Geosentrisme: Perbedaan antara revisi

[[Berkas:Bartolomeu Velho 1568.jpg|jmpl|ka|300px|'''Figure of the heavenly bodies''' (Gambar benda-benda langit) —— suatu illustrasi sistem geosentrik of Ptolemeus karya kosmografer dan kartografer Portugis [[Bartolomeu Velho]], 1568 (Bibliothèque Nationale, Paris)]]

'''Geosentrisme''' atau disebut '''Teori Geosentrik''', '''Model Geosentrik''' (bahasa Inggris: '''geocentric model''' atau '''geocentrism''', '''Ptolemaic system''') adalah istilah [[astronomi]] yang menggambarkan alam semesta dengan [[bumi]] sebagai pusatnya dan pusat pergerakan semua benda-benda langit. Model ini menjadi sistem kosmologi predominan pada budaya kuno misalnya [[Yunani kuno]], yang meliputi sistem-sistem terkenal yang dikemukakan oleh [[Aristoteles]] anddan [[Claudius Ptolemaeus]].<ref name="Lawson2004"/>

Model geosentrik biasanya dikombinasi dengan suatu Bumi yang bulat oleh filsuf Romawi kuno dan abad pertengahan. Ini tidak sama dengan pandangan model [[Bumi datar]] yang disiratkan dalam sejumlah [[mitologi]], sebagaimana juga dalah kosmologi kitab-kitab suci dan Latin kuno.{{refn|group=n|Alam semesta Mesir secara isi sama dengan alam semesta Babel, yaitu digambarkan seperti kotak persegi panjang dengan orientasi utara-selatan dan dengn permukaan sedikit cembung, di mana Mesir adalah pusatnya. Pandangan astronomi Ibrani kuno yang serupa dapat dilihat dari tulisan-tulisan kitab suci, misalnya teori penciptaan semesta dan berbagai [[mazmur]] yang menyebut "cakrawala", bintang-bintang, matahari dan bumi. Orang Ibrani memandang bumi seakan-akan sebagai permukaan datar yang terdiri dari bagian padat dan cair, dan langit sebagai alam cahaya di mana benda-benda langit bergerak. Bumi ditopang oleh batu-batu penjuru dan tidak dapat digerakkan selain oleh [[Yahweh]] (misalnya dalam kaitan dengan gempa bumi). Menurut orang Ibrani, matahari dan bulan berjarak dekat satu sama lain<ref>{{cite book|chapter= Cosmology|title= Encyclopedia Americana|publisher= Grolier|edition= Online|year= 2012|first= Giorgio|last= Abetti}}</ref>}}{{refn|group=n|Gambaran alam semesta dalam teks-teks Talmud adalah bumi di tengah ciptaan dengan langit sebagai bulatan yang dibentangkan di atasnya. Bumi biasanya digambarkan seperti sebuah piring yang dikelilingi oleh air. Yang menarik spekulasi kosmologi dan metafisika tidak ditanamkan dalam publik maupun dilestarikan dalam tulisan. Namun, dianggap lebih sebagai "rahasia-rahasia [[Taurat]] yang tidak seharusnya diturunkan semua orang dan kalangan" (Ketubot 112a). Meskipun studi penciptaan Allah tidak dilarang, spekulasi tentang "apa yang ada di atas, di bawah, yang ada sebelumnya dan yang kemudian" (Mishnah Hagigah: 2) dibatasi hanya untuk elite intelektual.<ref>{{cite book|chapter= Topic Overview: Judaism|title= Encyclopedia of Science and Religion|editor-first=J. Wentzel Vrede|editor-last= van Huyssteen|volume= 2|location= New York|publisher= Macmillan Reference USA|year= 2003|pages= 477–83|first= Hava|last= Tirosh-Samuelson}}</ref>}}{{refn|group=n|Sebagaimana Midrash dan Talmud, Targum tidak berpandangan adanya suatu bulatan bumi, melainkan suatu piringan bumi datar, yang dikitari matahari dalam jalur setengah lingkaran yang ditempuh rata-rata dalam 12 jam.<ref>{{cite journal |title= The distribution of land and sea on the Earth's surface according to Hebrew sources |first= Solomon |last= Gandz |journal= Proceedings of the American Academy for Jewish Research |volume= 22 |year= 1953 |pages= 23–53}}</ref>}}<!-- The ancient Jewish [[Celestial cartography|uranography]] pictured a flat Earth over which was put a dome-shaped rigid canopy, named firmament (רקיע- rāqîa').{{refn|group=n|"firmament - The division made by God, according to the P account of creation, to restrain the cosmic water and form the sky (Gen. 1: 6-8). Hebrew cosmology pictured a flat earth, over which was a dome-shaped firmament, supported above the earth by mountains, and surrounded by waters. Holes or sluices (windows, Gen. 7: 11) allowed the water to fall as rain. The firmament was the heavens in which God set the sun (Ps. 19: 4) and the stars (Gen. 1: 14) on the fourth day of the creation. There was more water under the earth (Gen. 1: 7) and during the Flood the two great oceans joined up and covered the earth; sheol was at the bottom of the earth (Isa. 14: 9; Num. 16: 30)."<ref>{{cite book |chapter= firmament |title= Dictionary of the Bible |first= W. R. F. |last= Browning |publisher= Oxford University Press |year= 1997 |edition= Oxford Reference Online}}</ref>}}{{refn|group=n|The cosmographical structure assumed by this text is the ancient, traditional flat earth model that was common throughout the Near East and that persisted in Jewish tradition because of its place in the religiously authoritative biblical materials.<ref>{{cite book |title= The Early History Of Heaven |url= https://archive.org/details/earlyhistoryheav00wrig_049 |first= J. Edward |last= Wright |publisher= Oxford University Press |year= 2000 |page= [https://archive.org/details/earlyhistoryheav00wrig_049/page/n173 155] |ref={{Harvid|Wright|2000}}}}</ref>}}{{refn|group=n|“The term "firmament" (רקיע- rāqîa') denotes the atmosphere between the heavenly realm and the earth (Gen. 1:6-7, 20) where the celestial bodies move (Gen. 1:14-17). It can also be used as a synonym for "heaven" (Gen. 1:8; Ps. 19:2). This "firmament is part of the heavenly structure whether it is the equivalent of "heaven/sky" or is what separates it from the earth. […] The ancient Israelites also used more descriptive terms for how God created the celestial realm, and based on the collection of these more specific and illustrative terms, I would propose that they had two basic ideas of the composition of the heavenly realm. First is the idea that the heavenly realm was imagined as a vast cosmic canopy. The verb used to describe metaphorically how God stretched out this canopy over earth is הטנ (nātāh) "stretch out," or "spread." "I made the