Kafka — A Religious" Writer?"
To know Kafka is to grapple with this problem: was Kafka primarily a "religious" writer? The answer seems to depend on the views one brings to the reading of his stories rather than on even the best analyses. Because so much of Kafka's world remains ultimately inaccessible to us, any such labeling will reveal more about the reader than about Kafka or his works. He himself would most likely have refused to be forced into any such either/or proposition.
Perhaps one of the keys to this question is Kafka's confession that, to him, "writing is a form of prayer." Everything we know about him suggests that he probably could not have chosen any other form of expressing himself but writing. Considering the tremendous sacrifices he had made to his writing, it is only fair to say that he would have abandoned his art had he felt the need to get his ideas across in some philosophical or theological system. At the same time, one feels that what Kafka wanted to convey actually transcended literature and that, inside, art alone must have seemed shallow to him — or at least inadequate when measured against the gigantic task he set for himself — that is, inching his way toward at least approximations of the nature of truth. Each of Kafka's lines is charged with multiple meanings of allusions, daydreams, illusions, and reflections — all indicating a realm whose "realness" we are convinced of, but whose nature Kafka could not quite grasp with his art. He remained tragically aware of this discrepancy throughout his life.
This does not contradict the opinion that Kafka was a "philosopher groping for a form rather than a novelist groping for a theme." "Philosopher" refers here to a temperament, a cast of mind, rather than to a man's systematic, abstract school of thought. Whatever one may think of Kafka's success or failure in explaining his world, there is no doubt that he always deals with the profoundest themes of man's fate. The irrational and the horrible are never introduced for the sake of literary effect; on the contrary, they are introduced to express a depth of reality. And if there is one hallmark of Kafka's prose, it is the complete lack of any contrived language or artificial structure.
Essentially, Kafka desired to "extinguish his self" by writing, as he himself put it. In terms of craftsmanship, this means that much of his writing is too unorganized, open-ended, and obscure. Even allowing for the fact that he was concerned with a realm into which only symbols and parables can shed some light (rather than, say, metaphors and similes, which would have tied his stories to the more concrete and definitive), it is doubtful whether Kafka can be called an "accomplished writer" in the sense that Thomas Mann, for instance, can.
Kafka was, then, a major writer, but not a good "craftsman." And he was a major thinker and seer in the sense that he registered, reflected, and even warned against the sickness of a whole age when contemporaries with a less acute consciousness still felt secure.
The question of Kafka's being a religious writer has been going on for decades, but has often been meaningless because of the failure of critics or readers to explain what they mean by "religious." It is essential to differentiate between those who call Kafka and Kafka's works religious in the wider sense of the term — that is, religious by temperament or mentality — and those who assert that his stories reflect Kafka as a believer in the traditional Judaic-Christian sense of the word. Of this latter group, his lifelong friend and editor Max Brod was the first and probably most influential. A considerable number of critics and readers have followed Brod's "religious" interpretations — particularly, Edwin Muir, Kafka's principal English translator. However, for some time now, Kafka criticism has not investigated the "religious" aspect. This is so partly because the psychoanalytical approach and the sociological approach have been more popular and fashionable (especially in the United States), and also because critics and biographers have proven beyond doubt that Brod committed certain errors while editing and commenting on Kafka. While the original attitude toward Brod was one of absolute reverence (after all, he saw Kafka daily for over twenty years, listened to his friend's stories, and advised him on changes), the consensus of opinion has more recently been that, although we owe him a great deal as far as Kafka and his work are concerned, he was a poor researcher. He was simply too self-conscious about his close friendship with Kafka and therefore too subjective: he would never admit the obviously neurotic streak in Kafka's personality. While we may trust Brod when he claims that Kafkas's aphorisms are much more optimistic and life-asserting than his fiction, it is difficult to consider Kafka primarily as a believer in the "in-destructible core of the universe" or more pronouncedly Jewish-Christian tenets. His famous remark, striking the characteristic tone of self-pity, "Sometimes I feel I understand the Fall of Man better than anyone," is more to the point. We have no reason to doubt Brod's judgment about Kafka's personally charming, calm, and even humorous ways. It is that in Kafka's fiction, calmness is too often overshadowed by fear and anxiety, and the rare touches of humor are little more than convulsions of what in German is known as Galgenhumor ("gallows humor") — that is, the frantic giggle before one's execution.
In summary, one can argue in circles about Kafka's work being "religious," but one thing is clear: Kafka's stories inevitably concern the desperate attempts of people to do right. And as noted elsewhere, Kafka and his protagonists are identical to an amazing extent. This means that the main characters who try to do right but are continuously baffled, thwarted, and confused as to what it really means to do right are also Kafka himself. Viewed in this way, Kafka becomes a religious writer par excellence: he and his protagonists are classical examples of the man in whose value system the sense of duty and of responsibility and the inevitability of moral commandments have survived the particular and traditional code of a religious system — hence Kafka's yearning for a frame of reference which would impart meaning to his distinct sense of "shalt" and "shalt not." If one takes this all-permeating desire for salvation as the main criterion for Kafka's "religiousness" rather than the grace of faith which he never found, how could anyone not see Kafka as a major religious writer? "He was God-drunk," a critic wrote, "but in his intoxication his subtle and powerful intellect did not stop working."