The full implications of Copernicanism could be considered to have only emerged within the last century, sustained by the arrival of Quantum Mechanics and the breakdown of religious, political and ideological eschatology. Its principles can be seen to lead directly to the homogeneous and isotropic Friedmann cosmological models, successful in predicting the existence and spectrum of cosmic microwave background radiation. However, despite the later successful nature of the Copernican model, the papal authorities only permitted the astronomer Joseph Settle in 1820 to declare that cosmological motion was such that the Earth and other planets rotated about the Sun. This principle of astronomy was an apex of Copernicus' proposals in the sixteenth century, and so it is interesting to consider why acceptance of his claims about the Universe was not widespread for nearly three hundred years. The eventual acknowledgement of a heliocentric Universe represented a paradigm shift away from the widely accepted Ptolemaic system wherein the Universe was geocentric, with the planets and stars orbiting in a symmetric and circular manner. Gott wrote, 'The Copernican revolution taught us it was a mistake to assume, without sufficient reason, that we occupy a privileged position in the Universe,' and it would seem that this, alongside an understanding of the Aristotelian philosophy, may contribute toward an explanation of the reluctance of those living in the sixteenth century, to accept Copernicus' ideas. More generally, it seems the purports of Copernicus' writings challenge four principal and interrelated cornerstones of sixteenth century religion, philosophy and authority. With consideration of the Church's power and influence during the period, it is also important to examine the strict enforcement of religious decrees as evidenced by the Counter-Reformation and Galileo's later trial.
             Of paramount significance is ...