Galileo’s Letter to Christina of Tuscany

In this l615 letter to Grand Duchess Christina of Tuscany, Galileo defends the theory of heliocentrism–that the Earth revolves around the sun. While popular sentiment tends to hold that the Church condemned Galileo from the start, his ideas were the center of a crucial and long debate which ended with more conservative forces in the church winning. Galileo would be condemned as a heretic.

To the Most Serene Grand Duchess Mother:

Some years ago, as Your Serene Highness well knows, I discovered in the heavens many things that had not been seen before our own age. The novelty of these things, as well as some consequences which followed from them in contradiction to the physical notions commonly held among academic philosophers, stirred up against me no small number of professors-as if I had placed these things in the sky with my own hands in order to upset nature and overturn the sciences. They seemed to forget that the increase of known truths stimulates the investigation, establishment, and growth of the arts; not their diminution or destruction.

Showing a greater fondness for their own opinions than for truth they sought to deny and disprove the new things which, if they had cared to look for themselves, their own senses would have demonstrated to them. To this end they hurled various charges and published numerous writings filled with vain arguments, and they made the grave mistake of sprinkling these with passages taken from places in the Bible which they had failed to understand properly, and which were ill-suited to their purposes. . . .

The reason produced for condemning the opinion that the earth moves and the sun stands still in many places in the Bible one may read that the sun moves and the earth stands still. Since the Bible cannot err; it follows as a necessary consequence that anyone takes a erroneous and heretical position who maintains that the sun is inherently motionless and the earth movable.

With regard to this argument, I think in the first place that it is very pious to say and prudent to affirm that the holy Bible can never speak untruth-whenever its true meaning is understood. But I believe nobody will deny that it is often very abstruse, and may say things which are quite different from what its bare words signify. Hence in expounding the Bible if one were always to confine oneself to the unadorned grammatical meaning, one might; fall into error. Not only contradictions and propositions far from true might thus be made to appear in the Bible, but even grave heresies and follies. Thus it would be necessary to assign to God feet, hands ans eyes, as well as corporeal and human affections, such as anger, repentance, hatred, and sometimes even the forgetting of` things past and ignorance of those to come. These propositions uttered by the Holy Ghost were set down in that manner by the sacred scribes in order to accommodate them to the capacities, Of the common people, who are rude and unlearned. For the sake of those who deserve to be separated from the herd, it is necessary that wise expositors should produce the true senses of such passages, together with the special reasons for which they were set down in these words. This doctrine is so widespread and so definite with all theologians that it would be superfluous to adduce evidence for it.

Hence I think that I may reasonably conclude that whenever the Bible has occasion to speak of any physical conclusion (especially those which are very abstruse and hard to understand), the rule has been observed of avoiding confusion in the minds of the common people which would render them contumacious toward the higher mysteries. Now the Bible, merely to condescend to popular capacity, has not hesitated to obscure some very important pronouncements, attributing to God himself some qualities extremely remote from (and even contrary to) His essence. Who, then, would positively declare that this principle has been set aside, and the Bible has confined itself rigorously to the bare and restricted sense of its words, when speaking but casually of the earth, of water, of the sun, or of any other created thing? Especially in view of the fact that these things in no way concern the primary purpose of the sacred writings, which is the service of God and the salvation of souls – matters infinitely beyond the comprehension of the common people.

This being granted, I think that in discussions of physical problems we ought to begin not from the authority of scriptural passages but from sense¬≠ experiences and necessary demonstrations; for the holy Bible and the phenomena of nature proceed alike from the divine Word the former as the dictate of the Holy Ghost and the latter as the observant executrix of God’s commands. It is necessary for the Bible, in order to be accommodated to the understanding of every man, to speak many things which appear to differ from the absolute truth so far as the bare meaning of the words is concerned. But Nature, on the other hand, is inexorable and immutable; she never transgresses the laws imposed upon her, or cares a whit whether her abstruse reasons and methods of operation are understandable to men. For that reason it appears that nothing physical which sense¬≠experience sets before our eyes, or which necessary demonstrations prove to us, ought to be called in question (much less condemned) upon the testimony of biblical passages which may have some different meaning beneath their words. For the Bible is not chained in every expression to conditions as strict as those which govern all physical effects; nor is God any less excellently revealed in Nature’s actions than in the sacred statements of the Bible. Perhaps this is what Tertullian meant by these words:

