The role of biblical images in crime and punishment. Biblical motives in the novel "Crime and Punishment

Essay plan

1. Introduction. The writer's appeal to biblical themes and plots.

2. The main part. Biblical motives in the novel "Crime and Punishment".

Cain's motive in the novel.

The motive of Egypt and its development in the novel.

The motive of death and resurrection in the novel.

Biblical motives associated with the image of Sonya.

The motive of communion associated with the image of Marmeladov.

The motive of demons and its development in the novel.

The motive of devilry in the hero's last dream.

The motive of demons in the creation of the image of Svidrigailov.

The motive of laughter and its meaning in the novel.

3. Conclusion. The originality of the themes of Dostoevsky's novels.

The man in Dostoevsky's novels feels his unity with the whole world, feels his responsibility to the world. Hence the globality of the problems posed by the writer, their universal nature. Hence the appeal of the writer to eternal, biblical, themes and ideas. In his life F.M. Dostoevsky often turned to the Gospel. He found in it the answers to vital, exciting questions, borrowed from the Gospel parables individual images, symbols, motives, creatively reworking them in his works. Biblical motives can be clearly seen in Dostoevsky's novel Crime and Punishment.

Thus, the image of the protagonist in the novel resurrects the motive of Cain, the first killer on earth. When Cain committed murder, he became an eternal wanderer and exile in his native land. The same thing happens with Dostoevsky's Raskolnikov: having committed a murder, the hero feels alienated from the world around him. Raskolnikov has nothing to talk about with people, “already about nothing, never with anyone, he can’t talk now,” he “seemed to cut himself off from everyone with scissors,” his relatives seem to be afraid of him. Having confessed to a crime, he ends up in hard labor, but even there they look at him with distrust and hostility, they do not like him and avoid him, once they even wanted to kill him as an atheist. However, Dostoevsky leaves the hero with the possibility of moral rebirth, and, consequently, the possibility of overcoming that terrible, impassable abyss that lies between him and the world around him.

Another biblical motif in the novel is that of Egypt. In dreams, Raskolnikov imagines Egypt, golden sand, a caravan, camels. Having met a tradesman who called him a murderer, the hero again recalls Egypt. "If you look at a hundred thousandth line, there is evidence of the Egyptian pyramid!" Rodion thinks in fright. Talking about two types of people, he notices that Napoleon forgets the army in Egypt, Egypt for this commander becomes the beginning of his career. Svidrigailov also recalls Egypt in the novel, noting that Avdotya Romanovna has the nature of a great martyr, ready to live in the Egyptian desert. This motive has several meanings in the novel. First of all, Egypt reminds us of its ruler, Pharaoh, who was overthrown by the Lord for pride and hard-heartedness. Aware of their “proud power”, Pharaoh and the Egyptians strongly oppressed the people of Israel who came to Egypt, not wanting to reckon with their faith. Ten Egyptian executions, sent by God to the country, could not stop the cruelty and pride of the Pharaoh. And then the Lord crushed the “pride of Egypt” with the sword of the king of Babylon, destroying the Egyptian pharaohs, and the people, and cattle; turning the land of Egypt into a lifeless desert. The biblical tradition here reminds of the judgment of God, of the punishment for willfulness and cruelty. Egypt, which appeared in a dream to Raskolnikov, becomes a warning for the hero. The writer seems to remind the hero all the time how the “proud power” of the rulers, the mighty of this world, ends. Svidrigailov's mention of the Egyptian desert, where the great martyr Mary of Egypt, who was once a great sinner, stayed for many years, also becomes a warning. Here the theme of repentance and humility arises, but at the same time - and regret for the past. At the same time, Egypt reminds us of other events - it becomes a place where the Mother of God with the baby Jesus hides from the persecution of King Herod (New Testament). And in this aspect, Egypt becomes for Raskolnikov an attempt to awaken his humanity, humility, magnanimity in his soul. Thus, the motive of Egypt in the novel also emphasizes the duality of the hero's nature - his exorbitant pride and hardly less natural generosity.

The gospel motif of death and resurrection is associated with the image of Raskolnikov in the novel. After he committed a crime, Sonya reads to Rodion the Gospel parable about the deceased and resurrected Lazarus. The hero tells Porfiry Petrovich about his faith in the resurrection of Lazarus. The same motive of death and resurrection is realized in the very plot of the novel. After committing the murder, Raskolnikov becomes a spiritual corpse, life seems to be leaving him. Rodion's apartment looks like a coffin. His face is deathly pale, like that of a dead man. He cannot communicate with people: those around him, with their care, vanity, cause anger and irritation in him. The deceased Lazar lies in a cave, the entrance to which is littered with stone - Raskolnikov hides the loot in Alena Ivanovna's apartment under the stone. His sisters, Martha and Mary, take an active part in the resurrection of Lazarus. They lead to the cave of Lazarus Christ. Dostoevsky's Sonya gradually brings Raskolnikov to Christ. Raskolnikov returns to normal life, discovering his love for Sonya. This is Dostoevsky's resurrection of the hero. In the novel, we do not see Raskolnikov's remorse, but in the finale he is potentially ready for this.

