable sacrifices to help formulate the Christian faith in such a way that a modern person could adhere to it without betraying reason or knowledge.]

Fausto Sozzini, or in Latin form Faustus Socinus as he is usually known, was born in 1539 to a wealthy Italian family. The Reformation was in full flower as he grew up and the ideas of Luther and others were fermenting all over Europe. Luther himself was interested mainly in establishing the authority of the Bible, as opposed to that of the church hierarchy, and of cleaning up the corruption in the church. Many of his contemporaries went further. Some of them, such as Michael Servetus and Thomas Munzer, preached against the idea of the Trinity and the practice of infant baptism. Socinus’ uncle Laelio Sozzini was involved in this movement, which we call the Radical Reformation, and influenced Faustus immeasurably. Laelio learned Greek and Hebrew so he could read the Bible in the original, and found that much of the church’s doctrine was directly contradictory to Scripture. Laelio had a fascinating life, living in various cities in Italy and Switzerland, and knew many of the Reformation’s outstanding figures.

At the age of 21 Socinus went to Lyon, France, and was probably engaged in a mercantile business. A year later he shows up in Geneva, Switzerland, but there is no evidence that he ever came under the sway of John Calvin. Letters from this time show that he was already formulating a more radical Protestant theology, asserting that Jesus was not essentially divine — in other words, that he was not born both God and Man. He returned to Italy and lived as a member of the court of Grand Duke Cosimo Medici in Florence for many years. During this time he had many literary pursuits — he loved to write poetry — but was not remarkably fertile as a theologian.

When Duke Cosimo died in 1574, Socinus traveled back to Switzerland and never returned to Italy. In the safer theological atmosphere of Basel he once again began to publish theological works. From Basel, Socinus traveled to Transylvania. There were many there who had rejected the idea of the Trinity. The interchange between Socinus and the Transylvanian anti-trinitarians is one of the principal threads in the development of modern-day Unitarianism. Socinus left Transylvania for Poland in May of 1579, where there were many others of like mind. He remained in Poland until his death in 1604. He was a major influence on the development of the Polish Brethren, a dissenting church which forms another thread in the development of a non-supernatural way of participating in the Christian faith.

What were his principal beliefs? I’ve already alluded to his rejection of the Trinity, the idea that Father, Son and Holy Spirit are somehow separate yet one and the same. He says that Jesus was not born the Son of God. He suggests that, when the gospel of John says “In the beginning there was the Word,” this means in the beginning of Jesus’ ministry, not the beginning of the Creation. Jesus was the Son of God because he became like God. The Holy Spirit is not a separate being from God, either, but simply the activity of God’s power and presence among us.

Socinus also disagreed with the idea that Jesus died on the cross for the remission of sins. Stephen David Snobelen tells us that “Fausto Socinus rejected the orthodox satisfaction theory of the atonement, a theory that held that God’s wrath was appeased or satisfied through Christ’s death on the cross, a sacrifice that involved a sort of legal transaction in which Christ died as a substitute for humans. Socinus held that the view that held that God was a wrathful deity who demanded the satisfaction of a legal transaction prior to granting atonement for the sin’s of men and women was inconsistent with an understanding of God’s grace. Instead, Socinus argued that God has the right to grant atonement and eternal life freely, without any transaction. Socinus believes it unjust for God to ask men and women to forgive each other freely, if he does not do so himself. There is in Socinus’ model of the atonement a greater stress placed on Christ’s crucifixion as exemplary of an ethic of self-sacrifice to which humans should aspire.”

Socinus did not believe in original sin, thus there was no need for justification. Socinus considered it absurd that some would be saved and others predestined to be damned to hell, as Calvin taught.

Socinus believed that the rewards of the Christian life were not to be won simply in saying that you believe in what Jesus taught, but by doing what Jesus taught. He took the demands of the Sermon on the Mount as binding on all Christians, and was a pacifist.

He denied that God’s omniscience means that God knows everything that is going to happen. Free will prevents this. Since people can make their own choices, no one including God can know everything that will take place. If there is no free will, then God must be the cause of sin. This, Faustus said, was absurd. Therefore there must be free will, and if there is, then foreknowledge cannot be said to exist.

Finally, while Socinus and his followers believed in miracles such as the virgin birth, they also said that religion should not contradict natural reason, or what we would today call scientific understanding. The rise of such beliefs in Europe, of which Socinus was an early pioneer, led to what we call the Enlightenment, or the philosophy of thinkers such as Hobbes, Locke, and Hume. The spirit of the Enlightenment played a large part in the formation of the American experiment in self-government, believing as they did in the rule of reason and law, and the separation of church and state.

After Socinus’ death, the Polish government was taken over for a time by counter-reformers, zealots for Catholicism and the more conservative branches of the Protestant movement. The doctrines of churches such as the Polish Brethren were outlawed, and members had three years to either convert to an accepted church or to leave. Many of the Polish Brethren fled to the Netherlands, where religious toleration was still practiced.

Socinus’ ideas had considerable influence over Isaac Newton. Newton was found to have had many Socinian books in his library upon his death, and they all gave evidence of having been studied. Four of them were written by Socinus himself. By contrast, there were only two books by Martin Luther and one by John Calvin. In addition, Newton had correspondence with several Socinians, and appears to have helped fund the publication of one of their works.

While not a Socinian as such, Newton did not believe in the Trinity. His attitude towards the Atonement was similar to Socinus, in that he did not believe that Jesus’ death on the cross was a payment for our sins. Like Socinus, he studied the early history of the Christian church and found that such doctrines as the Trinity and the Atonement were either absent or were only one among many, quite distinct from the position of orthodoxy those precepts later obtained.

In England at one time, the term Socinian was used to denote any of the more radical forms of the Protestant church. My own Society of Friends was often labeled Socinian, although strictly speaking they were not. There are some parallels, such as the pacifism and the use of empirical reasoning in matters of faith.

I had heard of the “Socinian heresy” many times in my own studies. In those brief descriptions I saw something that seemed interesting and which resonates with my own views. Running across his name in a book again quite recently, I thought I would like to find out more who this Socinus guy was. As I learned more about him, I discovered how much his view of religion parallels my own. It’s almost like doing some genealogy and finding an interesting ancestor in your family tree.

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