What happened was that the man filming the talk thought it was streaming as he could see the talker on his screen. After it was over he found out is wasn't. that is what happens to tech amateurs like myself. Here is a copy of the text:
COMMENTS ON THE GALILEO CASE
First a quote from my brothers’ book:
‘Some four hundred years ago a chasm opened up in human knowledge separating science from the humanities… The earliest scientific pioneers expected that their discoveries would reveal traces of the hand, if not the mind of God. But the division between the two cultures has instead widened over the course of the ensuing centuries. So far as understanding the workings of the universe is concerned, the success of one culture, physical science, has led to the increasing irrelevance of the other, the humanities.’--- Danis Rose & John O’Hanlon. Love & Curiosity, Ithys Press, 2011.
‘Galileo de-sanctified where we live and
Darwin de-sanctified where we came from.
In my initial quest to write and expose evolutionism as the nonsense it is, I made contact with other creationists, especially an American Catholic Paul Ellwanger (RIP), a man who, at his own expense, disseminated the works and opinions of many others around the world. Some of them I made personal contact with by letter to discuss the various aspects of Creation. In my early correspondences with Paul Ellwanger, he told me that evolutionism was a child of heliocentrism, that the first evolution theory called the Nebular theory, was invented in 1775 to support the heliocentric solar-system of Copernicus, Galileo and Newton, the first theory necessary to set up the natural evolution of everything else. This was the theory that atoms evolved into a solar-system, the stars, sun, moon and planets, one of which was the Earth. After that came Darwin and other evolutionists from 1859, right on to the 13.7 billion year old Big Bang of 1931 conjured up by a Catholic priest Fr George Lemaitre. The two theories of heliocentrism and evolution then are interlinked as you cannot have one without the other. So, Paul Ellwanger said rightly, to understand where evolution came from and why it was tolerated within the Catholic Church, one needs first to understand the history of the clash between the two orders of the universe, geocentrism V heliocentrism especially the one that occurred in the infamous Galileo affair.
Now ever since I first heard of the Galileo case as I wondered how the divinely assisted Catholic Church could have erred in its interpretation of divine Scripture when defining the Bible as revealing the sun and stars orbit the Earth, a definition and declaration made by Pope Paul V in 1616 and confirmed by Pope Urban VIII in 1633, a decree that imposed this belief on all the flock, a judgement that brought on the Church centuries of ridicule that followed. This ‘U-turn’ began in 1741 when members of the Holy Office began to believe heliocentrism was now a proven scientific fact. They pressured Pope Benedict XIV to remove banned heliocentric books off the Index of forbidden books. In 1758 then, all but 5 such books were removed from the Index. In 1820 more pressure was put on Pope Pius VII to remove the last 5 books off the Index due to the proofs for heliocentrism. This the Pope allowed to happen in 1835.
‘Now no man lighting a candle covereth it with a vessel, or putteth it under a bed;
but setteth it upon a candlestick, that they who come in may see the light.
For there is not any thing secret that shall not be made manifest, nor hidden,
that shall not be known and come abroad.’ (Luke 8: 13-14)
That was 33 years ago, 33 years of part-time investigating to discover, understand, write up and then edit exactly what the Galileo affair was really all about, its past, its present and more importantly, its future. I can now say that the most important aspect of the Galileo case for any Catholic is the theology and metaphysics that were discarded from the Catholic faith as a result of Galileo being promoted as a near saint who brought about the beginning of a new understanding of Genesis for the Catholic Church, a new Moses as it were, but now adhering to Galileo’s science.
That said, it is first important to know something before we continue. The Biblical moving sun and stars around the Earth was never proven wrong by science. Two tests, the Airy trial in 1870 and the Michelson-Morley experiment in 1887 produced evidence that showed the Earth is not orbiting the sun. These tests caused panic among the Earthmovers as Barnett put it:
'All modern cosmology stands or falls with this concept of heliocentrism being correct, even though, to quote a text approved by Einstein: “We cannot feel our motion through space, nor has any experiment proved the Earth in motion.”’---Lincoln Barnett: The universe and Dr. Einstein, 1948, p.73
‘Whether the Earth rotates once a day from west to east as Copernicus taught, or the heavens revolve once a day from east to west as his predecessors believed, the observable phenomena will be exactly the same. This shows a defect in Newtonian dynamics, since an empirical science ought not to contain a metaphysical assumption that cannot be proved or disproved by observation.’-- Bertrand Russell, quoted in D. Sciama’s The Unity of the Universe, 2009. p.18.
Note what Bertrand Russell (1872-1970) and all physicists using the ‘scientific method’ for the last 100 years have had to admit; that their science cannot tell us the order of the world for certain, for spatial relativity makes it a metaphysical matter. Accordingly, what Pope Paul V defined and declared as heresy in 1616, was/is a matter belonging to faith, something beyond human science but not beyond revelations of God as described in the Holy Scriptures.
Albert Einstein by the way, was used to try to rescue heliocentrism from these tests. Were it not that they showed evidence that eliminated heliocentrism, then we may never have heard of Einstein. At best all he could do was admit relativity prevails in space for observers on Earth, so for human science either could be true. Only if we could view the universe from outside it could man know the true order. God can only do this and He has revealed it to us in Scripture, that the Earth is fixed and all other cosmic bodies do their turning around the Earth..
So, now that we all know the truth, that the Church of 1616 was never proven wrong in its defence of Biblical and natural geocentrism, we can now continue our history of the Galileo affair in its proper contest.
To understand what the Galileo case was all about, we must first know the two contestants involved, geocentrism v heliocentrism, but more importantly to the Galileo case, traditional Biblical geocentric theology v Galileo’s Biblical heliocentric heresy.
GEOCENTRISM
We could say that the development of geocentrism in human knowledge had its origins with the Greek philosopher Aristotle (384-322BC). He built a mode of thinking called metaphysics wherein the Earth’s visible and sensory immobile centrality of the world with the sun, moon, planets and stars all revolving around it, was chosen as the core around which other branches of knowledge should defer. Thus, the sciences and humanities of man, such as astronomy, cosmology, geography, philosophy, theology, literature, music and arts, found their deferential point. Later, Claudius Ptolemy (100-170AD) depicted geometrical geocentrism with the sky of the senses, that is, the Earth at the centre and the moon, planets, sun and stars revolving around it. The geocentric geometry was updated by Tycho de Brahe who lived from 1546-1601.
