section_path: Controversy/Theology
section_name: Theology
paragraph_text: Theology
  
  Tolosani may have criticized the Copernican theory as scientifically unproven and unfounded, but the theory also conflicted with the theology of the time, as can be seen in a sample of the works of John Calvin. In his Commentary on Genesis he said that "We indeed are not ignorant that the circuit of the heavens is finite, and that the earth, like a little globe, is placed in the centre." In his commentary on Psalms 93:1 he states that "The heavens revolve daily, and, immense as is their fabric and inconceivable the rapidity of their revolutions, we experience no concussion.... How could the earth hang suspended in the air were it not upheld by God's hand? By what means could it maintain itself unmoved, while the heavens above are in constant rapid motion, did not its Divine Maker fix and establish it." One sharp point of conflict between Copernicus's theory and the Bible concerned the story of the Battle of Gibeon in the Book of Joshua where the Hebrew forces were winning but whose opponents were likely to escape once night fell. This is averted by Joshua's prayers causing the Sun and the Moon to stand still. Martin Luther once made a remark about Copernicus, although without mentioning his name. According to Anthony Lauterbach, while eating with Martin Luther the topic of Copernicus arose during dinner on 4 June 1539 (in the same year as professor George Joachim Rheticus of the local University had been granted leave to visit him). Luther is said to have remarked "So it goes now. Whoever wants to be clever must agree with nothing others esteem. He must do something of his own. This is what that fellow does who wishes to turn the whole of astronomy upside down. Even in these things that are thrown into disorder I believe the Holy Scriptures, for Joshua commanded the sun to stand still and not the earth." These remarks were made four years before the publication of On the Revolutions of the Heavenly Spheres and a year before Rheticus's Narratio Prima. In John Aurifaber 's account of the conversation Luther calls Copernicus "that fool" rather than "that fellow", this version is viewed by historians as less reliably sourced.
  
  Luther's collaborator Philipp Melanchthon also took issue with Copernicanism. After receiving the first pages of Narratio Prima from Rheticus himself, Melanchthon wrote to Mithobius (physician and mathematician Burkard Mithob of Feldkirch) on 16 October 1541 condemning the theory and calling for it to be repressed by governmental force, writing "certain people believe it is a marvelous achievement to extol so crazy a thing, like that Polish astronomer who makes the earth move and the sun stand still. Really, wise governments ought to repress impudence of mind." It had appeared to Rheticus that Melanchton would understand the theory and would be open to it. This was because Melanchton had taught Ptolemaic astronomy and had even recommended his friend Rheticus to an appointment to the Deanship of the Faculty of Arts & Sciences at the University of Wittenberg after he had returned from studying with Copernicus.
  
  Rheticus's hopes were dashed when six years after the publication of De Revolutionibus Melanchthon published his Initia Doctrinae Physicae presenting three grounds to reject Copernicanism. These were "the evidence of the senses, the thousand-year consensus of men of science, and the authority of the Bible". Blasting the new theory Melanchthon wrote, "Out of love for novelty or in order to make a show of their cleverness, some people have argued that the earth moves. They maintain that neither the eighth sphere nor the sun moves, whereas they attribute motion to the other celestial spheres, and also place the earth among the heavenly bodies. Nor were these jokes invented recently. There is still extant Archimedes's book on The Sand Reckoner; in which he reports that Aristarchus of Samos propounded the paradox that the sun stands still and the earth revolves around the sun. Even though subtle experts institute many investigations for the sake of exercising their ingenuity, nevertheless public proclamation of absurd opinions is indecent and sets a harmful example." Melanchthon went on to cite Bible passages and then declare "Encouraged by this divine evidence, let us cherish the truth and let us not permit ourselves to be alienated from it by the tricks of those who deem it an intellectual honor to introduce confusion into the arts." In the first edition of Initia Doctrinae Physicae, Melanchthon even questioned Copernicus's character claiming his motivation was "either from love of novelty or from desire to appear clever", these more personal attacks were largely removed by the second edition in 1550.
  
  Another Protestant theologian who disparaged heliocentrism on scriptural grounds was John Owen. In a passing remark in an essay on the origin of the sabbath, he characterised "the late hypothesis, fixing the sun as in the centre of the world" as being "built on fallible phenomena, and advanced by many arbitrary presumptions against evident testimonies of Scripture."
  
  In Roman Catholic circles, Copernicus's book was incorporated into scholarly curricula throughout the 16th century. For example, at the University of Salamanca in 1561 it became one of four text books that students of astronomy could choose from, and in 1594 it was made mandatory. German Jesuit Nicolaus Serarius was one of the first Catholics to write against Copernicus's theory as heretical, citing the Joshua passage, in a work published in 1609–1610, and again in a book in 1612. In his 12 April 1615 letter to a Catholic defender of Copernicus, Paolo Antonio Foscarini, Catholic Cardinal Robert Bellarmine condemned Copernican theory, writing "...not only the Holy Fathers, but also the modern commentaries on Genesis, the Psalms, Ecclesiastes, and Joshua, you will find all agreeing in the literal interpretation that the sun is in heaven and turns around the earth with great speed, and that the earth is very far from heaven and sits motionless at the center of the world...Nor can one answer that this is not a matter of faith, since if it is not a matter of faith 'as regards the topic,' it is a matter of faith 'as regards the speaker': and so it would be heretical to say that Abraham did not have two children and Jacob twelve, as well as to say that Christ was not born of a virgin, because both are said by the Holy Spirit through the mouth of prophets and apostles." One year later, the Roman Inquisition prohibited Copernicus's work. Nevertheless, the Spanish Inquisition never banned the De revolutionibus, which continued to be taught at Salamanca.