“His limbs were weak, each moment they grew more numbed and stiff……He pulled out the hatchet, raised it with both hands, and let it descend without force, almost mechanically, on the old woman’s head” (76). The classic novel Crime and Punishment emphasizes the idea of internal and physical suffering through our actions, therefore mimicking the biblical theme of each person bearing their own cross. Raskolnikov commits a terrible crime that puts a tremendous weight on his shoulders, which immediately leads to severe internal turmoil from this new burden he now must carry. The New Testament outlines a similar “weight” on the shoulders of Jesus and his disciples because of their choice to follow God and living their life for him. Themes within the New Testament can be hard to see applied in modern life; however, by analyzing Crime and Punishment morally and allegorically, readers today can see how redemption through Jesus can lead to freedom from burdens. giving them a better understanding of the applicability of faith to current dilemmas.
Burdens have been shown to have numerous effects on the people carrying them, one being mental tolls. Raskolnikov is one of those people, living within a dark cloud of anguish inside his head, therefore mimicking Judas who was also deeply affected mentally from his actions. “The conviction that everything, even memory, even simple reasoning power was abandoning him, began to torment him unbearably” (90). There seems to already be a change within Raskolnikov’s mind. He is making mistakes that he wouldn’t normally make, and this is only one morning after he committed the murder. Judas on the other hand might not have physically killed Jesus, but his actions are arguably just as evil. Shortly after betraying Jesus to his death, Mathew 27:3 says, “… he was filled with remorse”. Although both Raskolnikov and Judas are both burdened mentally, why they feel burdened differs immensely. Judas has actual regret, however Raskolnikov doesn’t necessarily regret anything, he only is struggling with the pressure of his actions. This pressure naturally brings fear. “His former fear again came over him entirely, from head to foot” (106). Perhaps getting caught isn’t what gives Raskolnikov fears, instead maybe he is afraid of this new life he must live. This new lie he must sell to those around him every day successfully. Although he might enjoy this challenge to prove he is more sophisticated than those around him, it still will be a daunting task. Judas couldn’t live with this burden, like Raskolnikov, and decided to take his own life. The parallel between Judas and Raskolnikov shows how burdens can affect a person mentally, however each person might be affected a little differently and handle it in a different way.
Once the weight of a burden becomes too heavy mentally, it begins to make an appearance physically. Raskolnikov physically bearing his own “cross” relates to the New Testament theme of physical sacrifice because of faith by Jesus and his disciples. After committing the murder of the pawnbroker, Raskolnikov is consumed by guilt and paranoia. He is tormented by his actions, experiencing hallucinations and delusions that further intensify his suffering. This suffering is not just a consequence of his crime but also a form of self-punishment, as he grapples with his conscience and the moral implications of his actions. The interrogation by Petrovich and Fomich brings more internal stress than Raskolnikov can bear. His cross is becoming too heavy. “…Pressed his head with his hands. It was as if a nail were being driven into his skull” (104). His suffering can no longer be kept internal, it is becoming noticeable by those around him, emphasizing how burdens can affect people in all aspects of life. This is similar to how Paul became worn out physically from his own “cross” which was his ministry. In 2 Corinthians 1:9, Paul says, “…we were pressed out of measure, above strength, insomuch that we despaired even of life”. Paul describes how difficult it can be to serve God, highlighting the physical tolls he and his companions faced. Jesus also suffered physically from a burden he didn’t even choose. God had a purpose for Jesus, which was to be the perfect sacrifice. Once Jesus understood what was to happen, he pleaded to God to find another way, but the answer was no. Luke 22:44 says, “And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood…”. Once Jesus knew of the burden he was called to carry, he was in “agony” and even began to sweat drops of blood. Raskolnikov shows signs of agony as well, which are noticed by Fomich who says, “He can barely stand on his feet…” (106). The New Testament makes it so apparent that there will be some form of physical toll through the burden’s humanity carries, that it should almost be expected. Raskolnikov is simply living out this theme.
God didn’t design his prized creation to be alone, especially when facing adversity. Sonya decides to keep Raskolnikov’s secret and help carry his burden, therefore going hand in hand with the biblical viewpoint of relationships. Raskolnikov’s relationship with Sonya, a young woman forced into prostitution to support her family, serves as a source of comfort and redemption for Raskolnikov, who is struggling with the consequences of his actions. Sonya originally is seen by Raskolnikov as a way to, “unload at least part of his torment” (422), but she ultimately becomes much more than that. Towards the end of the chapter, the reader begins to get the feeling that she is an essential piece of the puzzle when she says, “We’ll go to suffer together, and we’ll bear the cross together” (422). This relies heavily on Ecclesiastes 4:9-10 which says, “Two are better than one; because they have a good reward for their labor. For if they fall, the one will lift up his fellow…”. Carrying another’s cross for them or with them paints the ultimate picture of sacrifice and teamwork. This can also be seen when Jesus is carrying his cross to Gol’ Gotha. He is too weak to do it alone, which is why a man named Simon was tasked with helping him carry this massive burden that was given to him. Raskolnikov can be seen paralleled to Jesus carrying his cross, except instead of dying for the sins of man, he is dying mentally from the sins he has committed. Then there is Sonya, which acts as Simon in this case, she sees Raskolnikov becoming too weak to carry his cross and decides to give a helping hand.