In the Bible also, there are many references to a geocentric universe, with its moving sun and stars around a fixed Earth. Of all such citations, none are more significant than the fifteen references in the Bible to the Lord’s footstool:
‘The heaven is My throne, and the Earth a footstool for My feet. What house will you build Me says the Lord, or what shall be the place of My resting?’ (Acts 7:49)
The term footstool, far from being considered as incidental to the Holy Throne, is best considered as a key component of the DAIS, of the Melchisedech Holy Throne; fashioned for one who is seated (in contradistinction to movement). ‘In the Prophets’ and Apostles’ visions of God; the Father is always found seated on His throne. This is important. God is always at rest. Nothing disturbs Him. Even in the Book of Revelation where violent events taking place on Earth are foretold you will find God seated on His throne.’ No footstool I know of rotates around a throne.
As time went by, a geocentric doctrine was developed further to satisfy the insatiable curiosity of man and the infinite theology of God, a synthesis of thought found in the reasoning refined and articulated in a Christian way over the centuries by all the Fathers and Doctors of the Catholic Church. In his 1870 book, A History of the Warfare of Science with Theology in Christendom, Andrew White gives us a history of geocentrism and those Fathers, especially Dionysius the Areopagite (1st century AD), St Clement of Alexandria (150-215AD) who held that the altar in the Jєωιѕн tabernacle was ‘a symbol of the Earth placed in the middle of the universe;’ Peter Lombard (1100-1160), and finally, ‘with great power and clearness, ‘St Thomas Aquinas (1225-1274), the sainted theologian, the glory of the mediaeval Church, the “Angelic Doctor,” brought the whole vast system, material and spiritual, into its relation to God and man, a composite of theology and metaphysics that resulted in a sacred system of cosmology, one of the great treasures of the universal Church.’ In this way Saint Thomas brought about a universal change in emphasis. Up to his time philosophy had been the centre of knowledge since the great Greek thinkers, but with the application of Christian revelation and infused wisdom, Christian theology and metaphysics found its place in the intellectual world, with all the other humanities and disciplines, including ethics, logic, politics, and economics subservient to it. Thomism then, became the vehicle for a system of learning and education. Hence with the scholastics, the primacy of a teleological explanation for the existence of man, his nature, place, purpose and destiny was established more fully. The great triad of [geocentric] thinkers culminated in St Thomas Aquinas – the sainted theologian, the glory of the mediaeval Church, the ‘Angelic Doctor,’ he to whom it was believed that an image of the crucified had spoken words praising his writings. Large of mind, strong, acute, yet just – even more than just – to his opponents, he gave forth, in the latter half of the thirteenth century, his Cyclopaedia of Theology, the Summa Theologica. In this St Thomas carried the sacred theory of the universe to its full development. With great power and clearness, he brought the whole vast system, material and spiritual, into its relations to God and man. Thus was the vast system developed by these three leaders of mediaeval thought; and now came the man who wrought it yet more deeply into European belief, the poet divinely inspired who made the system part of the world’s life. Pictured by Dante Alighieri, the empyrean and the concentric heavens, paradise, Purgatory, and Hell, were seen by all; the Triune God, seated on his throne upon the circle of the heavens, as real as the Pope seated in the chair of Saint Peter; the seraphim, cherubim, and thrones, surrounding the Almighty, as real as the cardinals surrounding the Pope; the three great order of angels in heaven, as real as the three great orders, bishops, priests, and deacons, on Earth; and the whole system of spheres, each revolving within the one above it, and all moving about the Earth, subject to the primum mobile, as real as the feudal system of western Europe, subject to the Emperor. Let us look into this vast creation – the highest achievement of theology – somewhat more closely. Its first feature shows a development out of earlier theological ideas. The Earth is no longer a flat plain enclosed by four walls and solidly vaulted above, as theologians of previous centuries had believed it. Under the inspiration of Cosmas; it is no longer a mere flat disk, with sun, moon, and stars hung up to give it light, as the earlier cathedral sculptors had figured it; it has become a globe at the centre of the universe. Encompassing it are successive transparent spheres, rotated by angels about the Earth, and each carrying one or more of the heavenly bodies with it: that nearest the Earth carrying the moon; the next, Mercury; the next, Venus; the next, the sun; the next three, Mars, Jupiter, and Saturn; the eighth carrying the fixed stars. The ninth was the primum mobile, and enclosing all was the tenth heaven, the Empyrean. This was immovable, a boundary between creation and the great outer void; and here, in a light which no one can enter, the Triune God sat enthroned, the ‘music of the spheres’ rising to Him as they moved. In attendance upon the Divine Majesty, thus enthroned, are vast hosts of angels, who are divided into three hierarchies, one serving in the empyrean, one in the heavens between the empyrean and the Earth, and one on the Earth. Each of these hierarchies is divided into three choirs, or orders; the first, into the orders of Seraphim, Cherubim, and Thrones; and the main occupation of these is to chant incessantly – to “continually cry” the divine praises. The order of Thrones conveys God’s will to the second hierarchy, which serves in the movable heavens. This second hierarchy is also made up of three orders. The first of these, the order of Dominions, receives the divine commands; the second, the order of Powers, moves the heavens, sun, moon, planets, and stars, opens and shuts the “windows of heaven,” and brings to pass all other celestial phenomena; the third, the order of Empire [rather Powers or Authorities], guards the others [warrior angels]. The third and lowest hierarchy is also made up of three orders. First of these are the Principalities, the guardian spirits of nations and kingdoms. Next come Archangels; these protect religion, and bear the prayers of the saints to the foot of God’s throne. Finally come Angels; these care for earthly affairs in general, one being appointed to each mortal, and others taking charge of the qualities of plants, metals, stones and the like. Throughout the whole system, from the great Triune God to the lowest group of angels, we see at work the mystic power attached to the triangle and sacred number three – the same which gave the triune deities in Egypt, and which transmitted this theological gift to the Christian world, especially through the Egyptian St Athanasius… ‘Below the Earth is Hell. This is tenanted by the angels who rebelled under the lead of Lucifer, prince of the seraphim –the former favourite of the Trinity; but, of these rebellious angels, some still rove among the planetary spheres, and give trouble to the good angels; others pervade the atmosphere about the Earth, carrying lightning, storm, drought, and hail; others infest earthly society, tempting men to sin; but Peter Lombard and St Thomas Aquinas take pains to show that the work of these devils is, after all, but to discipline man or to mete out deserved punishment. [remember this the next time the Earth burns or is flooded] This entire vast scheme had been so riveted into the Ptolemaic view by the use of Biblical texts and theological reasoning that the resultant system of the universe was considered impregnable and final. To attack it was blasphemy. It stood for centuries. Great theological men of science like Vincent of Beauvais and Cardinal D’ailly devoted themselves to showing not only that it was supported by Scripture, but also that it supported Scripture itself. Thus was the geocentric theory embedded in the beliefs and aspirations, in the hopes and fears of Christendom down to the middle of the sixteenth century.’--- A History, pp.116-120.
