Galileo Galilee was born in the year 1564 in Europe wracked by spiritual disagreement. The father and popes of the Roman extensive Church, influential in their roles as both spiritual and worldly leaders, had established defenseless to the experienced and immoral spirit of the age, and their private dissipation brought the status of the papacy to momentous lows. In 1517, Martin Luther, an earlier priest, shows aggression Catholicism for having become too grown-up and politically crooked and for incomprehensible the basics of Christianity with pagan essentials. His improvement zeal, which requested to a concept of an unusual, “cleaned” Christianity, set in motion the Protestant restoration and divides European Christianity in two sections. In answer, Roman Catholicism strengthens itself for conflict and begins with the Counter improvement, which highlighted convention and loyalty to the right church. The Counter improvement reinvigorated the church and, to some point, eliminates its immoderation. But the Counter restoration also led to the Italian rebirth, a recovery of arts and letters that required to get well and revise the traditional talent and beliefs of prehistoric Greece and Rome.　　　　　　　　　　　　　　　　　　　　 　　 The priest and popes had once been big clientele of regeneration skill and sciences but the Counter restoration put an ending to the church’s liberal leniency in this region. In addition, the church’s latest stress on spiritual belief would soon conflict with the up-and-coming systematic rebellion. Galileo, with his learning of astronomy, establishes himself at the middle of this conflict. Conventional astronomers of Galileo’s era　detained that the earth lay at the middle of the planetary system. Certainly, to the informal spectator, it seemed common intellect that as the sun “rise” in the daybreak and “set” at nighttime, it should have circled in the region of the earth. Prehistoric establishment like the Roman and Aristotle astronomer Ptolemy had won this point of view, and the idea also agreed with the extensive Church’s sight of the world, which located mankind, God’s major formation, at the middle of the universe. Supported by common intellect, the prehistoric logician, and the church, the geocentric replica of the world seemed protected in its influence. In the 16th century, astronomers stressed to create new explanation for Ptolemy’s geocentric replica of the world. More and more compound arithmetical systems were required to settle these latest clarification with Ptolemy’s structure of heavenly body. Nicholas Copernicus, a good astronomer, explicitly questioned the Ptolemaic scheme and anticipated a heliocentric scheme in which the planets which consists of Earth tracked the sun which is also known as Helios. This precisely pleasing way of placing the planetary system did not draw many followers at first, since the obtainable data did not yet hold up an extensive desertion of Ptolemy’s scheme. By the end of the 16th century, on the other hand, astronomers like Johannes Kepler (1571?1630) had also started to hold Copernicus’s assumption. In the end, Galileo’s telescope strikes a deadly drive to the Ptolemaic scheme. But, in a common sense, the telescope was also almost deadly to Galileo himself. The extensive Church, to a great extent trying to grasp the Protestant heresy at inlet, could not recognize a systematic beating on its own theory of the world. The stress of the age triggered a momentous argument between belief and science, one which would conclude in 1633 when the church put Galileo on test, forced him to take back his stated and in print scientific viewpoint, and put him below enduring house capture.