Reading The Brothers Karamazov: Part Four – Ivan's Atheism

A scan from my 1981 paperback.

 

As I mentioned briefly earlier, the middle brother, Ivan, is the intellectual, the rationalist.  As such, he is a materialist atheist, though in my reading of the novel he does not appear to be a staunch socialist.  Ivan, rather, is a Karamazov, with a passion for living zestfully and, in his case, with a zealous intellect which makes a powerful argument in favor of atheism.

Ivan gets to espouse the depths of his philosophy with Alyosha when the two brothers have a moment alone together.  Ivan begins with a rather strange approach.  He declares that “not only do I readily accept God, but I also accept His wisdom and His purpose, of which we know absolutely nothing.”

What he does not accept is “this God-made world and, although I know it exists, I absolutely refuse to admit its existence.  I want you to understand that it is not God that I refuse to accept, but the world that He has created – what I do not accept and cannot accept is the God-created world.” (page 283)

This is, of course, a somewhat farcical argument - that a wise God created an unacceptable, errant world.  When Alyosha calls Ivan's argument “stupid” the older brother, undeterred, responds: “Stupidity is brief and straightforward, while intelligence is tortuous and sneaky.  Intelligence is crooked, while stupidity is honest.  I've carried my argument to the point of despair, and the more stupidly I present it, the more to my advantage that will be.” (page 283)

Of course, what Ivan intends is that since the world is so flawed obviously it could not have been created by an all-wise and knowing God. Which, in turn, means such a God cannot exit.  But why is the world unacceptable?  Ivan continues his indictment of Christian belief with a singular question, though he admits that there are other questions, just as important, that he could bring up.  The question is: “what about the suffering of children?”  He sees no way for his “earthy, Euclidean brain” to possibly justify it in the sight of God.

“And if the suffering of little children is needed to complete the sum total of suffering needed to complete the sum total of suffering to pay for the truth, I don't want that truth, and I declare in advance that all the truth in the world is not worth the price!” (page 295)

When Alyosha “softly” accuses Ivan of “rebellion” against God, the rationalist responds by telling his younger brother of a “poem” he wrote entitled “The Grand Inquisitor.”  This gives way to the most famous passage in the novel, Dostoevsky's critique of (some?) Christian Church and advocacy for atheism.

Christ returns to earth, though Dostoevsky skillfully never uses that name in telling the story.  Instead the Inquisitor uses “He" and “Him”, "You" and "Your."  He returns inconspicuously among the people and merely observes them.  But He is soon recognized by the people.  He is asked to resurrect a small girl who just died.  He does so.  But the reaction is not what you might expect.
   
In raising the dead it would seem that the gathered throng would hasten to bring more sick and dying to Him.  But, instead, “there is confusion among the people, shouting and weeping...”  In this instant the Grand Inquisitor makes his entrance and, abruptly orders his guards to take Him prisoner.  At this point, the Inquisitor more or less monologues on for about 15 pages.  He prosecutes Him with striking logic and accusations.

He begins by pointing out that His historical context is fixed so there is really no point in Him returning like this.  “You may not add anything to what has been said before and You may not deprive men of the freedom You defended so strongly when You were on earth.”  Dostoevsky's “freedom” here is free will, free choice.  Then the Inquisitor ties this freedom to worship.  “There is nothing a free man is so anxious to do as to find something to worship.”  But this worship has been nothing but a misery for humanity.

“It is precisely that requirement of shared worship that has been the principle source  of suffering for individual man and the human race since the beginning of history.  In their efforts to impose universal worship, men have unsheathed their swords and killed one another.  They have invented gods and challenged each other: 'Discard your gods and worship mine of I will destroy both your gods and you!'  And this is how it will be until the end of time, even after gods have vanished from the earth – for they are bound, in the end, to yield to idols.” (page 306)

Humanity gives away its freedom to religion which, in turn, restricts freedom in the name of “shared worship.”  The Inquisitor knows why this is so.  “For the mystery of human existence lies not in just staying alive, but in finding something to live for.”  Shared worship gives a sense of purpose and meaning.

And yet no one would follow Him without the miracles.  Shared worship demands miracles to create a community.  The Inquisitor has nothing but contempt for humanity.  “Man is weak and despicable” but the Inquisitor has “corrected” Christ's error of allowing free will.  “We have corrected Your work and have now founded it on miracle, mystery, and authority.  And men rejoice at being led like cattle again, with this terrible gift of freedom that brought them so much suffering removed from them.” (page 309)

This is a direct attack upon religion.  The three ingredients mentioned are the foundation of every religion in the world.  Before there is love and compassion and forgiveness and the immortal soul there is the necessary spectacle of religion.  The proof that this belief has power in your life and in the world.  Miracle, mystery and authority are the very essence of what is religious.

The Inquisitor goes further.  Correcting His error means aligning with Satan, although, again, Dostoevsky does not use that name, he merely refers to "him."  “Listen then: we are not with You, we are with him - and this is our secret, our mystery!  We have been with him and not You for a long time...we accepted from him what You rejected with indignation, the last gift he offered You – all the kingdom of earth.” (page 310)  This last part is obviously a reference to the final of the three temptations of Christ by the devil as told in the Gospel of Matthew.

Dostoevsky had some concern that this section of the novel would not pass through Russia's censorship board.  Clearly, Ivan's “poem” is blasphemy.  But, in the context of the novel as whole, it is merely the alternative to Alyosha's Christian faith, though strongly stated.  So, it was not censored.  

