9. T. Korneeva-Matseiniene. Wisdom born of suffering. "Science and Religion", No11, 1990.

AUTHOR'S PREFACE TO THE FIRST EDITION

3 To study Dostoevsky's "The Grand Inquisitor" was my long-standing desire. I was able to realize this desire only in exile.1 The dehumanization of man, caused by technology and nurtured in a totalitarian state, helped me to understand the Inquisitor's intentions. After all, the life of the last decades was nothing more than a living stage of inquisitorial activity. And the end of this activity is not yet in sight. Therefore, the historical meaning of the Inquisitor is still relevant, and the danger of his "corrections" still exists.

Those who have not read the legend of Dostoevsky's "The Grand Inquisitor" should start reading the proposed study with the appendix that makes up the legend itself. It was translated by Vincas Kazokas.2 To him my deep gratitude. The text of the legend, which is used in the study itself, was translated by me, so in its verbal form it is somewhat different from the translation of Kazokas, although in thought everything coincides.

I am deeply grateful to the editor Anatoly Kairis3, who found it necessary to place this study within the framework of the journal Tremtiniu Mokiklos (Schools of Exiles)4, which he edits, and to the publishing house Atžalynas (Growth)5, which found opportunities to publish my work at this difficult time.

Author.

October 10, 1946

Nürtingen.

AUTHOR'S PREFACE TO THE SECOND EDITION

The first edition of this study was sold out in a few months at the end of 1946. However, it took two years to prepare the second. There are some changes to it. First of all, it should be noted that The Grand Inquisitor was included in a number of the author's works, collectively called Cor inquietum,1 some of which are almost completed, while others are in preparation. Their content is identical -- the relationship between God and man in this reality, in the reality in which we live. The source of all these studies is the same -- great poetic works. In his studies, the author tries to convey the relationship between God and man depicted by the poets in everyday language and thus bring them closer to our understanding. However, these studies will not be just an ordinary retelling of great works of art. Their goal is to destroy the walls of poetic representation, to consider the problems of the poetic image and their solution. These problems have tormented humanity for centuries, but poets experience them more deeply and convey them more expressively than others. To justify his own efforts and to reveal the essential identity of poetry and philosophy, the author wrote an introduction, which he called "Philosophy and Poetry". This introduction is intended for the whole series of works already mentioned.

The Grand Inquisitor, which examines the relationship between God and man in world history, should be followed by The Drama of Job, in which the author tries to illuminate the same relationship through the personal life of an individual, in this case the suffering Job. The third volume of the cycle being prepared should be a study of A. Mickiewicz's work "Dziady" 3. In Conrad's great improvisation4, A. Mickiewicz reproduces the special relationship between God and man, the relationship of struggle, which is why the author called the third volume "The Struggle with God." Guilt and the repentance that accompanies it, which are also a kind of man's attitude towards God, are unusually deeply expressed by Dostoevsky in his work "Crime and Punishment". The author would also like to touch upon this issue. It is possible that in the course of time there will be other problems of interest to the author, for the field of God and man is inexhaustible, just like they themselves. However, the implementation of this whole plan will depend on many different circumstances, which, unfortunately, are changing rapidly in our present life.

The first volume of the planned cycle is devoted to the problem of the "Grand Inquisitor". This study in its basic structure and in the essence of the solution of problems remained the same as it was in the first edition. And yet, in connection with the remarks and wishes of critics, in many places something was expanded, supplemented, somewhat differently interpreted or substantiated. The final part of "The Silent Christ" has been rewritten, where an attempt is made to respond to the reproach that silence makes Christ passive in the Eastern way and therefore not authentic, not like in the Gospel. The text of the legend itself, which was used in the first edition, is omitted here. After the distribution of this edition in society and acquaintance with the content of Dostoevsky's work, it turned out to be unnecessary, especially since the conditions of printing in our time are very difficult.

The cycle conceived by the author was able to be published only thanks to the priest prelate Pr. M. Jurasu5 (Lawrence, Mass.) is a great admirer of Lithuanian culture, which he tirelessly supports, sacrificing to it both his strength and the savings of his hard work. Many books were able to see the light of day only thanks to the sacrifice of the priest Yuras. His watchful gaze notices, encourages and supports every significant achievement of Lithuanian culture. Paying attention to the works of the author of this study, the priest Juras took upon himself the heavy burden of publishing them on his own initiative. To him - my deep gratitude and respect.

Taking this opportunity, the author thanks the researcher of the works of Dostoevsky and Solovyov, Prof. Vl. Shilkarsky6 (Vonn, a/Rh.), who greeted the first edition of my study with great enthusiasm and with his remarks drew the author's attention to the source of the origin of the legend "The Grand Inquisitor" -- Solovyov's lectures on God-manhood7.