earth, and created humankind upon it; it was my hands that stretched out the heavens, and I commanded all their host (Isa. 45:12)." In the Bible this verb is used to describe the stretching out (pitching) of a tent. Since the texts that mention the stretching out of the sky are typically drawing on creation imagery, it seems that the figure intends to suggest that the heavens are Yahweh's cosmic tent. One can imagine ancient Israelites gazing up to the stars and comparing the canopy of the sky to the roofs of the tents under which they lived. In fact, if one were to look up at the ceiling of a dark tent with small holes in the roof during the daytime, the roof, with the sunlight shining through the holes, would look very much like the night sky with all its stars. The second image of the material composition of the heavenly realm involves a firm substance. The term רקיע (răqîa'), typically translated "firmament," indicates the expanse above the earth. The root רקע means "stamp out" or "forge." The idea of a solid, forged surface fits well with Ezekiel 1 where God's throne rests upon the רקיע (răqîa'). According to Genesis 1, the רקיע(rāqîa') is the sphere of the celestial bodies (Gen. 1:6-8, 14-17; cf. ben Sira 43:8). It may be that some imagined the עיקר to be a firm substance on which the celestial bodies rode during their daily journeys across the sky.”<ref>{{harvnb|Wright|2000|pp=55–6}}</ref>}}{{refn|group=n|In the course of the Second Temple Period Jews, and eventually Christians, began to describe the universe in new terms. The model of the universe inherited form the Hebrew Bible and the Ancient Near East of a flat earth completely surrounded by water with a heavenly realm of the gods arching above from horizon to horizon became obsolete. In the past the heavenly realm was for gods only. It was the place where all events on earth were determined by the gods, and their decisions were irrevocable. The gulf between the gods and humans could not have been greater. The evolution of Jewish cosmography in the course of the Second Temple Period followed developments in Hellenistic astronomy.<ref>{{harvnb|Wright|2000|p=201}}</ref>}}{{refn|group=n|What is described in Genesis 1:1 to 2:3 was the commonly accepted structure of the universe from at least late in the second millennium BCE to the fourth or third century BCE. It represents a coherent model for the experiences of the people of Mesopotamia through that period. It reflects a world-view that made sense of water coming from the sky and the ground as well as the regular apparent movements of the stars, sun, moon, and planets. There is a clear understanding of the restrictions on breeding between different species of animals and of the way in which human beings had gained control over what were, by then, domestic animals. There is also recognition of the ability of humans to change the environment in which they lived. This same understanding occurred also in the great creation stories of Mesopotamia; these stories formed the basis for the Jewish theological reflections of the Hebrew Scriptures concerning the creation of the world. The Jewish priests and theologians who constructed the narrative took accepted ideas about the structure of the world and reflected theologically on them in the light of their experience and faith. There was never any clash between Jewish and Babylonian people about the structure of the world, but only about who was responsible for it and its ultimate theological meaning. The envisaged structure is simple: Earth was seen as being situated in the middle of a great volume of water, with water both above and below Earth. A great dome was thought to be set above Earth (like an inverted glass bowl), maintaining the water above Earth in its place. Earth was pictured as resting on foundations that go down into the deep. These foundations secured the stability of the land as something that is not floating on the water and so could not be tossed about by wind and wave. The waters surrounding Earth were thought to have been gathered together in their place. The stars, sun, moon, and planets moved in their allotted paths across the great dome above Earth, with their movements defining the months, seasons, and year.<ref>{{cite book |chapter= Biblical Geology |title= Encyclopedia of Geology |editor1-first= Richard C. |editor1-last= Selley |editor2-first= L. Robin M. |editor2-last= Cocks |editor3-first= Ian R. |editor3-last= Plimer |volume= 1 |location= Amsterdam |publisher= Elsevier |year= 2005 |page= 253 |via= Gale Virtual Reference Library |accessdate= 2012-09-15}}</ref>}}{{refn|group=n|From Myth to Cosmos: The earliest speculations about the origin and nature of the world took the form of religious myths. Almost all ancient cultures developed cosmological stories to explain the basic features of the cosmos: Earth and its inhabitants, sky, sea, sun, moon, and stars. For example, for the Babylonians, the creation of the universe was seen as born from a primeval pair of human-like gods. In early Egyptian cosmology, eclipses were explained as the moon being swallowed temporarily by a sow or as the sun being attacked by a serpent. For the early Hebrews, whose account is preserved in the biblical book of Genesis, a single God created the universe in stages within the relatively recent past. Such pre-scientific cosmologies tended to assume a flat Earth, a finite past, ongoing active interference by deities or spirits in the cosmic order, and stars and planets (visible to the naked eye only as points of light) that were different in nature from Earth.<ref>{{cite book |last= Applebaum |first= Wilbur |chapter= Astronomy and Cosmology: Cosmology |title= Scientific Thought: In Context |editor1-first= K. Lee |editor1-last=Lerner |editor2-first= Brenda Wilmoth |editor2-last= Lerner |volume= 1 |location= Detroit |publisher= Gale |year= 2009 |pages= 20–31 |via= Gale Virtual Reference Library |accessdate= 2012-09-15}}</ref>}}

