The Soviet attitude to the Christian‐Marxist dialogue

Abstract

The nature and perspectives of the dialogue between Christians and Marxists have developed considerably since the time of the first meetings of the Paulusgesellschaft in the mid-60s. The cynics remarked then that at these meetings the Marxists were all from Western Europe, the Christians from the East. It is indeed true that as far as the authorities in Eastern Europe and the Soviet Union were concerned, the dialogue was permitted to exist but not officially encouraged. However, since tl~en important changes have occurred in the tactics of the Party and recently a relatively consistent Party line has been visible. The pages of this journal have provided considerable evidence of the complexity of Soviet religious policy. An underlying ideological hostility to religion has not prevented the Soviet authorities from using religion for its own purposes, and forming alliances-in theory temporary, but in practice often of an enduring nature-with believers and with churches. One of the most recent developments in this field has been the renewal of the Party's interest in Christianity outside the Soviet Union as a possible source of support for the international communist movement and ultimately for the propagation of Marxism-Leninism. This should not surprise us because Lenin himself was in favour of admitting believers, and even priests, to the Bolshevik party if they were suitable candidates in other respects. What follows is a brief attempt to portray the general features of this policy of co-operation with believers abroad. The most important official pronouncement on the dialogue was made at the International Communist Conference held in Moscow in 1969. It is perhaps ironic that this meeting, the chief task of which was to help nonnalize inter-party relations after the Czech crisis, should take a major step towards promoting dialogue with Christians. The Party announced: ~'In various countries co-operation and . joint action between communists and the broad democratic masses of Catholics and believers of other religions is developing. It has acquired great urgency. The dialogue between them on such problems as war and peace, capitalism and socialism, neo-colonialism and the developing countries, joint action against imperialism and for democracy and socialism, is very pressing. Communists are of the opinion that on this path-the path of broad contacts and joint activities-the mass of believers is becoming an active force in