Andrew White mentions Dante Alighieri (Alegari) (1265-1321)’s geocentrism in his famous poem The Divine Comedy in which we find:
“My desire and will were moved already - like a wheel revolving uniformly –
by the Love that moves the sun and the other stars.”--- Dante, Par. 33.134-45.
Few today are even aware that Pope Benedict XV, on April 30th, 1921 - exactly one hundred years after Dante’s geocentrism was abandoned for heliocentrism in Church and State - wrote an encyclical praising the writings of the Catholic poet Dante Alighieri, famous for his work, sometimes called ‘the Summa in verse,’ a story divided into a journey of three parts, Inferno (Hell), Purgatorio (Purgatory) and Paradiso (Heaven), that reflects medieval Catholicism when the Catholic faith had reached it peak of blessed understanding. The Pope begins with:
‘Beloved Children. Among the many celebrated geniuses of whom the Catholic faith can boast who have left undying fruits in literature and art especially, besides other fields of learning, and to whom civilization and religion are ever in debt, highest stands the name of Dante Alighieri, the sixth centenary of whose death will soon be recorded. Never perhaps has his supreme position been recognized as it is today. Not only in Italy, justly proud of having given him birth, but all the civil nations are preparing with special committees of learned men to celebrate his memory that the whole world may pay honour to that noble figure, pride and glory of humanity.’
Having written in his 1920 encyclical Spiritus Paraclitus, a letter trying to stop all the reinterpretations of Scripture by modernists after the popes themselves began this reinterpretation from 1820 at least, whereby they Pope Pius VII allowed a metaphoric reading of a moving-sun in Scripture to really mean a fixed-sun, Benedixt XV wrote of the dangers ‘physical science’ can cause if it is not the truth. But then the Pope himself addresses ‘the progress of science’ to Dante’s most famous work The Divine Comedy.
QUOTE: ‘If the progress of science showed later that that conception of the world rested on no sure foundation [Einstein’s relativity], that the spheres imagined by our ancestors did not exist, that nature, the number and course of the planets and stars, are not indeed as they were then thought to be, still the fundamental principle remained that the universe, whatever be the order that sustains it in its parts, is the work of the creating and preserving sign of Omnipotent God, who moves and governs all, and whose glory shines in a part more or less elsewhere: and though this Earth on which we live may not be the centre of the universe as at one time was thought, it was the scene of the original happiness of our first ancestors, witness of their unhappy fall, as too of the Redemption of mankind through the Passion and Death of Jesus Christ.’
It has been claimed by men, like the Dimond Brothers and David Palm, that this encyclical shows the 1616/1633 edict was not an irreversible binding decree because Pope Benedict XV did not confirm a geocentric universe. Given the fact that in Benedict XV’s time geocentrism was considered falsified by the Jesuits surrounding him, one surely would have expected the Pope to write the Earth ‘is not at the centre.’ But he did not, nor did he write that the sun does not orbit the Earth, leaving the 1616 decree as defined and declared. One could also say Pope Benedict XV, with his words ‘may not be,’ did not accept the physical heliocentrism ‘of modern astronomers’ held in Church and State in his time.
A more modern account of Dante and The Divine Comedy is found in The Angelus magazine, Professor David Allan White’s serialisation about Dante’s world as it applies today in the post geocentric Church’s and State’s faith and reason.
‘Dante was a great verbal musician and his poetry reflects that. As you read it you will get a sense of the truth the man is telling. His vision is extraordinary. It is thoroughly Catholic. And that is why it is gone. That is why you have not read it. It is unequivocally Catholic and loaded with Catholic theology. The modern world hates all things Catholic, so the modern world secretly despises Dante. They will praise him but go out of their way to ensure that few ever read him. I can think of few better ways to introduce intelligent young people to the Faith than to sit them down with Dante and go through it, canto by canto. The awe and wonder of what is being explained, and the vision of Dante are powerful things. Reading the poem is a personal journey…. Art has always existed as a manifestation of the human spirit. As Catholics, however, we also know that art has also served as an extension of the glories of the Faith. I insist on reminding you that those beautiful creations that we know as the glories of Western art grew out of the Mass. This is as true of the architecture of the great cathedrals as it is of the great paintings. When western art dawns after the classical age, it dawns with magnificent paintings. Music takes on a life of its own after it begins to grow out of the Gregorian chant.[music and singing that will take you closer to God, heaven and the angels than anything else] Even drama itself, after the Greeks, grows largely out of the liturgy…. Dante comes from a specific and well-constituted worldview. It is important to understand that modern man, educated in modern schools, [including Catholic schools] goes out at night, looks at the night sky, and defines his world differently than the medievals. They are looking at the same stars, but not the same “thing.” Modern man first sees a scientific universe; he sees named stars at such-and-such light-years away in specific galaxies or solar systems. There is a feeling of understanding due to modern science. And I think it’s fair to say that, for many moderns, there is a feeling of insignificance; what are we compared to the universe? It is all big, dark, and empty now; there’s nothing out there but matter, gasses, rocks, planets. All seems accidental. So the average modern man goes inside to drink, watch TV, and eat junk food to escape the harsh reality. Medieval man, looking at the same night sky, would first see complete order. This is not from the viewpoint of science, but that of God. There were the nine spheres which made music as they moved, but they were all created by a Creator with a specific order. It was full and rich, not empty. Medieval man knew his place; he did not consider himself insignificant since he was a son of God, created for a specific purpose, playing an integral part in the created order. As a result, he would go to Mass and raise his family, and concern himself with whether there would be enough potatoes or whether the plague would come around that year. He had real fears, but not the empty angst of modern man. As Dante wrote: “The glory of the One Who moves all things penetrates the entire universe, reflecting in one part more and in another less.” As we soar upwards, we eventually reach the Empyrean where the Trinity dwells. First, we move through the nine spheres. At the top, the ninth sphere, or ninth heaven, we find the Primum Mobile, that which moves all things, that perfect sphere which causes the other inferior spheres to move. Notice that Dante, in devising the entire Divine Comedy, took that which was known in his own time. There is a sense in the Inferno that we are delving into the bowels of the Earth. Think of the fire, the stone, and the dangerous sense of climbing downwards into the Earth until we reach the core of ice. Then we climb Mount Purgatory, on an island in the Southern Hemisphere. When we get to the Paradiso, we soar upwards through the heavens as they were known to the medieval mind. What Dante used as his model of the heavens was the known astronomical model of his day. We begin with the Earth and soar outward from there. What is moving all these heavens is [God]… If you are going to study cosmology, not modern astronomy but the medieval idea of order of the spheres, this study of cosmic order will move you to God, Who is perfection. The vision will be complete and perfect if you can grasp it. But if you are going to look at Earth, where we live, you are going to see inadequacy, the failures of fallen man, and hence, earthly disorder….Dante lived in an age of Faith. He still felt he had trouble expressing it. The best the modern Catholic artist can do is to give a little hint of the Purgatorio vision; that is how far gone we are. For most of us even to attempt to grasp the notion of Paradise seems impossible; it lies outside our age that we are forced to feel frustration.’
