Category Archives: Robert Bellarmine

Sep 17 – St Robert Bellarmine, SJ, (1542-1621), Counter Reformation, Vulgate, Papal temporal power & Galileo


-St Robert Bellarmine, SJ’s coat of arms, please click on the image for greater detail.

-by Mark Wheeler

“Robert Bellarmine was perhaps the most effective theologian and apologist for the Catholic Church during the Counter-Reformation battles with Protestantism. His success was obtained through his logical, temperate reasoning rather than through mere dogmatic assertions. Many returned to the Church because of his rational arguments and saintly manner.

Robert Frances Romulus Bellarmine was born in Tuscany, Italy on October 4, 1542. His mother, Cinthia Cervino, was the sister of Pope Marcellus II. Over his father’s objections he joined the Society of Jesus in 1560 and began a study of Aristotelian philosophy.

He went on to study at Florence, Padua, and Louvain; he concentrated his studies on Scripture, Hebrew, patristics, and Church history in order to defend the Church from the heresies of the Protestant Reformers. He became the first Jesuit professor at Louvain, where he lectured on the Summa Theologiae of St. Thomas Aquinas.

After his ordination at Ghent in 1570, Bellarmine was recalled to Rome to teach theology at the newly founded Roman College. Later he became its rector. He held the chair of controversial theology while producing his major work, The Controversies, an apologetic defending the teachings of the Catholic Church and effectively refuting Reform theology. This writing proved so effective in bringing people back to the Church that academic centers were created in Protestant universities solely to respond to it.

Bellarmine played a leading role in preparing the Clementine revision of the Vulgate Bible, writing the introduction in 1592. Shortly thereafter he was made provincial of the Naples province for the Society of Jesus and raised to the cardinalate by Pope Clement VIII.

King James I of England entered into a written debate with Bellarmine over the temporal power of the pope; James denied it existed. Thomistic political philosophy led Bellarmine to the conclusion that the pope may justly wield temporal power where temporal matters affect spiritual matters. This view of limited papal civil power aroused the hostility of many in Rome, including Pope Sixtus V.

Bellarmine also became involved in the case of his friend Galileo. He convinced Galileo to agree to declare his findings as hypotheses for the time being, at least until they could be irrefutably proven.

The last years of Bellarmine’s life were dedicated to writing spiritual works including the Art of Dying Well and a commentary on the psalms. He died in Rome on September 17, 1621. He was canonized in 1930 and declared a Doctor of the Church in 1931.”

Love & truth,
Matthew

Sep 17 – Galileo, Copernicus, Bellarmine: to read history, throw away modern lenses


please click on the image for greater detail

“Presentism” is a heresy of history of reading history through modern point of view, culture, and biases. We cannot judge the past from the present. It is impossible. Nor would the past understand the present. The best way to read history is to prepare like an actor to participate in that moment in history taking a well know, well worn role, and seeing it through those eyes.


-by Christopher Check

“Events in history happen in certain times and places. Goes without saying, right? I’m not so sure. It’s not uncommon for us to examine the past through the lenses of today.

I once read a history of the eleventh-century Norman conquest of Sicily. This otherwise lively and accurate account portrayed Robert Guiscard and Roger de Hauteville as venture capitalists, a profession that no medieval man could have wrapped his imagination around.

It is a mistake to judge the decisions and actions of the churchmen involved in what has come to be called the Galileo Affair through the lens (no pun intended here) of modern astronomical discoveries. Better to consider the event by taking a stab at understanding the state of the science at the time, the personality of Galileo, the cultural and religious atmosphere, and the personality of the one saint in the story, the man whose sanctity we celebrate today on his feast day: Robert Cardinal Bellarmine.


-Nikolaus Kopernikus, “Torun portrait” (anonymous, c. 1580), kept in Toruń town hall, Poland, please click on the image for greater detail

Copernicus raises a question

Since ancient times man’s understanding of the cosmos was geocentric: a fixed, immobile Earth around which the heavenly bodies orbited. Aristotle and Ptolemy, whose model included planetary epicycles to account for apparent retrograde motion, were the chief proponents of this model. Among the ancients there was at least one proponent of a heliocentric model, Aristarchus of Samos (known to us through Archimedes), but in the absence of observational evidence the model that was intuitive took hold. Geocentrism was not doctrine, but because it came from Aristotle and because it comported with Scripture, the Church adopted the model.

