The article demonstrates, on the basis of archival materials, periodicals and Soviet atheist literature of the late 1940S-1970S that certain ideological cliches, symbolically reflecting "religious" aspects of the Cold War, were used in the propaganda and the scientific discourse in the Soviet Union. These cliches and the content of the propaganda were determined more often not so much by an ideological approach of the Marxist critique of religion, but rather by the specific objectives of the international politics of the Soviet Union and by the country's internal situation. This propaganda was also a response to the use of religion as an instrument of the Cold War by the Western countries as "the sword of the spirit and the shield of faith" (A. Preston).

Keywords: Cold War, religion and international politics, scientific atheism, anti-Soviet crusade, Soviet propaganda, clerical anticommunism.

The research was supported by the Russian Science Foundation grant No. 16-18-10083 "Studying religion in the socio-cultural context of the epoch: the history of religious studies and intellectual history of Russia in the XIX-first half of the XX centuries".

Shakhnovich M. Kholodnaya voina i ideologicheskaia borba na "religionnom fronte": o nekotorykh modeli sovetskoi propagandatsii [Cold War and Ideological Struggle on the "Religious Front": on some models of Soviet Propaganda]. 2017. N 1. pp. 164-184.

Shakhnovich, Marianna (2017) "The Cold War and the Ideological Struggle on the 'Religious Front': Some Patterns of Soviet Propaganda", Gosudarstvo, religiia, tserkov' v Rossii i za rubezhom 35(1): 164-184.

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SCIENTIFIC research on the religious factor in politics attracts public attention. For example, Canadian historian Andrew Preston's 2012 book "The Sword of the Spirit, the Shield of Faith: Religion in American War and Diplomacy" 1, which describes the use of religion for political purposes by American presidents from Lincoln to George W. Bush, won the prestigious Non-fiction Prize in English. It was Preston, already a well-known author, who was invited to write the foreword to Religion and the Cold War: A Global Perspective (2012).2. This collective work is different from other works on the religious aspects of the Cold War3 that have been published in the United States in recent years. In it, the cold war is viewed not so much as a confrontation between Moscow and Washington, but as a confrontation of faith and disbelief on a global scale, as a confrontation between many states focused on America and the Soviet Union, respectively. Preston's foreword is titled " The Religious Cold War." In it, E. Preston, drawing on his concept of the role of religion as a spiritual weapon in the history of American politics, outlined in his book " Sword of the Spirit, Shield of Faith...", writes that the United States and the Soviet Union during the Cold War perceived each other "through religious optics", "shaping their rivalry in religious terms." Preston believes that the cold War as a whole was religious in character4. Pointing out that the Cold War was a global struggle between "American Judeo-Christianity" and atheism supported by the USSR, 5 he notes: "Religion and anti-religion are shared by the United States.-

1. Preston, A. (2012) Sword of the Spirit, Shield of Faith: Religion in American War and Diplomacy. NY: Anchor Books.

2. Muehlenbeck, Ph. (ed.) (2012) Religion and the Cold War: A Global Perspective. Nashville: Vanderbilt University Press.

3. Kirby, D. (ed.) (2003) Religion and the Cold War. Palgrave Macmillan; Inboden, W. (2008) Religion and American Foreign Policy, l945-1960: The Soul of Containment. New York; Gunn, T.J. (2009) Spiritual Weapons: The Cold War and the Forging of an American National Religion. Westport; Herzog, J.P. (2011) The Spiritual-Industrial Complex: America's Religious Battle against Communism in the Early Cold War. New York.

4. Preston, A. (2012) "Religious Cold War", in Muehlenbeck, Ph. (ed.) Religion and the Cold War: A Global Perspective, p. XVII. Nashville: Vanderbilt University Press.

