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Introduction 1 the First Signs of Religious Freedom P Notes Introduction I. See Philip Walters, 'A Survey of Soviet Religious Policy', pp. 3-30 and Sabrina Petra Ramet, 'Religious Policy in the Era of Gorbachev', pp. 31- 52, both in Sabrina Petra Ramet (ed.), Religious Policy in the Soviet Union (Cambridge University Press, 1993). 1 The First Signs of Religious Freedom 1. The present author wrote in April 1986: 'any speculation that there will be liberalisation in the area of religion (or any other) would be premature at the time of writing. Changes may perhaps be in the offing in the economic field, but in political areas, including the political control of religion, there is as yet no sign of any change of policy.' Jane Ellis, The Russian Orthodox Church: A Contemporary History (London and Sydney: Croom Helm, 1986), p. 454. 2. His first reference to religion, in November 1986, was made during a stop- over to Tashkent en route to India and was not reported in the central Soviet press. It was generally taken to be a reference to Islam and to concern nationalism rather than religion. 3. 'A Declaration of Need and a Call to Prayer', Frontier, January-February 1987, p. 16. 4. Samizdat appeal, late 1986, copy in Keston archive. 5. Keston News Service (KNS), 282, 20 August 1987, pp. 2-3. 6. For details of the numbers of Bibles and New Testaments printed in or imported into the Soviet Union, see Walter Sawatsky, Religion in Commu- nist Lands (RCL), Vol. 6, Nos. 4-5 and 6, 1975. 7. For many years Christian missions had been taking Bibles, New Testaments and other Christian literature into the Soviet Union in Russian and other languages. These ranged from a single or a few copies in personal luggage to large consignments concealed in vehicles. In the latter case, couriers could suffer penalties if caught, from a few hours' detention and questioning to confiscation of the vehicle, and in some cases even more severe meas- ures. It was not, however, illegal to take Bibles into the USSR. Soviet Customs regulations prohibited the import of 'anti-Soviet materials', but since the Bible had been officially printed in the Soviet Union, the Bible could not properly be said to fall into this category. It became clear that practice at Soviet Customs and the rights and prohibitions enjoined by law were two different things, and the whole area became one of many subjects for criticism under glasnost'. The legal position did, however, mean that the frequently used term 'Bible smuggling' was technically a misnomer. 8. Aleksandr Ogorodnikov, A Desperate Cry (Keston College, November 1986), p. 36. 9. Rusak's 'crime' was authorship of the book Svidetel'stvo obvinenii (Witness for the Prosecution) (Jordanville, New York: Holy Trinity Monastery, 1982). 204 Notes 205 10. hina Ratushinskaya, Grey is the Colour of Hope (London: Hodder and Stoughton, 1988). The story of the campaign for her release was told by the Anglican minister who played a leading part in it: Dick Rodgers, Irina (Tring: Lion, 1987). 11. KNS, 283, 10 September 1987. 12. Interview, News Network International, 12 December 1988. 13. 1 October 1986. 14. Michael Bourdeaux, Gorbachev, Glasnost and the Gospel (London: Hodder and Stoughton, 1990), pp. 33-5. 15. John Dunlop, 'Religious Themes in Recent Soviet Cinema', RCL, Vol. 16, No. 3, 1988, pp. 210-16. 16. Monanieba in the original Georgian; Pokayaniye in Russian, directed by Tengiz Abuladze. 17. Dunlop, ' Religious Themes'. 18. Mary Seton-Watson, 'Religious Themes in Recent Soviet Literature', RCL, Vol. 16, No. 3, 1988, pp. 210-26. 19. Chinghiz Aitmatov, Plakha (The Scaffold), Navy mir, Nos. 6, 8 and 9, 1986. The non-appearance of an episode in No. 7 was due to the controversy aroused by the first extract. 20. I. Kryvelev, 'Koketnichaya s bozhen'koi', Komsomol'skayapravda, 30 July 1986. 21. Yevgeni Yevtushenko, 'lstochnik nravstevennosti- Kul'tura', Komsomol 'skaya pravda, 10 December 1986. 22. Dmitri Likhachev, Literaturnaya gazeta, 9 September 1987. 23. Aleksandr Nezhny, Moscow News, No. 33, 16 August 1987. 24. Ibid., No. 43, 25 October 1987. 25. Frontier, January-February 1988, pp. 24-5. 26. ' There are No Insoluble Contradictions!' Moscow News, No. 38, August 1987. 27. Konstantin Kharchev in Ogonek, May 1988. 28. Boris Medem, 'Budut li peremeni?', Russkaya mysl', 19 June 1987, p. 7. 29. These ideas were first advanced in the present author's 'New Soviet Think- ing on Religion', RCL, Vol. 17, No.2, 1989, pp. 109-11. 30. Voprosy istorii, No. 6, 1989. 31. Irena Maryniak, ~ Truthseekers, Godbuilders or Culture Vultures? Some Sup- plementary Remarks on Religious Perspectives in Modem Soviet Litera- ture', RCL, Vol. 16, No.3, 1988, pp. 227-36. 