DOCSLIB.ORG

Notes and References

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Notes and References Notes and References PREFACE 1. Sylvain Marechal, Dictionnaire des athis ( 1797), as quoted in: David B. T. Aikman, The Role ofAtheism in the Marxist Tradition, a 1979 PhD dissertation at the University of Washington. Ms., p. 32. 2. Saul K. Padover(ed. and transl.),KarlMarxonReligion (N.Y.: McGraw-Hill, 1974) pp. 35-6. 3. James Thrower, Marxist-Leninist 'ScientifiC Atheism' and the Study of Religion and Atheism in the USSR (Berlin: Mouton, 1983) p. 68. 4. Ibid, p. 102. 5. Akademiia nauk SSSR, lnstitut filosofii, Osnovy nauchnogo ateizma, a textbook for colleges and universities, 3rd edn (M.: Polit. Iiteratura, 1964, circulation 50 000 copies) p. 3. See also the new Gorbachev's, Communist Party Programme's call for 'the creation and broad dissemination of new Soviet rituals'. 'Programma KPSS (novaia redaktsiia). Proekt', Kommunist, no. 16 (November 1985) pp. 33-4. 6. Osnovy nauchnogo . .. , p. 4. 7. Ibid, pp. 16, 14-37. CHAPTER 1: HISTORY AND THE CHURCH, AND THE CHURCH IN HISTORY 1. Details in Dimitri Obolensky, The Bogomils, a Study in Balkan Neo­ Manichaeism (Twickenham, England: Anthony C. Hall, 1972) passim. 2. Lunacharsky, Vvedenie v istoriiu religii (Moscow - Petrograd: Gosizdat, 1923) passim. 3. Nauka i religiia (henceforth NiR, no. 12 ( 1967) pp. 28-9. M. M. Kublanov's 'Khristos do Khrista' was the first article on Dead Sea Scrolls in NiR. It claimed the scrolls did not confirm the existence of Christ, but showed that Christ's teachings had not been an exclusive monopoly of Christianity. 4. Compare and contrast Tokarev's: (i) 'Problema proiskhozhdeniia i rannikh form religii', Voprosyfilosofii, no. 6 (1956) p. 137; and (ii) '0 religii kak sotsial'nom iavlenii', Sovetskaia etnografiia, no. 3 (1979) pp. 87-105. 5. Cited by A. Kazhdan, 'lstoricheskoe zerno predaniia ob lisuse Khriste', NiR, no. 2 ( 1966) p. 9. 6. Ibid, pp. 8-14. 7. E. Dujardin, 'Chelovek iz chelovekov', Ateist, no. 48 Qanuary 1930) pp. 78- 93, esp. 85-6; N. Rumiantsev, 'losif Flavii ob lisuse Khriste i loanne Krestitele', Ateist, no. 36 (1929). 8. Dr I. Sventsitskaia: (i) 'Proroki, spasiteli, messii', NiR no. 2 (1969) pp. 56- 9; (ii) 'Ot obshchiny k tserkvi. Vozniknovenie khristianstva', NiR, no. 4 (1985) p. 44. 261 262 Notes and References 9. NiR, nos 8-12 (August to December 1977). Sventsitskaia'scommentin no. 12, pp. 64-5. 10. 'Otobshchiny', NiR, nos 2, 4, 5, 7, 8 (1985), pp. 33-8,42-4,38-40,26-9 and 24-7. II. For example: Kryvelev, '0 nekotorykh tendentsiiakh v sovremennom iudeisko-khristianskom bogoslovii' (an excerpt from his book Sovremennoe bogoslovie i oouka), V!RiAt., 7 (1959) p. 5. Also: G. L. Andreev, V. E. Ladorenko, L. P. Poliakova, 'Sotsial'nye nravstvennye printsipy kommu­ nizma v interpretatsii sovremennykh khristianskikh bogoslovov', Voprosy oouchnogo octeizma (henceforth: (VNAt), no. 2 ( 1966), p. 131. The denial of the historicity of Christ remains the official Soviet position, most favoured by the party-ideological establishment to the present day. 12. For example, Kazakova, Vassian Patrikeev i ego sochineniia (M.-L.: Akad. nauk SSSR, 1960) passim, and her other works. For Pokrovsky's views, see his hbrannye sochineniia v chetyrekh knigakh (M.: Mysl', 1967) passim. 