5. Ibid, p. XV.

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the opposing sides of the cold War were provided with ideas, values, and motivations. " 6
It is interesting that this modern point of view completely coincides with the opinion widespread in the Soviet press during the Cold War, that "the most important argument of the church propagandists of atomic war against socialist countries is the thesis that this war is necessary to protect Christian states from the aggression of countries hostile to religion."7
In connection with this observation, it is appropriate to recall the remark of A. M. Pyatigorsky about the cultural significance of ideological cliches, that American and Soviet ideological cliches performed the same political and cultural functions. 8 The symbolism of ideological cliches (models) determines their place in the political culture of a particular society.Considering the role of ideological models in history, it is based on the opinion expressed by K. Geertz in the article "Ideology as a cultural system" (1968) about the imagery of the language of ideologies and the role of these images in conditions of social instability, when ideology can and usually gives meaning to complex and incomprehensible social situations without it. Following Geertz, Zorin draws attention to the fact that the figurative part of ideological concepts is usually perceived by researchers as a rhetorical decoration, "as a more or less effective packaging for the doctrine", however, this, according to Zorin, is not true. The metaphor forms the "core of ideological thinking", the "symbolic map", according to which society can determine the direction of its development. 9
The political confrontation between the two systems - capitalism and socialism - was perceived in Soviet discourse as a symbolic confrontation between the past and the future, in which capitalism was connected with religion, that is, with the past, and atheism - with socialism looking to the future. This confrontation was seen as a manifestation of the class struggle, one of the forms of which is the struggle of the state.

6. Ibid, p. XVIII.

7. Velikovich L. N. With a cross and an atomic bomb (Church and War), Moscow, Voenizdat Publ., 1960, p. 71.

8. Pyatigorsky A.M. Izbrannye trudy [Selected Works], Moscow: Yazyki slavyanskoi kul'tury, 2005, p. 300.

9. Zorin A. L. "Feeding the two-headed eagle..." (Literature and state ideology in Russia in the last third of the XVIII-first third of the XIX century). Moscow, 2001. p. 19.

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it was considered an ideological struggle, that is, a war of ideas. Expressions with military connotations - "economic front", "economic front" - were quite widely used in the rhetoric of the period of the revolution and the civil war. Since 1920, the expression "religious front" has also been used in documents and periodicals. For example, in the well-known circular letter of the Central Committee of the CPSU(b) "On measures to strengthen anti-religious work" (1929), you can read the following: "Strengthening of socialist construction... It provokes the resistance of the bourgeois-capitalist strata, which finds its vivid expression on the religious front (emphasis mine - M. Sh.), where there is a revival of various religious organizations, often blocked among themselves, using the legal position and traditional authority of the church " 10.

The Cold War, which threatens at any moment to turn into a "hot" one, created the need to create symbolic images, certain ideological cliches that were spread by the Soviet propaganda machine during different periods of confrontation between the two systems. Consider those that are related to religion.

One of the most common ideological cliches associated with the West's use of the religious factor against the USSR was undoubtedly the expression "crusade", which was used either in the form of "crusade against the USSR "or in the form of"crusade against communism". It appeared in the Soviet press after the publication on February 9, 1930 in the newspaper Osservatore romano of the famous letter of Pope Pius XI to Cardinal Basilio Pampili about the preparation of March 19, 1930 in the Basilica of St. John the Baptist. St. Peter's services in defense of the persecuted believers in the USSR. In the letter, the Pope expressed the hope that" the whole Christian world "would unite in this"prayer crusade "(crociata dipreghiere) .11 Starting from February 13, 1930, when the newspaper Pravda published an editorial entitled" The Most Holy Speculator at the head of the crusade", in which the pope's speech was regarded as" a great success". how to interfere in internal affairs

10. State Archive of the Russian Federation (GA RF). F. R5263. Op. 2. D. 7. L. 1.

11. Chirografo di Suo Santita Pio XI "Ci Commuovono" all' Em-mo Cardinale Basilio Pampili Vicario di Roma [https://w2.vatican.va/content/pius-xi/it/letters/documents/hf_p-xi_lett_19300202_ci-commuo vono.html, accessed on 02.09.2016].

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In the USSR, the expression "crusade" was included in the propaganda arsenal of the Soviet press 12.

The history of the campaign against the "crusade" that unfolded in the USSR in 1930 is described in modern historiography13, and it is also widely known about the publication of an open letter of Soviet astronomers to Pope Pius XI about the struggle of the Catholic Church with science in the Izvestia newspaper on March 27, 1930. Apparently, many similar letters were prepared, but not all were printed. A draft of a letter entitled "Protest of the Union of Revolutionary Playwrights against Pope Pius XI's announcement of a 'crusade' against the USSR "has been preserved, stating that the pope's speech indicates plans for an impending attack by capitalist countries on the young Soviet republic:

