Bible Study: Dostoevsky and the Christian's Social Responsibility

In his book The Brothers Karamazov, Russian novelist Fyodor Dostoevsky explores the relationship between two fictional brothers, Alyosha and Ivan. Alyosha, a man of faith, and Ivan, a man of intellect, contend with each other’s worldviews. Dostoevsky uses this dynamic as a tool to understand and tease out the logical conclusions of the views that each character espouses. A devout orthodox Christian himself, Dostoevsky nonetheless handles both views with equal weight, steelmanning both sides.

It is in that framing that this dialogue arises:

There is only one way to salvation, and that is to make yourself responsible for all men’s sins. As soon as you make yourself responsible in all sincerity for everything and for everyone, you will see at once that this is really so, and that you are in fact to blame for everyone and for all things.

Put more simply, Dostoevsky is saying that you are responsible for everything that happens to you and everyone else.

To our sensibilities, this seems absurd. The idea runs counter to the modern gospel of individual sovereignty. But considering that Dostoevsky was such a devout Christian, he must have had some sort of Biblical justification for this idea. So, the question we’re exploring:

How does the Bible support this idea? And ultimately, what does that mean for us as Christians?

Unpacking the quote

In my view, Dostoevsky’s point is about acknowledging our effect on others. In our hyper-individualized modern society, it is far too easy to believe that our personal liberties are the highest sacred order. 

But we don’t exist in a vacuum. We are embedded in our families, our communities, our churches, and society at large. Our actions will ripple outward, even if we can’t see how. As such, we all have a responsibility to act in such a way that has the most beneficial effects on the world possible—and failing to do so will harm ourselves and those around us.

The story of Achan illustrates this point well.

Achan and the collective sin

In Joshua chapter seven, the Israelites are called by God to take the city of Jericho. Everything was going well—until sin entered the camp:

Joshua 7:1 But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabi, the son of Zerah, of the tribe of Judah, took the accursed thing: and the anger of the LORD was kindled against the children of Israel.

Meanwhile, Joshua, not yet aware of God’s wrath, sent men to surveil the city of Ai:

Joshua 7:2 And Joshua sent men from Jericho to Ai, which is beside Bethaven, on the east side of Bethel, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai.

Joshua 7:3 And they returned to Joshua, and said unto him, Let not all the people; but let about two or three thousand men go up and smite Ai; and make not all the people to labor thither; for they are but few.

But God’s protection over Israel was compromised because of Achan’s trespass, so they did not capture Ai. Instead, a few dozen of the three thousand were killed and the rest were chased off.

Joshua 7:4 So there went up thither of the people about three thousand men: and they fled before the men of Ai.

Joshua 7:5 And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water.

Distraught, Joshua asks God why his men fell to the Canaanites. God answers that it is because Israel had sinned.

Joshua 7:10 And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?

Joshua 7:11 Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.

Finally, God instructs Joshua to have Israel sanctify themselves. If they do, they would be victorious against their enemies once more. Joshua obeys, bringing each tribe and family before him to confess any potential sin. Achan does not hesitate to reveal what he had done.

Joshua 7:19 And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now that thou hast done; hide it not from me.

Joshua 7:20 And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done:

Joshua 7:21 When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.

Joshua 7:22 So Joshua sent messengers, and they ran unto the tent; and behold, it was hid in his tent, and the silver under it.

After confirming Achan’s confession, Joshua sanctified the camp by having Achan, his family, and all that he owned destroyed.

There are two things to note in this tragic story:

1. Achan’s actions very pointedly affected those around him—even if they had nothing to do with his decision.

2. In the eyes of God, all of Israel collectively shared the blame for this sin. Jos. 7:1 says that the children of Israel committed a trespass—not just Achan.

This story is a clear manifestation of the idea Dostoevsky puts forth. Achan was the only person who took the spoils of war. But the collective paid the price by losing the battle with Ai.

Achan's story represents the consequences of one neglecting their social responsibility. To make Dostoevsky's idea actionable, we must know what it looks like when someone does tend to their social responsibility.

The life of Joseph

In Genesis chapter 39, after being sold by his brothers, it becomes clear that Joseph’s decision to stay devoted to God ripples outward, positively influencing everyone in Potiphar’s house:

Genesis 39:2 And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

Genesis 39:3 And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

Genesis 39:4 And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

Genesis 39:5 And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

God blessed Joseph because of his dedication, and those blessings bled over in the lives of those around him. Had Joseph decided to go his own way, God may not have blessed him and Potiphar’s house would not have prospered the way it did.

Of course, Joseph was merely a type and shadow of Jesus Christ.

Jesus Christ: the ultimate example

In Achan's story, the sin of one became the consequence of many. Jesus Christ's is the opposite story: the sins of many became the consequence of one.

Romans 5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

Romans 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Christ was the ultimate manifestation of the idea Dostoevsky put forth. Christ sacrificed Himself, adopting the burden of the collective sin of man, and only acted in such a way as to positively impact the world. And, just like Achan’s and Joseph’s actions, Christ’s actions rippled outward. But these ripples were better and farther reaching.

Christ’s sacrifice covered the Earth in a red band of blood, from the moment of crucifixion until His second coming. And it is that blood that enables us to be like Christ and embrace the communities we’re in, warts and all, and lead lives that benefit those around us, accept the social responsibility we're born into, and live out what Dostoevsky articulated.