‘Q: “Do you think science will ever discover evidence to substantiate Catholic dogma like transubstantiation or the Ascension?”
Richard Dawkins A: “No, of course not. Where would the body of Christ go if it ascended? No one believes that heaven is up there, so how could it ascend?”’
We pray Professor White knows that some still abide by the faith of Dante and that the Catholic geocentric world of his is still to be seen and experienced just as it was in medieval times, a belief we hope the details in this book will renew for some more.’ With the success of Copernicus’s revolution and Galileo’s reformation in deceiving even the elect, Dante’s geocentric world was taken out of Catholicism and replaced with a universe defined in 1616 as a Biblical heresy. Thus, Christianity as taught and comprehended in medieval time was lost from 1835 at least as Professor White correctly states. At a meeting of Catholic scholars the following was said:
‘Satan uniquely entered the Catholic Church at some point over the 19th century, or even before. For over a century, the organizers of Fɾҽҽmαsσɳɾყ, Liberalism, and Modernism infiltrated the Catholic Church in order to change her doctrine, her liturgy, and her mission from something supernatural to something secular.’ (Taylor Marshall, October 4, 2019 (LifeSiteNews)
It is now time to set out the theme of our synthesis, our assessment as to why; who and how the heresy of Biblical heliocentrism led even the elect astray. Matthew 24:24 said: ‘For false Christs and false prophets will arise, and will show great signs and wonders, so as to lead astray, if possible, even the elect.’ First the why. The answer to this can be found in the first dogma of the Catholic Church recorded in Ludwig Ott’s Fundamentals of Catholic Dogma. It states ‘God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things.’ (De fide.)
‘For since the creation of the world His invisible attributes are clearly seen – His everlasting power also and divinity - being understood through the things that are made. And so they are without excuse, seeing that, although they knew God they did not glorify Him as God or give him thanks, but became vain in their reasoning, and their senseless minds have been darkened.’--- St Paul’s Letter to the Romans.
Now if there is a spiritual adversary such as Lucifer, intent on usurping the influence of a personal triune Creator within the minds and hearts of all rational, free-willed intellectual creatures, we must concede that the geocentric experience, that visible cohesion among the realities of God, Heaven, Hell, Earth and mankind, could not expect to be left intact by this demon hell-bent on tearing that relationship apart.
Once again, it is some time since anyone heard the above dogma preached from a church pulpit. Having planted a heliocentric theistic-evolution of origins into Catholic minds that certainty has long gone, for now it could be God or nature itself that oversaw the origin of the things of the world. Saint Thomas Aquinas explained and developed this first dogma. He advised any understanding of God should begin with the things we can realise, the things that can be perceived by the senses, things around us as we live out our lives. These are the first things we can know, because they exist and we can see and experience them; things like the Earth, with the sun, moon and stars rotating around the Earth, Who does not delight at the wonder of the sky, the beauty of the Earth’s lands and seas; the icebergs of the north to the lagoons, lakes and waterfalls and snow-capped mountains; the forty shades of green in Ireland, the 8.7 million species of living creatures on Earth, the 369,000 different species of flowers, the 20,000 species of birds on Earth, each so beautiful that they surpass beyond anything mankind could reproduce in mind or art so different are they from each other in beauty, design and colour. Then there are the woods and minerals God placed on the Earth for mankind’s needs. Look around you, everything you see in this room was provided by God on the Earth, materials for the roof, the walls, the furniture, the paper, the metals etc. St Thomas asked himself ‘where do all these different things get their existence and purpose from, what causes them all to be?’ Thus begins a journey from cause to cause until we reach a point where we can go back no further. It is then we find a Cause that did not receive its existence from outside itself otherwise all that is would never have come into being. St Thomas asked, what kind of being this original or supreme cause would have to be. Surely only an omnipotent Creator as revealed to us in the Holy Bible could have fashioned such a world, planned with every creature, living or inanimate, all depending first on Him and only then on each other for their continued existence? From the earliest times man saw God in His Creation. Moreover, this dogma of seeing God in the beauty of His creation and thanking Him for such beauty, results in yet a further reward in heaven :
‘In addition to the bliss of Heaven which springs from the immediate Vision of God, there is also an accidental blessedness, which proceeds from the natural knowledge and love of created things.’ (Sent. Communis) --- Lugwig Ott.
Again, who ever heard of this doctrine, that an extra blessedness will be rewarded to one that follows on from St Paul’s Letter to the Romans, seeing and knowing God in created things. And what is or rather was the greatest of all created things that leads one to know and love God, geocentrism. No other created thing has such a theology deriving from it.