The act of following someone, even if that means supporting them all the way to the crucifixion, shows true dedication and love. Sonya’s unwavering loyalty and support for Raskolnikov cause her to go with him no matter where the consequences of his actions take him, therefore mirroring the idea of Jesus’ omnipresence and steadfast presence in the lives of believers. Sonya’s promise to go with Raskolnikov, even when he goes to prison, gives her character almost a divine sort of nature. She steps in like a guardian angel for him, assuring him that it will be alright and that she will go with him, but that he must confess. “Accept suffering and redeem yourself by it, that’s what you must do” (420). This paints somewhat off an odd picture to the reader, being that Sonya is locked up in prostitution yet is calling Raskolnikov to repent of his sins. Perhaps it’s Dostoevsky’s way of showing that God can use anybody to do anything. This same presence is offered by God to those that put their faith in him, but perhaps on a larger scale. In Mathew 28:20 Jesus says, “I am with you always, even unto the end of the world”. When Jesus died on the cross, the veil that separated God from his people was torn, symbolizing God’s ability to have a personal relationship with his followers as well as being with them wherever they go. Raskolnikov deciding to “Tear the veil” with Sonya by telling her his secret also brings about a deeper and more purposeful relationship between the two. Therefore, supporting why Sonya would go with Raskolnikov in the first place.
Raskolnikov finds himself in court, all eyes are on him and gazing in horror, but also self-interest, as he describes every microscopic detail of the murder he has committed. Raskolnikov searches for a false sense of relief of his burden by confessing to his crime, therefore analogous to how the New Testament describes people’s tendencies to fill the “holes” in their life with things other than God. By taking things into his own hands, Raskolnikov hopes to put this turmoil behind him when he confesses, however, it seems to do just the opposite. Dostoevsky struggled similarly when trying to find a “worldly” way to relieve himself. Things such as gambling would only provide a temporary fix but would eventually leave him feeling empty again. Similarly, Raskolnikov feels temporary relief, but then falls right back to his internal battles, “This alone he recognized as his crime: that he had not endured it, but had gone and confessed” (544). When Jesus says in John 18:36, “My Kingdom is not of this world…”, he also means that those who subscribe to God as their personal Saviour must also not be of this world. If Jesus stands as an ultimate sign of peace and overall goodness, then Raskolnikov will need to find solution to his burden that is not of this world. Dostoevsky outlines what chasing the world instead of God for solutions to burdens looks like when things start to spiral out of control for Raskolnikov and he ends up in a prison camp in Russia.
It’s been almost a year and a half since Raskolnikov committed the murder and life has become dull, yet there is one small light that just might bring him ultimate redemption. Sonya becomes a Christ-like figure in Raskolnikov’s life, guiding him towards a greater understanding of himself and ultimately lifting his burden, therefore relating to how God can relieve the burdens of believers within the New Testament and even today. Looking back to Dostoevsky’s gambling addiction, he was able to quit abruptly without any issues. Many speculate why this might be, but in Dostoevsky; His life and work it says, “…. Only one person came to his aid, a Russian Orthodox priest, I. A. Yanyshev. At last salvation arrived.” Dostoevsky had a divine intervention that filled the hole in his life that he was trying to fill with gambling. He outlines a similar experience for Raskolnikov in Crime and Punishment when Sonya becomes his pathway to redemption and relief. In Mathew 11:28, Jesus says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest”. Jesus offers a way out of burdens by simply “losing” ones live in Christ. It takes the focus off these earthly struggles and puts it on God. This is similar to how Raskolnikov was affected by Sonya when he falls deeply in love with her. It clears his mind and helps him to put his past behind him. “Everything, even his crime, even his sentence and exile, seemed to him now, in the first impulse, to be some strange, external fact, as if it had not even happened to him” (550). Raskolnikov took the focus off himself and put it into something much bigger than himself, a future with Sonya. His instant relief symbolizes how redemption through Jesus can also provide instant relief of daily burdens humanity carries.
Raskolnikov’s journey in Crime and Punishment can be seen as a metaphor for the Christian concept of redemption. Through his confession and acceptance of his guilt, Raskolnikov finds relief from his burden. “…in the same way that the wise thief achieves personhood by entering into loving Christ freely, just so we become persons in freely surrendering our own will, in an action of love, into the hands of another” (Dostoevsky and Memory Eternal). Surrendering to a greater good is key to overcoming burdens. By surrendering, the focus is no longer self-centered, and a greater purpose can be seen. Therefore, the burdens feel almost as if they are lifted. This is exactly how Raskolnikov was able to overcome his burdens and turmoil. His redemption through Sonya is similar to how sinners are redeemed through Christ. The past is no longer affecting the present, all that matters is serving a purpose greater than that of an individual. “For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it” (Matthew 16:25).
Sources:
- Sheehan, Donald. “Dostoevsky and Memory Eternal: An Orthodfox Approach to ‘The Brothers Karamazov.’” Another City, 31 Oct. 2020, anothercity.org/dostoevsky-and-memory-eternal-an-eastern-orthodox-approach-to-the-brothers-karamazov/.
- Mochulsky, Konstantin. Dostoevsky ; His Life and Work: Translated and Introduction by Michael A. Minihan. Princeton University Press, 1967.
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