Why did not the Master deserve the light? The image of the Master in the novel by Mikhail Afanasievich Bulgakov "The Master and Margarita"

The relationship between Yeshua Ga-Nozri and Woland in M. Bulgakov's novel "Master and Margarita" is a very interesting topic, which initially causes bewilderment. In these connections there is no habitual Christian antagonism. Here, it is more possible to trace partner relationships based not on parity, but on some subordination of Woland's "department" to "ministry" Yeshua. This is especially evident in the last chapters of the novel.

Antagonism or interaction?

If we imagine the image of Ha-Nozri of Jesus Christ, and in Woland see Satan (the comparison begs of itself), then we need to answer the question of why such an interaction arose, almost the cooperation of the two "departments". The highest leadership sends to the lower (the executor) Levi Matvey. The messenger transmits the order to provide the Master - the protagonist of the novel - with peace. And Satan, the one who is instructed in Christian theology to lead hell, agrees. Let's look into these intricacies and relations of the Kingdom of Heaven and the underworld.

Key Quotes

Let's remember the plot of the novel "Master and Margarita". The content of this multifaceted literary work can be briefly described as follows. In Moscow in the 1930s comes Woland with his entourage and occupies the apartment of the late writer Berlioz. His goal is to find Margarita, the queen of her May ball. During the development of the plot, he encounters the Master-writer, who created the novel about Yeshua Ha-Nozri. Further the narrative goes as if in two parallel realities: in the modern author Moscow and Yershalaim (Jerusalem) almost two thousand years ago. Trapped by colleagues from MASSOLIT, the writer eventually broke down and burned his work. "Manuscripts do not burn," Woland said, and here the notebook with the apocryphal "Gospel of the Master" reappeared. "Happy ending?" - you ask. Not really. Here is the key quote from the novel:

"He [Ha-Nozri] read the Master's work ... He asks that you take the Master with you and reward you with peace." Is it really difficult for you to do this, spirit of evil?

"There is nothing difficult for me, and you know this well." - Woland was silent and asked: - And you, why do not you take him to yourself, into your light?

"He did not deserve the light, he deserved peace," said Messenger Levi sadly. "

Author's world model

This above dialogue raises a number of issues that are conceptual in nature. Let's formulate them. Why did not the Master deserve the light? Why is Jeshua (Christ) appealing through the messenger to Woland with a request to give the suffering writer a rest? After all, Satan, according to Christian beliefs, controls hell. And God is all-powerful and can do everything himself, including giving someone peace. If Christ gives the Master to Woland, can it be called a worthy reward? It's not for nothing that Levi Matvey has a sad voice. What does "calm" mean for Bulgakov himself, how does he relate to the "darkness" and "light" of the New Testament? As we can see, the dialogue between Levi Matvey and Woland is devoid of any antagonism. Characters slightly dive, but it looks like an exercise in sophistry. It can be said that for Bulgakov Voland is not an absolute evil. He is more likely a proud and self-conceited performer of the will of God.

Neo-Thomistic Model of the World

Mikhail Afanasievich Bulgakov can not be reproached for adhering to Orthodox dogmatism. Levi Matvey and Yeshua do not look like representatives of the Supreme Good. The master "guessed" the Passion of Christ, but he describes them as the sufferings of a corruptible man. Yes, Yeshua, the writer "flax smokers will not quench". He reads in the hearts of people (in particular, in Pontius Pilate). But His divine essence is revealed later. The former tax collector, Evangelist Levi Matvey, also appears to be an irreconcilable religious fanatic who "incorrectly writes the words of Yeshua." Thus, these Bulgakov novel characters are not pure Light, but his messengers. And in Christianity, the messengers of God are angels. But Satanail is also an angel, only fallen. And he is not the Absolute Evil. Therefore, the meeting between Woland and Levi Matvey is devoid of evangelical antagonism (let us recall at least the Second Epistle to the Corinthians, chapter 6).

