The school is
separated
from the Church.
Soviet Union - 1952 - Soviet Civilization
Since the important
thing is for a man to keep his soul pure and undefiled
for its rendezvous with God beyond the grave, he must
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? SOVIET RUSSIA AHD RELIGIOH
hold the body under strict control and not become con-
taminated with animal needs and desires. This viewpoint
leads to the unhealthy suppression of many wholesome
human impulses. For instance, it has caused the Chris-
tian Church from its earliest days to treat the natural
and normal manifestations of sex as something essentially
sinful and base; and this has resulted in the most dis-
tressing psychological problems and neuroses.
Marxism rejects the Christian stress on nay-saying and
teaches an affirmative way of life based on the view that
this-worldly existence is man's sole opportunity to achieve
happiness. In place of the dualistic conception of human
nature supported by Christianity, it upholds the monistic
psychology which considers man as an interfunctioning
unity of personality, including the mind, on the one
hand, and body or physical organism on the other. This
modern and scientific psychology recognizes the impor-
tance of giving a proper outlet and expression to man's
emotional urges. It realizes the effects of bodily condi-
tions on the personality, yet at the same time understands
the profound influence that mental states can have on
bodily conditions.
Except, however, for purposes of abstract analysis,
the Marxist believes that it is impossible to separate the
mind and personality from the body. In conscious action
at all its various levels, personality and body always func-
tion as an indissoluble unit. For the reason that they
are in every way so intimately and fundamentally associ-
ated, as exhibited by psychology, biology, physiology,
medicine and common sense itself, Marxism argues that
it is impossible for the personality to go on existing inde-
pendently after the death and dissolution of the body
and the brain; and that therefore intellectual integrity
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? SOVIET CIVILIZATION
demands the discarding of all notions of personal immor-
tality.
It is the general philosophic viewpoint known as
Dialectical Materialism, drawing on the facts and prin-
ciples of modern experimental science, that leads the
Communists in Soviet Russia and elsewhere to reject all
the supernatural vagaries paraded by religion. For the
Marxist a thorough science and a consistent philosophy
finds no sign of an omnipotent Providence in the uni-
verse. Since all things operate according to natural law,
there would be nothing for God to do even if he did
exist. The Dialectical Materialist holds, relying particu-
larly on astronomy and biology, that Nature (the uni-
verse as a whole) does not demonstrate favoritism towards
man or any other of its creatures; that this little world
of ours is only a tiny speck in Nature's infinite empire,
as vast in time as in space; and that there is no reason to
believe Nature cares more about our puny planet than
about any other spot in the cosmos.
In their over-all philosophy and attitude towards
religion the Communists assert that they are simply stat-
ing openly and putting into practice conclusions with
which many of the best minds of the Western World are
in fundamental agreement. In fact, the three most emi-
nent American philosophers of the twentieth century-
John Dewey, George Santayana and Morris R. Cohen-
give no place to God, immortality or any other super-
naturalist doctrine in their systems of philosophic Natur-
alism. Neither does Bertrand Russell, the leading British
philosopher of the present, nor many of the brilliant
scientific minds of our day. Numerous thinkers in the
West who call themselves either Naturalists or Human-
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? SOVIET RUSSIA AHD RELIGIOH
ists agree in the broad outlines of their cosmology or
metaphysics with the Dialectical Materialists and hold
with them that the chief ethical aim of man should be
to strive for the happiness, freedom and progress of all
humanity upon this earth.
Catholic and other anti-Soviet churchmen have re-
peatedly tried to line up the United States and other
capitalist democracies in a crusade of the "Christian
West" against the Soviet Union and its "degrading Ma-
terialism. " This issue is a palpably false and manufac-
tured one. For the Materialist, Naturalist and Humanist
schools of philosophy are all part of the great tradition
of Western civilization; all of them reject Christian
supernaturalism, rely upon scientific fact and method,
and support the goal of building a better and more abun-
dant life for mankind in this world.
Nonetheless, Western teachers and thinkers are often
reluctant to make publicly known their full views on
religion and religious philosophies; whereas the Marxists
of Soviet Russia always take a perfectly frank and tho-
rough-going stand on these questions. In their note-
worthy book Soviet Communism the late Sidney and
Beatrice Webb develop some of the implications of this
situation. The Communist position, they write, "has,
it is claimed, the merit of a public and persistent repudi-
ation of the equivocal hypocrisy in which the govern-
ments and churches of other countries, together with
hosts of merely conventional Christians, are today impli-
cated. That is, for the remaking of man, no small matter.
It is not with impunity that nations or individuals, out-
growing any faith in a personal deity who hears their
prayers and governs alike the ocean and the earthquake,
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? SOVIET CIVILIZATION
the harvest and the hearts of men, can continue to prac-
tise rites and accept religious institutions as if they were
still believers.
"No code of conduct professedly based on the com-
mands of an all-powerful ruler will outlast the discovery
that it has, in fact, no such foundation. One result of this
widely spread equivocation is seen in the practical aban-
donment at the present time by millions of young persons
in Europe and America, not only of Christianity, but
also, along with it, of nearly all the commandments by
which their parents were guided, without acquiring any
substitute. "5 Lip-service in the nominally Christian coun-
tries of the West to a traditional religion and a code of
morals associated with it prevents the development, which
has been going on in the Soviet Union, of an up-to-date
philosophy and ethics appropriate to a modern civiliza-
tion based on science and the machine.
I should add, however, that some of the most im-
portant aims and achievements of Soviet civilization are
in harmony with the highest Christian ethics. Soviet
stress on international peace, race equality, the elimina-
tion of brute selfishness, a life of abundance for all and
the eventual brotherhood of man certainly conforms
with the ideals of Jesus as set forth in the New Testa-
ment, although Christians and Communists usually dis-
agree as to the methods of attaining such ends. Of course,
there are other teachings of Jesus recommending meek-
ness or turning the other cheek, which run entirely coun-
ter to Soviet theory and practice.
The Communists, too, have a much more optimistic
conception of human nature than orthodox Christianity
with its insistent stress on original sin and man's procliv-
ity for evil. Some critics think that Marxist optimism
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? SOVIET RUSSIA AND RELIGIOH
about man is as much an over-emphasis as Christian pes-
simism. As Professor John C. Bennett of Union Theolog-
ical Seminary expresses it, the Marxist doctrine "finds the
only obstacle to the good life in economic institutions
that can be changed by a political and social revolution.
. . . To concentrate on the capitalist form of property as
the one root of all social evil is to neglect other roots that
are universally human and that will outlast capitalism
and all other social systems. "6 I believe Dr. Bennett's
analysis is sound.
