While in college at BYU, I took a Russian literature in translation course. We read a number of books, most of which I thought were pretty good, a few of which I didn’t much care for. One that I thought was a good book was Dostoyevsky’s Crime and Punishment. I remembered that book to have dark, brooding, often just outright insane characters, yet it was a good read. A while back, one of my aunts was cleaning out some old junk and came across some books she read in college. Some of them were Russian classics. I took up her offer to become the owner of these books that cost under $1.00 back when they were published in the 1970s.
Fyodor Dostoyevsky’s the Possessed (often called Demons in more modern English translations), translated by Andrew MacAndrew, was one of those books. The book is the story of a provincial town in late tsarist Russia that undergoes a short period of chaos when some sons of the town’s prominent citizens return from abroad, university studies, or time in Russia’s crown-jewel cities of Moscow and St. Petersburg. The young men come back with anarchist, atheist, and nihilist views and what seems like a role in an overarching plan to bring down the established government. The young men play off the fears of the older members of the town’s citizenry, which aren’t really fears of government or the future, but more about their place in society and other more mundane fears. Doing this, they wreak havoc messing with romances and balls, get involved with the town’s convicted felons, and even murder someone. What was probably the saddest part of the novel was how after the murder, the victim’s wife and newborn son died. All of it was caused by the anarchists working to spread their ideas and being willing to eliminate their opponents if necessary. After the murder, the anarchists were mostly dealt with by the authorities and things fell back into their routine in the town after a shake-up in the government. Other than the misery they caused, the atheist anarchists accomplished nothing, and that was probably Dostoyevsky’s point in writing the novel: atheism, anarchism, and nihilism are sure ways to bring about one’s destruction and the destruction of those around us. He also noted, as another of the novel’s characters died, that a firm belief in God and Jesus Christ was a sure antidote to those negative philosophies.
As predicted, the novel had dark, brooding, misguided, and certifiably insane characters. It was honestly kind of hard to get through at times. It’s not the kind of book that you pick up one afternoon and finish later that evening because you just couldn’t put it down. On the other hand, it’s very well written, and easy to follow the story, if not always the philosophy of some of the characters, which is probably just because the ideas of nihilism and anarchy are such fringe ideas in our current society. By the end of the book, even with all of the death and destruction that many people consider to be hallmarks of Russian literature, I was a fan. It showed very clearly the depths to which the philosophies of nihilism, atheism, and anarchism can lead people. They lead to destruction on a personal and societal level. They lead to spiritual and physical destruction. While Dostoyevsky didn’t focus on the Christian message very much, he made the point clearly that to redeem oneself and to redeem the human condition, one must accept God and live by the standards that acceptance demands. That is a message worth reading any time.
As predicted, the novel had dark, brooding, misguided, and certifiably insane characters. It was honestly kind of hard to get through at times. It’s not the kind of book that you pick up one afternoon and finish later that evening because you just couldn’t put it down. On the other hand, it’s very well written, and easy to follow the story, if not always the philosophy of some of the characters, which is probably just because the ideas of nihilism and anarchy are such fringe ideas in our current society. By the end of the book, even with all of the death and destruction that many people consider to be hallmarks of Russian literature, I was a fan. It showed very clearly the depths to which the philosophies of nihilism, atheism, and anarchism can lead people. They lead to destruction on a personal and societal level. They lead to spiritual and physical destruction. While Dostoyevsky didn’t focus on the Christian message very much, he made the point clearly that to redeem oneself and to redeem the human condition, one must accept God and live by the standards that acceptance demands. That is a message worth reading any time.
| This work, including all text, photographs, and other original work, is licensed under a Creative Commons Attribution Non-Commercial No Derivatives 3.0 License and is copyrighted © MMXIV John Pruess. |

In The Morning Breaks: Stories of Conversion and Faith in the Former Soviet Union by Howard L. Biddulph (ISBN: 978-1-57345-152-9), one can read about a relatively new chapter in that deep religious history. President Biddulph was the leader of the first mission in Ukraine after the fall of the Soviet Union (his responsibilities actually started just before the USSR fell). He describes the miraculous nature of the early missionary work in Ukraine, often incorporating the thoughts and experiences of the first, pioneering Ukrainian Saints. Some of testimonies of these people, always simple, are very strong. All the experiences show the loving guidance of a Father in Heaven who wants His children to succeed in all that they undertake. He talked of the people who made the Church successful in those wild times because of their extreme faith and true willingness to be instruments in the hands of the Almighty. There were some of the typical-for-Eastern-Europe struggles with infinite layers of bureaucracy that were resolved; there were smaller miracles such as the sun shining through as Ukraine was dedicated for missionary work; and there were the many individualized miracles that took place each and every time a missionary decided to open his mouth one more time or an investigator decided to follow through on a commitment. After a long period of stagnation and darkness, the Iron Curtain had fallen and the light of the gospel shone through to take its place.
