By Dianne Kirby
Even though visible broadly because the twentieth century's nice spiritual warfare, as a clash among the god-fearing and the godless, the spiritual measurement of the chilly warfare hasn't ever been subjected to a scholarly critique. This specified examine indicates why faith is a key chilly battle variable. A specifically commissioned selection of new scholarship, it presents clean insights into the advanced nature of the chilly battle. It has profound resonance this day with the resurgence of faith as a political strength in worldwide society.
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Even though obvious greatly because the twentieth century's nice spiritual warfare, as a clash among the god-fearing and the godless, the non secular size of the chilly battle hasn't ever been subjected to a scholarly critique. This special examine exhibits why faith is a key chilly battle variable. A especially commissioned choice of new scholarship, it presents clean insights into the advanced nature of the chilly battle.
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Extra resources for Religion and the Cold War
5 W. C. Fletcher, Religion and Soviet Foreign Policy, 1945–1970 (Oxford, 1973). 6 Moscow Patriarchate, Pravda o religii v Rossii (Moscow, 1942), pp. 15–17. g. 13. V. Shkarovskii, ‘Russkaya pravoslavnaya tserkov’ v 1943–1957 godakh’, Voprosy istorii, 4/94, p. 36. 9 Although CAROC was headed by an NKVD man, Georgii Karpov, and many of its staff also had connections in the NKVD/NKGB, it was to act in a qualitatively different way: CAROC oversaw with apparent neutrality the revival of the Church and in many issues supported Church interests against those of other Soviet institutions.
Additionally, those people inﬂuenced by the foreign policy role played by the Russian Orthodox Church were likely to have been hostile to the USSR in the pre-war period. However, although the strengthening of Orthodox inﬂuence did take place in order to facilitate foreign policy ends, further evidence suggests that these ends were ultimately focused on domestic issues. Karpov’s reports centred on the assertion of political control in the liberated areas of Western Russia/ Ukraine and the territories around which had come under Soviet inﬂuence with the retreat of the Wehrmacht.
During the Second World War the Canadian churches and government formed a close partnership in a struggle they jointly perceived and presented as the defence of Christian civilization against the pagan forces of Nazism. The political rhetoric that portrayed Canada explicitly as a Christian state continued after the war as the ‘uneasy alliance’ began to crumble and the Soviet Union consolidated its hold over eastern and central Europe and its deeply Christian nations. The genesis of the Cold War and the threat of communism served to reafﬁrm and strengthen the Canadian church–state partnership.
Religion and the Cold War by Dianne Kirby