But however implacably the Soviets oppose Christian
theology and other doctrines of Christianity, they are
striving to put into effect some of the chief precepts of
Christian ethics. So it is that Sir Bernard Pares writes in
the quarterly Foreign Affairs: "The Marxist objective
was the happiness of all -- the poor, the maimed, the
oppressed, the weak, the very old, the very young, the
weaker sex -- in other words, what we should describe as
the Kingdom of God on earth, and the really great things
that have been achieved in these directions are the finest
part of the Soviet record. "7 It is for the same reason that
many Christian clergymen, such as the Dean of Canter-
bury in England and Dr. Harry F. Ward in America, see
much to praise in Soviet society.
True to its economic interpretation of history and
culture, Soviet Marxism goes beyond the logical objec-
tions to religion and analyzes the reasons why it is so
readily accepted by so many people. In Lenin's words:
"In modern capitalist countries the basis of religion is
primarily social. The roots of modern religion are deeply
embedded in the social oppression of the working masses,
and in their apparently complete helplessness before the
blind forces of capitalism. . . . Fear of the blind forces of
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? SOVIET CIVILIZATIOH
capital -- blind because its action cannot be foreseen by
the masses -- a force which at every step in life threatens
the worker and the small businessman with 'sudden,'
'unexpected,' 'accidental' destruction and ruin, bringing
in their train beggary, pauperism, prostitution and deaths
from starvation -- this is the tap-root of modern reli-
gion. . . . No amount of reading matter, however enlight-
ening, will eradicate religion from those masses who are
crushed by the grinding toil of capitalism and subjected
to the blind, destructive forces of capitalism, until these
masses, themselves, learn to fight against the social facts
from which religion arises in a united, disciplined, plan-
ned and conscious manner -- until they learn to fight
against the rule of the capitalist in all its forms. "8
The Communists maintain that organized religion's
customary opposition to social change has been due pri-
marily to the Church's stake in the economic status quo.
Marx forcefully brings out this point when he asserts
that "the Anglican Church will more readily pardon
attacks upon thirty-eight of its thirty-nine articles than
upon one thirty-ninth of its income. "9 In recent times,
although there has been a minority in practically every
religious denomination which backs liberal or radical
causes, the Christian Church as a whole has been a firm
supporter of the capitalist system. And its most conserva-
tive section, the Catholic Church, has thrown its weight
behind fascist governments in Italy, Spain and Argentina;
in Germany it made some gestures of disapproval against
Hitler, but dropped even this mild form of opposition
after the outbreak of World War II. Today the Vatican
and its closely knit churches in every land are in the
forefront of the crusade against socialism and the Soviet
Union.
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? SOVIET RUSSIA AHD RELIGIOTi
The Soviet Communists, on their part, have never
hesitated to lash out vigorously against the Catholic
Church and particularly against its hierarchy. They point
out that the encyclical "Rerum Noverum" issued by Pope
Leo XIII in 1891 and concentrating on the relations be-
tween capital and labor still remains the chief guide to
Catholic policy on economic affairs. Leo declared that
the primary purpose of the state is "the safeguarding, by
legal enactment and policy, of private property. Most
of all it is essential in these times of covetous greed to
keep the multitude within line of duty. " In 1931 Pius XI
promulgated an encyclical on labor which stated frankly:
"The differences in social conditions in the human
family, which were wisely decreed by the Creator, must
not and cannot ever by abolished. . . . All opposition be-
tween the classes must cease and harmonious collabora-
tion must be established between the various classes. "
Such statements are naturally anathema to the Marxists
of Soviet Russia. -
The economic foundations and connections of the
Russian Orthodox Church are important to note. Up
till 1917 it was the wealthiest single organization in all
of Russia, exploiting scores of thousands of peasants on
its immense estates and owning large blocks of the most
profitable stocks and bonds. At the time of the Revolu-
tion the bank account of the Church amounted to about
8,000,000,000 rubles (equal to $4,000,000,000 in 1917)
and its annual income to about 500,000,000 rubles. In
addition, there was the enormous capital value of its
20,000,000 acres of land, its cathedrals, its churches, its
monasteries and the gorgeous gold and silver decorations
of these religious edifices. And all of these assets were
being continually augmented by very substantial financial
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? SOVIET CIVILIZATIOH
grants from the Government. In short, the Church itself
was a great feudalist-capitalist institution in the old
Russia, with its fundamental economic interests every-
where intertwined with and dependent upon the Tsarist
system of political oppression and economic exploitation.
The Orthodox Church within the U. S. S. R. and the
Catholic Church outside it have been the two religious
institutions which the Soviets have most feared and op-
posed. But on principle they are against all religions, in-
cluding Protestantism, Judaism, Mohammedanism, Bud-
dhism, Confucianism, Taoism or any other. A reformed
and liberal Church does not seem, either, an acceptable
solution to the Communist. His position is that since
religion is necessarily tied up with a belief in the super-
natural, it cannot be reformed so as to become a good
influence in the world without ceasing to be religion.
In this respect it is unlike education, for example, which
can clearly be bent to the purposes of a socialist regime.
The Marxist also considers most confusing and harm-
ful the widespread habit of redefining religious terms,
like God, immortality and religion itself, so broadly and
vaguely that they lose all distinctive meaning. He is
likely to think that this is a theological trick to retain
for religion the support of the more educated and sophist-
icated groups. In 1913 Maxim Gorky, for instance, re-
defined God, as "a complex of those ideas, worked out by
tribes, by nations, by humanity at large, which arouse
and organize the social emotions, and which serve to
unite the individual with society and to curb zoological
individualism. "10 Under such a definition God ceases to
be an independent supernatural being or Creator and
becomes synonymous with the higher ethical and social
ideals of men. This meaning of God enables even out-
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? SOVIET RUSSIA AN[D RELIGIOH
right atheists to believe in him. Though Gorky was sym-
pathetic to the Left, Lenin criticized him severely for
his "God-building" and accused him of playing into the
hands of the clerics.
3. Soviet Practice in regard to Religion
There are three main documentary sources for the
understanding of the Soviet policy toward religion. The
first of these is the Government decree of February 5,
1918, entitled "Separation of the Church from the State
and the School from the Church. " Its thirteen sections
are as follows:
1. The Church is separated from the State.
2. Within the territory of the Republic the passing
of any local laws or regulations limiting or interfering
with freedom of conscience or granting special rights or
privileges to citizens because they belong to a certain
faith is forbidden.
3. Every citizen has a right to adopt any religion or
not to adopt any at all. Every legal restriction connected
with the profession of certain faiths or with the non-
profession of any faith is now abolished. Official acts
shall make no mention of a citizen's faith.
