By Ryan McLaughlin
This is a continuation of the Christ & Culture Series. The first post in the series was an interview about juggling artistry, business, and theology, and the second post was an interview about education. This guest post is a piggyback of the previous post in the series titled, The Law Follows Culture.
Ryan McLaughlin is a math teacher, husband, and father of three. He lives with his family in the Tampa, FL area, and is a member of St. Andrew-the-First-Called Orthodox Church. He has been an enthusiastic fan of Dostoevsky since he was a teenager, and has taken classes on Russian literature. He even had an essay that he wrote on Crime and Punishment published in Vestnik: the Journal of Russian and Asian Studies. Not bad for a math guy!
In his excellent post, Jacob Phillips made the argument that “law follows culture.” I couldn’t agree more, and today I want to make a follow-up point: “culture follows philosophy.”
It’s not always easy to see, but philosophy—that dusty, abstract, impractical subject that you didn’t major in because your parents told you that at some point they were going to cut off your allowance—is actually what runs the world. Good philosophy reaps innumerable benefits for culture, and bad philosophy wreaks devastating consequences. If we as Christians are going to engage effectively with our culture, we’re going to need to understand what philosophical assumptions are driving it and critically evaluate them in the light of the Gospel.
To provide you with a model of how to do that, I’m going to suggest—perhaps counter-intuitively for some—a really dark murder story written by an epileptic with a gambling addiction…
A Novel with a Sharp Edge
Fyodor Dostoevsky was a 19th century Russian writer widely regarded as one of the greatest novelists that ever lived. His novels—including The Brothers Karamazov, The Devils, The Idiot, and our topic for today, Crime and Punishment—are considered to be some of the all-time classics of world literature. Dostoevsky was also a passionate Eastern Orthodox Christian with a great deal of prophetic insight into the dark turn that Russian culture was taking in his day.
The plot of Crime & Punishment is relatively simple, if rather dark: A young, impoverished law school drop-out decides to commit an axe murder to prove a point about his philosophical ideals. He roams the streets of 19th century St. Petersburg, Russia, slowly descending into mental illness while being pursued by a relentless detective. His only hope for redemption seems to be a young woman who has been forced into prostitution by her family’s abject poverty and her father’s raging alcoholism.
The young law student, named Raskolinikov, believes that “superior” men are above notions of right-and-wrong. He has bought into the philosophy of ethical nihilism, the idea that ultimately there is no such thing as an authoritative reality. He allows this idea to direct his actions: to prove the point to himself, he kills an old pawnbroker woman. Ideas have consequences, though, and Raskolnikov finds that the “culture” around him cannot withstand the philosophy he has embraced.
A Culture Slowly Killing Itself
Dostoevsky’s Russia was at a turning point. Hitherto, it had been a devoutly Christian country whose philosophy and culture reflected a profound faith in Jesus Christ. Increasingly, though, Western philosophies were influencing the brightest minds of the younger generations—the Enlightenment ideas that had spilt the blood of so many in the French Revolution and the Napoleonic Wars were gaining traction in the East. Dostoevsky was deeply concerned about this—it could be argued that he foresaw Bolshevism and the coming of the USSR—and wrote his later novels in the hopes of turning back younger minds from their folly.
Raskolinikov—the law student that commits the murder to prove a philosophical point—is the main focus of the novel. His philosophy leads him directly to murder. But Crime and Punishment isn’t just a prophetic warning about the consequences for an individual who thinks himself above the normal rules of society. It’s about a society that thinks itself above the normal rules of morality. Remember, Raskolnikov is “an impoverished law student”—he is a stand-in not just for a legal system impoverished by its lack of culture, but for a culture impoverished by its gradual embrace of a radical, nihilistic philosophy. Everyone in Dostoevsky’s fictional portrayal of 19th century St. Petersburg is suffering from the break down of morality—the alcoholic father and his starving family, the young woman forced into prostitution, etc.
As we look around and see our own 21st century American culture suffering through so much—racial and social injustice, abortion, addiction, growing teen suicide rates, and more—we must ask ourselves: what are the philosophical assumptions that drove our culture to this point? Who (or what) were our “Raskolnikovs”? Which old pawnbroker women have we killed along the way to get to this point? And here, by “we” I don’t just mean broader society; we as Christians must look at ourselves with a repentant eye and first examine the cultures we’ve created within our churches and families. As Jacob pointed out in his post, plenty of born-again Christians initially praised the Roe v. Wade decision. What philosophy did Christians adopt (perhaps subconsciously) to reach that point?
A Story About Lazarus
One of the turning points in the novel comes when Raskolinikov visits with Sonia, the young woman who has been forced into prostitution. Guilty of murder, pursued by the authorities, Raskolnikov makes a simple request of Sonia: find the passage in the Bible where Lazarus is raised from the dead, and read it aloud.
I won’t give away any more of the plot. But suffice it to say, cultural redemption comes through Resurrection. You cannot make minor corrections to fix the dead; they must be brought back to life again. For Dostoevsky and for us, radical repentance and a radical submission to the Resurrected Christ are the only way out of the cultural cesspool that bad philosophy has created. We must be “transformed by the renewing of our minds.”
A Call to Examination
In commenting on another one of Dostoevsky’s novels, the Russian philosopher Nikolai Berdyaev said:
“[Dostoevsky] wanted to take men along the ways of wildest self-will and revolt in order to show them that they lead to the extinction of liberty and to self-annihilation. This road of liberty can only end either in the deification of man or in the discovery of God; in the one case, he is lost and done for; in the other, he finds salvation and the definitive confirmation of himself as God’s earthly image. For man does not exist unless there be a God and unless he be the image and likeness of God; if there be no God, then man deifies himself, ceases to be man, and his own image perishes. The only solution to the problem of man is in Jesus Christ.”
In what ways does this describe our culture today? In what ways are we ourselves guilty of giving in to “wildest self-will and revolt”? How will we answer this type of thinking with the truth of Jesus Christ?
I hope that you’ll give Dostoevsky a careful read and then, inspired by his example, you’ll engage with the philosophy behind our culture.
Liz Wann 