Considered the paradigm case of the troubled interaction between science and religion, the conflict between Galileo and the Church continues to generate new research and lively debate. Richard J. Blackwell offers a fresh approach to the Galileo case, using as his primary focus the biblical and ecclesiastical issues that were the battleground for the celebrated confrontation. Blackwell's research in the Vatican manuscript collection and the Jesuit archives in Rome enables him to re-create a vivid picture of the trends and counter-trends that influenced leading Catholic thinkers of the period: the conservative reaction to the Reformation, the role of authority in biblical exegesis and in guarding orthodoxy from the inroads of "unbridled spirits," and the position taken by Cardinal Bellarmine and the Jesuits in attempting to weigh the discoveries of the new science in the context of traditional philosophy and theology. A centerpiece of Blackwell's investigation is his careful reading of the brief treatise Letter on the Motion of the Earth by Paolo Antonio Foscarini, a Carmelite scholar, arguing for the compatibility of the Copernican system with the Bible. Blackwell appends the first modern translation into English of this important and neglected document, which was placed on the Index of Forbidden Books in 1616. Though there were differing and competing theories of biblical interpretation advocated in Galileo's time—the legacy of the Council of Trent, the views of Cardinal Bellarmine, the most influential churchman of his time, and, finally, the claims of authority and obedience that weakened the abillity of Jesuit scientists to support the new science—all contributed to the eventual condemnation of Galileo in 1633. Blackwell argues convincingly that the maintenance of ecclesiastical authority, not the scientific issues themselves, led to that tragic trial.

A penetrating account of the confrontation between Galileo and the Church of Rome

Telling the fascinating stories of Copernicus, Kepler, Galileo, Newton and Pascal, Charles E. Hummel provides a historical perspective on the relationship between science and Christianity.

This is the 1998 Aquinas Lecture, delivered in the Todd Wehr Chemistry Building on Sunday, February 22, 1998, by Richard J. Blackwell, Professor of Philosophy at Saint Louis University in the US.

Twenty years before his famous trial, Galileo Galilei had spent two years carefully considering how the results of his own telescopic observations of the heavens as well as his convictions about the truth of the Copernican theory could be aligned with the Catholic Church's position on biblical interpretation and the authority of the magisterium. The product of these two years was an unpublished letter to the Grand Duchess Christina of Tuscany, the mother of his patron, Cosimo II de' Medici. Much has changed since this letter was written in 1615, but much has remained the same. This collection of articles by renowned international scholars provides the historical context of the letter as well as a description of the scientific world of Galileo. It also explores those issues that make this 1615 letter a document for our time: the public role of religious authority, the truth of the Bible, and the relationship of scientific inquiry to social justice. Galileo's letter to Christina has become a classic text in the history of the relationship between science and religion in the West for good reason; this volume explores why the letter has earned its rightful place as a classic even for today.

For more than 30 years, historians have rejected what they call the ‘warfare thesis’ – the idea that there is an inevitable conflict between religion and science – insisting that scientists and believers can live in harmony. This book disagrees. Taking as its starting point the most famous of all such conflicts, the Galileo affair, it argues that religious and scientific communities exhibit very different attitudes to knowledge. Scripturally based religions not only claim a source of knowledge distinct from human reason. They are also bound by tradition, insist upon the certainty of their beliefs, and are resistant to radical criticism in ways in which the sciences are not. If traditionally minded believers perceive a clash between what their faith tells them and the findings of modern science, they may well do what the Church authorities did in Galileo’s time. They may attempt to close down the science, insisting that the authority of God’s word trumps that of any ‘merely human’ knowledge. Those of us who value science must take care to ensure this does not happen.

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