4. State or semi-official public functions are not to be
accompanied by religious ceremonies or rituals.
5. Religious performances may be carried on freely
insofar as they do not disturb the public order or en-
croach upon the rights of citizens of the Soviet Republic.
Local authorities have the right to take the necessary
measures to preserve order and safeguard the rights
of citizens.
6. No one can decline to carry out his civic duties on
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? SOVIET CIVILIZATION
the ground of his religious views. Exception to this rul-
ing may be made by special decision of the people's court
provided one civic duty is substituted for another.
7. Religious oaths are abolished. In case of necessity
a solemn promise will suffice.
8. All civil acts are performed exclusively by the
civic authorities in charge of the department for the regis-
tration of marriages and births.
9.
The school is separated from the Church. The
teaching of religion in state and public schools, as well as
in private schools where general subjects are taught, is
forbidden. Citizens may study or teach religious subjects
privately.
10. Church and religious societies are subject to the
same laws and regulations as private societies and unions.
They do not enjoy any special privileges or subsidies
from the State or from local institutions.
11. The levying of obligatory collections or imposi-
tions for the benefit of church or religious societies is
forbidden. These organizations are forbidden also to
coerce or punish their members.
12. Church and religious societies have no right to
own property. They do not have the rights of a legal
person.
13. All property in Russia now owned by churches
and religious organizations is henceforth the property of
the people. Buildings and objects that are needed for
religious services revert to the free use of religious organ-
izations by special decree of the local or central govern-
ment authorities.
The second source is the Article in the Soviet Consti-
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? SOVIET RUSSIA AHD RELIGIOH
tution which I cited earlier:* "In order to ensure to
citizens freedom of conscience, the Church in the U. S.
S. R. is separated from the State, and the school from the
Church. Freedom of religious worship and freedom of
anti-religious propaganda is recognized for all citizens. "
The third source, which I shall quote later, is the state-
ments of policy issued by the recently created Council
on Affairs of the Orthodox Church.
The two documents which I have quoted above make
clear that while there is complete freedom of conscience
and worship in the Soviet Union, the Church no longer
receives any financial backing from the Government.
Equally important is the fact that it must confine itself
to strictly religious activities. It is not permitted to organ-
ize charitable associations, hospitals, orphan asylums,
playgrounds or, of course, parochial schools. One of the
first steps the Soviets took in 1917-18 was to secularize
the 40,000 elementary schools run by the Orthodox
Church. As in the United States, religious instruction
is not allowed in the State schools of the U. S. S. R. , al-
though such instruction is legal in special religious semi-
naries for older students; and parents can teach what they
choose about religion to their children at home or send
them to the homes of priests and ministers for religious
education. Religious rites are allowed for births, mar-
riages and funerals at the home, the church or elsewhere,
according to the desires of the family concerned.
What these various regulations mean is that the relig-
ious function in Soviet Russia has been separated from
other functions and is required to stand on its own feet.
As I saw again and again at first-hand on my trips to the
? See p. 80.
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? SOVIET CIVILIZATION
Soviet Union, the Russian churches are open, and full,
for worship, prayer and meditation; the colorfully clad
priests are chanting and swinging incense; the Orthodox
choruses, famed the world over, are singing as of old.
To what extent pure religion, unconnected with other
community activities and relying upon its own moral
and spiritual qualities, can maintain popular support,
remains to be seen.
Concerning this situation the Reverend William
Howard Melish, Jr. , who has been fighting a courageous
battle for religious liberty as Associate Director of the
Church of the Holy Trinity, Brooklyn, has made an
enlightening comment in his pamphlet, Religion Today
in the U. S. S. R. "On first acquaintance," writes Dr.
Melish, "it seems to many Americans that religion has
been robbed of its rightful sphere of operations. It is
severed from the educational system and from the admin-
istration of public philanthropies. But let us frankly face
this question: Why did the Church in our society feel
drawn to pioneer in education except because there was
so little of it? To build hospitals except because there
were so few? To care for the orphans and the aged except
that no one else would bother? The Church entered these
fields in Western society because there were human needs
crying to be met!
"But suppose that there had been an adequate pro-
vision within our society to care for educating all its
members, healing the sick, providing for the orphans
and the aged, assuring work for the unemployed? The
Church would not have felt constrained to enter these
areas. It would have sought to serve another function.
In such a society it would have undertaken to stimulate
the knowledge and worship of God so that character
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? SOVIET RUSSIA AMD RELIGIOH
would be built, life be infused with healthy purpose, and
the social structure constantly leavened by the creative
faith of the Church's sons. In the Soviet Union the com-
munity undertakes to perform these many social func-
tions. . . . Religion in Russia is simpler, more elemental,
more spiritual. The Church is freed of innumerable
responsibilities and philanthropic chores, the infinite
raising of money for this and for that. "11
Today in Soviet Russia no church owns any land or
building. This is not due to discrimination against relig-
ion, but to the fact that all land and edifices, as distinct
from dwelling houses, have become publicly owned. It
simply means that the property of the Church, like that
of the nobility, the large landowners, the banks and the
private industries, has become socialized. During the
terrible famine of 1921-22 the Soviet Government took
over from individual churches for the relief fund surplus
articles of gold, silver and precious stones which it
claimed they did not need for the practice of their cult.
This humanitarian measure stirred up bitter opposition
within the Church, though a large section of the clergy
approved the move.
In regard to places of worship, the Soviet Government
lets religious congregations have the necessary buildings
rent free and now tax exempt, although they were for a
long time subject to high local taxes. Because, however,
the Church possesses no revenue-producing taxes and
receives no State subsidies, the salaries of priests and all
other expenses must be provided for, as in America, by
voluntary contributions of the faithful, fees for services,
and the sale of candles and other religious articles.
Actually, this same situation prevailed in Tsarist
Russia for all of the non-Orthodox sects, since the Gov-
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? SOVIET CIVILIZATION
ernment rendered them no economic assistance. Today,
all religions in the U. S. S. R. are on an equal basis finan-
cially and legally, so far as the State is concerned. Gov-
ernment discrimination in favor of the Orthodox Church
and against the other religious bodies is ended. The
Mufti of Soviet Islam, the religious head of Soviet
Mohammedans, is on record as saying: "The Soviet
regime has done one thing which we Moslems will never
forget. It has accorded us religious liberty and civil
equality. "12
Whereas in the old days, atheists were unmercifully
hounded, there is now freedom of conscience for both
believers and unbelievers. Although the religious-mind-
ed Government of the Tsars made a point of persecuting
anti-religious individuals, the anti-religious-minded Gov-
ernment of the Soviets makes a point of not persecuting
religious individuals. It is true that the Soviet Republic
has used firm governmental pressure to eradicate harmful
religious customs left untouched by the Tsars, such as
the sacred polygamy of the Moslems and the self-mutila-
tion practices of certain esoteric religious cults.