13. N. A. Smirnov (ed.), Tserkov' v istorii Rossii, editor's note (M.: Nauka, 1967) p. 2. 14. This is one of the clues to the more sympathetic treatment of the sects by communist regimes, particularly in their early stages. 15. lstoriia Russkoi tserkvi (M.: Moskovskii rabochii, 1931 (?) ); 3rd edn in 1983, eire. 100 000; lstoriia ateizma, vypusk IV, 2nd amended edn (M.: Ateist, 1929); Tserkov' v istorii . .. , respectively. In the introduction to the 1983 edition of Nikol'sky's lstoriia, it is stated that the book remained the only Marxist monograph on the history of the Russian Church and that its re­ publication is meant to counter the Church's publications related to the Russian Christian Millenium (pp. 8-20). 16. S. A. Zenkovsky, Russia's Old Believers (Muenchen: Wilhelm Fink Verlag, 1970) pp. 290-321 et passim. 17. Nikolsky, lstoriia ( 1931) passim and pp. 222-4, 226, 235, 237, 254, 274-7, 279,295-7,306-7,329. His factual data on the late-nineteenth-century sects is a compilation from the original research by the leading pre­ revolutionary scholar A. S. Prugavin. 18. Ya. V. Minkiavichius, 'Martin Liuter i reformatsiia', VopNAt., no. 32 (1985) p. 167. 19. Voronitsyn, lstoriia ateizma, 2nd edn U .: Ateist, 1929, p. 186. In this thesis, however inconvenient for the propaganda line, he even disagrees with a pre-revolutionary historian V. N. Tukalevsky ('lstoriia russkikh masonov', ZhuTTUJl Ministerstva oorodnogo prosveshcheniia, 1911, no. 5, p. 16), who claimed that the 18th-century Russian intelligentsia was too unsophisti­ cated to assimilate the deist ideas. Hence, he claimed, they were atheists, pure and simple. In contrast, see, Iu. Kogan, E. F. Grekulov and V. F. Milovidov, 'Tserkov'i russkii absolutizm v XVIII v.', in Tserkov'v istorii . .. pp. 167-204, where an attempt is made to imply that even Russian common masses were atheistically inclined. 20. Voronitsyn, p. 187. 21. Ibid, p. 139. 22. Among Voronitsyn's contemporaries could be mentioned: N. Rumiant­ sev's 'Iosif Flavii obI is use i luanne Krestitele' (Ateist, no. 36,J anuary 1929, pp. 32-57), arguing that Christ was not a historical figure; A. Dmitrev's Notes and References 263 'Tserkov'i samoderzhavie v Vizantii i drevnei Rusi' (Ateist, no. 48, January 1930, pp. 60-77), etc. 23. For example: Kazakova, 'Nestiazhatel'stvo i eresi', and R. G. Skrynnikov, 'Istoricheskie sud'by raskola i staroobriadchestva' and 'Mitropolit Filipp i oprichnina', VIRiAt, nos 5 (1958) and 11 (1963); Budovnits, 'Pervye russkie nestiazhateli' and 'Russkoe dukhovenstvo v pervoe stoletie mongolo-tatarskogo iga', VIRiAt, nos 5 (1958) and 7 (1959). 24. For example: Kazhdan, 'Vizantiiskaia tserkov' v IV -XII vv. Vozniknove­ nie pravoslavnoi tserkvi', in Tserkov' v istorii . .. , pp. 5-29; Klibanov, 'K izucheniiu genezisa ereticheskikh dvizhenii v Rossii' and 'Samobytiinaia eres'. K istorii russkoi reformatsionnoi mysli', VIRiAt no. 7 (1959) and no. 4 (1956). 25. 'Aktual'nye problemy kritiki ideologii sovremennogo russkogo pravosla­ viia', in Ateizm, religiia, sovrememwst' (L.: Muzei istorii religii i ateizma, 1977) pp. 82-100. 