Other biblical motives in the novel are associated with the image of Sonya Marmeladova. The biblical motive of adultery, the motive of suffering for people and forgiveness, the motive of Judas is associated with this heroine in Crime and Punishment. Just as Jesus Christ took suffering for people, in the same way Sonya takes suffering for her loved ones. Moreover, she is aware of all the abomination, sinfulness of her occupation and is experiencing hard her own situation. “After all, it would be fairer,” exclaims Raskolnikov, “a thousand times fairer and wiser it would be to head straight into the water and end it all at once!

- And what will happen to them? - asked Sonya weakly, looking at him with suffering, but at the same time, as if not at all surprised by his proposal. Raskolnikov looked at her strangely.

He read everything in one glance. So she really had this thought herself. Perhaps, many times, and in despair, she seriously pondered how to end it all at once, and so seriously that now she was almost not surprised at his proposal. Even the cruelty of his words did not notice ... But he fully understood to what monstrous pain tormented her, and for a long time, the thought of her dishonorable and shameful position. What, what could, he thought, still stop the resolve to end it all at once? And then he fully understood what these poor, little orphans and this pathetic half-mad Katerina Ivanovna, with her consumption and banging her head against the wall, meant to her. We know that Katerina Ivanovna pushed Sonya down this path. However, the girl does not blame her stepmother, but, on the contrary, protects, realizing the hopelessness of the situation. “Sonechka got up, put on a handkerchief, put on a burnusik and left the apartment, and at nine o'clock she came back. I came straight to Katerina Ivanovna and silently laid thirty rubles on the table in front of her. " There is a subtle motive of Judas selling Christ for thirty pieces of silver. It is characteristic that Sonya also takes out the last thirty kopecks to Marmeladov. The Marmeladov family, to a certain extent, "betrays" Sonya. This is how Raskolnikov considers the situation at the beginning of the novel. The head of the family, Semyon Zakharych, is helpless in life like a little child. He cannot overcome his pernicious passion for wine and perceives everything that happens fatally as an inevitable evil, without trying to fight fate and resist circumstances. However, Dostoevsky's motive of Judas does not sound distinctly: the writer blames the misfortunes of the Marmeladov family rather on life itself, on capitalist Petersburg, indifferent to the fate of the "little man" than on Marmeladov and Katerina Ivanovna.

Marmeladov, who had a pernicious passion for wine, introduces the motive of communion into the novel. Thus, the writer emphasizes the original religiosity of Semyon Zakharovich, the presence in his soul of genuine faith, something that Raskolnikov lacks so much.

Another biblical motive in the novel is the motive of demons and demons. This motive is already set in the landscapes of the novel, when Dostoevsky describes the unbearably hot Petersburg days. “The heat was unbearable on the street again; even a drop of rain all these days. Again dust, brick, lime, again the stench from the shops and taverns ... The sun flashed brightly in his eyes, so that it hurt to look, and his head was completely dizzy ... ”. Here the motive of the midday demon arises, when a person falls into a rage under the influence of the scorching sun, an overly hot day. In Dostoevsky's novel, Raskolnikov's behavior often reminds us of the behavior of a demoniac. So, at some point, the hero seems to realize that the demon is pushing him to kill. Not finding an opportunity to take an ax from the hostess's kitchen, Raskolnikov decides that his plans have failed. But quite unexpectedly, he finds an ax in the janitor's room and again strengthens his decision. "Not reason, so devil!" He thought, grinning strangely. Raskolnikov resembles a possessed person even after the murder he committed. “One new, irresistible sensation took possession of him more and more almost every minute: it was some kind of endless, almost physical, disgust for everything that met and around, stubborn, spiteful, hateful. Everyone he met was disgusting - their faces, gait, movements were disgusting. I would simply not give a damn about anyone, would bite, it seems, if someone spoke to him ... "

The motive of demons arises in Raskolnikov's last dream, which he saw already in hard labor. It seems to Rodion that "the whole world is condemned as a sacrifice to some terrible, unheard-of and unprecedented plague." Special spirits, gifted with intelligence and will, - trichines, entered the bodies of people. And people, becoming infected, became possessed and crazy, considering the only true, true only their truth, their beliefs, their faith and neglecting the truth, beliefs and faith of another. These disagreements led to wars, famines, and fires. People abandoned their crafts, agriculture, they "pricked and cut," "killed each other in some senseless rage." The ulcer grew and moved on and on. All over the world could be saved only a few people, pure and chosen, destined to start a new kind of people and a new life, to renew and cleanse the earth. However, no one has ever seen these people.

Raskolnikov's last dream echoes the Gospel of Matthew, where the prophecies of Jesus Christ are revealed that “the people will rise against the people and the kingdom against the kingdom”, that there will be wars, “famines, pestilences and earthquakes”, that “love will grow cold in many”, people they will hate each other, "they will betray each other" - "he who endures to the end will be saved." Here the motive of the Egyptian execution also arises. One of the plagues sent by the Lord to Egypt to humble Pharaoh's pride was a plague. In Raskolnikov's dream, a pestilence ulcer receives, as it were, a concrete embodiment in the form of trichines that have infiltrated the bodies and souls of people. Trichinas here are nothing more than demons who have entered people. We find this motive quite often in biblical parables. For Dostoevsky, devilry becomes not a physical disease, but a disease of the spirit, pride, selfishness and individualism.