We conclude that God is known first through Nature, and then again, more particularly, by doctrine, by Nature in His works, and by doctrine in His revealed word.
From this I do not mean to infer that we need not have an extraordinary esteem for the passages of holy Scripture. On the contrary, having arrived at any certainties in physics, we ought to utilize these as the most appropriate aids in the true exposition of the Bible and in the investigation of those meanings which are necessarily contained therein, for these must be concordant with demonstrated truths. I should judge that the authority of the Bible was designed to persuade men of those articles and propositions which, surpassing all human reasoning could not be made credible by science, or by any other means than through the very mouth of the Holy Spirit.

Yet even in those propositions which are not matters of faith, this authority ought to be preferred over that of all human writings which are supported only by bare assertions or probable arguments, and not set forth in a demonstrative way. This I hold to be necessary and proper to the same extent that divine wisdom surpasses all human judgment and conjecture.

But I do not feel obliged to believe that the same God who has endowed us with senses, reason and intellect has intended us to forego their use and by some other means to give us knowledge which we can attain by them. He would not require us to deny sense and reason in physical matters which are set before our eyes and minds by direct experience or necessary demonstrations. This must be especially true in those sciences of which but the faintest trace (and that consisting of conclusions) is to be found in the Bible. Of astronomy; for instance, so little is found that none of the planets except Venus are so much as mentioned, and this only once or twice under the name of “Lucifer.” If the sacred scribes had had any intention of teaching people certain arrangements and motions of the heavenly bodies, or had they wished us to derive such knowledge from the Bible, then in my opinion they would not have spoken of these matters so sparingly in comparison with the infinite number of admirable conclusions which are demonstrated in that science. Far from pretending to teach us the constitution and motions of the heavens and other stars, with their shapes, magnitudes, and distances, the authors of the Bible intentionally forbore to speak of these things, though all were quite well known to them. Such is the opinion of the holiest and most learned Fathers, and in St. Augustine we find the following words :

It is likewise commonly asked what we may believe about the form and shape of the heavens according to the Scriptures, for many contend much about these matters. But with superior prudence our authors have forborne to speak of this, as in no way furthering the student with respect to a blessed life-and, more important still, as taking up much of that time which should be spent in holy exercises. What is it to me whether heaven, like a sphere surrounds the earth on all sides as a mass balanced in the center of the universe, or whether like a dish it merely covers and overcasts the earth? Belief in Scripture is urged rather for the reason we have often mentioned; that is, in order that no one, through ignorance of divine passages, finding anything in our Bibles or hearing anything cited from them of such a nature as may seem to oppose manifest conclusions, should be induced to suspect their truth when they teach, relate, and deliver more profitable matters. Hence let it be said briefly, touching the form of heaven, that our authors knew the truth but the Holy Spirit did not desire that men should learn things that are useful to no one for salvation. . . .”

Now if the Holy Spirit has purposely neglected to teach us propositions of this sort as irrelevant to the highest goal (that is, to our salvation), how can anyone affirm that it is obligatory to take sides on them, that one belief is required by faith, while the other side is erroneous? Can an opinion be heretical and yet have no concern with the salvation of souls? Can the Holy Ghost be asserted not to have intended teaching us something that does concern our salvation? I would say here something that was heard from an ecclesiastic of the most eminent degree: “That the intention of the Holy Ghost is to teach us how one goes to heaven. not how heaven goes.”

Questions to consider:

  1. According to this document, what did Galileo see as the purposes of science and religion?
  2. What connection exists between the two, according to Galileo? Could religion reinforce science? Can science reinforce religion?