도스또예프스끼의 〈악령〉에 나타난 케노시스와 신화(神化)

다국어 초록 (Multilingual Abstract)

This article is intended to examine the religious message of Dostoevskii's 〈Devils〉 in terms of kenosis and deification. the two most important concepts of the Orthodox theology. Kenosis(Christ's self-effacement) and deification (Man's becoming of God) turn the human logic upside down, since they imply that the most holy can become the most debased and vice versa. In 〈Devils〉, this reversal of the human logic is modified as the logic of the narrative, according to which the sacred is desecrated and the desecrated is restored.
First, Maria Lebiadkina's imaginative pregnancy and Maria Shatova's tragic childbirth desacrate the Immaculate Conception of Virgin Mary and the Birth of Christ. However, Lebiadkina's 'holy foolishness' reveals the mystery of the Mother of God by the divine emotion of 'umilenie'. Similarily, Shatova s childbirth. when interpreted in the code of faith, leads the Shatovs to the redemption. Second, Stavrogin empties out his ideas into the minds of his' disciples' and by doing so parodies the concept of kenosis. Further, his confession, lacking humiliation and repentance, misappropriates the sacrament of confession. But Tikhon, the holy father restores his sacrilege by acting his double and reaffirms the meaning of forgiveness and salvation.
Third, Kirilov's theory of 'Man-God' is an obvious parody of deification. But his rediculous acts before the suicide redirect attention. Now what is parodied is not Christ, the God-man, but those who ridicule Him.
For Dostoevskii. absolute faith is close to absolute disbelief, and even the worst nihilist can be redeemed unless he is 'lukewarm'. The affirmation of the divine truth through the blasphemous analogous to the concepts of kenosis and deification is a narrative strategy to reveal this religious philosopy of Dostoevskii.