Even the general agreement of the fathers in the interpretation of any passage of Scripture of scientific import should, in Galileo’s opinion, only confer authority on it when the question has been discussed by many fathers with knowledge of both sides. But this is not the case with the question of the double motion of the earth, for it had not come up at all at that time, and it could not occur to the holy fathers to dispute it, for the current opinion was in entire agreement with the literal meaning of the Bible. It was not enough to say that the fathers had all believed that the earth stood still, and that therefore it was to be held _de fide_, for it was very possible that they never investigated it, and only held it as generally current. If they had done so and found it deserving of condemnation, they would have said so, but it had never been discovered that they had. The writings of Diego di Zuñiga show, on the contrary, that when some theologians began to consider the Copernican theory, they did not find it erroneous or contrary to Scripture. Moreover, no argument could be drawn from an unanimous opinion of the fathers, for some of them spoke of the sun as stationary, others of the _primum mobile_. Galileo declares himself ready to sign an opinion of wise and well informed theologians on the Copernican theory. Since no investigation of it was instituted by the ancient fathers, it might be done now by theologians fitted for it, who, after they had carefully examined all the scientific arguments for and against, would establish on a firm footing what was dictated to them by Divine inspiration. He once more lays great stress on the need of first convincing one’s self of the actual facts of nature under the guidance of science, and then proceeding to interpret texts of Scripture. He is indignant with those who, from malice or blinded by party interest, say that the Church should draw the sword without delay, since she possesses the power. As if it was always desirable to do whatever was in our power! He shows that the fathers were not of that opinion, but agreed with him, and exclaims to these wranglers: “Try first to refute the arguments of Copernicus and his followers, and leave the task of condemning them to those to whom it belongs; but do not hope to find among the fathers, who were as discreet as they were far-seeing, or in the wisdom of Him who cannot err, those hasty conclusions to which you are led by personal interests and passions. It is doubtless true that concerning these and similar statements which are not strictly _de fide_, his Holiness the Pope has absolute authority to approve or condemn; _but it is not in the power of any human being to make them true or false, or other than they de facto are_.” This lengthy treatise concludes with a disquisition on the passage in the book of Joshua, which he treats in the same way as in the letter to Castelli.