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This article examines whether and the extent to which Chinese Marxist atheism and religious freedom exist in dualistic opposition, along with how Marxist atheism has been instantiated in the practical restrictions on religious freedom imposed by the Chinese Communist Party at the institutional level. Moreover, it develops an integrated model of Party–state–religion relations, articulating the dualistic structure of both Marxist atheism and the restricted religious freedom in China's authoritarian context. Furthermore, it provides a nuanced analysis of the reinforcement of the dominance of Marxist atheism as a restriction on religious freedom through the integrated legalistic–political approach adopted in the revision of the Regulation on Religious Affairs in 2017, taking Protestant house churches as an illustrative example. [ABSTRACT FROM AUTHOR]

The aim of the paper is to point out a specific segment of education of children in Slovakia in the period of Socialism (1948–1989) through the example of confessional education of children in the environment of the secret Church. After the Second World War, a significant turnover in education occurred in Czechoslovakia under the impact of Soviet politics. Schools were nationalised, which in fact meant the disappearance of church schools and plurality in education. After the Communist coup in 1948, education was immediately reformed by the Education Act of 21 April 1948, which unified the system of education and made it a state monopoly with a pro-Soviet orientation. The socialist school was indoctrinated by the ideology of Marxism-Leninism; the content of education at all levels, as well as leisure time activities of children. Work with children and youth in a religious spirit was harshly punished and considered an anti-state activity. Therefore, in the period of political liberation in the 1960s (Prague Spring), the so-called secret Church started its activity. The paper is focused on an analysis of the model of working with children in the secret Church in Slovakia between 1973 and 1989 through the method of oral history. [ABSTRACT FROM AUTHOR]

This article explores the processes that occur when community philanthropic organizations develop religious expressions and practices by examining the shifts that took place within the United Jewish Appeal‐Federation of New York between 1990 and 2014. As the findings indicate, the gradual integration of ethnoreligious practices, norms, and expressions into the Federation's missions, routine, activities, and distribution of resources, as well as among staff and volunteers, reshaped the Federation's identity and faith‐based orientation. This process led the Federation to move beyond being a faith‐background organization toward becoming a faith‐affiliated organization, expressing Jewish beliefs through its charitable work and philanthropic activities. The article highlights the resulting dilemmas and obstacles faced by the Federation and concludes with a discussion of the implications for understanding the process of increased religion among community philanthropic organizations. [ABSTRACT FROM AUTHOR]

This article traces the emergence of religious anti-communist discourse in Finland's proto-fascist Lapua Movement in the 1930s. Applying constructionist social problems theory, it discusses the constructions of communism as a religious social problem, Christian piety as a solution to the problem of godless communism, and the religious legitimation of violence. The article argues that by identifying Christianity with the Finnish nation the construction of communism as a religious problem-itself an outcome of the influence of revivalist Lutheran ministers in the leadership of the movement-resonated with the broader audience, but that this indigenous religious nationalism lost support with the increasing belligerence of the movement. [ABSTRACT FROM AUTHOR]

Copyright of Historische Zeitschrift is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article assesses the strengths and weaknesses of the religious economy approach by applying it to the religious revival across contemporary Russia and China. This comparison shows that the religious economy framework is beneficial in explaining some aspects of the communist and post-communist religious change, including macroeconomic market trends and why some faiths thrive while others fail. However, it has less explanatory power in explaining religious-state relations under market constraints - that is, how religious groups interact with state regulators to survive and grow; the range of options available to religious actors and their payoffs; and the political consequence of this interaction. This article draws on fieldwork in both countries to illustrate the benefits of grounding the religious economy approach more deeply in politics. The political economy of the marketplace reveals how and why religious groups engage the state to survive, and that they are becoming influential political and economic actors. [ABSTRACT FROM AUTHOR]

After the establishment of the People's Republic of China (PRC) in 1949, the state–church relationship in China entered a new phase. This article, which is substantially based on party reports and archival documents, attempts to reconstruct and assess the party-state's policy on Protestant Christianity from 1949 until the eve of the Anti-Rightist Movement in 1957. The focus is not on the repeated dichotomy between ‘state’ and ‘religion’ but explores multiplicity and interaction as two possible aspects of the church–state relationship. The article investigates the following questions: what were the factors influencing the formation and development of the Communist Party of China's (CPC) policy on Protestant Christianity after the establishment of the PRC? Were there multiple actors within the party-state and Protestant Christianity? What kinds of relationships existed between the party-state and Protestant Christianity? Particular attention is given to how the CPC chose between ‘struggle’ (douzheng) and ‘unity’ (tuanjie) when dealing with Protestant Christianity under ideological constraints and complex political situations. [ABSTRACT FROM PUBLISHER]

