very often little effort is made to fit them into the broader context of civil- military relations. At a minimum, however, this book provides both a refer- ence point for additional studies as well as much needed data on a key country-information which will certainly play an important role in our ef- forts to develop a more sophisticated understanding of events in all systems. Not all readers will agree with everything Wiatr has written. This is not surprising given the highly charged political atmosphere surrounding the events of the last ten years in Poland. Indeed, in some cases, Wiatr can be criticized on a purely factual basis. For example, he maintains that it was only after the events in Bydgoszcz that "the government began its contin- gency planning for the worst-case scenario of massive resistance to its au- thority."(p. 154) While there may be some truth to such a statement from a tactical standpoint, most Western writers would argue that the military had already begun contingency planning for martial law the previous year. In addition, on a more subjective level, I would argue that Wiatr may be exag- gerating the extent of public support (for which he provides public opinion data) for both the declaration of martial law and the Jaruzelski government in Poland. While there is no question that there are people in Poland who support both martial law and the Jaruzelski government as the best of a variety of unpleasant alternatives, Wiatr's has not made a sufficiently strong case in either instance-at least in this reviewer's opinion. Whatever shortcomings this book may have, it is far superior to any- thing currently available on the topic. It is well written, and easy reading. Anyone who has an interest in Poland, the Polish military or civil-military relations in general will find it of use. It will also be a useful adjunct in courses-particularly at the graduate level-on civil-military relations or Eastern Europe.

Dale R. Herspring Washington, D.C.

Eastern and Politics in the Twentieth Century. Edited by Pedro Ramet. Durham and London: Duke University Press, 1988. vii, 471 pp. $47.50.

The volume under review seeks to examine -state relations in those countries of Eastern Europe and the Near East which have significant numbers of Eastern Orthodox and non-Chalcedonian religious believers. A group of leading specialists have been enlisted to write the constituent chapters, and the overall quality of the contributions is high. After reading this volume, one finds oneself wondering about certain decisions taken by the editor. Why, for example, were the Polish and Macedonian Orthodox Church (membership: 855,000 and 600,000-1,000,000 respectively) described as "minor Orthodox churches" and given only subsections of a chapter, while the Czechoslovak Orthodox Church (20,000-30,000 members) and the Finnish Orthodox Church (58,000 members) were assigned full chapters? Why was a chapter given to the so-called "Orthodox Church in America," when the volume deals with religion in Eastern Europe and the Near East? If there was to be coverage of this body, then the Greek Orthodox in the United States, who outnumber the members of the OCA, should have been given comparable coverage. And why no discussion of the Orthodox Church of Japan? In general, Pedro Ramet's introductory essay strikes one as inadequate for a volume of this size and scope. (The two essays which he contributes to the collection, on the other hand, are both good.) He should have reflected at greater length on what the communist experience has meant for the Eastern Orthodox and non-Chalcedonian churches. I also question his essentially dismissive attitude toward the Christological and Trinitarian disputes which influenced the separation of the Orthodox and non- Chalcedonian churches and the Orthodox and Roman Catholic churches. The fourth, fifth, and sixth ecumenical councils-which defined the Orthodox Church's doctrine of Christ-were, to take one example, hardly about calculating the number of angels on the head of a pin. The strength of this collection is that it offers reasonably up-to-date (as of 1986 or early 1987) sketches of a number of important Eastern Orthodox and non-Chalcedonian churches. While there is a fairly substantial sec- ondary literature available in English on, say, the contemporary , there is very little obtainable on such bodies as the , the Czechoslovak Orthodox Church, or the Finnish Orthodox Church. A useful "fact sheet" follows each chapter, pro- viding information on the number of believers, functioning churches, monasteries, seminaries, and so forth for each church covered. As I have already mentioned, the overall quality of the essays is high. I thought that Aristeides Papadakis' "The Historical Tradition of Church- State Relations under " was an excellent introductory essay, bal- anced and very well written. In a few instances, I had quibbles with certain of the contributions. I wished that Professor Ramet, in his solid chapter on the Albanian Church, had discussed at greater length what it meant to have a religious body officially abolished by the state. And I wanted Professor Theofanis Stavrou, in his excellent chapter on the , to devote more than two sentences to the Old Calendarists, whose member- ship he estimates at "approximately one million." Surely a body that large deserves more attention. In reading Dr. Philip Walters' fine essay on the Russian Orthodox Church, I found myself wanting more information on the Ukrainian, Belorussian and Moldavian "dimensions" of that body. (There are consid- erably more functioning churches in the Ukraine than there are in the present-day RSFSR.) I also would have liked Walters to say a bit more