There can be no doubt, either, that the Soviet author-
ities have thrown all of their influence behind the diffi-
cult, long-term task of eradicating the hold of religion on
the population. In view of the Government's control
over education and the organs of public opinion, it can-
not be said that in the struggle between religion and anti-
religion the Church is on a fair and equal basis with the
State. Unfortunately the 1936 Constitution by implica-
tion ruled out freedom of religious propaganda, meaning
that the faithful were not at liberty to carry on prosely-
tizing in an organized way outside of the churches them-
selves. Curiously enough, the Orthodox Church itself
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? SOVIET RUSSIA AHD RBLIGIOH
was in favor of this provision, since it gave it an advantage
in competing with the missionary fervor of the Protestant
sects. As we shall see, the 1936 ruling is now no longer
in effect. *
The Communist theory is that the establishment of
a socialist system which does away with man's major eco-
nomic and social ills will gradually dry up the roots of
religious belief. But the Soviets have not been content
to sit by and await this ultimate result; on the contrary
they have vigorously attempted to speed up the process
and have put into effect over the years the widest variety
of anti-religious education and propaganda. The educa-
tional campaign against religion in the U. S. S. R. has
taken advantage of every conceivable device that might
help overcome the superstitions of workers and peasants.
In addition to teaching anti-religion and the philosophy
of Dialectical Materialism in the schools and higher
educational institutions, the Communists have utilized
anti-religious books, magazines, newspapers, motion pic-
tures, plays, lectures and radio broadcasts.
Noteworthy in the larger cities are the anti-religious
museums, several of which I went through during my
visits to Soviet Russia. These museums are just as much
pro-science as anti-religious and stress scientific discov-
eries, such as the evolution of man from lower species,
which educated people in Western Europe and the
Americas have long since accepted as true. There are
also exhibits exposing the myths of the Bible, the mir-
acles claimed by the Church and its saints, and the anti-
social practices of various cults, such as their opposition
to education and science and their encouragement of
drunkenness and of the treatment of women as inferiors.
? See pp. 150-151.
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? SOVIET CIVILIZATION
Not the least important of the teachings in these museums
are those directed against superstitious beliefs which
hinder the extension of health measures for the preven-
tion and cure of disease.
The stronghold of religion in the Soviet Union, as
in all other countries, has been in the rural districts
where the population is likely to be less culturally ad-
vanced than in the cities. In the U. S. S. R. scientific and
anti-religious education have been absolutely essential in
the agricultural regions on account of the socialist pro-
gram to mechanize and collectivize the farms. Because
the peasants depended to so large an extent on primitive
religious beliefs, it was decided that the most effective
form of enlightenment lay in explaining the origin of
hail, rain, drought, thunderstorms, the appearance of
insect plagues, the properties of various soils, the action
of fertilizers and so on. The Soviet Five-Year Plans for
agriculture would have been doomed to failure had the
peasants continued to rely upon their age-old supersti-
tions.
Much of the strenuous opposition to collective farm-
ing came from priests who thought, quite rightly, that
this new system of agriculture would tend to diminish
their influence. They told their flocks that the establish-
ment of collectives was contrary to the wishes of Divine
Providence and those who joined them would suffer dire
punishment from the Almighty. Professor Hecker writes
that he once "enquired of a peasant why he was so op-
posed to collective farming, which promised so many
advantages. His bizarre reply was that it was opposed to
the will of God; for had God desired collectives, he would
have created not the individual Adam and Eve, whom
he had put into the Garden of Eden, but he would have
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? SOVIET RUSSIA AND RELIGIOH
created a collective and instructed them to work the
garden as a group. "13
In the urban as well as the agricultural districts the
Communists have insisted on reducing the inordinate
number of celebrations of Saints' Days and Church feasts
formerly taken for granted. The Soviet Government has
at the same time established various secular holidays
such as November 7, the anniversary of the Bolshevik
Revolution, and May 1, the International Day of Labor.
The effort has also been made, with some success, to
transfer to New Year's Day the non-religious, festival
aspects of Christmas, with children receiving presents
around "New Year's trees" and with much ado over a
personage known as Grandfather Frost.
In general the anti-religious campaign in the U. S. S. R.
has been carried on with far more forbearance than hos-
tile and exaggerated reports in the foreign press would
indicate. Common sense and political strategy have been
guiding factors in this matter, since obviously the Com-
munists have not wished to give unnecessary offence to
backward elements in the population. At its Thirteenth
Congress in 1924 the Soviet Communist Party declared:
"Special care must be taken not to offend the religious
sentiments of the believers, which can only be overcome
by years and decades of systematic educational work.
This last point is to be borne particularly in mind in
the Eastern Republics and districts. "
Another Communist Party pronouncement, made
several years later, counseled: "Anti-religious propa-
ganda in the village must have the nature of a quiet,
cautious talk, a deepening propaganda influencing the
minds of the hearers. With no less caution it is necessary
to carry on anti-religious propaganda among the workers,
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? SOVIET CIVILIZATIOH
particularly at present when there is observed a consider-
able influx of peasantry into the working class. " These
official statements call to mind the warning given in 1928
by Anatole Lunacharsky, Soviet Minister of Education:
"Religion is like a nail; the harder you hit it, the deeper
it goes into the wood. "14
Certainly, however, there were periods and places
in which Lunacharsky's good advice was not followed.
Some of the policies and activities of the Union of Mili-
tant Atheists, in its heyday, so affronted the religious
feelings of Church members that they became more
passionate than ever in their allegiance to the old beliefs.
This anti-religious organization, formed in 1925, was
responsible for many scurrilous and offensive attacks on
religion, including the most crude and derisive posters,
and at times outright hooliganism. The churches, how-
ever, never lost the right of appeal to the Soviet courts
against excesses on the part of anti-religious enthusiasts.
For example, in 1936-37 the courts tried 157 complaints
by individual churches and granted damages in 78 per-
cent of these cases. And in 1939 a group of anti-religious
offenders received sentences ranging from six to eighteen
months for rowdyism on Easter Day outside a church in
Yaroslav.
The Union of Militant Atheists reached its height of
organizational strength and influence about 1932 when
it reported 5,500,000 members as compared with an
anticipated membership of 17,000,000. Much of its use-
ful work on behalf of the new socialist society was accom-
plished in the rural sections of the country where, as I
have said, religious superstitions were a real obstacle to
the achievement of collectivization among the peasants.