Atmospheric explanations for many phenomena were preferred because the Eudoxan–Aristotelian model based on perfectly concentric spheres was not intended to explain changes in the brightness of the planets due to a change in distance.<ref name="Hetherington2006">{{cite book |last= Hetherington |first= Norriss S. |title= Planetary Motions: A Historical Perspective |url= https://archive.org/details/planetarymotions00heth |year= 2006 |page= [https://archive.org/details/planetarymotions00heth/page/n44 28]}}</ref> Eventually, perfectly concentric spheres were abandoned as it wasn't possible to develop a sufficiently accurate model under that ideal. However, while providing for similar explanations, the later [[deferent and epicycle]] model proved to be flexible enough to accommodate observations for many centuries.

Pada abad ke-12, [[Abū Ishāq Ibrāhīm al-Zarqālī|Arzachel]] meninggalkan ide Yunani kuno "pergerakan melingkar uniform" (''[[uniform circular motion]]'') dengan membuat hipotesis bahwa planet [[Merkurius]] bergerak dalam orbit eliptik,<ref name="Rufus1939">{{Cite journal |title= The influence of Islamic astronomy in Europe and the far east |url= https://archive.org/details/sim_popular-astronomy_1939-05_47_5/page/233 |last= Rufus |first= W. C. |journal= Popular Astronomy |volume= 47 |issue= 5 |date=May 1939 |pages= 233–8}}</ref><ref name="Hartner1955">{{cite journal |first= Willy |last= Hartner |title= The Mercury horoscope of Marcantonio Michiel of Venice |url= https://archive.org/details/sim_vistas-in-astronomy_1955_1/page/118 |journal= Vistas in Astronomy |volume= 1 |year= 1955 |pages= 118–22}}</ref> sedangkan [[Nur ad-Din al-Bitruji|Alpetragius]] mengusulkan model planetari yang meninggalkan [[equant]], mekanisme epicycle dan eksentrik,<ref name="Goldstein1972"/> meskipun ini menghasilkan suatu sistem yang lebih kurang akurat secara matematik.<ref name="Gale">{{Cite book|chapter= Ptolemaic Astronomy, Islamic Planetary Theory, and Copernicus's Debt to the Maragha School|title= Science and Its Times|publisher= [[Thomson Gale]]|year= 2006}}</ref> [[Fakhr al-Din al-Razi]] (1149–1209), sehubungan dengan konsepsi fisika dan dunia fisika dalam karyanya ''Matalib'', menolak pandangan Aristotelian dan Avicennian bahwa Bumi berada di pusat alam semesta, melainkan berpendapat bahwa ada "ribuan-ribuan dunia (''alfa alfi 'awalim'') di luar dunia ini sedemikian sehingga setiap dunia ini lebih besar dan masif dari dunia ini serta serupa dengan dunia ini." Untuk mendukung argumen teologinya, ia mengutip dari [[Al Quran]], "All praise belongs to God, Lord of the Worlds," menekankan istilah "Worlds" (''dunia-dunia'').<ref name="Setia2004"/>