26. Kreshchenie Rusi. Fakty frrotiv legend i mifov. Polemicheskie zametki (L.: Lenizdat, 1984) pp. 1-130. Although published in 75 000 copies, it was an immediate sell-out. 27, Ibid, p. 45. See also the publication of the Moscow Patriarchate on the 50th anniversary of the restoration of the Patriarchate in Russia, where it is stated that the Orthodox Church has liberated the people from the darkness of 'superstition ... a state of oppression and spiritual enslave­ ment'. As these words appear in a report on the history of the Church from 1917 to 1967 (although they officially pertain to the early years of Christianity in Russia), Gordienko's displeasure is self-explanatory, hence his angry reference to them. '50-letie vosstanovleniia patriarshestva', Zhumal Moskovskoi Patriarkhii (henceforth: ZhMP) (special edn, 1971) p. 25. 28. Gordienko, Kreshchenie, p. 76 et passim. 29. Ibid, pp. 42-7. 30. Compare: Budovnits, 'Russkoe dukhovenstvo .. .' (pp. 284-302), and A. M. Sakharov, 'Tserkov' v period mongolo-tatarskogo iga i ob'edineniia russkikh zemel' v edinoe gosudarstvo', in Tserkov' v istorii ... , pp. 61-78. 31. 'Kak ustoiala Rus", NiR, nos 7 and 8 (1980) pp. 18-28 and 15-25. For another view on the role of Kiprian, see: Fr. John Meyendorff, Byzantium and the Rise of Russia (Cambridge University Press, 1981) pp. 200-60. 32. Klibanov, 'Napisanie o gramote', VIRiAt, 3 (1955) pp. 366-8. 33. 'Nestiazhatel'stvo .. .', pp. 62-70 et passim. 34. 'Vizantiiskaia tserkov' .. .', pp. 20-8. 35. V. I. Koretsky, 'Krest'ianskaia voina nachala XVII v. i tserkov", and Sakharov's section in 'Tserkovnaia reforma i raskol'- both in Tserkov' v istorii, pp. 136-44 and in his generalization on the role of the Church in the Time of Troubles, pp. 151-3. Koretsky even uses the phrase, 'the treasonous activities of the churchmen' (p. 143). 36. E. F. Grekulov, Tserkov', samoderzhavie, narod (M.: Nauka, 1969) p. 84; on Vostorgov and his death, see vol. 2, ch. l. 37. 'Sotsial'no-politicheskaia pozitsiia russkoi pravoslavnoi tserkvi v 1905- 1917 gg.', Vofrrosy nauchnogo ateizma (henceforth: VNAt)., 32 (1985) pp. 185-204. 264 Notes and References 38. Pospielovsky, Russian Church, vol. 1, ch. 2. 39. I. I. Migovich, 'Uniatsko-natsionalisticheskii al'ians na sluzhbe imperial­ izma', VNAt., no. 28 (1981) passim; P. A. Petliakov, Uniatskaia tserkov'­ orudie antilwmmunizma i antisovetizma (L'vov: Vyshcha shkola, 1982) pp. 22- 7, 150-2, 86, et passim; on the SVU fraud, see Pospielovsky, RU5Sian Church, vol. 1, p. 178. CHAPTER 2: THEOLOGY AND RELIGIOUS TEACHINGS IN THE VIEW OF SOVIET ATHEISM l. Mysli o religii (M.: OGIZ, 1936) pp. 288-94. The dishonesty ofSkvortsov's attack is further demonstrated by the way he twists Patr. Tikhon's warning: 'Desperate from the sufferings, the sons of Russia are ready even to cowardly throw themselves into the embraces of the external enemy in hope that he will be able to pacify social life and put an end to the horrors.' Skvortsov concludes from this passage that Tikhon and the Church are ready to sell Russia to the Germans. In a similar way, a former theologian, Professor A. A. Osipov, who had broken with the Church in 1959, in his popular books against religion levelled accusations against clerics imprisoned in the course of Khrush­ chev's religious persecutions on fraudulent charges, citing the official indictments as if they were genuine. See his Katikhizis bez prikras ('Catech­ ism without Embellishments') (M., 1963, circulation 105 000 copies) p. 37. 2. Iakov Okunev, 'Smena vekh' tserkvi (M.: Proletarii, 1923) p.