China has seen a remarkable growth and pluralization of religious activity over the past thirty years, a development that has rapidly overtaken the incremental and sluggish changes in the relevant regulatory structures. In much of the country, the government has managed the mismatch between religious practice and official rules by governing with "one eye open and one eye closed," that is, by pretending not to notice violations of the regulations as long as people pretend that they are following the rules. Comparative evidence suggests that such a mode of governance can be long-lasting and effective by encouraging groups to self-censor, by allowing space for contextual experimentation, and by stressing the acceptance of nominal convention over the control of behavior. This situation is likely to continue unless China adopts a new vision of the desired relation between state and society. [ABSTRACT FROM AUTHOR]

The article focuses on Master Lee Yujie's reinvention of Huashan Daoism through rituals, cultivation or thought in China. The system associated to the mastery of Yujie through his academic achievements aiming for religious concord and dispel Communist-Nationalist strife is pointed out. The concept of Daoism on transcendence, which is also considered a destiny for Buddhism and Confucianism, is discussed. The philosophical aspect of Daoism in cultivating its inner elixir is noted.

The article discusses the history of the ecumenical movement. Particular focus is given to the author's experiences as a religious scholar active during the movement's development in the late 20th century and to his relationship with the "Journal of Ecumenical Studies" (J.E.S.). Topics discussed include communism, the relationship between Marxism and Christianity, and interfaith dialogue between Jews, Christians, and Muslims.

The article focuses on the concern of Catholic bishops on the rapid growth of Communism all over Asia. The importance to have a modern means of communication such as a radio station to reach Christians in China who were out of touch with the rest of the world is mentioned. The Inter mirifica document which suggests a clear structure for Church communications is also cited.

An essay is presented on the intermethodological framework on the existence of God. It offers a history of philosophy in the modern and contemporary thought of John Duns Scotus with the individual interpretations of medieval theologians. It also cites the value of Scotus's aesthetic argumentation for contemporary debates of theological and philosophical aesthetics.

The article examines the state of religiosity, the capability of the people to realize their religious needs, expression of feelings and emotions of the religious people in the conditions of functioning of the Soviet system. During the period of 1950-1960 the anti-religious propaganda was significantly enhanced in the USSR due to the fact that a new type of person - the Soviet person was being created in the country. The Soviet people had to believe in communism, the basis of which was the Marxist - Leninist theory and that is why there could be no other religion in the country. This article investigates the system of measures that was carried out by the Soviet officials in the western regions of the USSR and was aimed at restricting of the religiosity of the population. Regional officials interfered in the church services, fired people fromwork for their religious beliefs, destroyed and plundered religious property. The author investigated the massive attack on the clergy as a method of struggle against the religion. The influence of thepriests on the shaping of the everyday religious consciousness of the population has been studied simultaneously. The public reaction to the anti-religious policy of the Soviet government has also been analyzed in the article. Religious people openly expressed dissatisfaction against such policy of the Soviet government and appealed to the influential people with the letters and petitions, organized protests and rallies, defended the church and religious property. The authormade a conclusion that despite the systematic intervention of Soviet systemin the religious life of the population of the western regions of the USSR, the religious consciousness of the people remained at a high level. [ABSTRACT FROM AUTHOR]

The article focuses on the convergence between Christianity and Marxism, and its implications for democracy in the Philippines. It is stated that Marxist criticism of religion is based on a materialist philosophy, which does not accept the existence of God, and states that religion is created by human beings. It is stated that the Theology of Struggle (ToS) criticizes the churches for oppression, and states that social injustice and poverty are a threat to the democracy of the Philippines.