Not until a canon of the Catholic Church, Nicholas Copernicus, in 1543 published on his deathbed his De revolutionibus orbium ceolestium did anyone give a serious look at a heliocentric model. Even then, few took notice, and the Church certainly was not alarmed. Fact is, Copernicus was encouraged by priests to publish, and he dedicated the book to Pope Paul III. (Luther and Calvin, it’s worth noting, were in fits; Luther called Copernicus a “fool.”)

Copernicus had not one piece of physical observational evidence in support of heliocentrism. De revolutionibus was a complex collection of mathematical formulas and Latin descriptions written to predict the location of the heavenly bodies throughout the year. It’s important to underscore that astronomers at this time in history were not natural philosophers, what we call “physicists” today. They were mathematicians. Their job was to devise the formulas that predicted the location of the heavenly bodies, whether or not the formulas were a true account of what was happening in the physical cosmos.

“Why bother then?” Well, if you were the navigator on a seagoing vessel, or one of the Jesuits at the Roman College hard at work on bringing more precision to the Julian Calendar (some eleven minutes too long every year), where the planets and stars were and when was of central importance to your trade. Also, if you were an astrologer—and make no mistake, back then astrology and astronomy were considerably less delineated than they are now (Galileo wrote horoscopes for cash)—the position of the heavenly bodies was critical to your trade, too.


-Galileo Galilei (1636), by Justus Sustermans, please click on the image for greater detail

Galileo: a force of nature

Knowing the distinction between astronomers (mathematicians) and natural philosophers (physicists) helps us appreciate just how groundbreaking Galileo was: he looked at astronomical questions from the perspective of a natural philosopher. His interests were motion, dynamics, mechanics, etc.; in other words, the fields that tell us what is happening in the physical world.

His theories would not have received the attention they did had it not been for the arrival in the early seventeenth century—in the Netherlands, perhaps—of a carnival toy. Galileo did not invent the telescope, but he sure did improve it, and—another critical contribution—in December of 1609 he pointed it at the heavens. The subsequent months revealed undiscovered wonders, the “mountains of the moon,” the moons of Jupiter, the phases of Venus. None of these was proof of a heliocentric solar system, but for a pioneer of deductive reasoning, they constituted compelling evidence.

Equally compelling was the force of Galileo’s personality. An impatient genius, Galileo did not go out of his way to make friends among his academic colleagues in Pisa, Florence, Padua, and Rome. His correspondence is replete with bold expressions of his arrogance and bitter insults leveled at men who disagreed with him. He not only lacked humility, he took pleasure at social gatherings in humiliating other scholars with rhetorical traps. His obstinacy is something to marvel at, especially when he was wrong—as he was about the tides, circular orbits, and comets, for example.

Had Galileo been a little more sensitive to the religious atmosphere of his age, the story might have gone less badly. It is commonly believed that the Church’s leading minds refused to look at Galileo’s arguments or look through his telescope. Nothing could be further from the truth. He had the backing of the Carmelite scientist and philosopher Paolo Antonio Foscarini and of many the Jesuits at the Roman College, including Gregorian Calendar architect Christopher Clavius, who were buying up his telescopes and confirming his findings. (His chief academic adversaries were laymen.)

It is true, however, that Galileo made his discoveries in a world still reacting to Martin Luther’s and John Calvin’s insistence that Scripture was subject to personal interpretation. The Council of Trent in the mid-sixteenth century said it was not. There was no shortage of scriptural passages making reference to a fixed Earth orbited by sun and stars. (There still are!) The Church, as Cardinal Bellarmine was at pains to explain to Galileo when they met in 1616, needed to be deliberate in interpreting scriptural passages that seemed to contradict the discoveries of modern astronomy.

Bellarmine: the voice of reason

Bellarmine counseled caution for two reasons. The first showed a more disciplined and careful approach to deductive science than Galileo’s. “The Copernican system predicts the phases of Venus,” Bellarmine told Galileo. “This does not prove the converse, that is: Venus exhibits phases, therefore the universe is Copernican.” Bellarmine was right, of course. Tycho Brahe’s hybrid model, in which all but the Earth revolves around the sun and all that swirling bundle revolves around the Earth, would also account for the phases of Venus. In other words, absent proof (and that does not come until the mid-nineteenth century) caution more than anything was required in reinterpreting Scripture—which brings us to the good saint’s second reason for caution.