Load more

Recommended publications
  • Comparative Religion and Anti-Religious Museums of Soviet Russia in the 1920S
    religions Article Comparative Religion and Anti-Religious Museums of Soviet Russia in the 1920s Marianna Shakhnovich Department of Philosophy of Religion and Religious Studies, Institute of Philosophy, State Saint-Petersburg University, Saint-Petersburg 190000, Russia; [email protected] Received: 15 December 2019; Accepted: 17 January 2020; Published: 21 January 2020 Abstract: By the end of the 1920s, more than 100 anti-religious museums had been opened in the Soviet Union. In addition, anti-religious departments appeared in the exhibitions of many local historical museums. In Moscow, the Central Anti-Religious Museum was opened in the Cathedral of the Strastnoi Monastery. At that time, the first museum promoting a comparative and historical approach to the study and presentation of religious artifacts was opened in Petrograd in 1922. The formation of Museum of Comparative Religion was based on the conjunction of the activities of the Petrograd Excursion Institute, the Academy of Sciences, and the Ethnographic department of Petrograd University. In this paper, based on archival materials, we analyze the methodological principles of the formation of the exhibitions at the newly founded museum, along with its themes, structure, and selection of exhibits. The Museum of Comparative Religion had a very short life before it was transformed into the Leningrad anti-religious museum, but its principles were inherited by the Museum of the History of Religion, which was opened in 1932. Keywords: comparative religion; anti-religious propaganda; Soviet Russia; museums; history of religion; cultural revolution The purpose of this article is to highlight the problem of the conjunction of comparative religion and museum construction in the early Soviet era.
    [Show full text]
  • Notes on the Bábí and Bahá'í Religions in Russia and Its Territories
    Published in the Journal of Bahá’í Studies Vol. 5, number 3 (1992) © Association for Bahá’í Studies 1992 Notes on the Bábí and Bahá’í Religions in Russia and its Territories Graham Hassall Abstract The impact of the emergence of the Bábí and Bahá’í religions in nineteenth-century Iran was almost immediately felt in neighboring countries, including Russia and the territories under Russian rule. Those who followed these movements most closely were diplomats, academics, and intellectuals. Bahá’í communities emerged in Russia mostly through Persian migration. Despite their suppression during Soviet rule, scattered remnants of these communities survived until recent political and social changes in the former Soviet Union allowed their full re- emergence. This phenomenon of persecution followed by emancipation was alluded to in the writings of Shoghi Effendi from the 1920s. Résumé L’impact de l’émergence, en Perse, des religions bábí et bahá’íe au XIXe siècle s’est fait sentir presqu’ immédiatement dans les pays avoisinants, dont la Russie et les territoires sous sa tutelle. Ceux qui, à l’époque, observaient de plus près ces mouvements se recrutaient parmi les diplomates, les érudits et les intellectuels. Des communautés bahá’íes ont pris naissance en Russie, principalement por suite de l’émigration de croyants persans vers ce pays. En dépit de leur suppression sous le règne soviétique, il est resté ça et là des vestiges de ces communautés qui ont pu réémerger complètement à la faveur des événements politiques et sociaux survenus récemment dans l’ex-U.R.S.S. Déjà, pendant les années 20, Shoghi Effendi avait fait allusion dans ses écrits à ce phénomène, c’est-à-dire à l’emancipation qui allait suivre cette période de persécution.