Pioneering historical comparison between Soviet Central Asia and socialist Mongolia in the last decades of socialism, this article aims to assess the role of international factors and regional geopolitics in the policies of socialist states towards religious institutions and communities. It also traces long-term socio-cultural transformations of Muslim and Buddhist communities in comparative perspective, and questions how individuals and groups responded to anti-religious social campaigns, adapted to newly introduced institutions and reframed their religious identities throughout. The research is based on archival and oral-history data, while reflections upon the concepts of secularity and religion assist in working out a critical approach to the sources. The article raises the complex question of fading religiosity in the religious rites and ceremonies which persisted into socialism and beyond, explored alongside the sacral meaning imposed and found in communist commemorations and socialist cults. It argues for the necessity of analysing communities in the shared historical space where foreign state policies and individual histories intersect. While post-Second World War Middle Eastern geopolitics impacted upon the reestablishment of legal Muslim institutions in Soviet Central Asia, the status of socialist Mongolia vis-à-vis Peking became an additional motivation for the Mongolian communists' assault on the lamas. In Soviet Central Asia in the 1970s-1980s, social life was still centred on Islamic rituals, while in Mongolia, where socialist cults laid down deeper roots, the population demonstrated more profound sacral perception of communal commemorations than Central Asians. [ABSTRACT FROM AUTHOR]

In September 1938, the World Union of Freethinkers held a conference in London. Fascistant Protestants and many Catholic intellectuals and clerics called the event the 'Godless Congress,' and they viewed it as a part of a communist attack on Christianity in Britain and wanted it to be banned. Mainstream Protestants were also provoked by the conference, but most believed that the congress provided Christianity with an opportunity to re-assert itself. These varied but substantial reactions show that many Christians were ready and able to defend publicly their Christian faith against what they saw as atheistic communism. [ABSTRACT FROM AUTHOR]

The article discusses a series of sculptures depicting the Stations of the Cross in the Church of Mary Queen of Peace in Prague, Czech Republic, which were conceptualized and designed in the 1970s by Czech sculptor Karel Stádník. The author provides a brief overview of the history of the representation of the Passion of Jesus Christ in Christian art and of the church building and outlines the political circumstances after the Communist suppression of the Prague Spring reform movement in which the sculptures were created. He then offers a detailed description of individual sculptures and their political and religious significance.

The article discusses the relationship between religion and politics in Vietnam after the Vietnam War. Particular focus is given to the reorganization of Caodaism. The author suggests that the changes in the religious field helped the Communist Party to take control over its religious opponents in the 1990s.

The article discusses religious and cultural changes in China from the perspective of the thought of sociologist Emile Durkheim. The author's personal experience of meeting Christian missionaries in northwestern China is noted. Other topics include the impact of China's economic prosperity on the family lives of the middle class, the notion of filial piety in Chinese culture, and religious aspects of Maoist communism. Religions noted include Buddhism, Taoism, and Islam, while the impact of consumerism on religion is also addressed.

This essay explores the ‘theological turn’ of Terry Eagleton within the context of China and the Chinese academia. Eagleton has long been thought of as one of the representatives of Western Marxism in China. And though he is often seen as an advocate of so-called postmodernism by some Chinese scholars, his stance as a Marxist has never been questioned. In fact, it is precisely because of this double role that Eagleton has become such a popular contemporary Western thinker, his influence in China going well beyond the imagination of Western scholars. But most studies on Eagleton by Chinese academics focus on his ideas in relation to Marxism, such as the theory of literature production. This discussion undertakes a more comprehensive study on Eagleton’s thoughts, focusing in particular on the connection between his early studies on theology and the theological turn of his later work, within a context where the relationship between Marxism and theology increasingly attracts the interests and the attention of Chinese scholars. [ABSTRACT FROM PUBLISHER]

The article focuses on Bulgarians' religious revitalization during and following the communist time. It states that the first institutionalized Christian churches in Bulgaria were the Evangelicals formed in the 19th century. It adds that Bulgarian Evangelism is not pure Anglo-Saxon Evangelism nor typical Western Protestantism.

