Andrew Klavan

You know, so you have the younger brothers continually triumphing over older brothers throughout the Old Testament. And I kind of took the murder of Abel by Cain as a trauma that feeds into the chosen people of God and repeats itself to train their hearts to something.

This battle, I mean, every brother battle in mythology is looked upon as a battle between a person and his other, himself, you know, because you're kind of like your brother and your brother is kind of part of you. And so I study the Cain and Abel story as a story of the inward struggle between Cain faith and unbelief.

This battle, I mean, every brother battle in mythology is looked upon as a battle between a person and his other, himself, you know, because you're kind of like your brother and your brother is kind of part of you. And so I study the Cain and Abel story as a story of the inward struggle between Cain faith and unbelief.

This battle, I mean, every brother battle in mythology is looked upon as a battle between a person and his other, himself, you know, because you're kind of like your brother and your brother is kind of part of you. And so I study the Cain and Abel story as a story of the inward struggle between Cain faith and unbelief.

And the idea, and a lot of the old rabbis' writings about this kind of deal with this, that the reason Cain's offering to God is not acceptable, and Abel's is, is not because of the nature of the offering, not because of the quality of the offering. It's because of the quality of the heart that's doing the offering. And you're absolutely right. That is

And the idea, and a lot of the old rabbis' writings about this kind of deal with this, that the reason Cain's offering to God is not acceptable, and Abel's is, is not because of the nature of the offering, not because of the quality of the offering. It's because of the quality of the heart that's doing the offering. And you're absolutely right. That is

And the idea, and a lot of the old rabbis' writings about this kind of deal with this, that the reason Cain's offering to God is not acceptable, and Abel's is, is not because of the nature of the offering, not because of the quality of the offering. It's because of the quality of the heart that's doing the offering. And you're absolutely right. That is

I mean, at first, when God comes to Cain, he says, where's your brother? He says, am I my brother's keeper? And God has that incredibly wonderful response, what have you done? And that line, what have you done, which echoes through Dostoevsky, it echoes through all of the Christian writings, what have you done? And in Dostoevsky, the line is transformed into, what have you done to yourself?

I mean, at first, when God comes to Cain, he says, where's your brother? He says, am I my brother's keeper? And God has that incredibly wonderful response, what have you done? And that line, what have you done, which echoes through Dostoevsky, it echoes through all of the Christian writings, what have you done? And in Dostoevsky, the line is transformed into, what have you done to yourself?

I mean, at first, when God comes to Cain, he says, where's your brother? He says, am I my brother's keeper? And God has that incredibly wonderful response, what have you done? And that line, what have you done, which echoes through Dostoevsky, it echoes through all of the Christian writings, what have you done? And in Dostoevsky, the line is transformed into, what have you done to yourself?

That's what, when there's a murder in Crime and Punishment, the woman who loves him says to him, what have you done to yourself? And I think that that's what God asks of Cain, and that's why that story keeps coming back until the Jewish people can kind of work this out into...

That's what, when there's a murder in Crime and Punishment, the woman who loves him says to him, what have you done to yourself? And I think that that's what God asks of Cain, and that's why that story keeps coming back until the Jewish people can kind of work this out into...

That's what, when there's a murder in Crime and Punishment, the woman who loves him says to him, what have you done to yourself? And I think that that's what God asks of Cain, and that's why that story keeps coming back until the Jewish people can kind of work this out into...

unifying the two parts of ourselves, the materialist part, the part that wants to control everything, and the part that lets go and understands this sort of incredible, beautiful creation that we're in. And I think that that resolution is expressed in the New Testament in the phrase, Lord, I believe, help my unbelief.

unifying the two parts of ourselves, the materialist part, the part that wants to control everything, and the part that lets go and understands this sort of incredible, beautiful creation that we're in. And I think that that resolution is expressed in the New Testament in the phrase, Lord, I believe, help my unbelief.

unifying the two parts of ourselves, the materialist part, the part that wants to control everything, and the part that lets go and understands this sort of incredible, beautiful creation that we're in. And I think that that resolution is expressed in the New Testament in the phrase, Lord, I believe, help my unbelief.

And it's that wonderful phrase of, yes, we walk, you know, faith and doubt walk hand in hand. And faith and doubt are in this conversation that makes faith grow. And it's a beautiful thing. And it's the thing that we can actually live in, in that Cain and Abel relationship that's inside, I think, every one of us.

And it's that wonderful phrase of, yes, we walk, you know, faith and doubt walk hand in hand. And faith and doubt are in this conversation that makes faith grow. And it's a beautiful thing. And it's the thing that we can actually live in, in that Cain and Abel relationship that's inside, I think, every one of us.

And it's that wonderful phrase of, yes, we walk, you know, faith and doubt walk hand in hand. And faith and doubt are in this conversation that makes faith grow. And it's a beautiful thing. And it's the thing that we can actually live in, in that Cain and Abel relationship that's inside, I think, every one of us.

We can actually live in this kind of, in this joy without fear once we understand what it is we're fighting inside ourselves.