The key to the Inquisitor's criticism of Christ lies in the freedom.  According to him this is the biggest error of all.  Speaking of the ways of the people, he proclaims: “Under us it will be different.  Under us they will all be happy and they will not rise in rebellion and kill one another all the world over, as they are now with the freedom You gave them.  Oh, we will convince them that they will only be free when they have surrendered their freedom and submitted to us.  And that will be the truth, will it not?  Or, do You think we will be deceiving them?  They will find out for themselves that we are right, for they will remember the horrors of chaos and enslavement that Your freedom brought them.  Freedom, free-thinking, and science will lead men into such confusion and confront them with such dilemmas and insoluble riddles that the fierce and rebellious will destroy one another; others who are rebellious but weaker will destroy themselves, while the weakest and most miserable will crawl to our feet and cry to us: 'Yes, you were right.  You alone possessed His secret, and we have come back to you.  Save us from ourselves!'” (page 311)

This is an incredibly portrait of today's culture wars. "Freedom, free-thinking and science" have, in fact, created social "confusion, dilemmas and insoluble riddles" to the very fabric of how we define ourselves.  Dostoevsky presciently sees that, under such circumstances, "the fierce and rebellious will destroy one another."  Meanwhile, the "weakest and most miserable will crawl" back to religion for the salvation of humanity from itself.  Astonishingly insightful literature. 

Of course, the Inquisitor represents the Jesuits during the Spanish Inquisition.  In this way, this blasphemous story is aimed at the Roman Catholic Church.  This also helped get the story past Russia's censors.  Dostoevsky was an ardent Russian Orthodox, though he was a maverick thinker and even toyed with atheism for a short while.  The author actually detested Catholicism and thought it had caused great harm to the world.  The author was a very specific kind of Christian.

Ivan's poem proceeds defiantly with: “Know that I am not afraid of You; know that I, too, blessed the freedom which You bestowed upon men...But I came to my senses and refused to serve a mad cause.  I turned away and joined those who were endeavoring to correct Your work...What I have told You will happen and our kingdom will come.” (page 313)

As Ivan works himself into an emotional state, Alyosha can no longer hold his tongue.  “But it makes no sense!”  The youngest brother immediately points out that Ivan's poem “is no disparagement of Jesus”, this is the first time that name has been uttered.  He critiques Ivan in a manner as I have already suggested.  How is “freedom” to be understood, exactly?  Does the poem criticize the Church?  If so, which Church?  Alyosha characterizes the poem as an absurdly unfair representation of everything it encompasses.

Ivan laughs at how upset Alyosha becomes.  He reminds his younger brother that it is “mostly” a fantasy.  Nevertheless, he fully intends his poem as atheistic realism.  Alyosha realizes that Ivan has yet to tell him the end of the poem.  

“The Grand Inquisitor falls silent and waits for some time for the prisoner to answer.  The prisoner's silence has weighed on him.  He has watched Him; He listened to him intently, looking gently into his eyes, and apparently unwilling to speak.  The old man longs for Him to say something, however painful and terrifying.  But instead, He suddenly goes over to the old man and kisses him gently on his old, bloodless lips.  And that is His only answer.  The old man is startled and shudders.  The corners of his lips seem to quiver slightly.” (page 316)

A powerful and surprising conclusion.  But Ivan himself admits, “it's all nonsense really, a meaningless poem by a scatter-brained student who's never written two lines of poetry in his life.”  Still, Dostoevsky's inquiry in this chapter of novel is bold and intense.  A blasphemous story of a representative of Satan condemning and judging Christ and being powerful.  Where is the justification for children suffering?  How can such a God be just?  There is no God, there is no Satan/Inquisitor.  Ivan's view is nihilistic.  It is all meaningless nonsense.

Ivan tells Alyosha that he only wants to live to be 30 (he is in his mid-twenties) and then he will “throw down the cup of life.”  At 30, Ivan plans to use his “Karamazov drive” to, as Alyosha puts it, “drown yourself in debauchery, to disintegrate your soul by rotting it?”  To which Ivan hilariously replies, “Something like that...”  Funny.   Then Alyosha gets Ivan to confess, in passing, that his perspective means “I suppose everything is permitted.”  Alyosha rises and kisses his brother on the lips.  To which Ivan cries “plagiarism!”  A very funny yet poignant moment.

It must be said that it is by now a tired trope that atheists are inherently immoral as Dostoevsky seems to suggest.  Millions of atheists live out their lives ethically and compassionately.  The fact that there is no God has nothing to do with how wicked you are (or aren't).  No, everything is not permitted, in spite of the fact there is no God.  Ethics still applies.  In this way Dostoevsky's philosophy seems quaint.

Dostoevsky sees this disbelief, which he had intimately experienced for many years, as an illness.  Immediately after this: “a strange and violent anxiety descended upon” Ivan.  This marks the beginning of Ivan's unfolding mental breakdown throughout the course of the rest of the novel.  Ivan experiences what would clinically be classified today as a generalized anxiety disorder.  “The most irritating thing about it was that the anxiety seemed completely accidental, external, as if it had nothing to do with him.” (page 320)
 
Of course, there are minor atheist characters in The Brothers Karamazov that do not suffer a breakdown and, one in particular, who detest inappropriate behavior.  I'm not suggesting that the author felt atheism equated to “everything is permitted.”  But, in the case of Ivan, the only atheist examined in-depth, it serves to anchor this extreme perspective to which Father Zosima's section of the novel responds.

But, whether or not everything is permitted is not the central tenet of Ivan's atheism.  That was given before Ivan ever tells Alyosha about the Grand Inquisitor.  Ivan refuses to accept a world in which children suffer.  It is so profoundly inappropriate that it would take a pretty twisted God to inflict that upon these innocent youth.  Today there are more sophisticated arguments in favor of atheism than this one.  Nevertheless, the suffering of children cuts straight to the heart of the matter of whether or not we live in a world without a benevolent God.