After the marked success of the collective farm movement
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thing is for a man to keep his soul pure and undefiled
for its rendezvous with God beyond the grave, he must
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? SOVIET RUSSIA AHD RELIGIOH
hold the body under strict control and not become con-
taminated with animal needs and desires. This viewpoint
leads to the unhealthy suppression of many wholesome
human impulses. For instance, it has caused the Chris-
tian Church from its earliest days to treat the natural
and normal manifestations of sex as something essentially
sinful and base; and this has resulted in the most dis-
tressing psychological problems and neuroses.
Marxism rejects the Christian stress on nay-saying and
teaches an affirmative way of life based on the view that
this-worldly existence is man's sole opportunity to achieve
happiness. In place of the dualistic conception of human
nature supported by Christianity, it upholds the monistic
psychology which considers man as an interfunctioning
unity of personality, including the mind, on the one
hand, and body or physical organism on the other. This
modern and scientific psychology recognizes the impor-
tance of giving a proper outlet and expression to man's
emotional urges. It realizes the effects of bodily condi-
tions on the personality, yet at the same time understands
the profound influence that mental states can have on
bodily conditions.
Except, however, for purposes of abstract analysis,
the Marxist believes that it is impossible to separate the
mind and personality from the body. In conscious action
at all its various levels, personality and body always func-
tion as an indissoluble unit. For the reason that they
are in every way so intimately and fundamentally associ-
ated, as exhibited by psychology, biology, physiology,
medicine and common sense itself, Marxism argues that
it is impossible for the personality to go on existing inde-
pendently after the death and dissolution of the body
and the brain; and that therefore intellectual integrity
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? SOVIET CIVILIZATION
demands the discarding of all notions of personal immor-
tality.
It is the general philosophic viewpoint known as
Dialectical Materialism, drawing on the facts and prin-
ciples of modern experimental science, that leads the
Communists in Soviet Russia and elsewhere to reject all
the supernatural vagaries paraded by religion. For the
Marxist a thorough science and a consistent philosophy
finds no sign of an omnipotent Providence in the uni-
verse. Since all things operate according to natural law,
there would be nothing for God to do even if he did
exist. The Dialectical Materialist holds, relying particu-
larly on astronomy and biology, that Nature (the uni-
verse as a whole) does not demonstrate favoritism towards
man or any other of its creatures; that this little world
of ours is only a tiny speck in Nature's infinite empire,
as vast in time as in space; and that there is no reason to
believe Nature cares more about our puny planet than
about any other spot in the cosmos.
In their over-all philosophy and attitude towards
religion the Communists assert that they are simply stat-
ing openly and putting into practice conclusions with
which many of the best minds of the Western World are
in fundamental agreement. In fact, the three most emi-
nent American philosophers of the twentieth century-
John Dewey, George Santayana and Morris R. Cohen-
give no place to God, immortality or any other super-
naturalist doctrine in their systems of philosophic Natur-
alism. Neither does Bertrand Russell, the leading British
philosopher of the present, nor many of the brilliant
scientific minds of our day. Numerous thinkers in the
West who call themselves either Naturalists or Human-
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? SOVIET RUSSIA AHD RELIGIOH
ists agree in the broad outlines of their cosmology or
metaphysics with the Dialectical Materialists and hold
with them that the chief ethical aim of man should be
to strive for the happiness, freedom and progress of all
humanity upon this earth.
Catholic and other anti-Soviet churchmen have re-
peatedly tried to line up the United States and other
capitalist democracies in a crusade of the "Christian
West" against the Soviet Union and its "degrading Ma-
terialism. " This issue is a palpably false and manufac-
tured one. For the Materialist, Naturalist and Humanist
schools of philosophy are all part of the great tradition
of Western civilization; all of them reject Christian
supernaturalism, rely upon scientific fact and method,
and support the goal of building a better and more abun-
dant life for mankind in this world.
Nonetheless, Western teachers and thinkers are often
reluctant to make publicly known their full views on
religion and religious philosophies; whereas the Marxists
of Soviet Russia always take a perfectly frank and tho-
rough-going stand on these questions. In their note-
worthy book Soviet Communism the late Sidney and
Beatrice Webb develop some of the implications of this
situation. The Communist position, they write, "has,
it is claimed, the merit of a public and persistent repudi-
ation of the equivocal hypocrisy in which the govern-
ments and churches of other countries, together with
hosts of merely conventional Christians, are today impli-
cated. That is, for the remaking of man, no small matter.
It is not with impunity that nations or individuals, out-
growing any faith in a personal deity who hears their
prayers and governs alike the ocean and the earthquake,
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? SOVIET CIVILIZATION
the harvest and the hearts of men, can continue to prac-
tise rites and accept religious institutions as if they were
still believers.
"No code of conduct professedly based on the com-
mands of an all-powerful ruler will outlast the discovery
that it has, in fact, no such foundation. One result of this
widely spread equivocation is seen in the practical aban-
donment at the present time by millions of young persons
in Europe and America, not only of Christianity, but
also, along with it, of nearly all the commandments by
which their parents were guided, without acquiring any
substitute. "5 Lip-service in the nominally Christian coun-
tries of the West to a traditional religion and a code of
morals associated with it prevents the development, which
has been going on in the Soviet Union, of an up-to-date
philosophy and ethics appropriate to a modern civiliza-
tion based on science and the machine.
I should add, however, that some of the most im-
portant aims and achievements of Soviet civilization are
in harmony with the highest Christian ethics. Soviet
stress on international peace, race equality, the elimina-
tion of brute selfishness, a life of abundance for all and
the eventual brotherhood of man certainly conforms
with the ideals of Jesus as set forth in the New Testa-
ment, although Christians and Communists usually dis-
agree as to the methods of attaining such ends. Of course,
there are other teachings of Jesus recommending meek-
ness or turning the other cheek, which run entirely coun-
ter to Soviet theory and practice.
The Communists, too, have a much more optimistic
conception of human nature than orthodox Christianity
with its insistent stress on original sin and man's procliv-
ity for evil. Some critics think that Marxist optimism
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? SOVIET RUSSIA AND RELIGIOH
about man is as much an over-emphasis as Christian pes-
simism. As Professor John C. Bennett of Union Theolog-
ical Seminary expresses it, the Marxist doctrine "finds the
only obstacle to the good life in economic institutions
that can be changed by a political and social revolution.
. . . To concentrate on the capitalist form of property as
the one root of all social evil is to neglect other roots that
are universally human and that will outlast capitalism
and all other social systems. "6 I believe Dr. Bennett's
analysis is sound.