The Papacy, which for the second thousand years has been the greatest instrument of oppression of political freedom, scientific thought, and human progress; the papacy, whose entire history has been a struggle to become a world state; ... the papacy, which in recent years and even now, being directly in the service of Italian fascism, dreams of improving its affairs on the basis of fascism in many countries of the world...; this papacy in the person of Pius XI dares to declare a "crusade" against the Republic, looking for reasons for this campaign in the fact that in the Republic of Soviets the priesthood cannot serve as a cover for counter-revolution, both political and cultural... It is clear to all that this action is one of the links in the preparation of an attack by the world bourgeoisie on the proletarian republic (emphasis added by me - M. Sh.) .14
Since the early 1950s, the expression "crusade" has once again been actively used in the journalistic arsenal. Here is what academician A. M. Deborin wrote in 1953 in the journal Voprosy Filosofii: "The role of the Catholic Church in the United States was especially strengthened after World War II and Truman's declaration of a cold war against the Soviet Union. Getting involved in the post-war

12. Zarin P. K. The crusade of obscurantists against the USSR. Voronezh, 1930; Lapinsky P. L. The Crusade against the Five-year Plan. Capitalist Countries and the USSR, Moscow, 1930; Lebedenko A. G. Krestovyi pokhod [The Crusade]. Moscow, 1930; Oleshchuk F. N. Easter and the Crusade, Moscow, 1930; Sheinman M. M. The Crusade against the USSR, Moscow, 1930.

13. See: Kurlyandskiy I. A. Stalin, power, religion, Moscow, 2011, pp. 432-463.

14. GA RF. F. R-5407. Op. 2. D. 169. L. 5.

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During the period of the US-led general imperialist anti-Soviet front, the Vatican marked its "new" course with two attacks. On August 26, 1947, Pope Pius XII, in a personal letter, blessed Truman and his rogue imperialist enterprises. At the same time, on the eve of the Italian elections, Pius XII declared war on the Democratic front and declared a crusade against communism (emphasis added - M. S.)."15 The author notes that one of the most" active warmongers "in America is Catholic Cardinal Spellman, who serves as" a mediator between the Vatican and the American government", calls Spellman a propagandist of the "new crusade against communism" 16. In his article, Deborin quotes the American Communist magazine Political Affairs, which pointed out that Pope Pius XII was "trying to create a new Holy Alliance" covering as many countries as possible, using phrases about the "universality" of the church, about its "supranational" character. Deborin notes that it is not difficult to discern in these plans and their justification "the same ideology and predatory policy that Anglo-American imperialism also pursues." "Holy Alliance "and" supranational state "mean in" secular language "the Atlantic Pact and the" world state " directed against the Soviet Union and the countries of popular democracy.

If in 1930 the phrase " crusade against the USSR "implied that it was the Pope who led the movement against the USSR, uniting religious organizations hostile to the new system, then during the cold war the Vatican was declared an instrument in the hands of" Anglo-American imperialism". This is evidenced even by the titles of pamphlets and books published in the 1950s: Voznikov M. S. "The Vatican in the service of American imperialism". (Moscow, 1952); Sheinman M. M. "Vatican and Catholicism in the service of international reaction" (Moscow, 1954); Oizerman T. P. "Catholic Philosophy of Imperialist Reaction" (Moscow, 1954) and others. The idea that the Vatican did not just cooperate with the United States and Britain, but received direct instructions from the leaders of these countries, was widespread-

15. Deborin A.M. Agents of American imperialism // Questions of philosophy. 1953. N 1. P. 155.

16. Ibid.

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It is reflected not only in propaganda, but also in scientific research literature.

In the preface "From the editorial board" to the first issue of the yearbook "Questions of the History of Religion and Atheism" (1950), one of the best periodicals on the history of religion published in the USSR, many of whose publications have not lost their scientific value even today, the following is written:: "The leading church organizations in capitalist countries are in the service of capitalist monopolies... It was no accident that Pope Pius XII issued a decree excommunicating Communists and all their sympathizers (in July 1949) just as the ruling circles of the United States and England were raising hysterical cries about the "communist danger"with renewed vigor. There is no doubt that the Pope's speech, followed by that of the Catholic hierarchy in all countries, against the democratic camp with its medieval curses and excommunications was dictated directly by the US State Department. He also dictated the pope's speeches praising the "Marshall Plan", the "Truman doctrine", the North Atlantic Pact and all other blocs and alliances organized by the American imperialists to prepare for war against the USSR and the countries of popular democracy"17.