The "Maragha Revolution" refers to the Maragha school's revolution against Ptolemaic astronomy. The "Maragha school" was an astronomical tradition beginning in the [[Maragheh observatory|Maragha observatory]] and continuing with astronomers from the [[Umayyad Mosque|Damascus mosque]] and [[Ulugh Beg Observatory|Samarkand observatory]]. Like their [[Al-Andalus|Andalusian]] predecessors, the Maragha astronomers attempted to solve the [[equant]] problem (the circle around whose circumference a planet or the center of an [[epicycle]] was conceived to move uniformly) and produce alternative configurations to the Ptolemaic model without abandoning geocentrism. They were more successful than their Andalusian predecessors in producing non-Ptolemaic configurations which eliminated the equant and eccentrics, were more accurate than the Ptolemaic model in numerically predicting planetary positions, and were in better agreement with empirical observations.<ref name="Saliba1994">{{cite book |last= Saliba |first= George |authorlink= George Saliba |year= 1994 |title= A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |url= https://archive.org/details/historyofarabica0000sali |pages= 233–234[https://archive.org/details/historyofarabica0000sali/page/233 233]–234, 240 |publisher= [[New York University Press]] |isbn= 0814780237}}</ref> The most important of the Maragha astronomers included [[Mo'ayyeduddin Urdi]] (d. 1266), [[Nasīr al-Dīn al-Tūsī]] (1201–1274), [[Qutb al-Din al-Shirazi]] (1236–1311), [[Ibn al-Shatir]] (1304–1375), [[Ali Qushji]] (c. 1474), [[Al-Birjandi]] (d. 1525), and Shams al-Din al-Khafri (d. 1550).<ref name="Dallal1999">{{cite book |first= Ahmad |last= Dallal |year= 1999 |chapter= Science, Medicine and Technology |title= The Oxford History of Islam |url= https://archive.org/details/oxfordhistoryofi00john |page= [https://archive.org/details/oxfordhistoryofi00john/page/171 171] |editor-first= John |editor-last= Esposito |editor-link= John Esposito |location= New York |publisher= [[Oxford University Press]]}}</ref> [[Ibn al-Shatir]], the Damascene astronomer (1304&ndash;13751304–1375 AD) working at the [[Umayyad Mosque]], wrote a major book entitled ''Kitab Nihayat al-Sul fi Tashih al-Usul'' (''A Final Inquiry Concerning the Rectification of Planetary Theory'') on a theory which departs largely from the Ptolemaic system known at that time. In his book, "Ibn al-Shatir, an Arab astronomer of the fourteenth century," E. S. Kennedy wrote "what is of most interest, however, is that Ibn al-Shatir's lunar theory, except for trivial differences in parameters, is identical with that of [[Nicolaus Copernicus|Copernicus]] (1473&ndash;15431473–1543 AD)." The discovery that the models of Ibn al-Shatir are mathematically identical to those of Copernicus suggests the possible transmission of these models to Europe.<ref name="Guessoun2008">{{cite journal |last= Guessoum |first= N. |date=June 2008 |title= Copernicus and Ibn Al-Shatir: Does the Copernican revolution have Islamic roots? |journal= The Observatory |volume= 128 |pages= 231–9}}</ref> At the Maragha and [[Ulugh Beg Observatory|Samarkand observatories]], the [[Earth's rotation]] was discussed by al-Tusi and [[Ali Qushji]] (b. 1403); the arguments and evidence they used resemble those used by Copernicus to support the Earth's motion.<ref name="Ragep2001a">{{Cite journal |last= Ragep |first= F. Jamil |year= 2001 |title= Tusi and Copernicus: The Earth's motion in context |journal= Science in Context |volume= 14 |issue= 1-2 |pages= 145–163 |publisher= [[Cambridge University Press]]}}</ref>

