『거장과 마르가리타』에 나타난 불가코프의 종말론적 비전 고찰: 러시아 종교 문예학을 넘어서
Reflections on Bulgakov's Eschatological Visions in Master and Margarita: Beyond Russian Religious Literary Studies
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The Post-soviet period has witnessed the emerging attention of modern and religious literary critics to eschatological motives in Bulgakov’s The Master and Margarita. This paper aims to reflect from my evangelical viewpoint on the trend of Russian religious literary studies and modern literary studies and on the eschatological motives in it: the demonicity of Voland and his attendants; the politicized eschatological visions prevalent in the Roman Empire and the Jewish society in the 1 st century and the ‘Soviet Utopian’ regime; and Yeshua’s messianicity. From my viewpoint, in this novel Bulgakov intended to dispose the connectedness and deceptiveness of any forms of utopianism: Jewish messianic movement and the cult of Roman emperor and mythological gods; Soviet utopianism derived from Russian messianism, etc. In addition, he created ambivalent Satan and Messiah, while idealizing Yeshua’ human messianicity. This implies that Bulgakov, influenced by the contemporary eschatological collective, established a pessimistic eschatological vision denying any utopian projects in this world. In that respect, Russian religious critics insisting on the ambivalence of his religiosity perceived Bulgakov’s intentionality more exactly, whileas not reaching the reflections on fundamental reasons for the ambivalence.
Abstract
The Post-soviet period has witnessed the emerging attention of modern and religious literary critics to eschatological motives in Bulgakov’s The Master and Margarita. This paper aims to reflect from my evangelical viewpoint on the trend of Russian religious literary studies and modern literary studies and on the eschatological motives in it: the demonicity of Voland and his attendants; the politicized eschatological visions prevalent in the Roman Empire and the Jewish society in the 1 st century and the ‘Soviet Utopian’ regime; and Yeshua’s messianicity. From my viewpoint, in this novel Bulgakov intended to dispose the connectedness and deceptiveness of any forms of utopianism: Jewish messianic movement and the cult of Roman emperor and mythological gods; Soviet utopianism derived from Russian messianism, etc. In addition, he created ambivalent Satan and Messiah, while idealizing Yeshua’ human messianicity. This implies that Bulgakov, influenced by the contemporary eschatological collective, established a pessimistic eschatological vision denying any utopian projects in this world. In that respect, Russian religious critics insisting on the ambivalence of his religiosity perceived Bulgakov’s intentionality more exactly, whileas not reaching the reflections on fundamental reasons for the ambivalence.
참고문헌 (29)
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