Bellarmine was sharp of mind and had a strong pastoral sense. He told Galileo, “The evidence is insufficient to force scriptural reinterpretations that could lead to doubts in the minds of the faithful about the inerrancy of Scripture.” The position is a perfectly reasonable one. It applies a pastoral solution to a speculative problem. Had Galileo listened to Bellarmine, he would not have found himself in front of an understandably impatient (by this time he had implied that the pope was simpleminded) and admittedly heavy-handed inquisition in 1633.

The dictate of charity

The details of that conflict are for another piece. Let’s conclude with the reflections of Blessed John Henry Cardinal Newman, who, while still an Anglican, argued that Bellarmine in his caution was following the dictates of charity:

Galileo might be right in his conclusion that the earth moves; to consider him a heretic might have been wrong; but there was nothing wrong in censuring abrupt, startling, unsettling, unverified disclosures, if such they were, disclosures at once uncalled for and inopportune, at a time when the limits of revealed truth had not as yet been ascertained. A man ought to be very sure of what he is saying, before he risks the chance of contradicting the word of God. It was safe, not dishonest, to be slow in accepting what nevertheless turned out to be true. Here is an instance in which the Church obliges Scripture expositors, at a given time or place, to be tender of the popular religious sense.

I have been led to take a second view of this matter. That jealousy of originality in the matter of religion, which is the instinct of piety, is, in the case of questions that excite the popular mind, also the dictate of charity. Galileo’s truth is said to have shocked and scared the Italy of his day. To say that the Earth went round the sun revolutionized the received system of belief as regards heaven, purgatory, and hell; and it forcibly imposed a figurative interpretation upon categorical statements of Scripture.

Heaven was no longer above and Earth below; the heavens no longer literally opened and shut; purgatory and hell were not for certain under the earth. The catalogue of theological truths was seriously curtailed. Whither did our Lord go on his ascension? If there is to be a plurality of worlds, what is the special importance of this one? And is the whole, visible universe, with its infinite spaces, one day to pass away?

We are used to these questions now and reconciled to them; and on that account are no fit judges of the disorder and dismay that the Galilean hypothesis would cause to good Catholics, as far as they became cognizant of it, or how necessary it was in charity, especially then, to delay the formal reception of a new interpretation of Scripture, till their imaginations should gradually get accustomed to it.”

Love,
Matthew

Sep 17 – St Robert Bellarmine, SJ, (1542-1621): Doctor of the Church, Patron of Catechists & Catechumens

039_Bellarmine

When Robert Bellarmine was ordained in 1570, having entered the Society of Jesus ten years earlier, the study of Church history and the fathers of the Church was in a sad state of neglect. A promising scholar from his youth in Tuscany, he devoted his energy to these two subjects, as well as to Scripture, in order to systematize Church doctrine against the attacks of the Protestant Reformers. He was the first Jesuit to become a professor at Louvain.

His most famous work is his three-volume Disputations on the Controversies of the Christian faith. Particularly noteworthy are the sections on the temporal power of the pope and the role of the laity. Bellarmine took a fundamentally democratic tone, insisting power originated in God, was invested in people, and was entrusted to fit rulers.  In so doing, he incurred the anger of monarchists in England and France by showing the divine-right-of-kings theory untenable. He developed the theory of the indirect power of the pope in temporal affairs; although he was defending the pope against the Scottish philosopher Barclay, he also incurred the ire of Pope Sixtus V.

Bellarmine was made a cardinal by Pope Clement VIII on the grounds that “he had not his equal for learning.” While he occupied apartments in the Vatican, Bellarmine relaxed none of his former austerities. He limited his household expenses to what was barely essential, eating only the food available to the poor. He was known to have ransomed a soldier who had deserted from the army and he used the hangings of his rooms to clothe poor people, remarking, “The walls won’t catch cold.”

Among many activities, he became theologian to Pope Clement VIII, preparing two catechisms which have had great influence in the Church.

The last major controversy of Bellarmine’s life came in 1616 when he had to admonish his friend Galileo, whom he admired. Bellarmine delivered the admonition on behalf of the Holy Office of the Inquisition, which had decided that the heliocentric theory of Copernicus (the sun as stationary) was contrary to Scripture. The admonition amounted to a caution against putting forward—other than as a hypothesis—theories not yet fully proved. This shows that saints are not infallible.