Now let us go further and learn why and how God created the world for mankind: This creation was recorded by Sister Mary of Jesus, known as Mary of Agreda (1602-1665), a nun known to have bilocated over 500 times to America without leaving her convent in Spain. The following are insights, dictated to her, she said, by the Virgin Mary herself in 1637, a mere four years after Galileo’s trial when the God created geocentric world was defined and declared as a dogma. Her three-volume work was entitled; ‘The Mystical City of God’ also known as ‘The Divine History and Life of the Virgin Mother of God.’ These revelations to Venerable Maria, whose body now lies miraculously incorrupt in a Franciscan Monastery in Spain, have withstood many years of investigation and even misinterpretation that caused them to be placed on the Index in 1681 but lifted after 3 months of inspection before receiving approbations from popes as a way to gain a deeper understanding of the Catholic faith in line with traditional Church teaching. Here are some passages that confirm Genesis can be taken literally, the creation of all in six days:
29. ‘I learnt also to understand the quality of these perfections of the highest Lord: that He is beautiful without a blemish, great without quantity, good without need of qualification, eternal without the duration of time, strong without any weakness, living without touch of decay, true without deceit, present in all places, filling them without occupying them, existing in all things without occupying any space…. Although, this divine knowledge is one, most simple and indivisible, nevertheless since the things which I see are many, and since there is a certain order, by which some are first and some come after, it is necessary to divide the knowledge of God’s intelligence and the knowledge of his will into many instants, or into many different acts, according as they correspond to the diverse orders of created things. For as some of the creatures hold their existence because of others, there is a dependence of one upon the other. Accordingly, we say that God intended and decreed this before that, the one on account of the other; and that if He had not desired or included in the science of vision [that is the senses] the one He would not have desired the other…. In order to be able to comprehend the manner of creation more easily, we apply the order of things as we see them objectively, to the acts of the divine intelligence and will in creating them…I understood that this order comprises the following instants. The first is: God recognizing his infinite attributes and perfections together with the propensity and the ineffable inclination to communicate Himself outwardly…. The second instant was to confirm and determine the object and intention of this communication of the Divinity ad extra, namely… to set in motion his Omnipotence in order that He might be known, praised and glorified…The third instant consisted in selecting and determining the order and arrangement, or the mode of this communication, so as to realize in an adequate manner the most exalted ends….The fourth instant was to determine the gifts and graces, which were to be conferred upon the humanity of Christ, our Lord, in union with the Divinity… In this fifth decree the creation of the angelic nature which is more excellent and more like unto the spiritual being of the Divinity was determined upon, and at the same time the division or arrangement of the angelic hosts into nine choirs and three hierarchies was provided and decreed. In the sixth instant was decreed the creation of a people and the congregation of men for Christ, who was already formed in the divine mind and will, and according to his image and likeness man was to be made, in order, that the incarnate Word might find brethren, similar but inferior to Himself and a people of his own nature, of whom He might be the Head. In this instant was determined the order of creation of the whole human race, which was to begin from one man and woman and propagate itself, until the Virgin Mary and her Son should be born in the predestined order…. In the same instant, and as it were in the third and last place, God determined to create a locality and an abode, where the incarnate Word and his Mother should converse and dwell. For them primarily He created the heaven and Earth with its stars and elements and all that is contained in them. Of the first day Moses says that “In the beginning God created heaven and Earth.” And before creating intellectual and rational creatures, desiring also the order of executing these works to be most perfect, He created heaven for angels and men, and the Earth as a place of pilgrimage for mortals. These places are so adapted to their end and so perfect that as [King] David says of them, the heavens publish the glory of the Lord, the firmament and the Earth announce the glory of the work of his hands (Ps.18:2)… Of the Earth Moses says that it was void, which he does not say of the heavens, for God had created the angels at the instant indicated by the word of Moses: “God said: Let there be light, and light was made.” He speaks here not only of material light, but also of the intellectual or angelic lights… God created the Earth co-jointly with the heavens in order to call into existence Hell in its centre; for, at the instant of its creation, there were left in the interior of that globe, spacious and wide cavities, suitable for Hell, Purgatory and Limbo. And in Hell was created at the same time material fire and other requisites, which now serve for the punishment of the damned. The Lord was presently to divide the light from the darkness and to call the light day and the darkness night. And this did happen not only in regard to the natural night and day, but in regard to the good and bad angels; for to the good He gave the eternal light of his vision and called it day, the eternal day, and to the bad, the night of sin, casting them into the eternal darkness of Hell… During the whole first week of the creation of the world, Lucifer and the demons were occupied in machinations and projects of wickedness against the Word, who was to become incarnate, and against the Woman of whom He was to be born and made man. On the first day, which corresponds to Sunday, were created the angels. Laws and precepts were given to them, for the guidance of their actions. The bad ones disobeyed and transgressed the mandates of the Lord. By divine providence and disposition then succeeded all the other events, recorded above, up to the morning of the second day, corresponding to Monday, on which Lucifer and his hosts were driven and hurdled into Hell. The duration of these days corresponds in the small periods, or delays, which intervened between their creation, activity, conquest and fall or glorification….
The Most High looked upon His Son and upon His most holy Mother as models, produced in the culmination of his wisdom and power, in order that they serve as prototypes according to which He was to copy the whole human race. He created also the necessary material beings required for human life, but with such wisdom that some of them act as symbols, to represent, in a certain way these two Beings. On this account He made the luminaries of heaven, the sun and the moon so that in dividing the day and the night, they might symbolise the Sun of Justice, Christ, and His holy mother, who is beautiful as the moon (Cant: 6, 9) for these two divide the day of grace and the night of sin. Before the universe proceeded from its nothingness, He set it as a banquet abundant and unfailing, for he was to create man for his delight and to draw him to the enjoyment of his knowledge and love… Man was not to lose any time in that which concerned him so much; namely, to know and to praise his almighty Maker… ’On the sixth day he formed and created Adam, as it were of the age of thirty-three years. This was the age in which Christ was to suffer death and Adam with regard to his body was so like unto Christ, that scarcely any difference existed. Also according to the soul Adam was similar to Christ. From Adam God formed Eve so similar to the Blessed Virgin that she was like unto her in personal appearance and in figure. God looked upon these two images of the great Originals with the highest pleasure and benevolence, and on account of the Originals He heaped many blessings upon them, as if He wanted to entertain Himself with them and their descendants until the time should arrive for forming Christ and Mary. But the happy state in which God had created the parents of the human race lasted only a very short while. The envy of the serpent was immediately aroused against them, for Satan was patiently awaiting their creation, and no sooner were they created, than his hatred became active against them. However, he was not permitted to witness the formation of Adam and Eve, as he had witnessed the creation of all other things: for the Lord did not choose to manifest to him the creation of man, nor the formation of Eve from a rib; all these things were concealed from him for a space of time until both of them were joined. But when the demon saw the admirable composition of the human nature, perfect beyond that of any creature, the beauty of the souls and also of the bodies of Adam and Eve; when he saw the paternal love with which the Lord regarded them, and how He made them the lords of all creation, and that He gave them hope of eternal life: the wrath of the dragon was lashed to fury, and no tongue can describe the rage with which that beast was filled, nor how great was his envy and his desire to take the life of these two beings. Like an enraged lion he certainly would have done so, if he had not known that a superior force would prevent him. Nevertheless, he studied and plotted out some means, which would suffice to deprive them of the grace of the Most High and make them God’s enemies….’