The motive of the demon is also developed in the novel by Svidrigailov, who seems to be tempting Rodion all the time. As Yu. Karjakin notes, Svidrigailov is "a kind of devil of Raskolnikov." The first appearance of this hero to Raskolnikov is in many ways similar to the appearance of the devil to Ivan Karamazov. Svidrigalov appears as if out of delirium, he seems to Rodion a continuation of a nightmare about the murder of an old woman.

Throughout the story, Raskolnikov is accompanied by a motive of laughter. So, the hero's feelings are characteristic during his conversation with Zametov, when both of them are looking in the newspapers for information about the murder of Alena Ivanovna. Realizing that he is suspected, Raskolnikov, however, is not afraid and continues to "tease" Zametnov. “And in an instant he remembered, with extreme clarity of sensation, one recent moment, when he stood outside the door with an ax, the lock jumped, they swore and broke outside the door, and he suddenly wanted to scream at them, swear at them, stick out his tongue, tease them , laugh, laugh, laugh, laugh! ". And this motive, as we noted above, is present throughout the entire novel. The same laughter is present in the hero's dreams (a dream about Mikolka and a dream about an old woman-pawnbroker). B.S. Kondratyev notes that laughter in Raskolnikov's dream is "an attribute of Satan's invisible presence." It seems that the laughter that surrounds the hero in reality and the laughter that sounds in him has the same meaning.

Thus, in the novel "Crime and Punishment" we find a synthesis of the most diverse biblical motives. This appeal of the writer to eternal themes is natural. As V. Kozhinov notes, "Dostoevsky's hero is constantly turned to the entire immense life of mankind in its past, present and future, he constantly and directly correlates himself with it, all the time measures himself with it."