Dengan penemuan [[teleskop]] pada tahun 1609, pengamatan yang dilakukan oleh [[Galileo Galilei]] (antara lain bahwa [[Yupiter]] memiliki sejumlah bulan) mempertanyakan sejumlah prinsip geosentrisme tetapi tidak secara serius mengancamnya. Karena ia mengamati adanya "titik-titik" gelap pada Bulan, kawah-kawah, ia berkomentar bahwa Bulan bukanlah benda langit sempurna sebagaimana anggapan sebelumnya. Ini pertama kalinya orang dapat melihat cacat pada suatu benda langit yang dianggap terbuat dari [[aether]] yang sempurna. Sedemikian, karena cacatnya bulan sekarang dapat dikaitkan dengan apa yang dilihat di Bumi, orang dapat berargumen bahwa keduanya tidak unik, melainkan terbuat dari bahan yang serupa. Galileo juga dapat melihat bulan-bulan yang mengitari Yupiter, yang didedikasikannya kepada [[:en:Cosimo II de' Medici, Grand Duke of Tuscany|Cosimo II de' Medici]], dan menyatakan bahwa bulan-bulan itu mengorbit Yupiter, bukan Bumi.<ref name="Finocchiaro2008">{{cite book|last= Finocchiaro|first= Maurice A.|title= The Essential Galileo|url= https://archive.org/details/essentialgalileo00gali|location= Indianapolis, IL|publisher= Hackett|year= 2008|page= [https://archive.org/details/essentialgalileo00gali/page/n59 49]}}</ref> Ini merupakan klaim signifikan karena jika benar, berarti tidak semua benda langit mengitari Bumi, menghancurkan kepercayaan teologi dan ilmiah yang dianut sebelumnya. Namun, teori-teori Galileo yang menantang geosentrisme alam semesta dibungkam oleh pihak gereja dan sikap skeptik umum terhadap sistem yang tidak menempatkan Bumi di pusat semesta, mempertahankan pikiran dan sistem Ptolemaeus dan Aristoteles.

Kerangka geosentrik berguna untuk aktivitas sehari-hari dan kebanyakan eksperimen laboratorium, namun kurang cocok untuk mekanika tata surya dan perjalanan di ruang angkasa. Meskipun kerangka heliosentrik berguna untuk hal-hal tersebut, astronomi galaksi maupun di luar galaksi menjadi lebih mudah jika matahari dianggap tidak diam atau punataupun menjadi pusat alam semesta, melainkan berputar mengelilingi pusat galaksi kita, dan galaksi kita selanjutnya juga tidak diam dalam hubungan dengan latar belakang kosmik.

Model Ptolemaik mengenai tata surya masih terus dianut sampai ke awal zaman modern. Sejak akhir abad ke-16 dan seterusnya perlahan-lahan digantikan sebagai penggambaran konsensus oleh model heliosentrisme. Geosentrisme sebagai suatu kepercayaan agamawi terpisah, tidak pernah padam. Di Amerika Serikat antara tahun 1870-1920, misalnya, berbagai anggota [[Gereja Lutheran – Sinode Missouri]] menerbitkan artikel-artikel yang menyerang sistem astronomi Kopernikan, dan geosentrisme banyak diajarkan di dalam sinode dalam periode tersebut.<ref name="Babinski1995">{{cite journal |editor-last= Babinski |editor-first= E. T. |journal= Cretinism of Evilution |issue= 2 |title= Excerpts from Frank Zindler's 'Report from the center of the universe' and 'Turtles all the way down' |url= http://www.talkorigins.org/faqs/ce/2/part3.html |publisher= [[TalkOrigins Archive]] |year= 1995 |accessdate= 2013-12-01 |archive-date= 2018-02-09 |archive-url= https://web.archive.org/web/20180209235618/http://www.talkorigins.org/faqs/ce/2/part3.html |dead-url= no }}</ref> Namun, pada tahun 1902 ''Theological Quarterly'', A. L. Graebner menyatakan bahwa sinode itu tidak mempunyai posisi doktrinal terhadap geosentrisme, heliosentrisme, atau model ilmiah lainnya, kecuali kalau itu bertolak belakang dengan [[Alkitab]]. Ia menyatakan pula bahwa deklarasi apapun yang dikemukakan para penganut geosentrisme di dalam sinode bukan merupakan pendapat badan gereja secara keseluruhan.<ref name="Graebner1902">{{cite journal |title= Science and the church |journal= Theological Quarterly |first= A. L. |last= Graebner |pages= [http://books.google.com/books?id=cxsRAAAAIAAJ&pg=PA37 37–45] |year= 1902 |publisher= Lutheran Synod of Missouri, Ohio and other states, Concordia Publishing |location= St. Louis, MO |volume= 6}}</ref>