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Huntington claimed that today's major conflicts are most likely to erupt between religiously defined 'civilizations,' in particular between Christianity and Islam. Using World Values Surveys from 86 nations, we examine differences between Christians and Muslims in preferences for religious political leaders. The results suggest a marked difference between Muslims and Christians in their attitudes toward religious politicians, with Muslims more favorable by 20 points out of 100. Devoutness, education, degree of government corruption, and status as a formerly Communist state account for the difference. Little support is found for the clash-of-civilizations hypothesis. Instead, we find that a clash of individual beliefs-between the devout and the secular-along with enduring differences between the more developed and less developed world explains the difference between Islam and Christianity with regards to preferences for religious political leaders. [ABSTRACT FROM AUTHOR]

Despite extensive efforts by the Khrushchev regime to destroy the power and appeal of organized religion as the USSR made its transition from socialism to communism, the Russian Orthodox Church survived. Although the antireligion campaign succeeded in cutting the number of churches, monasteries, and ordained clergy, the population responded by becoming more religious. As a result, by the late 1960s gifts to religious organizations and numbers of baptisms had risen. [ABSTRACT FROM AUTHOR]

The following article provides a case study in political religion theory via exploration of a neglected Soviet journal, the USSR in Construction [ SSSR na Stroike]. This journal, which appeared between January 1930 and June 1941, was ultimately published in five languages, and represented an important, propagandistic face to the non-communist world. Despite the entrenchment of Socialist Realism at the time, this avant-garde publication continued to be published monthly by Stalin's regime - until the invasion of the Soviet Union by Nazi Germany. Contributors may be seen as propagandists, strangely enough, in an etymological sense: propagators of a faith - in this case a 'political theology'- on behalf of a Stalinist utopia that they believed was currently 'under construction'. [ABSTRACT FROM AUTHOR]

During the first 30 years of its existence, the People's Republic of China (PRC) committed itself to making atheist Marxism the fundamental ideology of the country, depriving the Chinese people of their constitutional right of religious liberty. Since 1979, new policies, regulations, and legislation impacting religious freedom have been created and implemented. This paper proposes an unconventional framework for understanding China's religious policy. It attempts to explain the evolution of this policy through an analysis of the party's changing view of religion; the nature of its new religious policy and law; and the function of its supervision of religion. It calls for the consideration of the validity of a distinctive Chinese model in religious affairs similar to that which has evolved in economic development. [ABSTRACT FROM AUTHOR]

An essay is presented on communist state policies towards free churches, particularly Methodist churches in Hungary after 1945. It narrates several historical events related to the Methodist church in Hungary including its official recognition by the state on October 31, 1947. It adds that communism was the first to make atheist ideology its main legitimizing power and that forming relationships with communist powers was difficult for Eastern European churches.

The article describes the ways in which the Romanian Orthodox Church (ROC) has attempted to address the discrepancy between church and state and democratic ideals since the collapse of Communism there in December 1989. The article reviews the increase in influence and power Romanian churches gained following the removal of the Communist dictatorship through promises of repentance and reparations. According to the author, the ROC has had difficulty transitioning to democratic precepts of the separation of church and state because the ROC historically identified itself as a national church with privileged status and a responsibility to the state and its citizens, as well as the totalitarian pressures exerted on the ROC during Communist rule.

For the Churches and religious confessions in the Eastern Europe, the fall of communism meant the retrieving not only of the freedom restricted by the atheist totalitarianism, but also of the possibility of social involvement. As regarding the Orthodox Churches, their return in the public space was observed in the great number of new buildings for cult and worship, as in an important number of social projects. After two decades, the new created philanthropic system is now confronted with a series of problems similar, in a way, to those of the public system of health. First of all, it is about training and sustaining a qualified personnel, capable of handling the most different and complex situations. We should not forget that the beneficiaries of the Church social assistance are, normally, persons with chronic diseases, with a precarious material situation, with behaviour disorders, having a series of addictions. Then, the second problem the Orthodox Churches are faced with is, of course, the financial resources. Against the background of a legislation, as the one in Romania, less interested in encouraging, in a subsidiary spirit, a healthy and constructive relation between the public initiative and the private one, the majority of the ecclesial social projects are based on voluntariate and donations. The lack of a predictable framework, both juridical and financial, increases the risk of creating dependences of assistance which cannot be fulfilled by these institutions and initiatives on a long term. This instability is increased in the periods of economical crisis, such as the present one. That's why a specific evaluation of the types of social assistance proposed by the Church is required. [ABSTRACT FROM AUTHOR]

The article presents a discussion of conflicts between religious and secular thought, from a Russian Orthodox perspective. It is noted that efforts by militant secularists, such as the Russian Communist Bolsheviks of the early 20th century, to eradicate religion were not successful. The Bolshevik program is characterized as a type of idolatry, in which the ideals of Communism were substituted for more traditional religious icons. This attitude is compared to the views of 21st century European atheists. The difference between a religion which is voluntarily adopted and one which is imposed by force is also discussed.

