ABSTRACT Following Galileo's trial of 1633, the Jesuit theologian Melchior Inchofer, author of the most negative reports used by the Roman Inquisition against Galileo, repudiated the Copernicans for the ‘heresy’ of the soul of the world (anima mundi), in an unpublished manuscript. I show that Inchofer's arguments applied far more to the beliefs of Giordano Bruno than to those of Galileo. Since antiquity, various Christian authorities had repudiated several beliefs about the anima mundi as ‘heretical’, hence I review their critiques against Pythagoras, Origen, and Peter Abelard, for allegedly asserting animistic beliefs about the Earth, or a universal spirit, or that souls move the heavenly bodies. Still, in the Renaissance such beliefs were defended by several advocates of Copernicus, including Bruno, William Gilbert, Johannes Kepler, and Philips Lansbergen, who all claimed that Earth moves because it has a soul. By comparing Inchofer's works and some of the Roman Inquisition's earlier censures against Bruno, I argue that the repudiation by many prominent Catholic theologians of pagan notions of the anima mundi as heretical contributed partly to the later theological opposition to the Copernicans.

中文翻译：

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Melchior Inchofer, Giordano Bruno, 和世界的灵魂

摘要 伽利略在 1633 年受审之后，罗马宗教裁判所针对伽利略使用的最负面报告的作者、耶稣会神学家梅尔基奥尔·因乔弗在一份未出版的手稿中斥责哥白尼教派对世界灵魂（anima mundi）的“异端邪说” . 我表明因乔弗的论点更适用于佐丹奴布鲁诺的信仰，而不是伽利略的信仰。自古以来，各种基督教权威就否定了一些关于阿尼玛世界的信仰是“异端”，因此我回顾了他们对毕达哥拉斯、奥利金和彼得·阿伯拉德的批评，因为他们声称对地球、宇宙精神或灵魂的万物有灵论信仰移动天体。尽管如此，在文艺复兴时期，这种信念还是得到了哥白尼的几位拥护者的捍卫，包括布鲁诺、威廉吉尔伯特、约翰内斯开普勒、和 Philips Lansbergen，他们都声称地球移动是因为它有灵魂。通过比较 Inchofer 的作品和罗马宗教裁判所早期对布鲁诺的一些谴责，我认为，许多著名的天主教神学家对异教世界的异端观念的否定部分促成了后来对哥白尼教派的神学反对。