Soviet Evangelicals Since World War II, Walter Sawatsky, 1981

- Richard Pipes, 7) Formation 0 : acai Press, ei O64 by Atheneum), eens Gen een Haan - Interview with early leader i 6a. Kahle Sits y leader Jerzy Sacewicz, now Warsaw, May 4, 1977, 65. BV, 2/46, p. 25; cf. Steeves, p. 25f. and Kahle, p. 39f. 66. BV, 3/57, pp. 52-64; also cited in Kahle, p. 210; cf. Steeves, p. 72, 67. Steeves, pp. 217-23, 68. Kahle, pp. 194-95, In 1924 Prokhanov foneted that Russian Baptists in de i keep him as vice-president for Russia informed. His concern appeared to be to better coordinate receipt of relief and distribution in the Soviet Union so that the Evangelical Christians would also 54 Soviet Evangelicals Since World War II Baptist Union. In their paper the Baptists even referred to the Evangelical Christian Union as a bordello (Kahle, pp. 109-91). Steeves ‘passes over this nasty exchange in 1925 in silence. 69. Alexander Solzhenitsyn uses this imagery of waves, especially in Part I, Chapter 2: “The History of Our Sewage Disposal System” of The Gulag Ar- chipelago (London: Collins, 1974). See especially pp. 24, 37, 50-51, and 58-59, 70. N. Orleanskii, Zakon o religioznykh Bholicnianh RSFSR (Moscow, 1930). English trans. in W. B. Stroyen, Communist Russia and the Russian Or- thodox Church 1943-1962 (Washington, D.C.: The Catholic University of America Press, 1967), pp. 121-27. 71. Detailed in Orleanskii, English trans. in Stroyen, pp. 128-35. The number of churches closed jumped from 499 in 1928 to 1,379 in 1929; in Otto Luchterhandt, Der Sowjetstaat und die Russisch-Orthodoxe Kirche (Cologne: Verlag Wissenschaft und Politik, 1976), footnote 111, p. 272. 72. Steeves, pp. 581-85. 73, Georgi Vins, Three Generations of Suffering (London: Hodder & Stoughton, 1976), pp. 105-11. 74. Steeves, pp. 277-78. 75. Ibid., pp. 258-60, 268-71, 76, Kahle, pp. 260-74, 229-23, 77. Kolarz, p. 31. Cf. Solzhenitsyn, Gulag I, p. 59. 78. Kolarz, p. 299. 79. Karev claimed that only four churches had remained open (Sobranie Arkhiva Samisdata, Tom 14, AS 770, p. 221), Cf. William C. Fletcher, The Russian Orthodox Church Underground 1917-1970 (London: Oxford University Press, 1971), p. 80ff. Even after churches were closed, believers met secretly and were aided by clergy in hiding. But the atmosphere of fear that descended on the country genenlly was such that devout believers often did not dare say a table prayer or read the Bible within the intimate family circle for fear that the walls would hear. 80. For a summary of the Orthodox role in the absorption and subjugation of the new territories see Harvey Fireside, Icon and Swastika (Cambridge, Mass. : Har- vard University Press, 1971), p. 178f.; William C. Fletcher, Nikolai, Portrait of a Di- lemma (New York: Macmillan, 1968), p. 33f.; and most of Wassilij Alexeev & Theo- fanis Stavrou, The Great Revival (Minneapolis: Burgess Press, 1976). The Catholic population proved more