Using data from the 1992, 1993 and 1994 surveys by the Ukrainian Research Institute on Youth Problems (Ukrains'kyi naukovo-doslidnyi instytut problem molodi), the 1999/2000 European Values Study, the 2008 International Social Survey Program, the 1997-1998 Aufbruch Survey and the opinion polls on religion carried out between 2000 and 2007 by the Razumkov Centre in Kiev this paper explores the nature, dynamic and peculiarities of religiosity in Ukraine since the fall of communism. It discusses the changes in religious convictions and denominational structure as well as correlation between religious behaviour and social and demographic characteristics. Survey data suggest that the changes in areas where religion has become a serious factor of national identity and of political and cultural mobilisation are even more obvious than changes in individual religiosity. The author argues that a notable feature of the new cultural climate in Ukraine is that religion has met with strong social approval and has become a sort of legitimising behaviour, the mark of a respectable citizen. Not only officials, politicians and public figures but also stars from the worlds of pop music and sport who are very popular among young people will emphasise that they belong to a church. Another feature of this climate is the special position of the church as a social institution and the creation of a type of religious culture that is deprived of strict denominational connotation. It is a faintly articulated set of symbols, signs, holidays, customs, practices and fragments of historical memory rather than a well-composed system of confessional belief. [ABSTRACT FROM AUTHOR]

The anti-Unity Sect campaign (1949-53), a precursor to the Campaign to Suppress Counterrevolutionaries (the zhenfan movement), was one of the Chinese Communists' most violent policies to root out a perceived evil cult in China. This article argues that the drive was never simply a religious crusade. It was essentially a mass mobilization for the purpose of consolidating the Communists' power and legitimacy. Through a host of propaganda channels, including media attacks and public trials, the Communists dealt a crippling blow to the sect. The mobilization campaign turned many citizens into supporters and agents of the government, and its tactics would soon be mimicked in subsequent political movements. [ABSTRACT FROM AUTHOR]

This article provides an overview of one of the fields of religiosity that have so far remained outside the main scope of scholarly research on postcommunist societies. In the West heterodox religiosity, the most common form of which is constituted by so called 'esoteric' world views, has already been studied for several decades, since it has been able to manifest itself more or less freely through specialised media, books and events organised by its engaged practitioners. In Russia in communist times, however, it had to keep silent so as to avoid persecution by the government. It was not until the regime change in 1991 that heterodox religiosity was suddenly free to spread widely and quickly. Now that time has passed and the situation stabilised somewhat, it is interesting to look back at how this kind of religiosity evolved in Russia during the last century and especially during the challenging transition years. The article examines the situation today with the use of selected results from a recent representative population survey. These results suggest that at the moment heterodox forms of religiosity are at least as widely spread among Russians as traditional ones, if not even more widely. This evidence might provide interesting input for further development of theoretical knowledge on religious transformations in modern societies. [ABSTRACT FROM AUTHOR]

The article discusses post-communist Russia and how, after the collapse of the Soviet Union and its prohibition against magic and religious belief, there grew a movement that supported belief in magic. The explanation for the interest in the occult after the collapse of communism is that it was intended to fill the void left by the absence of Marxism-Leninism in people's belief systems. The dominant role that science played in the Soviet worldview is considered. Oral histories are presented from Russians who discuss their belief in magic.