    [Show full text]
  • Ideology and Atheism in the Soviet Union Religion and Society 28
    Ideology and Atheism in the Soviet Union Religion and Society 28 GENERAL EDITORS Leo Laeyendecker, University of Leiden Jacques Waardenburg, University of Lausanne MOUTON DE GRUYTER • BERLIN • NEW YORK 1989 Ideology and Atheism in the Soviet Union by William van den Bercken MOUTON DE GRUYTER • BERLIN • NEW YORK 1989 Mouton de Gruyter (formerly Mouton, The Hague) in a Division of Walter de Gruyter & Co., Berlin. The vignet on the cover this book represents the symbol of the Agathos Daimon, the snake of the Good Spirit, known from Greek astrological and magical texts. As its Town God, the Agathos Daimon was believed to protect Alexandria, which was famous world-wide for its library with precious manuscripts and books. Translated from the Dutch by H.Th.Wake Library of Congress Cataloging in Publication Data Bercken, William Peter van den, 1946- Ideology and atheism in the Soviet Union. (Religion and society ; 28) Bibliography: p. Includes index. 1. Atheism- Soviet Union. 2. Ideology. I. Title. II. Series: Religion and society (Hague, Netherlands); 28. BL2747.3.B47 1988 211'.8'0947 88-28526 ISBN 0-89925-384-9 (alk. paper) Deutsche Bibliothek Cataloging in Publication Data Bercken, William van den: Ideology and atheism in the Soviet Union / William van den Bercken. [Transi, by H.Th.Wake]. - Berlin ; New York : Amsterdam : Mouton de Gruyter, 1988 (Religion and society ; 28) ISBN 3-11-011406-2 NE: GT © Printed on acid free paper. © Copyright 1988 by Walter de Gruyter, Berlin. All rights reserved, including those of translation into foreign languages.No part of this book maybe reproduced in any form - by photoprint, microfilm or any other means - nor transmitted nor translated into a machine language without written permission from the publisher.
    [Show full text]
  • Faith on the Margins: Jehovah's Witnesses in the Soviet Union
    FAITH ON THE MARGINS: JEHOVAH‘S WITNESSES IN THE SOVIET UNION AND POST-SOVIET RUSSIA, UKRAINE, AND MOLDOVA, 1945-2010 Emily B. Baran A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History. Chapel Hill 2011 Approved By: Donald J. Raleigh Louise McReynolds Chad Bryant Christopher R. Browning Michael Newcity ©2011 Emily B. Baran ALL RIGHTS RESERVED ii ABSTRACT EMILY B. BARAN: Faith on the Margins: Jehovah‘s Witnesses in the Soviet Union and Post-Soviet Russia, Ukraine, and Moldova, 1945-2010 (Under the direction of Donald J. Raleigh) This dissertation examines the shifting boundaries of religious freedom and the nature of religious dissent in the postwar Soviet Union and three of its successor states through a case study of the Jehovah‘s Witnesses. The religion entered the USSR as a result of the state‘s annexation of western Ukraine, Moldavia, Transcarpathia, and the Baltic states during World War II, territories containing Witness communities. In 1949 and 1951, the state deported entire Witness communities to Siberia and arrested and harassed individual Witnesses until it legalized the religion in 1991. For the Soviet period, this dissertation charts the Soviet state‘s multifaceted approach to stamping out religion. The Witnesses‘ specific beliefs and practices offered a harsh critique of Soviet ideology and society that put them in direct conflict with the state. The non-Russian nationality of believers, as well as the organization‘s American roots, apocalyptic beliefs, ban on military service, door-to-door preaching, and denunciation of secular society challenged the state‘s goals of postwar reconstruction, creation of a cohesive Soviet society, and achievement of communism.