It is interesting that the responsible editor of this collection, V. D. Bonch-Bruevich, in 1950 was not only the head of the Section of the History of Religion and Atheism of the Institute of History of the USSR Academy of Sciences, within the framework of which this collection was prepared, but also the director of the Museum of the History of Religion of the USSR Academy of Sciences in Leningrad. In connection with the need to allocate new funds for the ongoing restoration of the Kazan Cathedral, which was then a Museum, Bonch-Bruevich appealed to various authorities, 18 including the secretary of the Central Committee of the CPSU (b) G. M. Malenkov. Arguing for the need to increase funding, Bonch-Bruevich points out that a special exhibition "Vatican in the Service of American Imperialism"will be created in the Museum. He's writing: "It is absolutely necessary to open a special section of the Museum dedicated to exposing Catholicism in the first quarter of 1950,

17. Questions of the history of religion and atheism. Collection of articles / ed. by V. D. Bonch-Bruevich, Moscow: Academy of Sciences of the USSR, 1950, pp. 6-7.

18. Shakhnovich M. M., Chumakova T. V. Museum of the History of Religion and Russian Religious Studies (1932-1961). St. Petersburg, 2014. pp. 60-72.

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the Inquisition, the Papacy, the Vatican, its fascist activities and relations with Anglo-American imperialism, which will be reflected in the special section of the exhibition "Vatican in the Service of American Imperialism". The materials for these departments have already been selected, the label is almost all written, the restoration of a number of exhibits has been made, ... it is only necessary to complete the rest of the renovation of this room, which will require 60,000 rubles. " 19 In mid-March 1951, the Museum opened the departments "History of the Papacy and the Inquisition" and the exhibition "Vatican in the Service of Imperialism". They were very popular: in the first three and a half months of operation, the department and the exhibition were visited by 57072 people, 2804 excursions were conducted.20
In order to expose the "reactionary activities" of the Vatican in the late 1940s and mid-1950s, not only the works of Soviet propagandists and historians21, but also translations by foreign authors were published. The modern reader should take into account that quite often very serious analytical works of Soviet historians of religion were published under ideologically sustained titles, containing very interesting factual material drawn from foreign newspapers, magazines and books, and sometimes, as in the case of I. R. Grigulevich, who wrote under the pseudonym Lavretsky, and-on the basis of his own experience. in the Vatican 22.

In 1948, The Catholic Church Against the Twentieth Century (London, 1947) was published in a Russian translation by the Italian-English writer Avro Manhattan, who is known for his numerous anti-Catholic works. It was published under the title " Vatican. The Catholic Church is a bulwark of world reaction " 23. In the preface to the Russian translation, S. S. Starorussky points out that the book exposes the " kre-

19. St. Petersburg Branch of the Archive (PFA) of the Russian Academy of Sciences. F. 221. Op. 2. D. 173. L. 55.

20. PFA RAS. f. 221. Op 2. D. 195. L. 16.

21. See: Kiryushin P. M. Vatican in the Service of Reaction. Minsk, 1950; Sheinman M. M. Vatican-Enemy of Peace and Democracy, Moscow, 1950; Sheinman M. M. Vatican in the Second World War, Moscow, 1951; Karmansky P. S. Vatican-inspirer of obscurantism and reaction, Moscow, 1953; Sheinman M. M. Modern Vatican, Moscow, 1955.

22. Grigulevich Iosif Romualdovich (1913-1988), Soviet illegal intelligence officer, later a historian of religion, corresponding member of the USSR Academy of Sciences. Religion, Finance, and Politics, Moscow, 1957.

23. A. Manhattan Vatican City. Katolicheskaya tserkva - oplot mirovoy rektsii [The Catholic Church as a bulwark of World Reaction].

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start-up campaign " against the USSR. He writes that Manhattan "paints with vivid colors" the Vatican's "treacherous activities for the cause of peace" before and during World War II, the Vatican's all-round moral and material support for the "anti-Bolshevik crusade" of Nazism and fascism against the USSR, the Vatican's cooperation with Hitler's "new order" in German-occupied Europe, the dispatch of foreign troops to the United States. on the Soviet-German front of "volunteer legions" from Catholic countries (Spain, Portugal, France, Belgium) "to fight against godless Soviet Russia and to save Catholicism" and other facts"24. However, Starorussky criticizes Manhatten for the chapter "Soviet Russia, the Orthodox Church and the Vatican". In his opinion, this chapter is the least successful in the entire book, as the author "fell into a number of mistakes" in his interpretation of historical events, the role of the Orthodox Church in the USSR, and Soviet policy towards religion. That is why this chapter is not included in the Russian edition "as not of interest to the Soviet reader" 25. This chapter dealt with the persecution of believers in the USSR.