Essay plan 1. Introduction. The writer's appeal to biblical themes and plots. 2. The main part. Biblical motives in the novel "Crime and Punishment". - The motive of Cain in the novel. - The motive of Egypt and its development in the novel. - The motive of death and resurrection in the novel. - Biblical motives associated with the image of Sonya. - The motive of communion associated with the image of Marmeladov. - The motive of demons and its development in the novel. - The motive of devilry in the hero's last dream. - The motive of demons in the creation of the image of Svidrigailov. - The motive of laughter and its meaning in the novel. 3. Conclusion. The originality of the themes of Dostoevsky's novels. The man in Dostoevsky's novels feels his unity with the whole world, feels his responsibility to the world. Hence the globality of the problems posed by the writer, their universal nature. Hence the appeal of the writer to eternal, biblical, themes and ideas. In his life F.M. Dostoevsky often turned to the Gospel. He found in it the answers to vital, exciting questions, borrowed from the Gospel parables individual images, symbols, motives, creatively reworking them in his works. Biblical motives can be clearly seen in Dostoevsky's novel Crime and Punishment. Thus, the image of the protagonist in the novel resurrects the motive of Cain, the first killer on earth. When Cain committed murder, he became an eternal wanderer and exile in his native land. The same thing happens with Dostoevsky's Raskolnikov: having committed a murder, the hero feels alienated from the world around him. Raskolnikov has nothing to talk about with people, “already about nothing, never with anyone, he can’t talk now,” he “seemed to cut himself off from everyone with scissors,” his relatives seem to be afraid of him. Having confessed to a crime, he ends up in hard labor, but even there they look at him with distrust and hostility, they do not like him and avoid him, once they even wanted to kill him as an atheist. However, Dostoevsky leaves the hero with the possibility of moral rebirth, and, consequently, the possibility of overcoming that terrible, impassable abyss that lies between him and the world around him. Another biblical motif in the novel is that of Egypt. In dreams, Raskolnikov imagines Egypt, golden sand, a caravan, camels. Having met a tradesman who called him a murderer, the hero again recalls Egypt. "If you look at a hundred thousandth line, there is evidence of the Egyptian pyramid!" Rodion thinks in fright. Talking about two types of people, he notices that Napoleon forgets the army in Egypt, Egypt for this commander becomes the beginning of his career. Svidrigailov also recalls Egypt in the novel, noting that Avdotya Romanovna has the nature of a great martyr, ready to live in the Egyptian desert. This motive has several meanings in the novel. First of all, Egypt reminds us of its ruler, Pharaoh, who was overthrown by the Lord for pride and hard-heartedness. Aware of their “proud power”, Pharaoh and the Egyptians strongly oppressed the people of Israel who came to Egypt, not wanting to reckon with their faith. Ten Egyptian executions, sent by God to the country, could not stop the cruelty and pride of the Pharaoh. And then the Lord crushed the “pride of Egypt” with the sword of the king of Babylon, destroying the Egyptian pharaohs, and the people, and cattle; turning the land of Egypt into a lifeless desert. The biblical tradition here reminds of the judgment of God, of the punishment for willfulness and cruelty. Egypt, which appeared in a dream to Raskolnikov, becomes a warning for the hero. The writer seems to remind the hero all the time how the “proud power” of the rulers, the mighty of this world, ends. Svidrigailov's mention of the Egyptian desert, where the great martyr Mary of Egypt, who was once a great sinner, stayed for many years, also becomes a warning. Here the theme of repentance and humility arises, but at the same time - and regret for the past. At the same time, Egypt reminds us of other events - it becomes a place where the Mother of God with the baby Jesus hides from the persecution of King Herod (New Testament). And in this aspect, Egypt becomes for Raskolnikov an attempt to awaken his humanity, humility, magnanimity in his soul. Thus, the motive of Egypt in the novel also emphasizes the duality of the hero's nature - his exorbitant pride and hardly less natural generosity. The gospel motif of death and resurrection is associated with the image of Raskolnikov in the novel. After he committed a crime, Sonya reads to Rodion the Gospel parable about the deceased and resurrected Lazarus. The hero tells Porfiry Petrovich about his faith in the resurrection of Lazarus. The same motive of death and resurrection is realized in the very plot of the novel. After committing the murder, Raskolnikov becomes a spiritual corpse, life seems to be leaving him. Rodion's apartment looks like a coffin. His face is deathly pale, like that of a dead man. He cannot communicate with people: those around him, with their care, vanity, cause anger and irritation in him. The deceased Lazar lies in a cave, the entrance to which is littered with stone - Raskolnikov hides the loot in Alena Ivanovna's apartment under the stone. His sisters, Martha and Mary, take an active part in the resurrection of Lazarus. They lead to the cave of Lazarus Christ. Dostoevsky's Sonya gradually brings Raskolnikov to Christ. Raskolnikov returns to normal life, discovering his love for Sonya. This is Dostoevsky's resurrection of the hero. In the novel, we do not see Raskolnikov's remorse, but in the finale he is potentially ready for this. Other biblical motives in the novel are associated with the image of Sonya Marmeladova. The biblical motive of adultery, the motive of suffering for people and forgiveness, the motive of Judas is associated with this heroine in Crime and Punishment. Just as Jesus Christ took suffering for people, in the same way Sonya takes suffering for her loved ones. Moreover, she is aware of all the abomination, sinfulness of her occupation and is experiencing hard her own situation. “After all, it would be fairer,” exclaims Raskolnikov, “a thousand times fairer and wiser it would be to head straight into the water and end it all at once! - And what will happen to them? - asked Sonya weakly, looking at him with suffering, but at the same time, as if not at all surprised by his proposal. Raskolnikov looked at her strangely. He read everything in one glance. So she really had this thought herself. Perhaps, many times, and in despair, she seriously pondered how to end it all at once, and so seriously that now she was almost not surprised at his proposal. Even the cruelty of his words did not notice ... But he fully understood to what monstrous pain tormented her, and for a long time, the thought of her dishonorable and shameful position. What, what could, he thought, still stop the resolve to end it all at once? And then he fully understood what these poor, little orphans and this pathetic half-mad Katerina Ivanovna, with her consumption and banging her head against the wall, meant to her. We know that Katerina Ivanovna pushed Sonya down this path. However, the girl does not blame her stepmother, but, on the contrary, protects, realizing the hopelessness of the situation. “Sonechka got up, put on a handkerchief, put on a burnusik and left the apartment, and at nine o'clock she came back. I came straight to Katerina Ivanovna and silently laid thirty rubles on the table in front of her. " There is a subtle motive of Judas selling Christ for thirty pieces of silver. It is characteristic that Sonya also takes out the last thirty kopecks to Marmeladov. The Marmeladov family, to a certain extent, "betrays" Sonya. This is how Raskolnikov considers the situation at the beginning of the novel. The head of the family, Semyon Zakharych, is helpless in life like a little child. He cannot overcome his pernicious passion for wine and perceives everything that happens fatally as an inevitable evil, without trying to fight fate and resist circumstances. However, Dostoevsky's motive of Judas does not sound distinctly: the writer blames the misfortunes of the Marmeladov family rather on life itself, on capitalist Petersburg, indifferent to the fate of the "little man" than on Marmeladov and Katerina Ivanovna. Marmeladov, who had a pernicious passion for wine, introduces the motive of communion into the novel. Thus, the writer emphasizes the original religiosity of Semyon Zakharovich, the presence in his soul of genuine faith, something that Raskolnikov lacks so much. Another biblical motive in the novel is the motive of demons and demons. This motive is already set in the landscapes of the novel, when Dostoevsky describes the unbearably hot Petersburg days. “The heat was unbearable on the street again; even a drop of rain all these days. Again dust, brick, lime, again the stench from the shops and taverns ... The sun flashed brightly in his eyes, so that it hurt to look, and his head was completely dizzy ... ”. Here the motive of the midday demon arises, when a person falls into a rage under the influence of the scorching sun, an overly hot day. In Dostoevsky's novel, Raskolnikov's behavior often reminds us of the behavior of a demoniac. So, at some point, the hero seems to realize that the demon is pushing him to kill. Not finding an opportunity to take an ax from the hostess's kitchen, Raskolnikov decides that his plans have failed. But quite unexpectedly, he finds an ax in the janitor's room and again strengthens his decision. "Not reason, so devil!" He thought, grinning strangely. Raskolnikov resembles a possessed person even after the murder he committed. “One new, irresistible sensation took possession of him more and more almost every minute: it was some kind of endless, almost physical, disgust for everything that met and around, stubborn, spiteful, hateful. Everyone he met was disgusting - their faces, gait, movements were disgusting. I would simply not give a damn about anyone, would have bitten, it seems, if someone spoke to him ... ”The motive of demons arises in Raskolnikov's last dream, which he saw already in hard labor. It seems to Rodion that "the whole world is condemned as a sacrifice to some terrible, unheard-of and unprecedented plague." Special spirits, gifted with intelligence and will, - trichines, entered the bodies of people. And people, becoming infected, became possessed and crazy, considering the only true, true only their truth, their beliefs, their faith and neglecting the truth, beliefs and faith of another. These disagreements led to wars, famines, and fires. People abandoned their crafts, agriculture, they "pricked and cut," "killed each other in some senseless rage." The ulcer grew and moved on and on. All over the world could be saved only a few people, pure and chosen, destined to start a new kind of people and a new life, to renew and cleanse the earth. However, no one has ever seen these people. Raskolnikov's last dream echoes the Gospel of Matthew, where the prophecies of Jesus Christ are revealed that “the people will rise against the people and the kingdom against the kingdom”, that there will be wars, “famines, pestilences and earthquakes”, that “love will grow cold in many”, people they will hate each other, "they will betray each other" - "he who endures to the end will be saved." Here the motive of the Egyptian execution also arises. One of the plagues sent by the Lord to Egypt to humble Pharaoh's pride was a plague. In Raskolnikov's dream, a pestilence ulcer receives, as it were, a concrete embodiment in the form of trichines that have infiltrated the bodies and souls of people. Trichinas here are nothing more than demons who have entered people. We find this motive quite often in biblical parables. For Dostoevsky, devilry becomes not a physical disease, but a disease of the spirit, pride, selfishness and individualism. The motive of the demon is also developed in the novel by Svidrigailov, who seems to be tempting Rodion all the time. As Yu. Karjakin notes, Svidrigailov is "a kind of devil of Raskolnikov." The first appearance of this hero to Raskolnikov is in many ways similar to the appearance of the devil to Ivan Karamazov. Svidrigalov appears as if out of delirium, he seems to Rodion a continuation of a nightmare about the murder of an old woman. Throughout the story, Raskolnikov is accompanied by a motive of laughter. So, the hero's feelings are characteristic during his conversation with Zametov, when both of them are looking in the newspapers for information about the murder of Alena Ivanovna. Realizing that he is suspected, Raskolnikov, however, is not afraid and continues to "tease" Zametnov. “And in an instant he remembered, with extreme clarity of sensation, one recent moment, when he stood outside the door with an ax, the lock jumped, they swore and broke outside the door, and he suddenly wanted to scream at them, swear at them, stick out his tongue, tease them , laugh, laugh, laugh, laugh! ". And this motive, as we noted above, is present throughout the entire novel. The same laughter is present in the hero's dreams (a dream about Mikolka and a dream about an old woman-pawnbroker). B.S. Kondratyev notes that laughter in Raskolnikov's dream is "an attribute of Satan's invisible presence." It seems that the laughter that surrounds the hero in reality and the laughter that sounds in him has the same meaning. Thus, in the novel "Crime and Punishment" we find a synthesis of the most diverse biblical motives. This appeal of the writer to eternal themes is natural. As V. Kozhinov notes, "Dostoevsky's hero is constantly turned to the entire immense life of mankind in its past, present and future, he constantly and directly correlates himself with it, all the time measures himself with it."