    [Show full text]
  • Pentecostalism in Soviet Union: a Nihilistic Analysis
    Pentecostalism in Soviet Union: A Nihilistic Analysis by Galina Şcolnic B.A., University of Victoria, 2015 A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS in the Department of Sociology and Cultural, Social and Political Thought ©Galina Şcolnic, 2017 University of Victoria All rights reserved. This thesis may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. ii Pentecostalism in Soviet Union: A Nihilistic Analysis by Galina Şcolnic B.A., University of Victoria, 2015 Supervisory Committee Dr. Peyman Vahabzadeh, Co-Supervisor Department of Sociology and CSPT Dr. Serhy Yekelchyk, Co-Supervisor Department of Germanic and Slavic Studies Dr. William Carroll, Departmental Member Department of Sociology and CSPT iii Abstract Recently secularization has been reinterpreted, by Vattimo, as that which metamorphoses religion in order to make it possible for the day and age one lives in. In this thesis, I argue that New Religious Movements (NRM) represent a secularization of religion in the sense that they reinterpret the “text” and adjust it to the needs of the adherents of that particular movement. Since the Enlightenment, secularism has been understood as that which is not religious. Separation of church and state took place at times peacefully and at times violently. An example of the latter is the Soviet Union where secularization was imposed upon the people regardless of their religious beliefs. While the early Soviet state was at war with the Orthodox Church, a NRM—Pentecostalism—has thrived and spread like fire across the Soviet nations.
    [Show full text]
  • ABSTRACT Soviet Religion Policy Through Religious Dissidents From
    ABSTRACT Soviet Religion Policy through Religious Dissidents from Leonid Brezhnev to Mikhail Gorbachev: A Comparative Study of Aida Skripnikova and Valeri Barinov Lauren L. Tapley, M.A. Thesis Chairperson: Barry G. Hankins, Ph.D. In an attempt to eradicate belief in God and religion from the lives of its citizens, the Soviet Union arrested, tried, and imprisoned thousands of religious believers during its seventy-year reign. Two of the most influential of these believers were Aida Skripnikova and Valeri Barinov. Skripnikova, arrested and tried on three separate occasions beginning in the mid-1960s, was known for her zealous work and tireless efforts to help other religious prisoners. Barinov, arrested numerous times in the early 1980s, utilized his musical talent to evangelize the youth in Leningrad. Spanning nearly two decades, Skripnikova and Barinov witnessed four changes in Soviet leadership from Leonid Brezhnev to Mikhail Gorbachev. By examining Skripnikova’s and Barinov’s lives and trials, an understanding, and perhaps even a pattern of liberalization, can be seen in the religion policy of the Soviet Union from Brezhnev to Gorbachev. Soviet Religion Policy through Religious Dissidents from Leonid Brezhnev to Mikhail Gorbachev: A Comparative Study of Aida Skripnikova and Valeri Barinov by Lauren L. Tapley, B.A. A Thesis Approved by the Department of History ___________________________________ Jeffrey S. Hamilton, Ph.D., Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved by the Thesis Committee ___________________________________ Barry G. Hankins, Ph.D., Chairperson ___________________________________ Christopher Marsh, Ph.D. ___________________________________ David W.
    [Show full text]
  • Notes on the Bábí and Bahá'í Religions in Russia and Its Territories
    Published in the Journal of Bahá’í Studies Vol. 5, number 3 (1992) © Association for Bahá’í Studies 1992 Notes on the Bábí and Bahá’í Religions in Russia and its Territories Graham Hassall Abstract The impact of the emergence of the Bábí and Bahá’í religions in nineteenth-century Iran was almost immediately felt in neighboring countries, including Russia and the territories under Russian rule. Those who followed these movements most closely were diplomats, academics, and intellectuals. Bahá’í communities emerged in Russia mostly through Persian migration. Despite their suppression during Soviet rule, scattered remnants of these communities survived until recent political and social changes in the former Soviet Union allowed their full re- emergence. This phenomenon of persecution followed by emancipation was alluded to in the writings of Shoghi Effendi from the 1920s. Résumé L’impact de l’émergence, en Perse, des religions bábí et bahá’íe au XIXe siècle s’est fait sentir presqu’ immédiatement dans les pays avoisinants, dont la Russie et les territoires sous sa tutelle. Ceux qui, à l’époque, observaient de plus près ces mouvements se recrutaient parmi les diplomates, les érudits et les intellectuels. Des communautés bahá’íes ont pris naissance en Russie, principalement por suite de l’émigration de croyants persans vers ce pays. En dépit de leur suppression sous le règne soviétique, il est resté ça et là des vestiges de ces communautés qui ont pu réémerger complètement à la faveur des événements politiques et sociaux survenus récemment dans l’ex-U.R.S.S. Déjà, pendant les années 20, Shoghi Effendi avait fait allusion dans ses écrits à ce phénomène, c’est-à-dire à l’emancipation qui allait suivre cette période de persécution.