Mary of Agreda: The Mystical City of God.
We see then how important the doctrine of geocentrism was in the Church of the past. Nevertheless, today, such a medieval notion of geocentrism and Hell in the bowels of the Earth is but an absurdity to modern Catholics, and not even the fact that the interior of the Earth contains a huge burning flaming mass as demonstrated by volcanoes, helps restore this traditional Catholic doctrine. My how well Satan succeeded. Whereas God created mankind at the centre of the universe so as to know God blessed them, Satan, with his heliocentrism, eliminated all the signs God had created to be known with certainty. At the last judgment, theology teaches, all people from ‘middle Earth’ shall share in the knowledge of God’s infinite justice and mercy. This will include an understanding of all that God created for His Own Glory, and certainly will incorporate a vision of His geocentric cosmos as revealed and never falsified. The Bible foretells that immediately thereafter, no matter where one deserves to go for all eternity, all shall sing the praises of God’s perfect judgment.
Time was when all descendants from Noah found God in His Creation. This included the Pagans who were tempted to abandon the true God of Noah. They chose the things created by God as their god and gods, especially the sun. Which brings us to heliocentrism, the doctrine that eliminated geocentruism and its theology from both Church and State.
HELIOCENTRISM
Heliocentrism is the theory that the sun is fixed in a solar system that includes the Earth as a planet that spins every 24 hours and orbits around a fixed sun once a year, the order all humans today are indoctrinated with. Every time you hear the Earth described as a planet, and that happens every day, you will witness how Satan even removed God’s named Earth out of its place as God’s footstool. The origin of Heliocentrism is related to a sun-god of the pagans. The word Helios for the sun comes from Helios a sun god, the son of Hyperion and Theia, thus the terms heliocentrism and heliolatry. In the Holy Scriptures (3 Kings 16:31-33) we read of Baal, Bal or Bel, the sun god of the Phoenicians, whose worship was characterised by the most scandalously impure rites. Then there were the sun, moon and star gods of the Canaanites and Mithraists of Persia. Sun worshipping is also condemned in Wisdom: 13:2 and 4 Kings as follows:
‘And he destroyed the soothsayers, whom the kings of Juda had appointed
to sacrifice in the high places in the cities of Juda, and round about Jerusalem:
them also that burnt incense to Baal, and to the sun, and to the moon,
and to the twelve signs, and to all the host of heaven.’ (4 Kings: 23:5-11)
It is known that in the first centuries after Christ there was amassed a potpourri of pagan, Hebrew and Christian gnosis (Gnosis is the common Greek noun for knowledge. The term was used among various Hellenistic religions and philosophies in the Greco-Roman world.) with the sole intent to pervert the true interpretation and teaching of the Old and New Testaments of the Bible in order to confuse, change and undermine the Catholic faith. Incorporated into their cosmic doctrines were other heresies and blasphemies condemned by the early Church Fathers from 150AD to 450AD. One such heresy rampant today, especially in the Vatican Observatory, is that other worlds like the Earth exist and that aliens live on them.
It is clear from St. Irenaeus and other Church Fathers, that the main doctrinal point of hostility between Roman Christianity and Gnosticism was the divinely revealed account of Creation ex nihilo as found in Genesis One, and the doctrine of the Blessed Trinity. The Gnostic heretics promoted a metaphoric understanding of Genesis, similar to the one begun by Galileo and now adopted within the Catholic Church itself for 200 years now.
On May 29, 1453, the ancient city of Byzantium fell to the Ottoman Turks. Its libraries were raided and ancient books in them became available for the first time in a thousand years. From these stores came the manuscripts purchased by Leonardo da Pistoia for the enormously wealthy and influential Cosimo de’ Medici (1389-1464). These books, those compiled in the first centuries after Christ were said to contain divine wisdom, knowledge and teachings that came directly from Thoth, the wisdom god of the post-diluvian Egyptians, known to the Greeks as Hermēs Trismegistus (Hermēs Thrice Great), considered the greatest philosopher, priest and king who ever lived, a trinity that belonged only to Christ. In these books came the Pythagorean heresies, one of them being that the sun and stars lie fixed at the centre of the universe with the Earth and all the planets of a solar system orbiting it. Then, seven years after the city of Byzantium was robbed of all its pagan books this happened:
‘In 1460… a Tuscan monk rode unobtrusively into Florence on a donkey. Attached to his side was a bundle of cloth in which a small collection of books had been packed. Leonardo da Pistoia who had travelled a long way, took his precious cargo directly to the Doge of Florence, Cosimo de’ Medici. An intellectual nuclear bomb was about to explode.’ --- Hancock & Bauval Talisman, Michael Joseph, 2004.
It was through these books, spread all over Christendom and elsewhere, that Copernicus, Galileo, Kepler and Isaac Newton found their inspiration for heliocentrism. In Copernicus’s book, Revolutions, he makes reference to Pythagoras and his heliocentrism. So too does Galileo. It was in these books too that Giordano Bruno (1546-1600) found all the heresies he held before being burned at the stake for them by the Inquisition in 1600:
16 years later, the same Inquisition that burned Bruno, was faced with Galileo proposing that the wording of Scripture with regard to a moving sun be understood as a metaphor for a fixed sun. He claimed the writers of Scripture wrote down what they saw but that what they saw was a relative fixed sun from a moving Earth. He also claimed the one tide of the Mediterranean proved this. Galileo denied the oceans have two tides a day. Cardinal Bellarmine summed up what the Galileo case was all about in a 1615 letter to Foscarini. Perhaps the most important paragraph was the following:
‘Nor may it be answered that this [geocentrism] is not a matter of faith, for if it is not a matter of faith from the point of view of the subject matter (ex parte objecti), it is a matter of faith on the part of the ones who have spoken (ex parte dicentis). It would be just as heretical to deny that Abraham had two sons and Jacob twelve, as it would be to deny the virgin birth of Christ, for both are declared by the Holy Ghost through the prophets and apostles.’
Now, whereas you will read in the Catholic apologists version of the Galileo case that it was a clash of science, or natural philosophy as it was then called, but here above you see it was a clash of faith, one compared with denying the virgin birth of Christ, as both are revealed in Scripture. The Church had its rules, a teaching on Holy Scripture the Council of Trent had declared.