The ideological cliche " crusade "was actively used in Soviet literature until the mid-1960s.26 A new" crusade "against communism was announced by Ronald Reagan in his speech to the English Parliament on June 8, 1982, where the Soviet Union was declared an"evil empire". It is interesting that one of the recently published books about the Cold War in the United States contains a cartoon from 1983 from the influential newspaper The Philadelphia Inquirer, where Reagan is depicted as a crusader knight with a cross and sword in his hands against the background of rockets already fired into the sky and ready to be launched, calling: "Forward, Christian soldiers!". But there are no warriors behind him, just rockets. He is confronted by a huge crowd of believers led by a Catholic bishop, a priest and a nun,

24. Ibid., p. 15.

25. Ibid., p. 21.

26. See, for example: "When in October 1917 the October Socialist Revolution swept away the exploitative system in Russia and the working people under the leadership of the Communist Party embarked on the path of building socialism, religious organizations of all faiths declared a 'crusade' against the young Soviet state" (Oleshchuk F. N. The Triumph of Communism and the decline of religion // Questions of the history of religion and atheism. Collection of articles. Issue XI / ed. by N. A. Smirnov, Moscow, 1963, p. 10.)

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who hold placards calling for a freeze on the production of nuclear weapons 27.

During the nuclear arms race, the medieval attributes of the crusaders-the cross and sword-were replaced by a cross and an atomic bomb. The cliche "with a cross and an atomic bomb" as one of the symbolic characteristics of Cold War adversaries got into official speeches. Thus, N. S. Khrushchev in his report to the XXI Congress of the CPSU (1959) said the following::

Adenauer is the leader of the Christian Democratic Party. It would seem that he should be guided by the teachings of the gospel, about which his party likes to spread so much. (Laughter in the audience). But in fact, this "Christian" is holding a cross in one hand, and in the other he wants to take an atomic bomb. And most of all, he is counting on the bomb, although such views do not correspond to either the gospel sermons or the solution of the national problem of the German people.28
Such a position, according to the Soviet leader, not only does not ensure a" nuclear-free zone " in Europe and the reduction of conventional weapons, but also does not contribute to saving the soul of the German chancellor. Khrushchev is ironic and causes laughter among the delegates of the congress, the audience reacts with pleasure to the ironic use of expressions related to religion:

If Herr Adenauer is really a believer, then it would seem that according to Christian teaching, he should take care of the future, so that "his soul goes to heaven." (General laughter). But if you look at the real actions of Mr. Adenauer, then we must say directly that he has no prospects of going to heaven. (The audience becomes animated). For such deeds, according to the gospel legends, a completely different place is prepared - in gehenna of fire. (General laughter)29.

The use of religious vocabulary in criticism of militarism is very typical for the late 1950s and early 1960s. During these years, publications with characteristic titles appear: "Novoyavlen-

27. Foglesong, D.S. (2007) The American Mission and the "Evil Empire": The Crusade for a "Free Russia" since 1881, p. 184. New York: Cambridge University Press.

28. Materials of the Extraordinary XXI Congress of the CPSU, Moscow, 1959, p. 67.

29. Ibid., p. 68.

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crusaders "(1959), " With the cross and the atomic bomb "(1960), "Helmets and cassocks" (1962), "The Cross blesses the bomb" (1962), "Colonialism under the cassock" (1962), " Shamans of the space Age "(1962), and in the texts themselves there are expressions "preaching militarism", "apostles of atomic war", "politics from a position of strength under the flag of Christian humanism", etc. Here is one example of such a peculiar use of religious vocabulary:

In their sermons of atomic war against the Soviet Union and other socialist countries, the apostles of atomic war prove that Western countries, the so-called Christian states, are the embodiment of good, that they represent justice, while socialist states, both hostile to religions and non-Christian ones, are carriers of evil. 30
However, the Soviet press did not always present the political confrontation between the two systems as a struggle between atheism and religion, and other methods were also used to solve more complex problems than just debunking religious ideology. These are, first of all, appeals to all "people of good will" to unite in the struggle against colonialism and "for world peace", propaganda for the union of "believers and non-believers of working people" in the countries of popular democracy, and approval of "progressive" religious figures. The expression "people of good will" in relation to those who supported the idea of demilitarization, the rejection of the arms race, began to be used in relation to individual clergy and believers of Western countries who oppose the military alliance of European states with the United States. Speaking in the 1960s. while criticizing the militaristic statements of Bishop Dibelius, Chairman of the Council of the Evangelical Church of Germany, Walter Kuhnett, West German Protestant theologian, Archbishop Fischer of Canterbury, John Dulles, US Secretary of State, who was often described as an active member of the Presbyterian Church, and other Western politicians, authors of books and articles on the current religious situation in the West have always noted that not all clerics and not all religious organizations in capitalist countries share the aggressive positions of the " re-