От первого лица: Разговоры с Владимиром Путиным (ISBN: 5-264-00257-6), or First Person: Discussions with Vladimir Putin (my translation), by Nataliya Gevorkyan, Natalya Timakova, and Andrei Kolesnikov is a book that consists of not much more than a series of interviews with Vladimir Putin. There were sections in which old friends, his ex-wife, an old teacher, and even his daughters made some comments, but it was mostly just transcripts of Putin talking to the three reporters. Putin talked about his childhood, his schooling, his career ambitions, his family, his time in Germany, his athletic endeavors, and his meteoric rise from unknown in St. Petersburg to the heights of power in Moscow. Putin went into quite a bit of detail about his childhood, schooling, judo exploits, and even talked quite a bit about his courtship of his ex-wife (they were still married when the book was written). He also talked a lot about the early days of real, democratic politics in St. Petersburg, which was the springboard for his political career. Finally, the reporters asked a lot of questions about the Russian issues of day, most of which had to do with Chechnya. Putin explained why he chose the positions he did on Chechnya and how he figured it made Russia a more secure country.
In Мормоны в России: Путь длиной в столетие (ISBN: 9-785-91189-005-6), or Mormons in Russia: A Century-long Path (my translation), by Sergei Antonenko, these two newer interests of mine are brought together in an academic, historical essay on the Church in Russia. Antonenko gives a brief history of the Church, including its founding, Brigham Young leading the Saints to Utah, and its relative stability and growth since that time. He also discusses in rather finite detail the theology of the Church. The next big portion of the work is dedicated to what various pre-Soviet writers and intellectuals in the imperial Russia wrote and thought about the Church. Dostoevsky and Tolstoy get specific mention. Finally, the history of the Church in post-Soviet Russia is discussed. Since this includes the late 1980s when missionaries traveled to the Soviet Union from Finland for the weekend only, it might be slightly inaccurate to say “post-Soviet Russia.” As with the rest of the book, the writing about the Church in Russia has less to do with specific incidents such as organizational changes, legal registrations, or sensational events like missionaries being kidnapped, and more to do with how the Church has fit or not fit into Russian society and the general Russian consciousness. It is, in places, a fascinating look into the perceptions — and souls — of Russia’s great people.
Balkan Ghosts by Robert D. Kaplan (ISBN: 978-0-312-42493-0), is self-styled as a travelogue, but is more akin to a feature story in a national magazine on current affairs. Kaplan weaves his extensive travels and living experience in the region and the accompanying interviews and everyday events with historical perspective and the relevant biographical information pertaining to the important figures in the Balkans’ history, his “ghosts.” Kaplan’s definition of the Balkans is a bit wider than most Americans’, so not only the former Yugoslavia, but Romania, Bulgaria, and Greece, too, are included in the discussion of this fascinating geographical region. Each country and each nation (ethnic group) has a few figures in its past who lived in such a way and made decisions in such a way as to continue to influence the way things are done and the way people think. With the exception of Greece, the Balkans also deal with a specter of a different type, the continued need to deal with the harsh consequences of communist dictatorships that broke people and destroyed countries immediately after the Nazis and fascism gave the same thing a whirl. It’s worth noting that the Nazis followed right on the heels of the Hapsburgs, who were, in most people’s estimation, better rulers than the succeeding ones, but on occasion no less ruthless. The great figures and great histories of the various peoples are presented with all the raw emotion that is associated with Balkanization, and Kaplan points out that since the histories are great, the people pick those moments when their histories were at an apex and claim that cultural, linguistic, and territorial summit as the way things should be now before any other discussions can be had. It puts them all in a hard place, but Kaplan argues that considering all the things these groups of people and these countries have been through, there’s really no way but up, although, as his reference to Shakespeare alludes to, it might be a painful process.
Sheri Dew was one of the Church leaders who reached a rather high level of celebrity status in the Church, and maybe even a little out of it, largely because of her supposed novelty: a never-married member of the Relief Society presidency. She, like many other Church leaders who have become celebrities in their own right, used that increased ability to get a message out by writing a few books. God Wants a Powerful People (ISBN: 978-1-59038-813-6) is one of them. The premise of the book is simple. God is generous and is willing to make His children powerful people, people who can accomplish a lot, help a lot of other people, and in general make the world a better place. God wants to bless us. When we do certain things, like striving to be righteous, the blessings flow, and by taking advantage of them, we become powerful people, changing not only our own lives, but the lives of those around us. The book includes examples from everyday life on how we can go about becoming on of these powerful people, scriptures, ideas from Church leaders, and some common sense thrown in, too. As with anything in the gospel, the biggest keys are probably putting words and ideas into action and relying on Jesus Christ in all of our efforts to improve and to help others.