Technically, all the Church told Galileo was not to teach his theories as fact, nor to publish them as so, which Galileo quickly and immediately flaunted the instructions from the Holy Office.  The only reason the Church instructed Galileo so was there was no practical way to prove them in a meaningful way to the illiterate masses, and the Church feared the social disruption this heliocentric new understanding, which on the surface, appears a literal contradiction of Scripture, would immediately cause.  A more nuanced understanding of Scripture, and there is no conflict or concern.  Galileo, however, was not, as the video below explains, was NOT the smoothest political operative ever, hardly, very badly so.  His hard headedness, his arrogance, his lack of political savvy, all make this NOT a scientific disagreement, but one of conflicting personalities and terribly mishandled politics, like ALL wars.

Trial of Galileo Galilei before the Inquisition, 1633. The scientist and astronomer proved Copernicus' and Kepler's theories of a sun-centered system, a theory the Catholic Church had declared erroneous.
Trial of Galileo Galilei before the Inquisition, 1633. The scientist and astronomer proved Copernicus’ and Kepler’s theories of a sun-centered system, a theory the Catholic Church had declared erroneous.  Please click on the image for greater detail.

Galileo_facing_the_Roman_Inquisition (1)

Galileo_before_the_Holy_Office

Bellarmine died on September 17, 1621. The process for his canonization was begun in 1627 but was delayed until 1930 for political reasons, stemming from his writings. In 1930, Pius XI canonized him and the next year declared him a doctor of the Church.

“Sweet Lord, you are meek and merciful.” Who would not give himself wholeheartedly to Your service, if he began to taste even a little of Your fatherly rule? What command, Lord, do You give Your servants? “Take My yoke upon you,” you say. And what is this yoke of Yours like? “My yoke,” you say, “is easy and my burden light.” Who would not be glad to bear a yoke that does no press hard but caresses? Who would not be glad for a burden that does not weigh heavy but refreshes? And so you were right to add: “And you will find rest for your souls.” And what is this yoke of Yours that does not weary, but gives rest? It is, of course, that first and greatest commandment: “You shall love the Lord your God with all your heart.” What is easier, sweeter, more pleasant, than to love goodness, beauty, and love, the fullness of which You are, O Lord, my God?” Is it not true that You promise those who keep Your commandments a reward more desirable than great wealth and sweeter than honey? You promise a most abundant reward, for as your apostle James says: “The Lord has prepared a crown of life for those who love Him.” What is this crown of life? It is surely a greater good than we can conceive of or desire, as Saint Paul says, quoting Isaiah: “Eye has not seen, ear has not heard, nor has it so much as dawned on man what God has prepared for those who love Him.”
– from “On the Ascent of the Mind to God”, by Saint Robert Bellarmine, SJ

“The human soul has so much likeness to God its creator that I surely know of no other way by which one can more easily mount to a knowledge of God than from reflection on one’s own soul.”
–St. Robert Bellarmine

“The school of Christ is the school of love. In the last day, when the general examination takes place … Love will be the whole syllabus.”
–St. Robert Bellarmine

“When we appeal to the throne of grace we do so through Mary, honoring God by honoring His Mother, imitating Him by exalting her, touching the most responsive chord in the Sacred Heart of Christ with the sweet name of Mary.”
–St. Robert Bellarmine

“Charity is that with which no man is lost, and without which no man is saved.”
-St. Robert Bellermine

“Flee idleness… for no one is more exposed to such temptations than he who has nothing to do.”
—St. Robert Bellarmine

“The fruits of prayer are these three advantages: merit, forgiveness, and graces.”
-St. Robert Bellarmine

O God, in order to defend the faith, You endowed St. Robert, Your Bishop, with wondrous erudition and virtues. Through his intercession, grant that Your people may ever rejoice in the integrity of that faith. Amen.

God our Father, You gave Robert Bellarmine wisdom and goodness to defend the faith of Your Church. By his prayers may we always rejoice in the profession of our faith. We ask this through our Lord Jesus Christ, your Son, Who lives and reigns with You and the Holy Spirit, one God, for ever and ever.  Amen.

Love,
Matthew