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His books are sometimes considered to represent the "orthodox" interpretation of history. [4] [5] His analysis of the origins of the Cold War was challenged from the left during the Vietnam era, with the allegation that the Hiroshima and Nagasaki bombings were designed primarily to stop Soviet expansionism and thus caused the Cold War. However ...
The first school of interpretation to emerge in the United States was "orthodox". For more than a decade after the end of the World War II, few American historians challenged the official American interpretation of the beginnings of the Cold War. [2]
The Soviet regime had an ostensible commitment to the complete annihilation of religious institutions and ideas. [11] Communist ideology could not coexist with the continued influence of religion even as an independent institutional entity, so "Lenin demanded that communist propaganda must employ militancy and irreconcilability towards all forms of idealism and religion", and that was called ...
The Second World War saw a relaxation of church-state relations in the Soviet Union and the Protestant community benefited alongside their Russian Orthodox counterparts. In 1944, the All-Union Council of Evangelical Christians-Baptists was formed, bringing together the two main strands within Soviet Protestantism.
After the German invasion of the USSR in 1941, Stalin revived the Russian Orthodox Church to raise morale for the war effort. Consequently, by 1957, there were almost 22,000 Orthodox churches in the USSR. However, in 1959, Nikita Khrushchev initiated a new anti-religious campaign, which led to the closure of almost 12,000 churches. By 1985 ...
In the USSR, during the eleven-year period from the death of Joseph Stalin (1953) to the political ouster of Nikita Khrushchev (1964), the national politics were dominated by the Cold War, including the U.S.–USSR struggle for the global spread of their respective socio-economic systems and ideology, and the defense of hegemonic spheres of ...
After the war, the Catholic Uniate churches were integrated under the Moscow Patriarchy, after all residing bishops and apostolic administrators were arrested on March 6, 1946. [13] The Catholic Church of Ukraine was thus liquidated. All properties were turned over to the Orthodox Church under the Patriarch of Moscow.
In the works of Russian Orthodox Church Outside of Russia (ROCOR) authors, the typical image of the catacomb church was formed: ecclesiastical and political opposition to the leadership of the Moscow Patriarchate, illegality from the point of view of Soviet legislation, and consistent anti-Soviet sentiments of its members. Such "catacombists ...