Project structure: 1. Introduction. About our project. 2. Orthodox Dostoevsky. 3. The novel "Crime and Punishment". Sonya Marmeladova and Rodion Raskolnikov are the main characters of the novel. 4. Biblical words and expressions in the novel. 5. Secrets of names. 6. Biblical numbers in the novel. 7. Contact of the plot of the novel with evangelical motives. 8. Conclusion. Conclusions. 9.Applications.

“Reading Dostoevsky is, though sweet, but tiring, hard work; fifty pages of his story give the reader the content of five hundred pages of stories by other writers, and in addition, often a sleepless night of agonizing self-reproaches or enthusiastic hopes and aspirations. " From the book of Metropolitan Anthony (Khrapovitsky) "The Prayer of the Russian Soul".

"... Sodom, the ugliest ... um ... yes ..." (words of Marmeladov) "You pigs! The image of the beast and its seal; but you also come! " (from the words of Marmeladov) "... to play a wedding in the present meat-eater ... immediately after the Lady ..." (from Pulcheria Raskolnikova's letter to her son) "It's hard to ascend to Golgotha ​​..." (from Raskolnikov's reflections) "... two crosses: cypress and copper" “She, no doubt, would have been one of those who would have undergone martyrdom, and, of course, would have smiled when her breasts were burned with hot tongs ... and in the fourth and fifth centuries she would have gone into the Egyptian desert and lived there for thirty years, feeding on roots ... "(Svidrigailov about Duna)

Contact of the plot of the novel with biblical motives Icon Appearance of Jesus Christ to Mary Magdalene after the Resurrection "He who constantly reads the divine Scriptures (in simplicity of heart) and stands at their streams, even if he did not have any interpretation, as if he absorbs great benefits from his roots." St. John Chrysostom

Conclusion - Outside of Orthodoxy, one cannot comprehend the writer's creations. - Without religion, human life is meaningless and impossible. - The novel shows how faith enables a person to solve moral problems. - The author introduces biblical words and images, which in the novel become symbols-reference points for the reader.