Artikel-artikel yang mendukung geosentrisme sebagai pandangan Alkitab muncul pada sejumlah surat kabar sains penciptaan yang berhubungan dengan [[Creation Research Society]]. Umumnya menunjuk kepada beberapa nas [[Alkitab]], yang secara harfiah mengindikasikan pergerakan harian Matahari dan Bulan yang dapat diamati mengelilingi Bumi, bukan karena rotasi Bumi pada aksisnya, misalnya pada {{Alkitab|Yosua 10:12}} di mana Matahari dan Bulan dikatakan berhenti di langit, dan {{Alkitab|Mazmur 93:1}} di mana dunia digambarkan tidak bergerak.<ref name="Numbers1993">{{cite book|title= The Creationists: The Evolution of Scientific Creationism|url= https://archive.org/details/creationistsevol0000numb|publisher= University of California Press|last= Numbers|first= Ronald L.|authorlink= Ronald L. Numbers|year= 1993|page= [https://archive.org/details/creationistsevol0000numb/page/237 237]|isbn= 0520083938}}</ref> Para pendukung kontemporer kepercayaan agamawi itu termasuk [[Robert Sungenis]] (presiden dari[[Bellarmine Theological Forum]] dan pengarang buku terbitan tahun 2006 ''Galileo Was Wrong'' (Galileo keliru)).<ref name="Sefton2006">{{cite news|url= http://news.google.com/newspapers?id=_1kaAAAAIBAJ&sjid=XCYEAAAAIBAJ&dq=robert-sungenis&pg=6714%2C4991566|title= In this world view, the sun revolves around the earth|first= Dru|last= Sefton|newspaper= [[Times-News (Hendersonville, North Carolina)|Times-News]]|location= Hendersonville, NC|date= 2006-03-30|page= 5A|access-date= 2014-03-02|archive-date= 2021-04-27|archive-url= https://web.archive.org/web/20210427173438/https://news.google.com/newspapers?id=_1kaAAAAIBAJ&sjid=XCYEAAAAIBAJ&dq=robert-sungenis&pg=6714%2C4991566|dead-url= no}}</ref> Orang-orang ini mengajarkan pandangan bahwa pembacaan langsung Alkitab memuat kisah akurat bagaimana alam semesta diciptakan dan membutuhkan pandangan geosentrik. Kebanyakan organisasi kreasionis kontemporer menolak pandangan ini.{{refn|group=n|Donald B. DeYoung, misalnya, menyatakan bahwa "Similar terminology is often used today when we speak of the sun's rising and setting, even though the earth, not the sun, is doing the moving. Bible writers used the 'language of appearance,' just as people always have. Without it, the intended message would be awkward at best and probably not understood clearly. When the Bible touches on scientific subjects, it is entirely accurate."<ref>{{cite web |last= DeYoung |first= Donald B. |date= 1997-11-05 |title= Astronomy and the Bible: Selected questions and answers excerpted from the book |url= http://www.answersingenesis.org/Docs/399.asp |accessdate= 2013-12-01 |publisher= Answers in Genesis |archive-date= 2011-08-05 |archive-url= https://web.archive.org/web/20110805222535/http://www.answersingenesis.org/Docs/399.asp |dead-url= no }}</ref>}}

{{quote|Dari semuanya, Kopernikanisme merupakan kemenangan besar pertama sains atas agama, sehingga tidak dapat dihindari bahwa sejumlah orang berpikir semua yang salah dengan dunia ini bermula dari sana. (Steven Dutch dari [[University of Wisconsin–Madison]]) <ref>[{{Cite web |url=http://www.uwgb.edu/dutchs/PSEUDOSC/Geocentrism.HTM |title=Geocentrism lives] |access-date=2014-03-02 |archive-date=2017-10-24 |archive-url=https://web.archive.org/web/20171024101108/http://www.uwgb.edu/dutchs/PSEUDOSC/Geocentrism.HTM |dead-url=no }}</ref>}}

