Kaleidoscope: F.M. Dostoevsky and the Early Dialectical Theology (Brill's Series in Church History and Religious Culture v.61)
By: Katya Tolstaya (author)Hardback
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Introducing a new hermeneutics, this book explores the correlation between the personal faith of F.M. Dostoevsky (1821-1881) and the religious quality of his texts. In offering the first comprehensive analysis of his ego documents, it demonstrates how faith has methodologically to be defined by the inaccessibility of the 'living person'. This thesis, which draws on the work of M.M. Bakhtin, is further developed by critically examining the reception of Dostoevsky by the two main representatives of early dialectical theology, Karl Barth and Eduard Thurneysen. In the early 1920s, they claimed Dostoevsky as a chief witness to their radical theology of the fully transcendent God. While previously unpublished archive materials demonstrate the theological problems of their static conceptual interpretation, the 'kaleidoscopic' hermeneutics is founded on the awareness that a text offers only a fixed image, whereas living faith is in permanent motion.
Katya Tolstaya, Ph.D. (2006), Faculty of Theology, VU University, Amsterdam, is Director of the Institute For Academic Study of Eastern Christianity (INaSEC) and Assistant Professor of Dogmatics and Ecumenics . She publishes on Western systematic theology, Eastern Orthodoxy, literature, and hermeneutics.
LIST OF ABBREVIATIONS PREFACE PART I. METHOD 1. THE POLYPHONIC NOVEL 1.1 Introduction. 'The man in man' and the heart 1.2 Polyphony as genre of Dostoevsky's novels (Bakhtin) 1.3 The place of the idea in the polyphonic novel 1.4 Dialogue within the polyphonic novel as a condition for exposing the truth 1.5 The four entities: living person, author, narrator, hero 1.6 The relation between author, narrator and characters in the polyphonic novel 2. KALEIDOSCOPE 2.1 The two types of reader of the polyphonic novel; the life of the text in 'great time' 2.2 The relation between Dostoevsky's ego documents and the polyphonic novels PART II. THE ROOTS OF POLYPHONY, OR: 'HOW DO YOU BELIEVE?' DOSTOEVSKY'S RELIGIOUS CONCEPTIONS IN THE EGO DOCUMENTS 3. INTRODUCTION 4. THE REBIRTH OF RELIGIOUS CONVICTIONS 4.1 Dostoevsky's youth 4.2 The periodization of Dostoevsky's faith 4.3 The meaning of Siberia for the periodization of Dostoevsky's faith 4.4 Doubt and constants of faith. Christ as the truth 5. 'MASHA IS LYING ON THE TABLE' 5.1 Introduction. The text 5.2 The scientific-ethical problem of the ego documents; the lacunae 5.3 Discussion of the text 5.4 The form of "the 1864 entry" in relation to other genres 6. 'HOW DO YOU BELIEVE?' PHILOSOPHICALLY 6.1 Introduction. 'A philosophical deist' 6.2 Dostoevsky and Kant 7. 'HOW DO YOU BELIEVE?' THEOLOGICALLY 7.1 Introduction 7.2 The conception of God in connection with Christology and ethics 7.3 Christ as God and man in Dostoevsky's conception 7.4 The body of Christ in the grave, resurrection, and salvation 7.5 Transfiguration into the 'I of Christ' in relation to the thought of A.S. Khomyakov 7.6 Transfiguration into the 'I of Christ' in relation to the doctrine of theosis and the doctrine of the pervasion of creation by divine energies 7.7 Dostoevsky's ego documents in the light of theosis and the unity of creation 7.8 The ethics of neighbourly love and the immortality of the soul 7.9 Neighbourly love and the coincidence of God and immortality in 'Unfounded Assertions', the correspondence with A. Kovner and N. Ozmidov. The hidden personal message 7.10 Realism and the hidden message 7.11 Dostoevsky's ideology 7.12 General and contemporary history in an eschatological perspective in 'Socialism and Christianity' 7.13 Dostoevsky's chiliasm 7.14 The 'apocalyptic' and the 'rose-coloured' Christianity of Dostoevsky 7.15 Belief in literal resurrection from the dead. Dostoevsky and N. F. Fedorov 7.16 Freedom in the light of sin 8. CONCLUSION PART III. DOSTOEVSKY AND EARLY DIALECTICAL THEOLOGY 9. INTRODUCTION TO THE THEME "DOSTOEVSKY AND EARLY DIALECTICAL THEOLOGY" 9.1 Introduction 9.2 State of research 9.3 Dostoevsky reception and translations in the German-speaking world 10. DOSTOEVSKY IN THE CORRESPONDENCE BETWEEN BARTH AND THURNEYSEN 10.1 The character of the correspondence 10.2 Crime and Punishment in 1915 and Barth's interest in Dostoevsky in 1919-1920 10.3 Thurneysen as Dostoevsky expert 10.4 Conclusion 11. THURNEYSEN'S DOSTOJEWSKI 11.1 "Was ist das: der Mensch?" and other central themes in Thurneysen's Dostojewski 11.2 Demarcations 11.3 Rodion Raskolnikoff 11.4 The Brothers Karamazov 11.5 The Idiot 11.6 Part three of Dostojewski 11.7 Eschatology and the drunkard Marmeladov 11.8 Attack on religion and the Church in the 'poem' about the Grand Inquisitor 11.9 Ivan Karamazov 11.10 A 'dialectical turn' in Ivan's speech: his atheism 11.11 The Creed of Ivan Karamazov 11.12 'Ivan Karamazov is the Grand Inquisitor' and therefore the devil 11.13 A kaleidoscopic twist. Thurneysen's view of love in the teaching of Starets Zosima 11.14 Thurneysen's view of the soteriology of Starets Zosima 11.15 Active love in the doctrine of Starets Zosima 11.16 Conclusion in the light of the reception of Thurneysen's Dostojewski 12. DOSTOEVSKY IN ROMERBRIEF II EXPLAINED IN THE LIGHT OF THE BRIEFWECHSEL AND THURNEYSEN'S COMMENTARIES 12.1 Introduction 12.2 The cooling of Barth's and Thurneysen's interest in Dostoevsky 12.3 By Thurneysen? 12.4 'I have read your proofs' 12.5 Ivan Karamazov in Barth's commentary on Rom. 8:17 and 18 and in Thurneysen's remark on Rom. 8:18 12.6 Theodicy in Rom. 5:3-5 12.7 The polyphony of The Brothers Karamazov in the context of Romerbrief II: Zosima 12.8 The Grand Inquisitor in Romerbrief II 12.9 Romerbrief II and Marmeladov 12.10 Existential attitude in Romerbrief II 12.11 'God's viewpoint' 12.12 The problems of early dialectical theology in present-day Barth studies 12.13 In conclusion ARCHIVE MATERIAL BIBLIOGRAPHY INDEX
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