But however implacably the Soviets oppose Christian
theology and other doctrines of Christianity, they are
striving to put into effect some of the chief precepts of
Christian ethics. So it is that Sir Bernard Pares writes in
the quarterly Foreign Affairs: "The Marxist objective
was the happiness of all -- the poor, the maimed, the
oppressed, the weak, the very old, the very young, the
weaker sex -- in other words, what we should describe as
the Kingdom of God on earth, and the really great things
that have been achieved in these directions are the finest
part of the Soviet record. "7 It is for the same reason that
many Christian clergymen, such as the Dean of Canter-
bury in England and Dr. Harry F. Ward in America, see
much to praise in Soviet society.
True to its economic interpretation of history and
culture, Soviet Marxism goes beyond the logical objec-
tions to religion and analyzes the reasons why it is so
readily accepted by so many people. In Lenin's words:
"In modern capitalist countries the basis of religion is
primarily social. The roots of modern religion are deeply
embedded in the social oppression of the working masses,
and in their apparently complete helplessness before the
blind forces of capitalism. . . . Fear of the blind forces of
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? SOVIET CIVILIZATIOH
capital -- blind because its action cannot be foreseen by
the masses -- a force which at every step in life threatens
the worker and the small businessman with 'sudden,'
'unexpected,' 'accidental' destruction and ruin, bringing
in their train beggary, pauperism, prostitution and deaths
from starvation -- this is the tap-root of modern reli-
gion. . . . No amount of reading matter, however enlight-
ening, will eradicate religion from those masses who are
crushed by the grinding toil of capitalism and subjected
to the blind, destructive forces of capitalism, until these
masses, themselves, learn to fight against the social facts
from which religion arises in a united, disciplined, plan-
ned and conscious manner -- until they learn to fight
against the rule of the capitalist in all its forms. "8
The Communists maintain that organized religion's
customary opposition to social change has been due pri-
marily to the Church's stake in the economic status quo.
Marx forcefully brings out this point when he asserts
that "the Anglican Church will more readily pardon
attacks upon thirty-eight of its thirty-nine articles than
upon one thirty-ninth of its income. "9 In recent times,
although there has been a minority in practically every
religious denomination which backs liberal or radical
causes, the Christian Church as a whole has been a firm
supporter of the capitalist system. And its most conserva-
tive section, the Catholic Church, has thrown its weight
behind fascist governments in Italy, Spain and Argentina;
in Germany it made some gestures of disapproval against
Hitler, but dropped even this mild form of opposition
after the outbreak of World War II. Today the Vatican
and its closely knit churches in every land are in the
forefront of the crusade against socialism and the Soviet
Union.
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? SOVIET RUSSIA AHD RELIGIOTi
The Soviet Communists, on their part, have never
hesitated to lash out vigorously against the Catholic
Church and particularly against its hierarchy. They point
out that the encyclical "Rerum Noverum" issued by Pope
Leo XIII in 1891 and concentrating on the relations be-
tween capital and labor still remains the chief guide to
Catholic policy on economic affairs. Leo declared that
the primary purpose of the state is "the safeguarding, by
legal enactment and policy, of private property. Most
of all it is essential in these times of covetous greed to
keep the multitude within line of duty. " In 1931 Pius XI
promulgated an encyclical on labor which stated frankly:
"The differences in social conditions in the human
family, which were wisely decreed by the Creator, must
not and cannot ever by abolished. . . . All opposition be-
tween the classes must cease and harmonious collabora-
tion must be established between the various classes. "
Such statements are naturally anathema to the Marxists
of Soviet Russia. -
The economic foundations and connections of the
Russian Orthodox Church are important to note. Up
till 1917 it was the wealthiest single organization in all
of Russia, exploiting scores of thousands of peasants on
its immense estates and owning large blocks of the most
profitable stocks and bonds. At the time of the Revolu-
tion the bank account of the Church amounted to about
8,000,000,000 rubles (equal to $4,000,000,000 in 1917)
and its annual income to about 500,000,000 rubles. In
addition, there was the enormous capital value of its
20,000,000 acres of land, its cathedrals, its churches, its
monasteries and the gorgeous gold and silver decorations
of these religious edifices. And all of these assets were
being continually augmented by very substantial financial
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? SOVIET CIVILIZATIOH
grants from the Government. In short, the Church itself
was a great feudalist-capitalist institution in the old
Russia, with its fundamental economic interests every-
where intertwined with and dependent upon the Tsarist
system of political oppression and economic exploitation.
The Orthodox Church within the U. S. S. R. and the
Catholic Church outside it have been the two religious
institutions which the Soviets have most feared and op-
posed. But on principle they are against all religions, in-
cluding Protestantism, Judaism, Mohammedanism, Bud-
dhism, Confucianism, Taoism or any other. A reformed
and liberal Church does not seem, either, an acceptable
solution to the Communist. His position is that since
religion is necessarily tied up with a belief in the super-
natural, it cannot be reformed so as to become a good
influence in the world without ceasing to be religion.
In this respect it is unlike education, for example, which
can clearly be bent to the purposes of a socialist regime.
The Marxist also considers most confusing and harm-
ful the widespread habit of redefining religious terms,
like God, immortality and religion itself, so broadly and
vaguely that they lose all distinctive meaning. He is
likely to think that this is a theological trick to retain
for religion the support of the more educated and sophist-
icated groups. In 1913 Maxim Gorky, for instance, re-
defined God, as "a complex of those ideas, worked out by
tribes, by nations, by humanity at large, which arouse
and organize the social emotions, and which serve to
unite the individual with society and to curb zoological
individualism. "10 Under such a definition God ceases to
be an independent supernatural being or Creator and
becomes synonymous with the higher ethical and social
ideals of men. This meaning of God enables even out-
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? SOVIET RUSSIA AN[D RELIGIOH
right atheists to believe in him. Though Gorky was sym-
pathetic to the Left, Lenin criticized him severely for
his "God-building" and accused him of playing into the
hands of the clerics.
3. Soviet Practice in regard to Religion
There are three main documentary sources for the
understanding of the Soviet policy toward religion. The
first of these is the Government decree of February 5,
1918, entitled "Separation of the Church from the State
and the School from the Church. " Its thirteen sections
are as follows:
1. The Church is separated from the State.
2. Within the territory of the Republic the passing
of any local laws or regulations limiting or interfering
with freedom of conscience or granting special rights or
privileges to citizens because they belong to a certain
faith is forbidden.
3. Every citizen has a right to adopt any religion or
not to adopt any at all. Every legal restriction connected
with the profession of certain faiths or with the non-
profession of any faith is now abolished. Official acts
shall make no mention of a citizen's faith.
