Christ Is Not an Idea

In Dostoyevsky's greatest novel, logic and rationalism don't hold up in the face of unexplained suffering--but Jesus does.

BY: James Wood


Continued from page 1

In these two chapters, Dostoevsky mounts perhaps the most powerful attack ever made on theodicy (the formal philosophical term for the effort to justify God's goodness in a world of evil and suffering). In particular, Dostoevsky challenges the two chief elements of theodicy: that we suffer mysteriously on earth but will be rewarded in heaven; and that evil exists because freedom exists--we must be free to do good and evil, to believe in God or not to believe in Him. Any other existence would be robotic, unimaginable. In this scheme, Hitler must be "allowed" to have existed. To the first defense, Ivan says that future harmony is not worth present tears. And to the second--to my mind even more devastating--Ivan says, in effect, "why is God so sure that man even wants to be free? What is so good about freedom?" After all--Ivan does not say this, but it is implicit in his speech--we will probably not be very free when we get to heaven, and heaven sounds like a nice place. So why are we all so ragingly and horribly free on earth? If there are no Hitlers in heaven, why should it have ever been necessary for there to be Hitlers on earth?

Dostoevsky did not invent these objections, of course. They are as old as rebellion. Moreover, he knew that theodicy has always been incapable of an adequate response to these hostilities. He merely gave them the most powerful form in the history of anti-religious writing. And this is why many readers think that the novel never manages to escape these pages, that the Christian Dostoevsky, in allowing such power to anti-Christian arguments, really produced not a Christian novel but an unconsciously atheistic one. The philosopher Lev Shestov thought that Dostoevsky, for all his orthodoxy, was so corroded by doubt that when he came to imagine the doubter Ivan, he could not help giving him a vitality and appeal far beyond the saintly and bland Alyosha. Those of Shestov's mind think that even if the novel demonstrates that atheism is finally a murderous idea because it kills Fyodor, religion is so damaged by Ivan's onslaught that it cannot mount a proper reply.

Yet Dostoevsky very much wanted to reply to Ivan's attack. He worried that Father Zosima and Alyosha would not be what he called, in a letter to an editor, a "sufficient reply" to "the negative side" (the atheistic side) of his book. Well, can there be a reply to Ivan's arguments? Alyosha says what any Christian must say: that Christ forgives all of us, that he suffered for us so that we may not suffer, that we do not know why the world has been constructed the way it is. Depending on our beliefs, we will find this adequate or inadequate.

Continued on page 3: »

comments powered by Disqus