[[Morris Berman]] mengutip bahwa hasil survei menyatakan saat ini sekitar 20% penduduk Amerika Serikat percaya bahwa matahari mengitari bumi (geosentrisme) bukan bumi mengitari matahari (heliosentrisme), sementara 9% mengatakan tidak tahu.<ref name="Berman2006">{{cite book|last= Berman|first= Morris|authorlink= Morris Berman|title= Dark Ages America: The Final Phase of Empire|url= https://archive.org/details/darkagesamericaf00berm|year= 2006|publisher= W.W. Norton & Company|isbn= 9780393058666}}</ref> Beberapa poll yang dilakukan oleh [[The Gallup Organization|Gallup]] pada tahun 1990-an mendapati bahwa 16% orang Jermans, 18% orang Amerika dan 19% orang Inggris/Britania Raya percaya bahwa Matahari mengitari Bumi.<ref name="Crabtree1999">{{cite web |url= http://www.gallup.com/poll/3742/new-poll-gauges-americans-general-knowledge-levels.aspx |title= New Poll Gauges Americans' General Knowledge Levels |first= Steve |last= Crabtree |publisher= [[The Gallup Organization|Gallup]] |date= 1999-07-06 |access-date= 2014-03-02 |archive-date= 2014-03-27 |archive-url= https://web.archive.org/web/20140327130003/http://www.gallup.com/poll/3742/New-Poll-Gauges-Americans-General-Knowledge-Levels.aspx |dead-url= no }}</ref> Suatu studi yang dilakukan pada tahun 2005 oleh Jon D. Miller dari [[Northwestern University]], seorang pakar pemahaman publik akan sains dan teknologi,<ref name="MillerBio">{{cite web |url= http://www.cmb.northwestern.edu/faculty/jon_miller.htm |title= Jon D. Miller |work= Northwestern University website |accessdate= 2007-07-19 |archive-date= 2009-02-04 |archive-url= https://web.archive.org/web/20090204023220/http://www.cmb.northwestern.edu/faculty/jon_miller.htm |dead-url= no }}</ref> mendapati sekitar 20%, atau seperlima, orang dewasa Amerika percaya bahwa Matahari mengitari Bumi.<ref name="Dean2005">{{cite news|url= http://www.nytimes.com/2005/08/30/science/30profile.html?ex=1184990400&en=2fb126c3132f89ae&ei=5070|title= Scientific savvy? In U.S., not much|first= Cornelia|last= Dean|date= 2005-08-30|newspaper= New York Times|accessdate= 2007-07-19|archive-date= 2014-08-25|archive-url= https://web.archive.org/web/20140825022235/http://www.nytimes.com/2005/08/30/science/30profile.html?ex=1184990400&en=2fb126c3132f89ae&ei=5070|dead-url= no}}</ref> Menurut poll tahun 2011 oleh [[VTSIOM]], 32% orang [[Russia]] percaya bahwa Matahari mengitari Bumi.<ref name="RussianStudy2011">{{citation |url= http://wciom.ru/index.php?id=459&uid=111345 |title= 'СОЛНЦЕ - СПУТНИК ЗЕМЛИ', ИЛИ РЕЙТИНГ НАУЧНЫХ ЗАБЛУЖДЕНИЙ РОССИЯН |trans_title= 'Sun-earth', or rating scientific fallacies of Russians |issue= Пресс-выпуск №1684 <nowiki>[</nowiki>Press release no. 1684<nowiki>]</nowiki> |date= 2011-02-08 |language= ru |publisher= ВЦИОМ <nowiki>[</nowiki>[[VTSIOM|All-Russian Center for the Study of Public Opinion]]<nowiki>]</nowiki> |postscript= . |accessdate= 2014-03-02 |archive-date= 2018-01-31 |archive-url= https://web.archive.org/web/20180131184406/https://wciom.ru/index.php?id=459&uid=111345 |dead-url= yes }}</ref>

[[Galileo affair]] yang terkenal menghadapkan model geosentrik dengan pernyataan [[Galileo]]. Mengenai basis teologi dari argumen semacam itu, dua orang Paus membahas pertanyaan apakah penggunaan bahasa fenomenologi (berdasarkan pengamatan) akan memaksa orang mengakui kesalahan Alkitab. Keduanya mengajarkan bahwa tidak demikian halnya. <!--[[Pope Leo XIII]] wrote:

<ref name="Fraser2006">{{cite book|last= Fraser|first= Craig G.|title= The Cosmos: A Historical Perspective|url= https://archive.org/details/cosmoshistorical00fras_616|year= 2006|page= [https://archive.org/details/cosmoshistorical00fras_616/page/n26 14]}}</ref>

<ref name="Goldstein1967">{{cite journal|title= The Arabic version of Ptolemy's planetary hypothesis|url= https://archive.org/details/sim_transactions-of-the-american-philosophical-society_1967-06_57_4/page/6|first= Bernard R.|last= Goldstein|page= 6|journal= Transactions of the American Philosophical Society|year= 1967|volume= 57|issue= pt. 4|jstor= 1006040}}</ref>

<ref name="JohansenRosenmeier1998">{{cite book|first1= K. F.|last1=Johansen|first2= H.|last2= Rosenmeier|title= A History of Ancient Philosophy: From the Beginnings to Augustine|url= https://archive.org/details/historyancientph00joha|year= 1998|page= [https://archive.org/details/historyancientph00joha/page/n57 43]}}</ref>

<ref name="Nussbaum2007">{{Cite journal|url= http://www.skeptic.com/the_magazine/featured_articles/v12n03_orthodox_judaism_and_evolution.html|title= Orthodox Jews & science: An empirical study of their attitudes toward evolution, the fossil record, and modern geology|accessdate= 2008-12-18|last= Nussbaum|first= Alexander|date= 2007-12-19|journal= Skeptic Magazine|archive-date= 2010-07-04|archive-url= https://web.archive.org/web/20100704183723/http://www.skeptic.com/the_magazine/featured_articles/v12n03_orthodox_judaism_and_evolution.html|dead-url= no}}</ref>

