Soviet Evangelicals Since World War II, Walter Sawatsky, 1981

tion,” 1975-80 A label for this latest phase can be only tentative, but there are nu- merous signs that the stalemate can now be regarded as “normalization.” Normalization inthis context might be defined paradoxically both as a re- laxing and a toughening of the Soviet stance toward specific religious groups. In July 1975, major revisions to the 1929 law on cults were officially announced.’ In one sense they made public what had been established secretly in 1962 but in several instances the changes were in a moderate di- rection. That is, the 1975 law was more moderate than that of 1962 but was more restrictive than the old 1929 law. Above all, the powers of the Council for Religious Affairs were once again increased. Both central church head- quarters, as well as local congregations, were now granted the near equivalent of the right of juridical personhood: which therefore allowed them a legal basis for organizing their activity. Other evidence suggests that there has been a slight return to the pre- 1959 situation, with churches granted concessions in practice even though the law forbids such activities. For example, the AUCECB churches have been reporting rapid growth, new registrations, increased publication (though in very small quantities) of the Bible and their journal; children are again evident at services, and the youth choirs and instrumental groups belie an active concern for youth work. CCECB congregations in general pursue their activities with little concern for legislative restrictions. Several congregations, however, were granted state registration even though. they refused to acknowledge Soviet legislation on religion.” Basket Three of the Helsinki Agreement has also been widely quoted by the normalized churches who have used it with success to attain small gains. Paradoxically, local watchdog committees to ensure adherence to the Helsinki agreements have been heavily harassed and all the key leaders are in prison.” A similar paradox was the continued tough treatment of Vins in prison and the continued hunt for Kriuchkov while at the same time the number of arrests of Initsiativniki declined and the total number of prisoners reached record lows.”8 But in only one year following Vins’ expul- sion from the Soviet Union, the number of prisoners doubled.. Another feature of the Reform Baptist movement is that since ap- proximately 1964 it has gradually but steadily been losing support. With each successive AUCECB congress, additional groups of Initsiationiki found their way back into the AUCECB fold. Perhaps the revisions in the statute, or the election of new leadership, or the replacement of the offend-- 152 -. Soviet Evangelicals Since World War II ing local pastor prompted them to reevaluate their attitude toward the old union. For many, especially in recent years, the primary reason has been fatigue. After fifteen or more years of harassment, meeting