On the question of the questions "the role of biblical motives" in the novel "crime and punishment" asked by the author Anastasia Kuznetsova the best answer is "Crime and Punishment" - one of the ideological novels of F. Dostoevsky - imbued with the ideas of Christianity. Biblical motives give the novel a universal human meaning. Images and motives from the Bible are subordinated to a single idea and are grouped in a semicircle of certain problems. One of them is the problem of the fate of mankind. According to the modern writer, society is correlated in the novel with apocalyptic predictions. The image of the Bible has been transferred to the vision of heroes. So in the epilogue, the novel outlined a terrible picture: "... I dreamed in illness, as if the whole world was doomed to the victim of some terrible, unheard-of and unprecedented ulcer ..." ... This description helps to understand the author's warning about the terrible abyss of lack of spirituality, to which humanity can get, ignoring morality.
Therefore, the theme of spiritual rebirth in the novel is associated with the idea of ​​Christ. It is no coincidence that Sonya Marmeladova, during her first visit to Raskolnikov, reads him a story about the resurrection of Lazarus: “Jesus said to her:“ I am the resurrection and life. Whoever believes in Me - although he dies, he will live. And everyone who lives and believes in Me will never die forever. " Sonya hoped that this prompts Rodion, blinded, disappointed, to believe and repent. She thought like a deeply religious Christian. After all, the path to forgiveness and to spiritual resurrection lies through repentance and suffering. She therefore advises Raskolnikov to surrender to the authorities, if only to accept suffering in hard labor for the sake of purification. The hero does not immediately understand everything, at first he even fears that Sonya will intrusively preach to him. She was wiser. Both of them were resurrected by love. Raskolnikov turns to the Gospel himself, seeking to find answers to his questions there. The most painful thing in them is the question of justice in the world. In the novel, Marmeladov says then to a completely different Raskolnikov that “he who pity everyone and who understands everyone will pity us, he is one, he is the judge”. It was he who spoke about the second coming of Christ, because he believed that after lawlessness and injustice, the Kingdom of God would come, otherwise there would be no justice. So, Dostoevsky's philosophical concept is the spiritual rebirth of man through love-sympathy for man and the whole of society, through the preaching of Christian morality. And in order to best represent this concept, the writer wrote for his work the most famous plots and motives of the main book of Christianity - the Bible.
We are accustomed to the fact that in literary works, important images are the images of the main or secondary characters, that is, people who act in the work. Through the characters, the main problems of a literary work are revealed, they are embodied in general types or are extraordinary personalities, minor characters create a social background against which the action of the work develops, etc. But F. Dostoevsky's novel Crime and Punishment is a truly unique phenomenon in Russian world literature. An important way in this novel is the image of St. Petersburg - in which events take place. What attracts writers to this city? Why exactly does he help them to reveal the themes and ideas of the works? What themes and ideas are revealed through the image of St. Petersburg? In the novel we see another Petersburg (not those majestic fashionable buildings) - the city opens its terrible bottom, the place of existence of morally devastated people. They became so not only through their own shortcomings, but because the phantom city, the monster city made them so. Depicting Petersburg, F. Dostoevsky deliberately symbolizes this city. The square, the steps of houses (which necessarily go down: down, to the very bottom of life, in the future - to hell) acquire symbolic meaning. The symbolism in the image of the city is important - yellow painful colors recreate the current state of the heroes, their moral ailment, imbalance, tense internal conflicts.

Biblical motives in the novel by F.M. Dostoevsky's "Crime and Punishment".

Topic: Biblical motives in the novel by F.M. Dostoevsky's "Crime and Punishment".

Goals:

analyze the novel "Crime and Punishment" through the prism of scripture;

show what role biblical motives play in revealing the general intent of the work:

• in debunking the theory of Raskolnikov;

  in understanding the images of heroes;

develop the ability to select from the novel and correlate with biblical verses, drawing certain conclusions;

to form the humanistic worldview of students;

create an emotional attitude that allows each student to openly express their point of view;

to educate moral and ethical qualities through the spiritual perception of the heroes of the novel.

Equipment:

Portrait of F.M. Dostoevsky V.G. Perov;

"Christ in the sheet" by I.N. Kramskoy;

Painting by I. Glazunov "In the warehouse";

Roman F.M. Dostoevsky's Crime and Punishment;

Bible;

Slide show;

Eidos - synopsis;

Case - synopsis;

Illustrations for the novel in each case for comparison with the biblical illustration on the slide.

Lesson type: lesson - research.

Method: partially - search engine.

Epigraph:

"To humanize the teaching of the Gospel is the noblest and most timely task."

NS. Leskov

During the classes.

