Dostoevsky and the Christian Tradition by George Pattison, Diane Oenning Thompson

By George Pattison, Diane Oenning Thompson

This assortment brings jointly Western and Russian views at the concerns raised by means of the non secular aspect in Dostoevsky's paintings. The essays hide such subject matters as temptation, his use of the gospels, the Russian culture of the veneration of icons, in addition to studying aloud, and dialogism. as well as an exploration of the impression of the Christian culture on Dostoevsky's significant novels, Crime and Punishment,The fool and The Brothers Karamazov, there also are discussions of lesser recognized works similar to The Landlady and a bit Boy at Christ's Christmas Tree.

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44 As witness Martin Jarrett-Kerr's chapter on Dostoevsky in his Studies in Literature and Belief (London, 1954). 45 For example, see Sergei Hackel, `The religious dimension: Vision or evasion? Zosima's discourse in The Brothers Karamazov', New Essays on Dostoevsky, eds. M. V. Jones and G. Terry (Cambridge, 1983), 139±68. part i Dostoevsky and the practice of Orthodoxy chapter 1 Dostoevsky and the kenotic tradition Margaret Ziolkowski In an often cited letter that he wrote in August 1879 to the editor Nikolai Lyubimov, Dostoevsky declared about the character of Zosima in The Brothers Karamazov: He could not express himself in other language or in another spirit than that which I gave him <.

39 In his God, Jesus and Belief, Sutherland's main references to Dostoevsky are in connection with The Idiot and the problem (which he here relates to the problem of the historical narratives of the gospel as testimony to the divine Sonship of their subject) concerning the representation of `goodness incarnate'. 40 He is however critical of Dostoevsky for believing that the attempt could be made, contrasting this with Kierkegaard's clear emphasis on the necessity of the divine incognito. The signi®cance of Bakhtin for a religious or theological interpretation of Dostoevsky has only gradually worked its way into the literature.

See especially the collection Vlastitel ' dum: F. M. Dostoevskii v russkoi kritike kontsa XIX do nachalo XXI vekov, ed. N. Ashimbaeva (St Petersburg, 1997). Thus Dostoevsky features in John Hick's Evil and the God of Love (the standard text book on theodicy for theological students for thirty years) merely in a footnote attached to a section entitled `Some Residual Problems', where The Brothers Karamazov is said to give `a powerful underlining' of the question as to whether `an endless heavenly joy' could `ever heal the scars of deep human suffering'.

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