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To clarify the answer to the thread question: while Christ’s Church is infallible through Her Popes when defining doctrine on faith and morals to the whole Church as Peter’s successors, and in papally approved Ecumenical Councils similarly defining, none of her members, from the Pope down, is impeccable (sinless or faultless) themselves.
true2ourselves.com/forum/general-discussions/4459-article-galileo-controversy.html
Three conditions must be met for a pope to exercise the charism of infallibility: (1) he must speak in his official capacity as the successor of Peter; (2) he must speak on a matter of faith or morals; and (3) he must solemnly define the doctrine as one that must be held by all the faithful.
In Galileo’s case, the second and third conditions were not present, and possibly not even the first. Catholic theology has never claimed that a mere papal ratification of a tribunal decree is an exercise of infallibility. It is a straw man argument to represent the Catholic Church as having infallibly defined a scientific theory that turned out to be false. The strongest claim that can be made is that the Church of Galileo’s day issued a non-infallible disciplinary ruling concerning a scientist who was advocating a new and still-unproved theory and demanding that the Church change its understanding of Scripture to fit his.
It is a good thing that the Church did not rush to embrace Galileo’s views, because it turned out that his ideas were not entirely correct, either. Galileo believed that the sun was not just the fixed center of the solar system but the fixed center of the universe. We now know that the sun is not the center of the universe and that it does move—it simply orbits the center of the galaxy rather than the earth.
Galileo believed that the sun was not just the fixed center of the solar system but the fixed center of the universe. We now know that the sun is not the center of the universe and that it does move—it simply orbits the center of the galaxy rather than the earth.
As more recent science has shown, both Galileo and his opponents were partly right and partly wrong. Galileo was right in asserting the mobility of the earth and wrong in asserting the immobility of the sun. His opponents were right in asserting the mobility of the sun and wrong in asserting the immobility of the earth.
catholiceducation.org/articles/science/sc0021.html
Both decrees of 1616 and 1633 were disciplinary, the first ordering Galileo not to defend the Copernican theory, the second condemning him for having broken the promise exacted of him by Cardinal Bellarmine. It is true indeed that the reasons which prompted the Pope and the Cardinals to act in both instances were doctrinal, but these reasons never form an integral part of the decree. Even in an infallible decision they may be considered erroneous.
In a sense the condemnation of Galileo was providential. It proved for all time that fallible bodies like the Roman Congregation ought not to dub a scientific theory heretical, and it prevented them from making a similar mistake for over three centuries. It proved also that whenever there is apparent contradiction between the truths of science and the truths of faith, either the scientist is wrong in advancing a mere hypothesis as a fact, or that the theologian errs in mistaking his personal opinions for the teaching of the Gospel.
This poster knows little about the exercise of papal infallibility, yet claims “it is this case that gave birth to the ‘it was not infallible’ farce that is the only way the flock can be blinded to the real consequence of a heliocentric reading of the Bible allowed in the Church since 1835.”cassini
What do you mean ‘he never attempted to engage his infallibility.’ Did he say, ‘I do not engage my infallibility’? Engage his infallibility as regards what?
true2ourselves.com/forum/general-discussions/4459-article-galileo-controversy.html
Three conditions must be met for a pope to exercise the charism of infallibility: (1) he must speak in his official capacity as the successor of Peter; (2) he must speak on a matter of faith or morals; and (3) he must solemnly define the doctrine as one that must be held by all the faithful.
In Galileo’s case, the second and third conditions were not present, and possibly not even the first. Catholic theology has never claimed that a mere papal ratification of a tribunal decree is an exercise of infallibility. It is a straw man argument to represent the Catholic Church as having infallibly defined a scientific theory that turned out to be false. The strongest claim that can be made is that the Church of Galileo’s day issued a non-infallible disciplinary ruling concerning a scientist who was advocating a new and still-unproved theory and demanding that the Church change its understanding of Scripture to fit his.
It is a good thing that the Church did not rush to embrace Galileo’s views, because it turned out that his ideas were not entirely correct, either. Galileo believed that the sun was not just the fixed center of the solar system but the fixed center of the universe. We now know that the sun is not the center of the universe and that it does move—it simply orbits the center of the galaxy rather than the earth.
Galileo believed that the sun was not just the fixed center of the solar system but the fixed center of the universe. We now know that the sun is not the center of the universe and that it does move—it simply orbits the center of the galaxy rather than the earth.
As more recent science has shown, both Galileo and his opponents were partly right and partly wrong. Galileo was right in asserting the mobility of the earth and wrong in asserting the immobility of the sun. His opponents were right in asserting the mobility of the sun and wrong in asserting the immobility of the earth.
catholiceducation.org/articles/science/sc0021.html
Both decrees of 1616 and 1633 were disciplinary, the first ordering Galileo not to defend the Copernican theory, the second condemning him for having broken the promise exacted of him by Cardinal Bellarmine. It is true indeed that the reasons which prompted the Pope and the Cardinals to act in both instances were doctrinal, but these reasons never form an integral part of the decree. Even in an infallible decision they may be considered erroneous.
In a sense the condemnation of Galileo was providential. It proved for all time that fallible bodies like the Roman Congregation ought not to dub a scientific theory heretical, and it prevented them from making a similar mistake for over three centuries. It proved also that whenever there is apparent contradiction between the truths of science and the truths of faith, either the scientist is wrong in advancing a mere hypothesis as a fact, or that the theologian errs in mistaking his personal opinions for the teaching of the Gospel.