32. Anon. 'Blagiye namereniya' Byulleten'khristianskoi obshchestvennosti, Nos. 1-2, 1987, pp. 271-9. 33. Yakunin, Fr Gleb, and eight others, Open Letter to the General Secretary of the Communist Party of the Soviet Union, M.S. Gorbachev, 23 May 1987; in Russkaya mysl', 5 June 1987, p. 6. 34. A detailed letter, addressed to Andrei Gromyko, chairman of the Presidium of the Supreme Soviet, and the Communist Party General Secretary Mikhail Gorbachev, was signed by 32 Christians in the Soviet Union from many denominations. The Orthodox signatories included Fr Vladimir Shibayev, Aleksandr Ogorodnikov and Valeri Senderov, all from Moscow, and Mikhail Bombin from Riga. Among the Lutherans was a group from the newly formed religious rights group Rebirth and Renewal in Latvia, among them Dean Modris Plate and Roberts Akmentis. The Catholic signatories were 206 Notes the Lithuanian nun Nijole Sadunaite and the Moscow Catholic Vladimir Al'brekht. 35. A full translation into English is given in Jane Ellis, 'What Future for Soviet Christians?' The Churchman, Vol. 102, No. 1, 1988. 2 The Millennium Celebrations of 1988 in the USSR 1. Journal of the Moscow Patriarchate (JMP), No. 2, 1981, pp. 4-5. 2. JMP, No.9, 1986, pp. 7-8. See RCL, Vol. 15, No. 2, p. 196. 3. TASS, 11 May 1988. 4. KNS, 300, 12 May 1988, pp. 16-18. 5. Official Moscow Patriarchate press release on the Millennium, No. 11, 13 June 1988, p. 5 (henceforth these are cited as Press release); Press release No. 5, 7 June 1988, p. 3; Press release No. 10, 12 June 1988, p. 3. 6. Press release No. 9, 11 June 1988, p. 3. 7. Ecumenical Press Service, No. 58, June 1988. 8. Press release No. 6, 8 June 1988, p. 5, and No. 7, 9 June 1988, p. 9. 9. Il Sabato, report by Irina Alberti on the conference on the Millennium of Russian Christianity held by activists, 4-9 June. See KNS, 304, 7 July 1988, p. 6. 10. Michael Bourdeaux, Church Times, 17 June 1988, p. 10. II. Izvestiya, 13 June 1988, p. 2. 12. Press release No. 11, 13 June 1988, p. 5. 13 . The arguments rehearsed spread over the entire thousand years of the church's history, beginning with the fact that it was in Kiev that Prince Vladimir had received Christianity and from there that it had spread northwards to Muscovy. Real bitterness frequently entered that controversy, at events abroad as well as in the USSR. For a committed but dispassionate account of the issues in- volved, see Andrew Sorokowski, 'The Millennium: A Ukrainian Perspective', RCL, Vol. 15, No. 3, 1987, pp. 257-63. 14. Press release No. 12, 6 June 1988, p. 5. 15. News from Ukraine, No. 26, 1988, p. 4. 16. KNS, 300, 12 May 1988, p. 7. 17. Samizdat document in Keston archives by Sergei Lopukhin, dated 26 March 1988. 18. John Dunlop, 'The Russian Orthodox Church in the Millennium Year: What it Needs from the Soviet State', RCL, Vol. 16, No. 2, 1988, pp. 105-11. 19. KNS, 297, 31 March 1988, pp. 4-5. 20. Daily Telegraph, 8 June 1988, p. 13. 21. For example, Christian activists appeared on the BBC Everyman documen- tary programme 'Christians in an Atheist Land' shown on 12 June 1988 and on the BBC Radio Four programme 'Icons and Ideology', broadcast from 19-21 June 1988. 22. Il Sabato, reported in KNS, 304, 7 July 1988, pp. 5-6. 23. Andrei Rublyov c.1370-1430; Maxim Grek (the Greek) c.1470-1556; Dimitri Donskoi 1350-89; Metropolitan Makari of Moscow c.1482-1563; Starets Paisi Velichkovsky 1722-94; The Blessed Kseniya of Petersburg born c.1719-32, died 1794-1806; Bishop Ignati Bryanchaninov 1807-67; Notes 207 Starets Amvrosi of Optina 1812-91; Feofan Zatvomik (the Recluse) 1815- 94; Press release No. 5, 7 June 1988, p. 8. 24. Ellis, The Russian Orthodox Church, pp. 53ff. gives a detailed account of the adoption of the amendments, their subsequent effects, and their ratifica- tion by the Local Council of 1971. 25. Details taken from the English text of a report by Archbishop Kirill of Smolensk and Vyaz'ma, The Statute of the Russian Orthodox Church, de- livered on the final day of the Sobor, 9 June. 26. The new Statute had a new name in Russian, Ustav, doubtless intended to indicate a break with the past. The measures adopted in 1945 and 1971 , Polozheniye in Russian, were also usually translated as 'Statute', so the distinction is unfortunately not apparent in English translations. 27. The draft Statute presented to the Council stated that the Local Council should be convened every ten years. This was changed in the course of the Sobor to every five years. 28. Metropolitan Vladimir, The Life and Activity of the Russian Orthodox Church from 1971 to 1988, p. 2. 29. The average pension in the Soviet Union at the end of 1986 was 75.1 roubles a month (Narkhoz SSR za 70 let, p.
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