Teacher:

"Crime and Punishment" ... The novel has been read, but the fireworks of thoughts does not allow to calm down. Yes, Dostoevsky's novel is a whirlwind of events, confessions, scandals, murders. A grain of sand pulled out of the tornado is insignificant. In a tornado, he knocks off his feet. And the problems raised by the writer in the novel are far from being grains of sand: responsibility before God for your life and the lives of people around you, life and death, good and evil, faith and unbelief. And gathered together, they, like a tornado, blow up our consciousness, awaken our conscience, appeal to reason, convey to everyone the Christian idea, the idea of ​​salvation and true love.

Today we have an unusual lesson. Instead of reporting and analyzing, we will seek the truth. Truth, as we know, is born in controversy. But! .. It is also in the Bible. “Your word is truth,” said Jesus Christ, addressing God. (John 17:17)

Let's try with the help of the Bible to better understand the meaning of the novel, the meaning of the problems raised in it. It was the Bible that Dostoevsky considered "the book of humanity." This thought is the epigraph of the lesson: "To humanize the gospel teaching is the noblest and most timely task." Leskov.

independent work with critical literature

analysis of specific situations;

brainstorm;

discussion.

But before we start exploring, consider two pictures:

portrait of F.M. Dostoevsky by the artist V.G. Perov;

"Christ in the Wilderness" by I.N. Kramskoy.

Student:(the teacher also takes part in the description of the portraits)

Look closely at the painting by I.N. Kramskoy "Christ in the Wilderness", 1872. Christ, having been baptized and having heard the voice of God from heaven about his messianic purpose on earth, goes into the desert and there for 40 days, without food, stays in complete solitude. He reflects on his purpose - to save humanity from sin and death.

Teacher:

What do you think is the semantic center in the picture?

Jesus' hands, painfully clenched, as if He were trying to bind together the world, earth and heaven.

Before us is a drama: the transformation of a person into a messenger of God, who must suffer for people.

Student:

Now look at the portrait of F.M. Dostoevsky, written by V.G. Perov. What do these two seemingly different pictures have in common? Hands! They are also compressed in Dostoevsky. Painfully. The same focused gaze. And in him there is pain for everyone, a desire to save. And he sees salvation in the spiritual rebirth of man. So, we see, looking at the portraits, that Jesus Christ and Dostoevsky have one goal - to save humanity.

Teacher:

Guys, I'm afraid to divert your attention from the novel, but, nevertheless, I want to show you one more picture of I. Glazunov "In the warehouse". An old abandoned church. On the left wall is a fresco depicting Jesus' entry into Jerusalem. In front of the fresco, in the center of the picture, there is a huge stump and an ax for chopping meat stuck into it - the executioner's ax. And on the right hangs a cut, bloody carcass of an animal. The temple is turning into a meat warehouse, how terrible it is! It is even worse when the temple of the soul turns into a warehouse. This is incompatible: a temple of the soul, an ax and blood (you feel a connection with the novel). This should not be the case, warns the author of the picture. It shouldn't be - Dostoevsky calls out. It shouldn't be, but it was ...

To recover from the shock after seeing the painting by I. Glazunov, let's listen to music and talk about what we will do in the lesson.

We work according to the "case study" method (guys are familiar with his technology:

independent work with critical literature;

analysis of specific situations;

brainstorm;

discussion;

result).

By the end of the lesson, we need to figure out if there is any justification for the murder? To answer this question, we will take into account personal opinion , author's opinion, biblical point of view (because the Bible is true) and Of the Criminal Code of Ukraine .

You will express your personal opinion by answering the points of the questionnaire:

Can anyone's murder be justified:

1. Yes;

   No;

   find it difficult to answer.

Each has a questionnaire sheet. The assistant will calculate the results.

In each group, select:

coordinator (organizer of work);

secretary (distributes case materials, records the results);

rhetorician (announces the results of the research).

With more students, there may be more "roles" in the group.

The teacher gives a general task to students:

The case contains an illustration depicting one of the characters in the novel.

• who is this?

  how did you determine?

  On the back of the illustration, write the character's name.

Get the printed name of the hero from package # 1. Did it match yours? Paste it in the lower right corner of the illustration.

Package # 2 contains questions for discussion. After taking them out, get to work. In case of difficulty, open the 3rd package: there is a set of "documents" - critical, additional literature that will help in the discussion.

Students, having familiarized themselves with the contents of the "case", discuss the problem, make a "resolution". If you are experiencing difficulty, the help of a teacher is possible. You can use the second type of help: guys from other groups can suggest their solution. For the answer, they receive a token (maybe two, if a difficult question or an original answer). At the end of the lesson, for the largest number of tokens - 10 points, who has less - 9 points, etc.

Students within 5 minutes, assigning roles, solve the problem.

Teacher:

So, we know why Raskolnikov committed a crime.

And when was the first crime committed on earth?

(On the screen slide "The Murder of Abel")

The 1st group is working.

Contents of the "case":

1. Read Bible verses.

   What is the parallel to the biblical plot in the novel?

(Raskolnikov also commits an unnatural, sinful act - murder).

3. What is the role of the biblical episode?

(The Bible says: God does not want the death of the sinner, but to turn him and live forever. Cain's crime was followed not by punishment, but by a call to repentance, but Cain did not repent and remained a criminal forever. And the story of Raskolnikov is a path to spiritual rebirth - through repentance).

