When the Index was revised under Pope Benedict XIV in 1757, largely through the influence of the Jesuit astronomer Boscovich, so it is said,[297] the phrase prohibiting all books teaching the immobility of the sun, and the mobility of the earth was omitted from the decrees.[298] But in 1820, the Master of the Sacred Palace refused to permit the publication in Rome of a textbook on astronomy by Canon Settele, who thereupon appealed to the Congregations. They granted his request in August, and two years later, issued a decree approved by Pope Pius VII ordering the Master of the Sacred Palace in future "not to refuse license for publication of books dealing with the mobility of the earth and the immobility of the sun according to the common opinion of modern astronomers" on that ground alone.[299] The next edition of the _Index Librorum Prohibitorum_ (1835) did not contain the works of Copernicus, Galileo, Foscarini, à Stunica and Kepler which had appeared in every edition up to that time since their condemnation in 1616, (Kepler's in 1619). [Footnote 297: _Cath. Ency._: "Boscovich."] [Footnote 298: Doc. in Favaro: 159.] [Footnote 299: Ibid: 30, 31.] CHAPTER III. THE OPPOSITION AND THEIR ARGUMENTS. The Protestant leaders had rejected the Copernican doctrine as contrary to the Scriptures. The Roman Congregations had now condemned Galileo for upholding this doctrine after they had prohibited it for the same reasons. These objections are perhaps best summarized in that open letter Foscarini wrote to the general of his order, the Carmelites, at Naples in January, 1615,[300]--the letter that was absolutely prohibited by the Index in March, 1616. He gave these arguments and answered them lest, as he said, "whilst otherwise the opinion is favored with much probability, it be found in reality to be extremely repugnant (as at first sight it seems) not only to physical reasons and common principles received on all hands (which cannot do so much harm), but also (which would be of far worse consequence) to many authorities of Sacred Scripture. Upon which account many at first looking into it explode it as the most fond paradox and monstrous _capriccio_ that ever was heard of." "Yet many modern authors," he says further on, "are induced to follow it, but with much hesitancy and fear, in regard that it seemeth in their opinion so to contradict the Holy Scriptures that it cannot possibly be reconciled to them." Consequently Foscarini argued that the theory is either true or false; if false, it ought not to be divulged; if true, the authority of the Sacred Scriptures will not oppose it; neither does one truth contradict another. So he turned to the Bible. [Footnote 300: In Salusbury: _Math. Coll._: I, 471-503.]