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The League of Militant Atheists〔Burleigh, Michael. ''Sacred causes : the clash of religion and politics from the Great War to the War on Terror''. 1st ed. New York: HarperCollins, 2007. (ISBN 006058095X)〕 ((ロシア語:Союз воинствующих безбожников) ''Soyuz voinstvuyushchikh bezbozhnikov''); Society of the Godless (Общество безбожников ''Obshchestvo bezbozhnikov''); Union of the Godless (Союз безбожников ''Soyuz bezbozhnikov''), was an atheistic and antireligious organization of workers and intelligentsia that developed in Soviet Russia under the influence of the ideological and cultural views and policies of the Soviet Communist Party from 1925 to 1947.〔Richard Overy (2006), ''The Dictators: Hitler's Germany, Stalin's Russia'', p. 271 ISBN 0-393-02030-4〕 It consisted of Party members, members of the Komsomol youth movement, those without specific political affiliation, workers and military veterans.〔Burleigh (2007), p. 49〕 The League embraced workers, peasants, students, and intelligentsia. It had its first affiliates at factories, plants, collective farms (''kolkhoz''), and educational institutions. By the beginning of 1941, it had about 3.5 million members from 100 nationalities. It had about 96,000 offices across the country. Guided by Bolshevik principles of antireligious propaganda and party's orders with regards to religion, the League aimed at exterminating religion in all its manifestations and forming an anti-religious scientific mindset among the workers. It propagated atheism and scientific achievements, conducted 'individual work' (a method of sending atheist tutors to meet with individual believers to convince them of atheism, which could be followed up with harassment if they failed to comply).〔''Across the Revolutionary Divide: Russia and the USSR, 1861-1945'' by Theodore R. Weeks, John Wiley & Sons, 1st edition, 2010: ("Antireligious Campaigns" )〕〔(''A Thousand Years of Christianity in Ukraine: An Encyclopedic Chronology by Osyp Zinkevych'' ) by Andrew Sorokowski (1988), Smoloskyp Publishers and the National Committee to Commemorate the Millenium of Christianity in Ukraine, p. 206: "At the same time, the League of Militant Atheists and Party activists wrecked churches and harassed believers. No religion was spared in the general onslaught."〕〔''(The History of Russia )'' by Charles E. Ziegler (2009), p. 77〕 The League's slogan was "Struggle against religion is a struggle for socialism", which was meant to tie in their atheist views with economy, politics, and culture. One of the slogans adopted at the 2nd congress was "Struggle against religion is a struggle for the five-year plan!"〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 52〕 The League had international connections; it was part of the International of Proletarian Freethinkers and later of the Worldwide Freethinkers Union. The League was a "nominally independent organization established by the Communist Party to promote atheism." It published newspapers, journals, and other materials that lampooned religion; it sponsored lectures and films; it organized demonstrations and parades; it set up antireligious museums; and it led a concerted effort telling Soviet citizens that religious beliefs and practices were "wrong" and "harmful", and that "good" citizens ought to embrace a scientific, atheistic worldview.〔Daniel Peris, ''Storming the Heavens: The Soviet League of the Militant Godless'' Cornell University Press, 1998, ISBN 978-0-8014-3485-3〕 ==Origins and formation== The newspaper ''Bezbozhnik'' (Godless, Atheist) (1922–1941), founded and edited by Yemelyan Yaroslavsky,〔 played a significant role in the League's establishment, and had a wide network of correspondents and readers.〔Paul Dixon, Religion in the Soviet Union, first published 1945 in Workers International News, and can be found at: http://www.marxist.com/religion-soviet-union170406.htm〕 ''Bezbozhnik'' appeared first in December 1922, and the following year a Moscow monthly for industrial workers ''Bezbozhnik u stanka'' (The Godless at the Work-Bench, AKA Bezbust) formed the like-minded Moscow Society of the Godless in August 1924. The Moscow group tended to support the leftist side of the debate on how to destroy religion (i.e. in favour of attacking religion in all of its forms rather than moderation), and in 1924 it attacked Yaroslavsky, Anatoly Lunacharsky and Vladimir Bonch-Bruyevich for differentiation between different religions, instead of genuine godlessness. It accused Yaroslavsky of attacking only the clergy rather than religion in general. Yaroslavsky protested this and affirmed that all religions were enemies of socialism including the Renovationist schism in the Orthodox church, but that the methods of struggle against different religions should vary due to the large number of loyal Soviet citizens with religious beliefs who should be re-educated as atheists rather than treated as class enemies.〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 51〕 ''Bezbozhnik'' argued that it was an oversimplification to treat religion solely as a kind of class exploitation to be attacked, forgetting the complex nature of religions, as well as the individual believers. The CPSU Central Committee supported Yaroslavsky's viewpoint on this issue, although this debate remained unresolved at the Union that came in 1925. The Moscow group merged with the Society of Friends of the Godless Newspaper (associated with ''Bezbozhnik'') in April 1925 to form the All-Union League of the Godless at its first congress.〔Sabrina Petra Ramet, Ed., Religious Policy in the Soviet Union. Cambridge University Press (1993). p. 5.〕 Between 1925 and 1929 a power struggle took place in the new organization between Yaroslavsky and his followers, and the leadership of the former Moscow group (Galaktionov, Polidorov, Kostelovskaia, Lunin and others).〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 50.〕 The 1926 All-Union Conference on Antireligious Propaganda voted in favour of Yaroslavsky's views on the antireligious campaign, but the debate still continued. The Moscow group argued that the antireligious struggle should be led only by the party and the industrial proletariat, as opposed to the whole nation which Yaroslavsky wanted to mobilize to conduct the antireligious campaign. In 1929, when the resolutions that would set the tone for the intensive persecution of the next decade were set and Yaroslavsky's victory in the power struggle had been completed, there were a few last attacks made on Yaroslavsky and the organization for minimizing the class-enemy thesis in attacking religion, of having few workers and peasants in its ranks, of using archaeology instead of aggressively attacking religion, of being indifferent to transforming the school system into a fundamentally antireligious atmosphere and of opportunistically citing works by non-Marxist Western bourgeois atheists in publications.〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 53.〕 In response, Yaroslavsky claimed that they had supported antireligious education for years, but in contrast to the leftists who simply wanted to attack religion, he was working to replace the popular religious ideology with that of dialectical materialism. He also pointed out correctly that Lenin had used the works of 18th century French atheists and other bourgeois atheists to assist in the campaign to disseminate atheism in the USSR. He admitted that the effect of their efforts up to that point was less than he had hoped, which he implicitly blamed on the Moscow branch for their lack of cooperation, lack of support from the party and some branches of the Komsomol, and a ban operating on their activities in Ukraine, as well as an inadequate finances.〔Dimitry V. Pospielovsky. A History of Soviet Atheism in Theory, and Practice, and the Believer, vol 1: A History of Marxist-Leninist Atheism and Soviet Anti-Religious Policies, St Martin's Press, New York (1987) p. 54.〕 Yaroslavsky, Stalin's loyal aide in the secretariat and one of the founding editors of ''Kommunist'', came out on top despite the Moscow group's resistance in an effort to retain autonomy and the support for that group from the daily Komsomol'skaia pravda. The problems that Yaroslavsky outlined in his response were addressed in 1929 at the second congress. The CPSU Central Committee delegated to the LMG full powers to launch a great antireligious attack with the objective of completely eliminating religion from the country, granting them the right to mobilize all public organizations.〔 In 1929, the Second Congress changed the society's name to The Union of Belligerent (or Militant) Atheists.〔 At this Second Congress of Atheists, Nikolai Bukharin, the editor of ''Pravda'', called for the extermination of religion "at the tip of the bayonet."〔John Koehler. The Soviet Union's Cold War against the Catholic Church. Pegasus Books, 2009, p. 6.〕 There, Yaroslavsky also made the following declaration: It is our duty to destroy every religious world-concept... If the destruction of ten million human beings, as happened in the last war, should be necessary for the triumph of one definite class, then that must be done and it will be done.〔Alfred McClung Lee, Elizabeth Briant Lee. The Fine Art of Propaganda. Octagon Books, 1972, p. 90.〕 The Central Council chose Yaroslavsky as its leader; he occupied this post continuously. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「League of Militant Atheists」の詳細全文を読む スポンサード リンク
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