In a speech delivered in Parma, Italy, March 15, 1990, even Cardinal Joseph Ratzinger endorsed the opinion of philosopher P. Feyerabend against Galileo. Ratzinger stated: “At the time of Galileo the Church remained much more faithful to reason than Galileo himself. The process against Galileo was reasonable and just” (17).
Just to put the record straight Buffalo:
On January 17th 2008, the Galileo case returned to test Pope Benedict XVI this time. On that day 67 professors of physics – in their commitment to what they called ‘lay science’ - objected to him going to the University of La Sapienza in Rome to deliver a speech. They accused the Holy Father, when he was Cardinal Ratzinger, of agreeing with a philosopher he quoted in a 1991 essay who said the Galileo trial was ‘reasonable and fair’. This incident, which became headline news on TV and all the daily newspapers around the world, and which was hotly debated on the Internet, caused the Pope to cancel his intended visit to the University, shows the influence the Galileo case can still generate today. Within days, Vatican cardinals were insisting the Pope held no such opinion, inferring of course that the Pontiff agreed with the 67 professors in La Sapienza, that the Church trial of Galileo was unreasonable and unfair. The following Sunday, 200,000 sympathisers converged on St Peter’s Square to support their pope no matter what position he held.
And here is what Vatican II said:
‘We cannot but deplore certain attitudes (not unknown among Christians) deriving from a short-sighted view of the rightful autonomy of science; they [who opposed Galileo] have occasioned conflict and controversy and have misled many into opposing faith and science.’ — Gaudium et spes.
And here is what Pope John Paul II said:
Referring to the Galileo case (1992), Pope John Paul II took his cue from Gaudium et spes and began by saying Galileo ‘had to suffer a great deal at the hands of men and organisms of the Church.’
‘The pope’s statement was more than an admission of error, and seemed to be an admission of wrongdoing. Even an admission of error would have been significant since it was completely unprecedented for a pope to make such a statement…To speak of Galileo’s “suffering” as the pope did implies that his treatment was undeserved or illegitimate. Moreover, the pope implicitly called his treatment an instance of unwarranted interference…In fact the condemnation of Galileo was itself being condemned.’ —Maurice A. Finocchiaro: Retrying Galileo, University of California Press, 2007, p.340.
Church of 1616 and 1633 then - own goal.
In favour of Galileo - 3 goals.