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Introduction xix2. Prince Myshkin of The Idiot is the aristocrat who disregardsthe position granted to him by birth and wealth in orderto take his place among the people in his freedom to be afool in the eyes of his peers for Christ’s sake. His identity iswith the humiliated Christ, and as such he is called uponto engage in his acts of deliverance. In his love for NastasyaFilippovna he is moved to bring – or at least to make theattempt to bring – Christ’s salvation to her, mad though shemay be. In doing so he is reflecting the image of Christ – thusincurring the wrath of his critics who abuse and despise himand yet inwardly love him, even as the repentant rebel on thecross turned to Jesus beseeching deliverance. In describingthe witness of the Prince, Dostoyevsky seems to be drawingupon the image of the suffering Messiah of Isaiah 52:13 – 53:12,which in turn is similar to the great kenotic passage in Philippians2; Prince Myshkin thus is free to suffer. This is the crosshe has accepted.3. Alyosha is the pilgrim, and disciple, who learns that byrepentance we participate in the benefits of Christ’s deliveranceand are thus set free to love and to be responsible.Like Raskolnikov he is captured by grace. It is not his doingnor even of his seeking. Salvation is a happening beyond thecontrol of church or state. It is an ecstasy of response to thewind of God that blows where it wills.The miracle of grace in Alyosha’s life is related to Christ’sfirst miracle at the wedding feast at Cana of Galilee. By thenarration of this miracle Alyosha becomes aware that Christvisits people in their gladness to intensify their joy. Again, itis the humiliated who possess the gladness to respond ecstaticallyto the joy of Christ.