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During a more tolerant period towards religion from 1941 until the late 1950s in the Soviet Union, the church grew in stature and membership. This provoked concern by the Soviet government under Nikita Khrushchev, which decided in the late 1950s to undertake a new campaign to quell religion in order to achieve the atheist society that communism envisioned. Khrushchev had long held radical views regarding the abolition of religion, and this campaign resulted largely from his own leadership rather than from pressure in other parts of the CPSU. In 1932 he had been the First Moscow City Party Secretary and had demolished over 200 Eastern Orthodox churches including many that were significant heritage monuments to Russia's history. He was initiator of the July 1954 CPSU Central Committee resolution hostile to religion. He was not able to implement his ideas in practice until he achieved greater consolidation of his control in the late 1950s.〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory and Practice, and the Believer, vol 2: Soviet Anti-Religious Campaigns and Persecutions, St Martin’s Press, New York (1988) pg 122〕 The anti-religious campaign of the Khrushchev era began in 1959, coinciding with the twenty first Party Congress in the same year. It was carried out by mass closures of churches〔Daniel, Wallace L. "Father Aleksandr men and the struggle to recover Russia's heritage." Demokratizatsiya 17.1 (2009)〕〔Letters from Moscow, Gleb Yakunin and Lev Regelson, http://www.regels.org/humanright.htm〕 (reducing the number from 22,000 in 1959〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) pg 83〕 to 13,008 in 1960 and to 7,873 by 1965〔Tatiana A. Chumachenko. Edited and Translated by Edwad E. Roslof. Church and State in Soviet Russia: Russian Orthodoxy from World War II to the Khrushchev years. ME Sharpe inc., 2002 pp187〕), monasteries, and convents, as well as of the still-existing seminaries (pastoral courses would be banned in general). The campaign also included a restriction of parental rights for teaching religion to their children, a ban on the presence of children at church services (beginning in 1961 with the Baptists and then extended to the Orthodox in 1963), and a ban on administration of the Eucharist to children over the age of four. Khrushchev additionally banned all services held outside of church walls, renewed enforcement of the 1929 legislation banning pilgrimages, and recorded the personal identities of all adults requesting church baptisms, weddings or funerals.〔Olga Tchepournaya. The hidden sphere of religious searches in the Soviet Union: independent religious communities in Leningrad from the 1960s to the 1970s. Sociology of Religion 64.3 (Fall 2003): p377(12). (4690 words)〕 He also disallowed the ringing of church bells and services in daytime in some rural settings from May to the end of October under the pretext of field work requirements.〔 Non-fulfillment of these regulations by clergy would lead to disallowance of state registration for them (which meant they could no longer do any pastoral work or liturgy at all, without special state permission). The state carried out forced retirement, arrests and prison sentences to clergymen who criticized atheism〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) pg 84〕 or the anti-religious campaign, who conducted Christian charity or who in made religion popular by personal example.〔 ==Education== Khrushchev claimed that communist education intends to free consciousness from religious prejudices and superstitions 〔Tatiana A. Chumachenko. Edited and Translated by Edwad E. Roslof. Church and State in Soviet Russia: Russian Orthodoxy from World War II to the Khrushchev years. ME Sharpe inc., 2002 pp188〕 One of the first manifestations of the campaign, like as occurred in the 1920s, was the removal of practicing believers from the teaching profession. In 1959, reports appeared 'unmasking' secret believers in faculties of education. In one case a Christian student was asked how she would teach in an atheistic school system, and she replied "I'll give all answers in accordance with Marxism. What are my personal convictions is no one's business."〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory and Practice, and the Believer, vol 2: Soviet Anti-Religious Campaigns and Persecutions, St Martin’s Press, New York (1988) pg 102〕 The same article also took concern that atheist students felt that they could not win in a discussion with believers.〔 The press called for more aggressively atheistic curriculum at pedagogical institutions. In 1959 there was introduced a mandatory course called 'The Foundations of Scientific Atheism' in all higher learning institutions.〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) pg 76〕 Evolution and the origins of life began to be taught intensively in the school system beginning in 1959-1960, and all natural sciences were subordinated to the purpose of giving students a scientific-materialistic (i.e. atheistic) attitude towards nature. Believers could be denied graduation at institutions of higher learning on account of their religion.〔 The school system was criticized in a 1960 open letter to the Russian Minister of Education for failing to perform its duty to eliminate religious belief among its students. The letter claimed that believing parents were fanatics and that active believers as well as clergy were swindlers.〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) pg 79〕 The minister responded by outlining what the education system had been doing and reaffirming that he regarded religious belief as a very serious social epidemic. The atheist position was not simply concerned with trying to teach a worldview without religion, but a worldview that was hostile to religion: Should theologians explain the Universe even from the scientific () point of view but in the name of religion and even God Himself... we shall not stop our fight against religion () religion will never cease to be a reactionary social force, an opiate for the people...’ (Evgraf Duluman, Kiriushko and Yarotsky, Nauchnoteknicheskaia revolutsiia...) 〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory and Practice, and the Believer, vol 2: Soviet Anti-Religious Campaigns and Persecutions, St Martin’s Press, New York (1988) pg 98〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「USSR anti-religious campaign (1958–64)」の詳細全文を読む スポンサード リンク
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