도스토옙스키와 T. S. 엘리엇의 기독교 시평(時評) 비교 : 교회-국가 관계를 중심으로
Comparison of Dostoevsky's and T. S. Eliot's Christian Sociopolitical Criticism : Focusing on Church-State Relations
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This paper aims to compare F. Dostoevsky's Writer's Diary and T.S. Eliot's Christianity and Culture from my evangelical viewpoint, focusing on the relationship between church and state in regard to the politicization of church, ethnocentric messianism, Christian social ethics, and war. Dostoevsky in his socio-political journal sets forth the ideology of soilness (Pochvennichestvo) based on Russian messianism in a straightforward tone of feuilleton style, advocating pan-slavism against the Western Powers, while lamenting the moral deterioration of Russian people (narod). He idealizes wars waged by the Russian Empire as ‘holy wars,’ betraying his hidden expectations that wars could awaken his people from spiritual and moral depravity. However, his polemic reviews in it should be juxtaposed with his serious Christian political opinions in his idea novels, presented mainly through his self-ironic doubles in polyphonic structures. On the other hand, T.S. Eliot in his self-reflective politico-philosophical essays argues that the Christian state should suit a Christian society inspired by a minority of committed Christians’ communities. In addition, he anticipates Europeans’ spiritual awakening and the restoration of European Christianity through the ordeal of World War II. His Europeanism prevents him form appreciating Dostoevsky’s Christianity properly, rather intensifying his prejudicial identification of Russia as ‘chaotic Asia.’ This evangelical analysis has the meaning of taking one further step for the return to religion in the humanities and the renaissance of political theology.
Abstract
This paper aims to compare F. Dostoevsky's Writer's Diary and T.S. Eliot's Christianity and Culture from my evangelical viewpoint, focusing on the relationship between church and state in regard to the politicization of church, ethnocentric messianism, Christian social ethics, and war. Dostoevsky in his socio-political journal sets forth the ideology of soilness (Pochvennichestvo) based on Russian messianism in a straightforward tone of feuilleton style, advocating pan-slavism against the Western Powers, while lamenting the moral deterioration of Russian people (narod). He idealizes wars waged by the Russian Empire as ‘holy wars,’ betraying his hidden expectations that wars could awaken his people from spiritual and moral depravity. However, his polemic reviews in it should be juxtaposed with his serious Christian political opinions in his idea novels, presented mainly through his self-ironic doubles in polyphonic structures. On the other hand, T.S. Eliot in his self-reflective politico-philosophical essays argues that the Christian state should suit a Christian society inspired by a minority of committed Christians’ communities. In addition, he anticipates Europeans’ spiritual awakening and the restoration of European Christianity through the ordeal of World War II. His Europeanism prevents him form appreciating Dostoevsky’s Christianity properly, rather intensifying his prejudicial identification of Russia as ‘chaotic Asia.’ This evangelical analysis has the meaning of taking one further step for the return to religion in the humanities and the renaissance of political theology.
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