    [Show full text]
  • State Efforts to Undermine Religious Allegiances : Themes And
    UNIVEKSIVY OF ILLINOIS LIBRARY AT URBANACHAMPAIGN STACKS ' ** »"* ' _.^Hof.on. „„a ">»* 0> OKI 52005 mc ? r. -m-i hone, -x:^^-^ Digitized by the Internet Archive in 2012 with funding from University of Illinois Urbana-Champaign http://archive.org/details/stateeffortstounOObrya STATE EFFORTS TO UNDERME^^ RELIGIOUS ALLEGIANCES: THEMES AND ARGUMENTS OF ANTI-ISLAMIC PROPAGANDA DURING THE SOVIET PERIOD BY FANNY ELISABETH BRYAN Matr., University of Paris VI, 1973 Dea., University of Paris VI, 1974 THESIS Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History in the Graduate College of the University of Illinois at Urbana-Champaign, 1992 Urbana, Illinois UNIVERSITY OF ILLINOIS AT URBANA-CHAMPAIGN THE GRADUATE COLLEGE MAY 1992 WE HEREBY RECOMMEND THAT THE THESIS BY FANNY ELISABETH BRYAN STATE EFFORTS TO UNDERI>1INE RELIGIOUS ALLEGIANCES: THEMES ENTITLED. AND ARGUMENTS OF ANTI-ISLAMIC PROPAGANDA DURING THE SOVIET PERIOD BE ACCEPTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF_ DOCTOR OF PHILOSOPHY lOu^^ C \6a.'Ji^ Director of Thesis Research Jr Head of Department Comrnitteeiiiiiiii on Final Examinationf CL.^ % Chairperson t Required for doctor's degree but not for master's. UNIVERSITY OF ILLINOIS AT URBANA-CHAMPAIGN GRADUATE COLLEGE DEPARTMENTAL FORMAT APPROVAL THIS IS TO CERTIFY THAT THE FORMAT AND QUALITY OF PRESENTATION OF THE THESIS SUBMITTED BY FANNY ET.ISARETH BRYAN AS ONE OF THE REQUIREMENTS FOR THE DEGREE OF nnrxoR of PHTT.ORnPHY ARE ACCEPTABLE TO THE DEPARTMENT OF HISTORY . Full Name of Department, Division or Unit Date ofApproval Departmental Representative Copyright by Fanny Elisabeth Bryan, 1992 Ill STATE EFFORTS TO UNDERMINE RELIGIOUS ALLEGIANCES: THEMES AND ARGUMENTS OF ANTI-ISLAMIC PROPAGANDA DURING THE SOVIET PERIOD Fanny Elisabeth Bryan, Ph.D.
    [Show full text]
  • The Russian Mission: Seventh-Day Adventism, Bolshevism, and the Imminent Apocalypse, 1881 - 1946
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2017 The Russian Mission: Seventh-Day Adventism, Bolshevism, and the Imminent Apocalypse, 1881 - 1946 Garett B. Tree Follow this and additional works at: https://scholarworks.umt.edu/etd Part of the Christian Denominations and Sects Commons, History of Religion Commons, History of Religions of Western Origin Commons, Missions and World Christianity Commons, and the United States History Commons Let us know how access to this document benefits ou.y Recommended Citation Tree, Garett B., "The Russian Mission: Seventh-Day Adventism, Bolshevism, and the Imminent Apocalypse, 1881 - 1946" (2017). Graduate Student Theses, Dissertations, & Professional Papers. 10944. https://scholarworks.umt.edu/etd/10944 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. THE RUSSIAN MISSION: SEVENTH-DAY ADVENTISM, BOLSHEVISM, AND THE IMMINENT APOCALYPSE, 1881 - 1946 By GARETT BRADY TREE Baccalaureate of Arts, University of Alaska Anchorage, Anchorage, Alaska, 2015 Thesis presented in partial fulfillment of the requirements for the degree of Master of Arts in History The University of Montana Missoula, MT May 2017 Approved by: Scott Whittenburg, Dean of The Graduate School Graduate School Robert H. Greene, Chair History Department Tobin Miller Shearer History Department Clint Walker Modern and Classical Languages and Literatures TABLE OF CONTENTS ABSTRACT .................................................................................................................................. iii LIST OF FIGURES .....................................................................................................................