‘Furthermore, in order to curb imprudent clever persons, the synod decrees that no one who relies on his own judgment in matters of faith and morals, which pertain to the building up of Christian doctrine, and that no one who distorts the Sacred Scripture according to his own opinions, shall dare to interpret the said Sacred Scripture contrary to that sense which is held by holy Mother Church, whose duty it is to judge regarding the true sense and interpretation of the Holy Scriptures, or even contrary to the unanimous consent of the Fathers, even though interpretations of this kind were never intended to be brought to light. Let those who shall oppose this be reported by their ordinaries and be punished with the penalties prescribed by law.’--- (Denzinger – 783/786)
After considering Galileo’s heliocentric interpretation, here is the result of their discussion on the matter, the 1616 decree ordered by Pope Paul V:
(1) “That the sun is in the centre of the world and altogether immovable by local movement,” was unanimously declared to be “foolish, philosophically absurd, and formally heretical [denial of a revelation by God] inasmuch as it expressly contradicts the declarations of Holy Scripture in many passages, according to the proper meaning of the language used, and the sense in which they have been expounded and understood by the Fathers and theologians.”
(2) “That the Earth is not the centre of the world, and moves as a whole, and also with a diurnal movement,” was unanimously declared “to deserve the same censure philosophically, and, theologically considered to be at least erroneous in faith.”
Galileo was told of this decree by Cardinal Bellarmine who went off silent with his tail between his legs. In 1621, Pope Paul V and his faithful Bellarmine died. Robert Bellarmine would later be made a saint of the Church by Pope Pius XI in 1930. With Pope Paul V and Bellarmine now dead, the unrepentant Galileo bided his time waiting for the chance to challenge the fixed-Earth, moving-sun revelations of Holy Scripture once again.
The next Pope elected was a friend of Galileo’s, Pope Urban VIII. At one of their meetings, Galileo asked Urban if he could write a book comparing the two systems of geocentrism and heliocentrism in a purely mathematical way. For six years, from 1624 to 1630, Galileo worked on and off on this new book. He had decided to risk everything in the hope that if he produced acceptable reasons for a fixed sun and a moving Earth, the 1616 ruling and ban would be shown to be unsustainable. In August 1632, Pope Urban VIII, read a copy of the Dialogue with its references to Pythagoras and its attempt to show a heliocentric universe was far more credible than a geocentric one. Needless to say, by attributing his work to Pythagoras, apart from what was in it, Galileo made a grave mistake. Here is what Professor Martinez tells us about such an association.
‘I will show [in my book] how the cult of Pythagoras became notorious for anti-Christian beliefs: polytheism, the transmigration of souls, divination, the plurality and eternity of worlds, and the denials of the uniqueness and divinity of Jesus. The “false Pythagorean doctrine,” of the Earth’s motion, censured by the Inquisition in 1616, will be set in the context of heretical pagan beliefs that proliferated in the works of philosophy, magic, and demonology across many centuries…. From roughly 150 CE to 430CE the early Church Fathers criticized and denounced Pythagorean notions as false or heretical.’--- A. A. Martinez. Pythagoras, Bruno, Galileo, 2014, p.4 and p.37
To cut a long story short, Pope Urban VII ordered Galileo to Rome to face the Inquisition. Having been told never to promote heliocentrism in any way again in 1616, that it was formal heresy, he was in big trouble. Eventually he faced his judges. It was then Galileo swore on oath he had long rejected the heliocentrism and would amend his book that only looked more favourable to heliocentrism. Because he did not admit his heresy, Galileo was found suspect of heresy based on his book alone and confined to his home thereafter. For the rest of his life, Galileo kept silent about his heliocentrism for if he was caught spreading the heresy again he would have been burned at the stake. It was then this heresy was made known among the flock
‘In the summer of 1633, all papal nuncios in Europe and all local inquisitors in Italy received from the Roman Inquisition copies of the sentence against Galileo and his abjuration, together with orders to publicize them. Such publicity [plus posters and flyers] was unprecedented in the annals of the Inquisition and never repeated.’ M. A. Finocchiaro’s Retrying Galileo, p.26.
“To your vicars, that you and all professors of philosophy and mathematics may have knowledge of [the heliocentric heresy], that they may know why we proceeded against the said Galileo, and recognise the gravity of the error in order that they may avoid it, and thus not incur the penalties which they would have to suffer if they fell into the same [heresy].”’--- Fr Roberts
In many cases professors of philosophy, mathematics, physics, and astronomy were assembled like their students at roll call and the trial docuмents read to them. Theologians and scholars were then urged to use their learning to show Galileoism to be a serious heresy. Throughout Europe there were theologians who were relieved with the ban. For example, Andrew White records that the Rector of the University of Douay in France, referring to the opinion of Galileo, wrote to the papal nuncio at Brussels; ‘The professors of our university are so opposed to this fanatical opinion that they have always held that it must be banished from the schools. In our English college at Douay this paradox has never been approved and never will be.’
‘Satan uniquely entered the Catholic Church at some point over the last century, or even before. For over a century, the organizers of Fɾҽҽmαsσɳɾყ, Liberalism, and Modernism infiltrated the Catholic Church in order to change her doctrine, her liturgy, and her mission from something supernatural to something secular.’--- Taylor Marshall, LifeSiteNews, October 4, 2019.
Taylor Marshall was correct, it was the freemasonic Royal Society of London who promoted Isaac Newton’s 1687 universal gravity theory as proving heliocentrism to be the true order of the world, and that therefore showed the Church was wrong in 1616 and 1633.
Here is a quote to confirm how Isaac Newton supposedly proved heliocentrism:
‘It is now often said that incontrovertible evidence for the Earth’s annual motion was not found until early in the 19th century, when high precision astronomical instruments first permitted detection of parallax of certain fixed stars. Direct evidence of the Earth’s daily rotation is similarly said to have awaited the Foucault pendulum in the mid-19th century. Such statements are titillating, but they misrepresent the grounds of scientific conviction. No scientist even then had lingering doubts he gave up at the time of those events. The issue of the Earth’s motions had been effectively settled for scientists by Newton’s Law of Universal Gravitation, which linked innumerable astronomical measurements and the occurrence of tides to the existence of the Earth’s two motions.’--- Stillman Drake: Galileo, Past Masters, 1980, p.55 writes:
In 1984, Stillman Drake, quoted as ‘an ardent Catholic to the end,’ was awarded the Sapienza University Galileo Galilei Prize for the Italian History of Science by the Italian Rotary Clubs. The jury who picked him for the prize, was composed of Italian epistemologists and science historians. Here then we have a prize named after Galileo, just to keep the illusion going. And if you think that is the only prize named after Galileo, there is another one we will get to later.
