By Dimitry Pospielovsky
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Extra resources for A History of Marxist-Leninist Atheism and Soviet Antireligious Policies: Volume 1 of A History of Soviet Atheism in Theory and Practice, and the Believer
Under the circumstances, he appealed to militant atheism as a criterion for the sincerity of Marxist commitments, as a testing principle. It was his view that ideological and political conformism would weaken the theoretical principles of the party and the revolution, ifleft unpunished. In his response to Lunacharsky, Lenin writes: Those who toil and live in want all their lives are taught by religion to be submissive and patient while here on earth, and to take comfort in the hope of a heavenly reward.
We live after Il'ich [Lenin]'. 8 The 1Oth Party Congress, meeting at the height of the Kronstadt and the Antonov Rebellions, when Petrograd and many other indus trial centres were practically paralyzed by the industrial workers' unrest and strikes and when Trotsky himself thought that the Soviet regime was on the verge of collapse, in addition to its resolutions 'On Party Unity' and 'On 30 Marxist-Leninist Atheism the NEP' also issued a resolution 'On Glavpolitprosvet and the Agitation- Propaganda Problems of the Party'.
His vision of the Church was so primitive that he thought the cinema could effectively replace it for the masses. As for books andjournals, they would affect only the reading minority of the nation. 15 Logically Trotsky's simplistic view tallied with Lenin's epithet for religion as 'a moonshine' or Marx's 'opium for the Antireligious Policies, 1917-41 33 people'. This notion, however, allows religion to be written off as a subordinate class phenomenon which would pass away mechanically with the passing away of certain classes.