Soviet Evangelicals Since World War II, Walter Sawatsky, 1981

, he said, were trying to fly in the heavens like the eagle but they have not learned how to walk on earth. Once they learned that, the divi- sions would disappear “and the 13th chapter of Romans will not surprise anyone. 5! He therefore tended to emphasize a Christian’s obligation to obey state law. Since then gradual but noticeable changes in the church- state situation have influenced AUCECB utterances about society. Alexei Bychkov, for example, drew attention to the democratization process which offered hope that local disagreements could be settled in a fashion agreeable to all.52 He urged the members not to isolate themselves from society but to develop good relations with the people about them, showing them goodwill and love. By gaining local recognition as useful members of society, they could help alleviate the antagonism toward believ- ers. In the latest lengthy statement, Arthur Mitskevich went much further than previously in advocating Christian involvement in society. The task of the Christian was to ease suffering, both physical and spiritual illness. The Christian, he said, “rejoices and cooperates in the construction of each new hospital, sanitorium, kindergarten, and home for the aged. ’’53 In his speech to congress delegates, Alexei Bychkov probably spoke as frankly and boldly as any of his colleagues have so far. He pointed out that in socialist society there is no contradiction between work and capital, work 438 Soviet Evangelicals Since World War II is honorable, and such a society struggles for peace. Those were also the principles for a Christian. Bychkov added that “our Christian convictions call us not to ignore inadequacies and the problems of our society, but to bring a positive contribution to overcoming and eliminating them.”% Further he expressed the hope that further reworking of the Soviet constitu- tion “will concern also the legislation on the activities of religious societies.” With considerable confidence he challenged a major societal miscon- ception which has been systematically fostered by the state: in society the opinion dominates, that religion is a vestige of the past. We are called servants of “ideas that have passed.” Certain Christians are saddened by the threat of this widespread view, also by the arguments conducted against belief in God in the name of omnipotent science, by the self-reliance of man, and also by the sufferings and injustice reigning in the world. That raises the question among us: “Where is our God?” We answer: “God is my strength and my song; He is my salvation” (Ps. 117:12).55 The emphasis on full obedience to the state remains, but AUCECB members (like CCECB members) are concerned when the state demands obedience violating conscience. Mitskevich in a lengthy passage which again repeated the advice from 1 Timothy to pray for