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I couldn't read the article at Oxford Journals but what struck me
as Eliotic in the passage you sent was:

Faith does not, in the realist, spring from the miracle but the miracle 
from faith. If the realist once believes, then he is bound by his very 
realism to admit the miraculous also. The Apostle Thomas said that he 
would not believe till he saw, but when he did see he said, "My Lord and 
my God!" Was it the miracle forced him to believe? Most likely not, but 
he believed solely because he desired to believe and possibly he fully 
believed in his secret heart even when he said, "I do not believe till I 
see."

Regards,
     Rick Parker


Chokh Raj wrote:
> A sample passage from 'The Brothers Karamazov':
>  
> Some of my readers may imagine that my young man was a sickly, ecstatic, 
> poorly developed creature, a pale, consumptive dreamer. On the contrary, 
> Alyosha was at this time a well-grown, red-cheeked, clear-eyed lad of 
> nineteen, radiant with health. He was very handsome, too, graceful, 
> moderately tall, with hair of a dark brown, with a regular, rather long, 
> oval-shaped face, and wide-set dark gray, shining eyes; he was very 
> thoughtful, and apparently very serene. I shall be told, perhaps, that 
> red cheeks are not incompatible with fanaticism and mysticism; but I 
> fancy that Alyosha was more of a realist than any one. Oh! no doubt, in 
> the monastery he fully believed in miracles, but, to my thinking, 
> miracles are never a stumbling-block to the realist. It is not miracles 
> that dispose realists to belief. The genuine realist, if he is an 
> unbeliever, will always find strength and ability to disbelieve in the 
> miraculous, and if he is confronted with a miracle as an irrefutable 
> fact he would rather disbelieve his own senses than admit the fact. Even 
> if he admits it, he admits it as a fact of nature till then unrecognized 
> by him. Faith does not, in the realist, spring from the miracle but the 
> miracle from faith. If the realist once believes, then he is bound by 
> his very realism to admit the miraculous also. The Apostle Thomas said 
> that he would not believe till he saw, but when he did see he said, "My 
> Lord and my God!" Was it the miracle forced him to believe? Most likely 
> not, but he believed solely because he desired to believe and possibly 
> he fully believed in his secret heart even when he said, "I do not 
> believe till I see."
>  
> I shall be told, perhaps, that Alyosha was stupid, undeveloped, had not 
> finished his studies, and so on. That he did not finish his studies is 
> true, but to say that he was stupid or dull would be a great injustice. 
> I'll simply repeat what I have said above. He entered upon this path 
> only because, at that time, it alone struck his imagination and 
> presented itself to him as offering an ideal means of escape for his 
> soul from darkness to light. Add to that that he was to some extent a 
> youth of our last epoch—that is, honest in nature, desiring [pg 023] the 
> truth, seeking for it and believing in it, and seeking to serve it at 
> once with all the strength of his soul, seeking for immediate action, 
> and ready to sacrifice everything, life itself, for it. Though these 
> young men unhappily fail to understand that the sacrifice of life is, in 
> many cases, the easiest of all sacrifices, and that to sacrifice, for 
> instance, five or six years of their seething youth to hard and tedious 
> study, if only to multiply tenfold their powers of serving the truth and 
> the cause they have set before them as their goal—such a sacrifice is 
> utterly beyond the strength of many of them. The path Alyosha chose was 
> a path going in the opposite direction, but he chose it with the same 
> thirst for swift achievement. As soon as he reflected seriously he was 
> convinced of the existence of God and immortality, and at once he 
> instinctively said to himself: "I want to live for immortality, and I 
> will accept no compromise." In the same way, if he had decided that God 
> and immortality did not exist, he would at once have become an atheist 
> and a socialist. For socialism is not merely the labor question, it is 
> before all things the atheistic question, the question of the form taken 
> by atheism to-day, the question of the tower of Babel built without God, 
> not to mount to heaven from earth but to set up heaven on earth. Alyosha 
> would have found it strange and impossible to go on living as before. It 
> is written: "Give all that thou hast to the poor and follow Me, if thou 
> wouldst be perfect."
>  
> Alyosha said to himself: "I can't give two roubles instead of ‘all,’ and 
> only go to mass instead of ‘following Him.’" Perhaps his memories of 
> childhood brought back our monastery, to which his mother may have taken 
> him to mass. Perhaps the slanting sunlight and the holy image to which 
> his poor "crazy" mother had held him up still acted upon his 
> imagination. Brooding on these things he may have come to us perhaps 
> only to see whether here he could sacrifice all or only "two roubles," 
> and in the monastery he met this elder.
>  
> http://www.gutenberg.org/files/28054/28054-h/28054-h.html
>  
> *Dostoyevsky, an early influence on Eliot  *
>  
> http://fmls.oxfordjournals.org/content/XII/1/82.extract
>  
> CR
>