Provides a systematic and accessible overview of church-state relations in the Soviet Union. This text explores the shaping of Soviet religious policy from the death of Stalin until the collapse of communism, and considers the place of religion in the post

Making use of newly available archive material, this book provides the first systematic and accessible overview of church state relations in the Soviet Union. John Anderson explores the shaping of Soviet religious policy from the death of Stalin until the collapse of communism, and considers the place of religion in the post-Soviet future. The book discusses the motivations of Khrushchev's renewed assault on religion, the Brezhnev leadership's response to the election of a Polish Pope and the perceived revitalisation of Islam, the factors underlying Gorbachev's liberalisation of religious policy, and the problems in this area facing the newly independent states of the former Soviet Union. This study will be of interest to students and scholars of Soviet and post-Soviet studies, religious history, and the politics of church state relations.

Religious organizations in many countries of the communist world have served as agents for the preservation, defense, and reinforcement of nationalist feelings, and in playing this role have frequently been a source of frustration to the Communist Party elites. Although the relationship between governments and religious groups varies according to the particular country and group in question, the mosaic of these relationships constitutes a revealing picture of the political reform shaping the lives of Soviet and East European citizens.

Church-state relations have undergone a number of changes during the seven decades of the existence of the Soviet Union. In the 1920s the state was politically and financially weak and its edicts often ignored, but the 1930s saw the beginning of an era of systematic anti-religious persecution. There was some relaxation in the last decade of Stalin's rule, but under Khrushchev the pressure on the Church was again stepped up. In the Brezhev period this was moderated to a policy of slow strangulation of religion, and Gorbachev's leadership saw a thorough liberalization and re-legitimation of religion. This 1992 book brings together fifteen of the West's leading scholars of religion in the USSR. Bringing much hitherto unknown material to light, the authors discuss the policy apparatus, programmes of atheisation and socialisation, cults and sects, and the world of Christianity.

Based on extensive original research at the local level, this book explores the relationship between Russian Orthodoxy and politics in contemporary Russia. It reveals close personal links between politicians at the local, regional and national levels and their counterparts at the equivalent level in the Russian Orthodox Church - priests and monks, bishops and archbishops - who are extensively consulted about political decisions. It outlines a convergence of conservative ideology between politicians and clerics and also highlights that, despite working closely together, there are nevertheless many tensions. The book examines in detail particular areas of cooperation and tension: reform to religious education and a growing emphasis on traditional moral values, the restitution of former church property and the introduction of new festive days. Overall, the book concludes that there is much uncertainty, ambiguity and great local variation.

"Anyone trying to understand... the recent history of Eastern Europe (including the Soviet Union) will find this book... extremely useful.... a common sense view of theory and historical study.... a successful product that both enlightens and informs." --American Historical Review "... valuable reading." --Journal of the American Academy of Religion "... welcome and insightful... " --Bulletin of the Atomic Scientists "It is an important study that produces a fairly rich bounty of information about political-religious relationships, the tie between the church and state, and the influence of religious beliefs on society." --Slavic Reviww "... deserves intensive attention by scholars... " --Journal of Church and State "The book's strengths lie in its range, documentation, strongly analytical, and subtly nuanced treatment, consistent awareness of the complexity and dynamism of the various church-state relationships, and its generally judicious blend of theoretical and empirical aspects." --History "Cross and Commissar is a sober, richly documented analysis that is useful and fascinating. It is well written, researched, and organized and fills an unfortunate lacuna in the literature in the area of church-state relations." --The Annals of the American Academy "This monograph is a tour de force... " --Modern Greek Studies Yearbook Communist regimes take an active stance vis-à-vis religion, framing religious policies with an eye toward broader political objectives. Cross and Commissar provides the first systematic, comparative attempt at applying social-scientific theories to illuminate the nature of church-state interaction and the contemporary religious scene in Eastern Europe and the Soviet Union.

How do Muslims relate to Islam in societies that experienced seventy years of Soviet rule? How did the utopian Bolshevik project of remaking the world by extirpating religion from it affect Central Asia? Adeeb Khalid combines insights from the study of both Islam and Soviet history to answer these questions. Arguing that the sustained Soviet assault on Islam destroyed patterns of Islamic learning and thoroughly de-Islamized public life, Khalid demonstrates that Islam became synonymous with tradition and was subordinated to powerful ethnonational identities that crystallized during the Soviet period. He shows how this legacy endures today and how, for the vast majority of the population, a return to Islam means the recovery of traditions destroyed under Communism. Islam after Communism reasons that the fear of a rampant radical Islam that dominates both Western thought and many of Central Asia’s governments should be tempered with an understanding of the politics of antiterrorism, which allows governments to justify their own authoritarian policies by casting all opposition as extremist. Placing the Central Asian experience in the broad comparative perspective of the history of modern Islam, Khalid argues against essentialist views of Islam and Muslims and provides a nuanced and well-informed discussion of the forces at work in this crucial region.