Platonic model of the world

Consider the novel "Master and Margarita", the content of which we briefly retold, in the light of the teachings of classical Greek philosophy. Plato represented the earthly world as a material embodiment of ideas. Pouring down emanations, they are removed from the light source. And because they are distorted. In the world of the world, the divine world of ideas remains unshakable, and below it is a perishable, material vale of sorrow. This model of Plato does not answer the question of why the Master did not deserve the light, but at least explains what peace means. This is the state between the earthly world of sorrows and the Kingdom of Absolute Good, an intermediate layer of reality, where the peaceful existence of the human soul is established. This is exactly what the Master wanted, the broken harassment, to be alone with Margarita and forget all the horror of Moscow in the thirties of the twentieth century.

The image of the Master and the grief of Levi Matvey

Many researchers of Bulgakov's work agree that the main character of the novel is autobiographical. The writer also burned the first edition of The Master and Margarita, and the second wrote "on the table," realizing that publishing such an "unorthodox" story in the USSR is doomed to a link to the Gulag. But, unlike his literary hero, Bulgakov did not renounce his offspring, he released him into this world.

Quotes about the Master represent him as a man broken by the system: "I have no more aspirations, dreams and inspiration, too ... nothing interests me ... I'm broken, I'm bored ... This novel became hateful to me, I suffered too much because of him ". Being in a psychiatric hospital, he hopes that Margarita will forget him. Thus he betrays her. Cowardice is not a virtue at all. But even greater sin is despondency. Margarita speaks of the beloved: "Oh, you unfortunate, you are unlikely ... They devastated your soul." This explains the sad voice of Levi Matvey. In the Kingdom of the Heavenly Father, something unclean can not enter. And the Master does not aspire to the Light.

Model of the world of early Christianity

The original Church represented the material world as the creation of an exclusively evil beginning. Therefore, the Christians of the first centuries had no need for theodicy, justification of God for the existing evil. They trusted in "a new land and a new heaven," where truth dwells. This world, they believed, is governed by the prince of darkness (Gospel of John, 14:30). Souls that aspire to the Light, like the tortured conscience of Pontius Pilate, will be heard and received into the heavenly hall. Those who are too mired in their sins, who "loved the world", will remain in it and will go through new cycles of rebirth, incarnate in new bodies. Characteristics of the Master, given by Bulgakov himself, allows to judge that this character does not aspire to the Light. Unlike Pontius Pilate, he longs for peace only - first of all for himself. And Yeshua Ha-Nozri allows him to make this choice, because no one can be driven into the Kingdom of Heaven by force.

Why the Master did not deserve the light, but he was granted peace

Margarita in the novel looks more determined, bold and purposeful woman than her lover. She is not only the muse of the Master. She is ready to fight for himself. The spiritual nobility of Margarita is evident at the May ball of Woland. She does not ask for anything for herself. She puts all her heart completely on the altar of love. The image of the Master who abandoned his novel and is already ready to renounce Margarita, Bulgakov contrasts his main heroine. Here she is, yes, she would have received the light. But she longs to enter into it only hand in hand with the Master. According to Bulgakov, there are other worlds where people find peace and pacification. Dante Alighieri in The Divine Comedy describes Limb, where the souls of the righteous who do not know the light of Christianity live without knowing grief. And the author of the novel puts there his lovers.

A reward or a sentence?

We have already answered the question of why the Master did not deserve the light. But how to perceive his fate - should we rejoice for him or be sad with Levi Matvey? From the Christian point of view, there is nothing good in being away from God. But, they taught, all souls will someday see and see the truth. They will turn to God, He will not leave His children. And when they are cleansed from their sins, He will receive them, as the Father of his prodigal son received. Therefore, the fate of the Master and Margarita can not be considered a sentence for eternal alienation from the light. All souls will someday be saved, because their real home is the Kingdom of Heaven. Including Woland. Everyone just has his own repentance.