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

The editors express their gratitude to the John M. Olin Foundation for its financial assistance and to the Harvard University Russian Research Center for the facilities and staff support that made this project possible. We wish to thank those who contributed their invaluable scholarly advice, including Vernon Aspaturian, Abram Bergson, Steven Blank, Walker Connor, Robert Conquest, Murray Feshbach, Erich Goldhagen, Richard Pipes, and Marc Raeff. We gratefully acknowledge the assistance of Barbara A. Anderson and Brian D. Silver with Soviet demographic data used throughout the volume. Susan Zayer and Karen Taylor-Brovkin provided able administrative help. For skillful technical assistance with the manuscript we are indebted to Jane Prokop, Elizabeth Taylor, and Alison Koff. Catherine Reed, Susan Gardos-Bleich, Christine Porto, and Alex Sich helped generously in diverse ways. Finally, the editors profited at every stage from the congenial working atmosphere and the encouragement of colleagues at the Russian Research Center too numerous to mention. To all of them goes our deep appreciation.

To the surprise of many students of the Soviet Union, religion has shown itself to be a force still powerful in Soviet society. In contrast, the impact of religion in developed Western societies has declined. Dr. Dunn points out that the study of this antinomy can shed light on the entire concept of "modernization" in the U.S.S.R. The study of the

This in-depth study of the Estonian Soviet socialist republics (SSR) describes the current Estonian scene and analyzes the postwar Soviet years, concentrating on the factors that have led Estonia to its present status.

Since the Bolshevik revolution of 1917, two of the most significant but at the same time least understood areas of that revolution's cultural impact have been philosophy and religion. The impact has of course been massive, not only in the Soviet Union but, after the second World War, in Soviet dominated Eastern Europe as well. Yet the consequences of Communism for philosophy and religion throughout the Soviet orbit are far from having the simplicity suggested by the stereotypes of a single, monolithic 'Marxism' and a consistent, crushing assault on the Church and on re ligious faith. Unquestionably Marxism is the ruling philosophy throughout Eastern Europe. In the Soviet Union, 'Marxism-Leninism' or 'dialectical ma terialism' is the official and the only tolerated philosophy, and most of the other countries of Eastern Europe follow the Soviet lead in philosophy as in other fields. But in the latter countries Marxism was imposed only after W orId War II, and its deVelopment has not always copied the Soviet model. Original thinkers in Yugoslavia, Czechoslovakia, Poland, and Hungary have thought their own way through the writings of Marx and his followers, and have arrived at Marxist positions which are consider ably at variance with the Soviet interpretations - and often with each other. Moreover in recent years the Soviet philosophers themselves have been unable to ignore the theoretical questions raised by the other East of Marxism in the West.