4. State or semi-official public functions are not to be
accompanied by religious ceremonies or rituals.
5. Religious performances may be carried on freely
insofar as they do not disturb the public order or en-
croach upon the rights of citizens of the Soviet Republic.
Local authorities have the right to take the necessary
measures to preserve order and safeguard the rights
of citizens.
6. No one can decline to carry out his civic duties on
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? SOVIET CIVILIZATION
the ground of his religious views. Exception to this rul-
ing may be made by special decision of the people's court
provided one civic duty is substituted for another.
7. Religious oaths are abolished. In case of necessity
a solemn promise will suffice.
8. All civil acts are performed exclusively by the
civic authorities in charge of the department for the regis-
tration of marriages and births.
9.
The school is separated from the Church. The
teaching of religion in state and public schools, as well as
in private schools where general subjects are taught, is
forbidden. Citizens may study or teach religious subjects
privately.
10. Church and religious societies are subject to the
same laws and regulations as private societies and unions.
They do not enjoy any special privileges or subsidies
from the State or from local institutions.
11. The levying of obligatory collections or imposi-
tions for the benefit of church or religious societies is
forbidden. These organizations are forbidden also to
coerce or punish their members.
12. Church and religious societies have no right to
own property. They do not have the rights of a legal
person.
13. All property in Russia now owned by churches
and religious organizations is henceforth the property of
the people. Buildings and objects that are needed for
religious services revert to the free use of religious organ-
izations by special decree of the local or central govern-
ment authorities.
The second source is the Article in the Soviet Consti-
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? SOVIET RUSSIA AHD RELIGIOH
tution which I cited earlier:* "In order to ensure to
citizens freedom of conscience, the Church in the U. S.
S. R. is separated from the State, and the school from the
Church. Freedom of religious worship and freedom of
anti-religious propaganda is recognized for all citizens. "
The third source, which I shall quote later, is the state-
ments of policy issued by the recently created Council
on Affairs of the Orthodox Church.
The two documents which I have quoted above make
clear that while there is complete freedom of conscience
and worship in the Soviet Union, the Church no longer
receives any financial backing from the Government.
Equally important is the fact that it must confine itself
to strictly religious activities. It is not permitted to organ-
ize charitable associations, hospitals, orphan asylums,
playgrounds or, of course, parochial schools. One of the
first steps the Soviets took in 1917-18 was to secularize
the 40,000 elementary schools run by the Orthodox
Church. As in the United States, religious instruction
is not allowed in the State schools of the U. S. S. R. , al-
though such instruction is legal in special religious semi-
naries for older students; and parents can teach what they
choose about religion to their children at home or send
them to the homes of priests and ministers for religious
education. Religious rites are allowed for births, mar-
riages and funerals at the home, the church or elsewhere,
according to the desires of the family concerned.
What these various regulations mean is that the relig-
ious function in Soviet Russia has been separated from
other functions and is required to stand on its own feet.
As I saw again and again at first-hand on my trips to the
? See p. 80.
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? SOVIET CIVILIZATION
Soviet Union, the Russian churches are open, and full,
for worship, prayer and meditation; the colorfully clad
priests are chanting and swinging incense; the Orthodox
choruses, famed the world over, are singing as of old.
To what extent pure religion, unconnected with other
community activities and relying upon its own moral
and spiritual qualities, can maintain popular support,
remains to be seen.
Concerning this situation the Reverend William
Howard Melish, Jr. , who has been fighting a courageous
battle for religious liberty as Associate Director of the
Church of the Holy Trinity, Brooklyn, has made an
enlightening comment in his pamphlet, Religion Today
in the U. S. S. R. "On first acquaintance," writes Dr.
Melish, "it seems to many Americans that religion has
been robbed of its rightful sphere of operations. It is
severed from the educational system and from the admin-
istration of public philanthropies. But let us frankly face
this question: Why did the Church in our society feel
drawn to pioneer in education except because there was
so little of it? To build hospitals except because there
were so few? To care for the orphans and the aged except
that no one else would bother? The Church entered these
fields in Western society because there were human needs
crying to be met!
"But suppose that there had been an adequate pro-
vision within our society to care for educating all its
members, healing the sick, providing for the orphans
and the aged, assuring work for the unemployed? The
Church would not have felt constrained to enter these
areas. It would have sought to serve another function.
In such a society it would have undertaken to stimulate
the knowledge and worship of God so that character
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? SOVIET RUSSIA AMD RELIGIOH
would be built, life be infused with healthy purpose, and
the social structure constantly leavened by the creative
faith of the Church's sons. In the Soviet Union the com-
munity undertakes to perform these many social func-
tions. . . . Religion in Russia is simpler, more elemental,
more spiritual. The Church is freed of innumerable
responsibilities and philanthropic chores, the infinite
raising of money for this and for that. "11
Today in Soviet Russia no church owns any land or
building. This is not due to discrimination against relig-
ion, but to the fact that all land and edifices, as distinct
from dwelling houses, have become publicly owned. It
simply means that the property of the Church, like that
of the nobility, the large landowners, the banks and the
private industries, has become socialized. During the
terrible famine of 1921-22 the Soviet Government took
over from individual churches for the relief fund surplus
articles of gold, silver and precious stones which it
claimed they did not need for the practice of their cult.
This humanitarian measure stirred up bitter opposition
within the Church, though a large section of the clergy
approved the move.
In regard to places of worship, the Soviet Government
lets religious congregations have the necessary buildings
rent free and now tax exempt, although they were for a
long time subject to high local taxes. Because, however,
the Church possesses no revenue-producing taxes and
receives no State subsidies, the salaries of priests and all
other expenses must be provided for, as in America, by
voluntary contributions of the faithful, fees for services,
and the sale of candles and other religious articles.
Actually, this same situation prevailed in Tsarist
Russia for all of the non-Orthodox sects, since the Gov-
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? SOVIET CIVILIZATION
ernment rendered them no economic assistance. Today,
all religions in the U. S. S. R. are on an equal basis finan-
cially and legally, so far as the State is concerned. Gov-
ernment discrimination in favor of the Orthodox Church
and against the other religious bodies is ended. The
Mufti of Soviet Islam, the religious head of Soviet
Mohammedans, is on record as saying: "The Soviet
regime has done one thing which we Moslems will never
forget. It has accorded us religious liberty and civil
equality. "12
Whereas in the old days, atheists were unmercifully
hounded, there is now freedom of conscience for both
believers and unbelievers. Although the religious-mind-
ed Government of the Tsars made a point of persecuting
anti-religious individuals, the anti-religious-minded Gov-
ernment of the Soviets makes a point of not persecuting
religious individuals. It is true that the Soviet Republic
has used firm governmental pressure to eradicate harmful
religious customs left untouched by the Tsars, such as
the sacred polygamy of the Moslems and the self-mutila-
tion practices of certain esoteric religious cults.
