Comparisons Of Criticism: Voltaire, Luther, And Galileo

Lauren Thompson
HIST 102 122
Bensley
22 February 2023
Comparisons of Criticism: Voltaire, Luther, and Galileo on Calls for Power Redistribution
In the story of Western history, many instances of pivotal change evolve from the consortium of power being challenged. This challenge can be in an extravagant form such as a coup-d'etat or a war, but it can also be as simple as a written work or a scientific discovery. Any act that questions the foundations upon which the institution of power was built can be seen as an undermining of that power. However, it is through these critiques and examinations of institutions of power that change is produced, and it is how the story of Western history is able to advance. Voltaire is able to effectively deliver

While both styles of criticism allow the respective writers to attack the monopoly of power held within the government, Voltaire’s satirical style of comparison to the nearby country of England allows him to make somewhat indirect suggestions for change that seem realistic and reachable. Conversely, Luther and Galileo’s direct critiques seek to establish new disbursement of power within the institutions, which is seen as much more foreign and farfetched. Furthermore, Voltaire’s use of sarcasm allows his challenges to power to seem more accessible to readers since satire can be more open to interpretation, whereas Luther and Galielo’s sharp political works offer no shield of ambiguity, as they instead are interpreted as direct calls for change within the state. Despite the differences in argumentative

Voltaire offers commentary on all aspects of French society, from religion to government to the military, by creating a discourse surrounding England and their practices, as compared to the French ways. On the topic of religion, Voltaire indirectly condemns the French state’s association with the Catholic church by sharing dialogue with an English Quaker, so as to highlight the contrast between the two religions, and point out some of the absurdities of the French system. One such point of opposition is illustrated when Voltaire inquires about the Quakers not having priests in their religion, the reason being that, “We don’t pay a set of men clothed in black to assist our poor, to bury our dead, or to preach to the brethren. These offices are all of too tender a nature for us ever to entrust them to others” (Voltaire 11). By discussing the sensitive nature of a priest’s job, and by mentioning how for this very reason Quakers do not have priests, Voltaire is effectively criticizing the extent to which religious officials are involved in the affairs of the believers of the Catholic Church. Through Voltaire’s Letters on England he suggests that the Catholic Church in France is too involved with the state and