It is sometimes assumed that the relationship between science and religion is fundamentally hostile and that the pursuit of knowledge based on reason and proof is incompatible with faith. Yet during the Scientific Revolution most practitioners were devoutly religious and saw their work as contributing to the celebration of God’s glory rather than undermining it. However, the concept of heliocentrism, which displaced the earth from the center of the universe, threatened the understanding of the place of mankind in creation as stated in Genesis. All religions derived from the Old Testament — Catholic, Protestant, Jewish, and Muslim — thus faced difficulties accepting the Copernican system. The Catholic Church was initially less hostile than Protestant and Jewish religious leaders, but in the first decades of the sixteenth century its attitude changed. In 1616 the Holy Office placed the works of Copernicus and his supporters, including Kepler, on a list of books Catholics were forbidden to read.
Out of caution Galileo Galilei silenced his views on heliocentrism for several years, until 1623 saw the ascension of Pope Urban VIII, a man sympathetic to the new science. However, Galileo’s 1632 Dialogue on the Two Chief Systems of the World went too far. Published in Italian and widely read, it openly lampooned the Aristotelian view and defended Copernicus. In 1633 Galileo was tried for heresy by the papal Inquisition. Imprisoned and threatened with torture, the aging Galileo recanted, “renouncing and cursing” his Copernican errors.
Thereafter, the Catholic Church became more hostile to science, a change that helped account for the decline of science in Italy (but not in Catholic France) after 1640. At the same time, some Protestant countries, including the Netherlands, Denmark, and England, became quite “pro-