There can be no doubt, either, that the Soviet author-
ities have thrown all of their influence behind the diffi-
cult, long-term task of eradicating the hold of religion on
the population. In view of the Government's control
over education and the organs of public opinion, it can-
not be said that in the struggle between religion and anti-
religion the Church is on a fair and equal basis with the
State. Unfortunately the 1936 Constitution by implica-
tion ruled out freedom of religious propaganda, meaning
that the faithful were not at liberty to carry on prosely-
tizing in an organized way outside of the churches them-
selves. Curiously enough, the Orthodox Church itself
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? SOVIET RUSSIA AHD RBLIGIOH
was in favor of this provision, since it gave it an advantage
in competing with the missionary fervor of the Protestant
sects. As we shall see, the 1936 ruling is now no longer
in effect. *
The Communist theory is that the establishment of
a socialist system which does away with man's major eco-
nomic and social ills will gradually dry up the roots of
religious belief. But the Soviets have not been content
to sit by and await this ultimate result; on the contrary
they have vigorously attempted to speed up the process
and have put into effect over the years the widest variety
of anti-religious education and propaganda. The educa-
tional campaign against religion in the U. S. S. R. has
taken advantage of every conceivable device that might
help overcome the superstitions of workers and peasants.
In addition to teaching anti-religion and the philosophy
of Dialectical Materialism in the schools and higher
educational institutions, the Communists have utilized
anti-religious books, magazines, newspapers, motion pic-
tures, plays, lectures and radio broadcasts.
Noteworthy in the larger cities are the anti-religious
museums, several of which I went through during my
visits to Soviet Russia. These museums are just as much
pro-science as anti-religious and stress scientific discov-
eries, such as the evolution of man from lower species,
which educated people in Western Europe and the
Americas have long since accepted as true. There are
also exhibits exposing the myths of the Bible, the mir-
acles claimed by the Church and its saints, and the anti-
social practices of various cults, such as their opposition
to education and science and their encouragement of
drunkenness and of the treatment of women as inferiors.
? See pp. 150-151.
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? SOVIET CIVILIZATION
Not the least important of the teachings in these museums
are those directed against superstitious beliefs which
hinder the extension of health measures for the preven-
tion and cure of disease.
The stronghold of religion in the Soviet Union, as
in all other countries, has been in the rural districts
where the population is likely to be less culturally ad-
vanced than in the cities. In the U. S. S. R. scientific and
anti-religious education have been absolutely essential in
the agricultural regions on account of the socialist pro-
gram to mechanize and collectivize the farms. Because
the peasants depended to so large an extent on primitive
religious beliefs, it was decided that the most effective
form of enlightenment lay in explaining the origin of
hail, rain, drought, thunderstorms, the appearance of
insect plagues, the properties of various soils, the action
of fertilizers and so on. The Soviet Five-Year Plans for
agriculture would have been doomed to failure had the
peasants continued to rely upon their age-old supersti-
tions.
Much of the strenuous opposition to collective farm-
ing came from priests who thought, quite rightly, that
this new system of agriculture would tend to diminish
their influence. They told their flocks that the establish-
ment of collectives was contrary to the wishes of Divine
Providence and those who joined them would suffer dire
punishment from the Almighty. Professor Hecker writes
that he once "enquired of a peasant why he was so op-
posed to collective farming, which promised so many
advantages. His bizarre reply was that it was opposed to
the will of God; for had God desired collectives, he would
have created not the individual Adam and Eve, whom
he had put into the Garden of Eden, but he would have
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? SOVIET RUSSIA AND RELIGIOH
created a collective and instructed them to work the
garden as a group. "13
In the urban as well as the agricultural districts the
Communists have insisted on reducing the inordinate
number of celebrations of Saints' Days and Church feasts
formerly taken for granted. The Soviet Government has
at the same time established various secular holidays
such as November 7, the anniversary of the Bolshevik
Revolution, and May 1, the International Day of Labor.
The effort has also been made, with some success, to
transfer to New Year's Day the non-religious, festival
aspects of Christmas, with children receiving presents
around "New Year's trees" and with much ado over a
personage known as Grandfather Frost.
In general the anti-religious campaign in the U. S. S. R.
has been carried on with far more forbearance than hos-
tile and exaggerated reports in the foreign press would
indicate. Common sense and political strategy have been
guiding factors in this matter, since obviously the Com-
munists have not wished to give unnecessary offence to
backward elements in the population. At its Thirteenth
Congress in 1924 the Soviet Communist Party declared:
"Special care must be taken not to offend the religious
sentiments of the believers, which can only be overcome
by years and decades of systematic educational work.
This last point is to be borne particularly in mind in
the Eastern Republics and districts. "
Another Communist Party pronouncement, made
several years later, counseled: "Anti-religious propa-
ganda in the village must have the nature of a quiet,
cautious talk, a deepening propaganda influencing the
minds of the hearers. With no less caution it is necessary
to carry on anti-religious propaganda among the workers,
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? SOVIET CIVILIZATIOH
particularly at present when there is observed a consider-
able influx of peasantry into the working class. " These
official statements call to mind the warning given in 1928
by Anatole Lunacharsky, Soviet Minister of Education:
"Religion is like a nail; the harder you hit it, the deeper
it goes into the wood. "14
Certainly, however, there were periods and places
in which Lunacharsky's good advice was not followed.
Some of the policies and activities of the Union of Mili-
tant Atheists, in its heyday, so affronted the religious
feelings of Church members that they became more
passionate than ever in their allegiance to the old beliefs.
This anti-religious organization, formed in 1925, was
responsible for many scurrilous and offensive attacks on
religion, including the most crude and derisive posters,
and at times outright hooliganism. The churches, how-
ever, never lost the right of appeal to the Soviet courts
against excesses on the part of anti-religious enthusiasts.
For example, in 1936-37 the courts tried 157 complaints
by individual churches and granted damages in 78 per-
cent of these cases. And in 1939 a group of anti-religious
offenders received sentences ranging from six to eighteen
months for rowdyism on Easter Day outside a church in
Yaroslav.
The Union of Militant Atheists reached its height of
organizational strength and influence about 1932 when
it reported 5,500,000 members as compared with an
anticipated membership of 17,000,000. Much of its use-
ful work on behalf of the new socialist society was accom-
plished in the rural sections of the country where, as I
have said, religious superstitions were a real obstacle to
the achievement of collectivization among the peasants.
After the marked success of the collective farm movement
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