Dostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories
This essay is dedicated to F.M. Dostoevsky’s reception of the Lutheran “Christmas tree”, particularly in the short stories “A Christmas Tree and a Wedding” (1848) and “The Beggar Boy at Christ's Christmas Tree” (“The Heavenly Christmas Tree”, 1876). Interpreting these stories in the context of...
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Russian Academy of Sciences. A.M. Gorky Institute of World Literature
2019
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oai:doaj.org-article:16032862da024447bb2eb14f9063f3392021-11-24T10:28:31ZDostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories10.22455/2619-0311-2019-1-116-1262619-03112712-8512https://doaj.org/article/16032862da024447bb2eb14f9063f3392019-03-01T00:00:00Zhttp://dostmirkult.ru/images/DOST_2019-1-int-1-118-128.pdfhttps://doaj.org/toc/2619-0311https://doaj.org/toc/2712-8512This essay is dedicated to F.M. Dostoevsky’s reception of the Lutheran “Christmas tree”, particularly in the short stories “A Christmas Tree and a Wedding” (1848) and “The Beggar Boy at Christ's Christmas Tree” (“The Heavenly Christmas Tree”, 1876). Interpreting these stories in the context of Christmas, most of all, in the context of the Christmas tree, a tradition without direct ties to the mystery of God’s incarnation, we can see how harshly Dostoevsky criticizes the loss of spiritual values in the upper class of St Petersburg. From his point of view, this leads to an unequal marriage without love and to the beggar boy’s death from cold and hunger. And yet in the 1876 story Dostoevsky juxtaposes to this worldly way of celebrating Christmas the image of “Christ’s Christmas tree” from a poem by the Lutheran F. Rückert. This is a symbol of the Savior’s care for the poorest. Thus, our research shows Dostoevsky’s opinion on the Lutheran tradition of celebrating Christmas around a tree, which was introduced into the Russian culture recently. The writer sees it ambivalently; he sees both the risk of losing the Christian sense of Christmas and the chance of regaining it.Stephan LipkeRussian Academy of Sciences. A.M. Gorky Institute of World Literaturearticlef. m. dostoyevsky“a christmas tree and a wedding”a writer’s diarythe beggar boy at christ's christmas treechristmaslutheranismSlavic languages. Baltic languages. Albanian languagesPG1-9665ENRUДостоевский и мировая культура: Филологический журнал, Iss 1, Pp 116-126 (2019) |
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f. m. dostoyevsky “a christmas tree and a wedding” a writer’s diary the beggar boy at christ's christmas tree christmas lutheranism Slavic languages. Baltic languages. Albanian languages PG1-9665 |
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f. m. dostoyevsky “a christmas tree and a wedding” a writer’s diary the beggar boy at christ's christmas tree christmas lutheranism Slavic languages. Baltic languages. Albanian languages PG1-9665 Stephan Lipke Dostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories |
| description |
This essay is dedicated to F.M. Dostoevsky’s reception of the Lutheran “Christmas tree”, particularly in the short stories “A Christmas Tree and a Wedding” (1848) and “The Beggar Boy at Christ's Christmas Tree” (“The Heavenly Christmas Tree”, 1876). Interpreting these stories in the context of Christmas, most of all, in the context of the Christmas tree, a tradition without direct ties to the mystery of God’s incarnation, we can see how harshly Dostoevsky criticizes the loss of spiritual values in the upper class of St Petersburg. From his point of view, this leads to an unequal marriage without love and to the beggar boy’s death from cold and hunger. And yet in the 1876 story Dostoevsky juxtaposes to this worldly way of celebrating Christmas the image of “Christ’s Christmas tree” from a poem by the Lutheran F. Rückert. This is a symbol of the Savior’s care for the poorest. Thus, our research shows Dostoevsky’s opinion on the Lutheran tradition of celebrating Christmas around a tree, which was introduced into the Russian culture recently. The writer sees it ambivalently; he sees both the risk of losing the Christian sense of Christmas and the chance of regaining it. |
| format |
article |
| author |
Stephan Lipke |
| author_facet |
Stephan Lipke |
| author_sort |
Stephan Lipke |
| title |
Dostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories |
| title_short |
Dostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories |
| title_full |
Dostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories |
| title_fullStr |
Dostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories |
| title_full_unstemmed |
Dostoevsky’s Ambivalent Reception of a Lutheran Tradition: The Christmas Tree and Christmas Party as a Motif in the Writer’s Stories |
| title_sort |
dostoevsky’s ambivalent reception of a lutheran tradition: the christmas tree and christmas party as a motif in the writer’s stories |
| publisher |
Russian Academy of Sciences. A.M. Gorky Institute of World Literature |
| publishDate |
2019 |
| url |
https://doaj.org/article/16032862da024447bb2eb14f9063f339 |
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