Doesn't seem so -- but you can find the entire article that J. cut and pasted from here:
https://www.catholiceducation.org/en/controversy/common-misconceptions/the-galileo-affair.html
Allow me to add something that Justatruthseeker chose to omit:
Scripture and science
Galileo addressed this problem in his famous Letter to Castelli. In its approach to biblical exegesis, the letter ironically anticipates Leo XIII's encyclical,
Providentis-sumus Deus (1893), which pointed out that Scripture often makes use of figurative language and is not meant to teach science. Galileo accepted the inerrancy of Scripture; but he was also mindful of Cardinal Baronius's quip that the bible "is intended to teach us how to go to heaven, not how the heavens go." And he pointed out correctly that both St. Augustine and St. Thomas Aquinas taught that the sacred writers in no way meant to teach a system of astronomy. St. Augustine wrote that:
One does not read in the Gospel that the Lord said: I will send you the Paraclete who will teach you about the course of the sun and moon. For He willed to make them Christians, not mathematicians.
Unfortunately, there are still today biblical fundamentalists, both Protestant and Catholic, who do not understand this simple point: the bible is not a scientific treatise. When Christ said that the mustard seed was the smallest of seeds (and it is about the size of a speck of dust), he was not laying down a principle of botany. In fact, botanists tell us that there are smaller seeds. He was simply talking to the men of his time in their own language, and with reference to their own experience. Hence the warning of Pius XII in
Divino Afflante Spiritu (1943) that the true sense of a biblical passage is not always obvious, as the sacred writers made full use of the idioms of their time and place.
But in 1616, the year of Galileo's first "trial," there was precious little elasticity in Catholic biblical theology. The Church had just been through the bruising battles of the Reformation. One of the chief quarrels with the Protestants was over the private interpretation of Scripture. Catholic theologians were in no mood to entertain hermeneutical injunctions from a layman like Galileo. His friend Archbishop Piero Dini warned him that he could write freely so long as he "kept out of the sacristy." But Galileo threw caution to the winds, and it was on this point — his apparent trespassing on the theologians' turf — that his enemies were finally able to nail him.
Please note that I haven't at any point disagreed with anything here.