There followed after Newton’s 1687 book Principia, other so-called proofs for the fixed sun solar-system which we can discuss later, proofs that led both those in Church and State into believing the once condemned heretical heliocentrism was a huge mistake in so many ways. With most astronomers, philosophers and ‘learned’ people now aware that heliocentrism was proven, churchmen began to panic when considering their Church had condemned heliocentrism as false philosophy and formal heresy, a heliocentrism now supposedly proven fact.
Such was the conviction that heliocentrism was proven by science that from 1741 pressure was put on Pope Benedict XIV by members of the Holy Office to acknowledge this fact of nature by way of removing banned heliocentric books from the Index. In 1758 this removal started but five pro-heliocentric books were left on the Index for some reason or another. It was not until 1820 when Pope Pius VII allowed the removal the last five books by decree despite the objection of a Father Fr Filippo Anfossi (1748-1825), Master of the Sacred Palace, Rome, and some of his colleagues in the Holy Office who held to the 1616 decree and that no real proof was found. In other words, this removal of books from the Index inferred the churchmen of Galileo’s time had got their Biblical exegesis wrong. The final removal occurred in 1835 under Pope Gregory XVI. So, with both churchmen, philosophers and astronomers all accepting the proofs for heliocentrism, the Church of 1616 and 1633 was now deemed to have made an error of unbelievable proportions.
In 1820, Pope Pius VII issued the following decree:
‘The most excellent [Holy Office] have decreed that there must be no denial, by the present or by future Masters of the Sacred Apostolic Palace, of permission to print and to publish works which treat of the mobility of the Earth and of the immobility of the sun, according to the common opinion of modern astronomers, as long as there are no other contrary indications, on the basis of the decrees of the Sacred Congregation of the Index of 1757 and of this Supreme [Holy Office] of 1820; and that those who would show themselves to be reluctant or would disobey, should be forced under punishments at the choice of [this] Sacred Congregation, with derogation of [their] claimed privileges, where necessary.’ Cited by A. Fantoli: Galileo; in For Copernicanism and for the Church, p.475
‘On 20 May 1833, while deliberating on a new proposed edition of the Index, Pope Gregory XVI decided that it would omit the five [1616 banned] books by Galileo, Copernicus, Kepler, Foscarini and Zúñiga, but that this omission would be made without explicit comment. Thus the 1835 edition of the Index for the first time omitted from the list Galileo’s Dialogue, as well as the other books.’--- Retrying Galileo, p.198.
Never in the Church’s history has there been a case like it; Pope Paul V in 1616, defining a matter formal heresy because it contradicts the revelation of Scripture and that of all the Fathers (considered an immutable, irreformable truth in virtue of the fact that this revelation had been constantly preserved and held by Church tradition since the time of the Apostles), a heresy confirmed by Urban VIII in 1633, and Alexander VII in 1664, yet the Commission dismissed this papal ruling by asserting that Biblical geocentrism was falsified by science.
Having completed their submission to Galileo’s reformation, it then became crucial for Catholicism to ensure that this acceptance of a once defined heresy did not come back to haunt the faith in regard to its dogma of indefectibility and divine guidance. Accordingly, as we read from research, Pope Gregory XVI, when in 1835, he allowed the removal of the last four heliocentric books from the Index, refused to comment on the matter. This silence speaks volumes about the pretence of orthodoxy. The spurious written reasons given to the popes by men of the Holy Office to justify acceptance of Galileoism were also placed out of sight in the Vatican’s secret archives, records that did eventually come out when it seemed safe to release them. Following this, it became crucial for Catholics, especially churchmen, to begin the portrayal of the 1616 papal decree as a reformable opinion, merely a disciplinary ban by theologians of the Inquisition. Another basic need for the apologists was to transform the Galileo case from one of protecting the divine inspiration of Scripture, to one of ignorance in natural philosophy or science as it is called today. We learn from the eventually released records that the first U-turn retractions of 1744-1757 were based on ‘scientific’ reasons for heliocentrism alone, as were those for the final concessions in 1820-35. Pope John Paul II’s 1989-1992 papal commission did likewise, using ‘science’ if you don’t mind, to dismiss any infallibility, stating the ‘proofs’ for heliocentrism supposedly ‘showed’ the canonical authority of the Catholic Church’s condemnation of it as heresy was not irreversible. In the years that followed the U-turn, it was also crucial that Galileo himself be revamped as a devout Catholic genius. This was done by presenting him as the victimised astronomer who was trying his best to protect Holy Scripture from a long wrongful interpretation by all the Fathers and popes in the past. Thus began the rehabilitation of Galileo Galilei from a ‘suspected heretic’ to ‘man of deep Christian faith’ as 20th century popes labelled him. Yes, this man, the same perjurer who swore on oath to God at his trial in 1633 that he wasn’t a heretical heliocentrist, is now lauded for his promoting that same Biblical heliocentrism. The more he is presented as a martyr in the defence of Catholic hermeneutics and exegesis, a man God supposedly chose to defend a true reading of the Bible, then the more Catholic his reformation is made to appear.
1981-1992: Pontifical Commission on the Galileo Case
‘In 1979 Pope John Paul II expressed the wish that the Pontifical Academy of Sciences would conduct an in-depth study of the celebrated and controversial “Galileo case.” A Commission of scholars for this purpose was established in 1981 and on Saturday morning, 31 Oct., 1992 they presented their conclusions to the Pope. A summary of these conclusions was given by Cardinal Paul Poupard. Receiving them in the Sala regia of the Apostolic Palace, the Holy Father took the occasion to thank the members of the Commission for their work and to speak to the Pontifical Academy of Sciences on the distinct but complementary roles that faith and science fulfil in human life. Also present were members of the Diplomatic Corps accredited to the Holy See and high-ranking officials of the Roman Curia.’--- L’Osservatore Romano
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Finally, on November 4th 1992, the Vatican newspaper L’Osservatore Romano published a summary of the Commission’s findings on the Galileo case given by Cardinal Paul Poupard, President of the Pontifical Council for Culture, one of many worldwide cardinal and bishop admirers of the modified evolutionary pantheist Fr Teilhard de Chardin (1881-1955). This was followed by an acceptance speech on the project’s findings by Pope John Paul II himself. Under the wishful headline ‘Galileo Case is Resolved,’ what emerged was little more than another rendition of the affair and its aftermath as contrived by the army of apologists and minimisers in the Catholic Church over the centuries
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