Just as in several other Eastern European communist countries, also in Bulgaria at the end of the 19805, the long reigning communist leader lost his power when party leader Todor živkov was deposed (November 1989). This, however, was a palace revolution within the communist party and not the result of a strong popular democratization movement, since there was no or hardly any opposition. In contrast with Poland and the German Democratic Republic, where ecclesiastical groups were very much involved in the breakdown of the communist regime, the Bulgarian religious communities did not play an important role in the political changes. The nomenclatura kept its power, and the 'glorious 1989 turning point' largely was a 'fake revolution'. One did not critically deal with the past, there was no 'commission of truth and reconciliation' like in South Africa. For a country in which about one out of every three citizens had been an informer, and around one million people were members of the communist party, rapid change to a Western model civic society and transformation into a transparent democracy were as yet too big giant's steps. However, this is not to say that in Bulgaria there were no important socio-political changes at all. Several of the most important developments were the introduction of more or less free elections, and the gradual and in several respects still embryonic restoration of religious freedom. Currently, there are more than hundred officially registered denominations and other religious groups, including, among others, the Bulgarian Orthodox Church, Islam,Judaism, the Armenian Apostolic Church, the Roman Catholic Church, traditional Protestant churches, many 'Free Churches', the Jehova's Witnesses, the Mormons, and the Baha'i religion. Furthermore, there is a fluctuating number of persons who are interested in religion, but not in traditional denominations, and who turn to theosophy, anthroposophy, esotericism, transcendental meditation, and so on. Of course, there are also Bulgarians who are not interested in religion and spirituality at all. In this article, first, I will concentrate on the two largest denominations: Orthodoxy and Islam. Then, I consider the consequences of Bulgarian membership of the European Union, and,finally, I make some observations concerning ecumenism and inter-religious dialogue. [ABSTRACT FROM AUTHOR]

The article focuses on the concept of the British communism as a political religion. It examines several books in which communism in Great Britain is considered as a religion including "The God That Failed," "The Lost World of Communism," by Raphael Samuel, and "Communism in Great Britain 1920-1939: From the Cradle to the Grave," by Thomas Linehan. It mentions that concept could be perceived as a part of the wider totalitarian approaches towards communism, which emphasized the value of ideological regulation in every aspect of society. Moreover, it relates that opponents of the concept suggest that it was a confused generalization without substance as its framework did not took communism or religion seriously.

Using data from the International Social Survey Program and the World Values Survey about current and former religious adherence, we calculate country-level religious-conversion rates for 40 countries. Drawing upon a theoretical model based on rational individual choice, we posit that the frequency of religious conversion depends on the cost of switching and the cost of having the “wrong” religion. Findings accord with several hypotheses: religious-conversion rates are positively related to religious pluralism, gauged by adherence shares; negatively related to government restrictions on religious conversion; positively related to levels of education; and negatively related to a history of Communism. Conversion rates are not related to per capita GDP, the presence of state religion, and the extent of religiosity. Effects from the types of religious adherence are minor, except for the negative effect of Muslim adherence. [ABSTRACT FROM AUTHOR]

The article presents information on the Three-Self Patriotic Movement Christian churches of China. They have a reputation for sympathizing with the country's Communist rulers, which has enabled them to avoid persecution. The distinctive aspects of Chinese Christianity in the 21st century are analyzed, and the Three-Self churches are contrasted with the more secretive house churches. The official National Human Rights Action Plan of China document is also discussed, and it is said to mark the recognition by the Communists that religion was not going to fade away as they had expected.

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Contributions / Prilozi is the property of Institute for History, University of Sarajevo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article investigates the forces that led to the fading of Czech organized religiosity beginning at the turn of the 19th century to Czech society's becoming among the most secularized in the world. The author acknowledges the role of modernization and the communist Czechoslovakian regime's anti-religious orientation as contributing factors. Sociological research is adduced to show how various political upheavals affected organized religion, although alternative, decentralized, and private forms of religiosity are said to persist in the Czech Republic.

This article analyses the origins, aims and impact of the Church of Scotland's Special Commission on Communism, 1949-1954. The case study not only extends our understanding of Christianity's response to the Cold War, but also helps underline organised religion's complex engagement with modern secular society, which communism was believed to represent in an extreme form. Rather than an outburst of crude McCarthyism, the Commission's work actually underlines the limits of clerical anti-communism. The dominant issue for its members was not the political struggle between East and West, or the economic one between capitalism and communism, but a deeper conflict between the Christian and anti-Christian interpretation of life and the human personality. As a result the Commission saw its task as building a constructive Christian alternative to the conditions that had created communism, combining theology with a new 'Christian sociology'. While underlining the importance of specific religious inheritances in shaping the religious dimension of the Cold War, the Commission further indicates the trans-national nature of this struggle, as one of its most striking features of its wide-ranging vision of the global challenge facing the world church. [ABSTRACT FROM AUTHOR]