4. About the punishment of Cain - several biblical lines, and about the punishment of Raskolnikov - 5 chapters. Why?

(It is not difficult to remain a criminal without remorse. And Dostoevsky wants the reader, following the path of suffering and repentance with Raskolnikov, to understand that the murder of one person leads to the suicide of mankind, to the domination of evil forces on earth, to chaos and death. Understood and did not set foot on this path).

(The children give their illustration "Raskolnikov kills the old woman-pawnbroker" to the assistant. He attaches it on the board to the left of Dostoevsky's portrait with the novel Crime and Punishment. And the illustration "The Murder of Abel" - to the right of the image of Jesus Christ and the Bible - 1st parallel ).

Teacher:

Guys, do you remember the story of the fall of our first parents?

On the slide, "The Serpent" tempts Eve.

The 2nd group is working.

1. Read Bible verses Genesis 3:….

2. How does Eve justify her sin before God?

("The serpent" (Satan) ... he deceived me and I ate (Gen. 3:13).

3. What is the parallel to this biblical story in the novel?

(Raskolnikov also justifies himself at the end of the novel, explaining one of the reasons for the crime: "The devil led me to a crime").

4. What is the lesson of juxtaposition?

(Dostoevsky shows that it is easy to find justification for your sin, it is even easier to shift your sin onto someone else. It is difficult to imagine what will follow, it is scary to survive these consequences. Adam and Eve remained the source of sin. And Dostoevsky gave Raskolnikov a chance to atone for his sin).

Teacher:

Slide Mary Magdalene is a sinner.

The 3rd group is working.

Case content:

1. Read from the Bible Luke 7: 36 * 38 about the sinner.

2.What character is the biblical sinner associated with? Why?

(With Sonya Marmeladova. This is the most compelling character in the novel. But Raskolnikov considers her to be a great sinner: after all, she also crossed the moral law).

3. Read the rest of the story of Mary Magdalene. 17: 39.47.48.50.

(“The Pharisee who invited him (Jesus Christ) said to himself:“ If he ... knew what kind of woman touches him, because she is a sinner. ”Jesus Christ replied:“ ... her sins, although there are many of them, are forgiven her, because because she showed a lot of love. "Then he told her:" ... Your sins are forgiven ... Your faith saved you ").

4. How does the story of the biblical sinner help to understand why Sonya, who transgressed the law, was forgiven, and Raskolnikov had to suffer forgiveness?

(Sonya breaks the law out of love for her loved ones. Thanks to love and faith, she deserves forgiveness).

OUTPUT: as in the Bible Mary Magdalene goes from a fallen woman to a righteous woman, so in the novel Sonya goes the same way.

The assistants attach illustrations to the novel near the portrait of Dostoevsky; biblical illustrations near the painting by Kramskoy.

The 4th group is working

Slide "Resurrection of Lazarus".

Case content:

1. Read John 11: 1,2,17,23,25,39,41,43,44.

2. What words from this legend are pivotal?

(John 11:25 “I (their) - resurrection and life... Who manifests in me faith even if he dies, come to life»).

3. Who reads Raskolnikov's legend about the resurrection of Lazarus? Why?

(Sonya wants Raskolnikov to be forgiven through faith in God).

4. What does this legend have to do with the novel?

(It echoes the fate of Raskolnikov. The main character's room is likened to a coffin. And Lazarus was in the crypt (coffin). Sonya reads about Lazar on the 4th day after the crime. Lazarus was resurrected on the 4th day. And Raskolnikov was all 4 days "Dead" and in fact was lying in a coffin, and Sonya came to save him.

God's Word has great power. Raskolnikov believed. He repented in his heart. “Everything in him softened at once, and tears gushed down. As he got up, he fell to the ground. He knelt down in the middle of the square, bowed to the ground and kissed the dirty ground with pleasure and happiness. " Yes, whoever was not afraid to commit sin should not be ashamed of repentance!)

OUTPUT: through repentance, through true faith, even a sinner can be reborn.

Teacher:

Guys, our lesson is coming to an end. What has this lesson taught us?

Appreciate life, your own and someone else's.

In any critical situation, turn to the Bible as the source of TRUTH.

Reject any violence and not seek excuses for it.

The novel was read, but we were left with impressions, thoughts, perhaps questions. Maybe something remained incomprehensible to the end. But the thought is awakened. And this is the main thing.

Perhaps later you will again turn to reading the novel and understand how deep this work is. And it cannot be different, because it echoes the Bible, and there are much more biblical analogies in the novel than we said in the lesson today. The rest is yours ...

The teacher pays attention to eidos - a summary drawn up on the board based on the lesson materials.

Thou shalt not kill! Ref. 12:13 "When I choose the time, I will judge the truth"!

A person should not substitute himself for law and court. For premeditated murder, the Criminal Code of Ukraine provides for punishment of up to 15 years in prison or life imprisonment.

Personal Dostoevsky Bible Criminal Code

We are trying to go to God, to build temples, but we have not done everything the main thing - we have not purified our souls, everyone has not repented before everyone and everyone before everyone. Not everyone washed the blood from their souls. And temples are not built on blood. And yet we took a step. A step towards purification, towards happiness. Go to him.