    [Show full text]
  • UC Berkeley UC Berkeley Electronic Theses and Dissertations
    UC Berkeley UC Berkeley Electronic Theses and Dissertations Title "A Sacred Space Is Never Empty": Soviet Atheism, 1954-1971 Permalink https://escholarship.org/uc/item/39q3d8tq Author Smolkin-Rothrock, Victoria Publication Date 2010 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California “A Sacred Space Is Never Empty”: Soviet Atheism, 1954-1971 by Victoria Smolkin-Rothrock A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Yuri Slezkine Professor John Connelly Professor Thomas W. Laqueur Professor Olga Matich Fall 2010 © Victoria Smolkin-Rothrock All rights reserved 2010 For my family i TABLE OF CONTENTS Table of Contents ii Acknowledgements iii-v Abstract 1 Introduction 1-12 Chapter One Cosmic Enlightenment: Scientific Atheism and the Soviet Conquest of Space 13-44 Chapter Two Khrushchev’s Utopia and Girls Who Turn to Stone: Building Communism and Destroying Religious “Survivals” 45-88 Chapter Three Making Sense of Life’s Questions: Atheism’s Appeal to the Spiritual 89-131 Chapter Four Soviet Atheists and the Journey from Religion to Atheism 132-158 Chapter Five Science and Religion Reconsiders Science and Religion 159-183 Chapter Six The Institute of Scientific Atheism Studies Soviet Religiosity 184-217 Epilogue Questions Without Answers 218-232 Bibliography 233-252 ii Acknowledgements Most dissertations are a collective effort, and this dissertation perhaps required more effort from a larger collective than most. For this reason, it is a pleasure to express my gratitude to the many institutions and individuals whose support was critical to this project.
    [Show full text]
  • Scientific Atheism and the Soviet Conquest of Space 13-44
    “A Sacred Space Is Never Empty”: Soviet Atheism, 1954-1971 by Victoria Smolkin-Rothrock A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Yuri Slezkine Professor John Connelly Professor Thomas W. Laqueur Professor Olga Matich Fall 2010 © Victoria Smolkin-Rothrock All rights reserved 2010 For my family i TABLE OF CONTENTS Table of Contents ii Acknowledgements iii-v Abstract 1 Introduction 1-12 Chapter One Cosmic Enlightenment: Scientific Atheism and the Soviet Conquest of Space 13-44 Chapter Two Khrushchev’s Utopia and Girls Who Turn to Stone: Building Communism and Destroying Religious “Survivals” 45-88 Chapter Three Making Sense of Life’s Questions: Atheism’s Appeal to the Spiritual 89-131 Chapter Four Soviet Atheists and the Journey from Religion to Atheism 132-158 Chapter Five Science and Religion Reconsiders Science and Religion 159-183 Chapter Six The Institute of Scientific Atheism Studies Soviet Religiosity 184-217 Epilogue Questions Without Answers 218-232 Bibliography 233-252 ii Acknowledgements Most dissertations are a collective effort, and this dissertation perhaps required more effort from a larger collective than most. For this reason, it is a pleasure to express my gratitude to the many institutions and individuals whose support was critical to this project. I have been immensely fortunate to have been trained in Berkeley’s History Department, where, over the course of my graduate studies, I have had the chance to work with faculty who are unparalleled scholars and remarkable people.
    [Show full text]