<ref name="Mishneh Torah">{{cite book|title= Mishneh Torah|url= http://www.chabad.org/library/article_cdo/aid/947929/jewish/Chapter-Eleven.htm|chapter= Sefer Zemanim: Kiddush HaChodesh: Chapter 11|page= Halacha 13–14|nopp= y|others= Translated by Touger, Eliyahu|publisher= Chabad-Lubavitch Media Center|access-date= 2014-03-02|archive-date= 2023-06-22|archive-url= https://web.archive.org/web/20230622200831/https://www.chabad.org/library/article_cdo/aid/947929/jewish/Chapter-Eleven.htm|dead-url= no}}</ref>

<ref name="Rabinowitz1987">{{cite web|url= http://www.pages.nyu.edu/%7Eair1/GeoCentrism%20&%20EgoCentrism,%20Existentialist%20Despair%20&%20Significance.htm|first= Avi|last= Rabinowitz|year= 1987|title= EgoCentrism and GeoCentrism; Human Significance and Existential Despair; Bible and Science; Fundamentalism and Skepticalism|work= Science & Religion|accessdate= 2013-12-01|archive-date= 2011-03-14|archive-url= https://web.archive.org/web/20110314150928/http://www.pages.nyu.edu/~air1/GeoCentrism|dead-url= yes}} Published in {{cite book|editor1-last= Branover|editor1-first= Herman|editor2-last= Attia|editor2-first= Ilana Coven|title= Science in the Light of Torah: A B'Or Ha'Torah Reader|url= https://archive.org/details/scienceinlightof0000unse|year= 1994|publisher= Jason Aronson|isbn= 9781568210346}}</ref>

<ref name="Hort1822">{{cite book|first= William Jillard|last= Hort|title= A General View of the Sciences and Arts|url= https://archive.org/details/ageneralviewsci01hortgoog|year= 1822|page= [https://archive.org/details/ageneralviewsci01hortgoog/page/n196 182]}}</ref>

* {{cite book|title = Theories of the World from Antiquity to the Copernican Revolution|url = https://archive.org/details/theoriesofworldf0000crow|last = Crowe|first= Michael J.|publisher = Dover Publications|year = 1990|location = Mineola, NY|isbn = 0486261735|ref = {{Harvid|Crowe|1990}}}}

* {{cite book|last= Heath|first= Thomas|authorlink= T. L. Heath|title= Aristarchus of Samos|url= https://archive.org/details/aristarchusofsam0000heat|location= Oxford|publisher= Clarendon Press|year= 1913|ref={{Harvid|Heath|1913}}}}

* {{cite book|authorlink= Thomas Samuel Kuhn|last= Kuhn|first= Thomas S.|title= The Copernican Revolution|url= https://archive.org/details/copernicanrevolu0008kuhn|location= Cambridge|publisher= Harvard University Press|year= 1957|isbn= 0674171039|ref={{Harvid|Kuhn|1957}}}}

* {{cite book|editor-last= Walker|editor-first= Christopher|title= Astronomy Before the Telescope|url= https://archive.org/details/astronomybeforet0000unse_b2s7|location= London|publisher= British Museum Press|year= 1996|isbn= 0714117463|ref={{Harvid|Walker|1996}}}}

* [http://www.astro.utoronto.ca/~zhu/ast210/geocentric.html Another demonstration of the complexity of observed orbits when assuming a geocentric model of the solar system] {{Webarchive|url=https://web.archive.org/web/20090330002544/http://www.astro.utoronto.ca/~zhu/ast210/geocentric.html |date=2009-03-30 }}

* [http://www.astronomy.ohio-state.edu/~pogge/Ast161/Movies/#ptolemaic Geocentric Perspective animation of the Solar System in 150AD] {{Webarchive|url=https://web.archive.org/web/20210508074738/http://www.astronomy.ohio-state.edu/~pogge/Ast161/Movies/#ptolemaic |date=2021-05-08 }}

* [http://library.thinkquest.org/29033/history/ptolemy.htm Ptolemy’s system of astronomy] {{Webarchive|url=https://web.archive.org/web/20071015162256/http://library.thinkquest.org/29033/history/ptolemy.htm |date=2007-10-15 }}

* [http://galileo.rice.edu/sci/theories/ptolemaic_system.html The Galileo Project – Ptolemaic System] {{Webarchive|url=https://web.archive.org/web/20140408231957/http://galileo.rice.edu/sci/theories/ptolemaic_system.html |date=2014-04-08 }}