30. Velikovich L. N. With a cross and an atomic bomb. (Church and War), Moscow, Voenizdat Publ., 1960, p. 71.

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promotional church hierarchs". Such an opinion was not only a reflection of the general line of the Soviet state to split the hostile camp, to search for political allies, that is, not only the use of well-known techniques and methods used in political practice, but also-a reflection of the ideological position about a possible tactical alliance with individual religious figures, expressed by Lenin in 1909 in the article " On the workers ' Party's attitude to religion." Moreover, the lack of unity among Christians was seen as a sign of the decline of religion in the Western world.

The Resolution of the Central Committee of the CPSU " On mistakes in conducting scientific and atheistic propaganda among the population "(1954) stated::

In bourgeois society, the Church is the support and tool of the ruling classes, who use it to enslave the working people. This does not preclude the possibility that some clerics in capitalist society may adopt the workers ' point of view on a number of basic policy issues. However, these clerics are usually subjected to all kinds of persecution by the ecclesiastical and governmental circles of capitalist countries for their behavior contrary to the interests of the exploiting classes.31
In 1957, I. R. Lavretsky (I. R. Grigulevich) wrote that "the predilection of the current responsible figures of the Vatican for the long-bankrupt cold War policy, their hatred of the socialist camp, does not mean that all Catholics and even all the leading hierarchs of the Catholic Church agree with this course" 32. we find in the book of another famous author L. N. Velikovich:

Not all clergy and religious organizations in capitalist countries share the aggressive positions of the Vatican and reactionary church hierarchs. Peace activists are well aware of the names of such religious figures as Hewlett Johnson (England), James Endicott (Canada), Andrea Gagiero (Italy) and others who are actively involved in preventing a new wave of violence.

31. Kommunisticheskaya partiya i Sovetskoe govement o religii i tserkvi [The Communist Party and the Soviet Government on Religion and the Church]. Sb. dokumentov, Moscow, 1959, p. 108.

32. Lavretsky I. R. Vatikan [The Vatican]. Religion, Finance and Politics. p. 6.

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war, for easing international tensions. The position of this section of the clergy is a convincing refutation of the hypocritical nature of the policy and propaganda of the nuclear scientists in cassocks, who use religion for the active policy of imperialism. .. Religion itself does not oblige believers and clergy to fight for peace. The most honest clergymen take into account the will and mood of the faithful and stand together with them for the cause of peace.33
V. I. Volgin (under this pseudonym, a specialist in the history of Catholicism, the Middle Ages and the Renaissance, V. I. Rutenburg) wrote in 1960 in the section "Schism in the Catholic camp" in the book " Vatican-the center of reaction and Obscurantism "(1960) that in France priests who opposed the Vatican's policy were persecuted: the peace activist Abbe Boullier was banned from speaking in public, and Abbe Grantier was removed from office for protesting against Vatican policy. The Vatican has defrocked an Italian priest, a member of the anti-Fascist resistance, a prisoner of the fascist concentration camp A. Gagiero, who opposed military bases in Europe. The book describes the activities of A. Tondi, a member of the Jesuit Order, deputy rector and professor of the Pontifical Gregorian University in Rome, who believed that the behavior of the Catholic hierarchy was contrary to the interests of the Italian people and other peoples of the world. Volgin says that in France, several Jesuit professors opposed the Vatican's policy. Among them are Teilhard de Chardin, Deluba, Leblon, Fessard, Danielou, Bouillard, Demontschey, Dele, Durand, Gani. For speaking out against the Vatican, the order's leadership suspended these professors from teaching, and Delube-from editing the magazine. The book also tells about the anti-fascist activities of the Brazilian Catholic Bishop Duarte, who was against the Vatican's support of former Nazis who fled to South America and the imposition of "fascist orders" there, for which he was excommunicated from the church34.

Volgin notes that the split in the Catholic camp, numerous facts showing the continuous process of departure from the Vatican policy of ordinary Catholics in different countries, indicate the decline of Catholicism.:

33. Velikovich L. N. With a cross and an atomic bomb (Church and war), p. 86.

34. Volgin V. I. Vatikan - tsentr rektsii i obscurantism [Vatican-Center of Reaction and Obscurantism], Lenizdat Publ., 1960, pp. 130-132.

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In Rome, according to the Unita newspaper, no more than 18 per cent of the population attends compulsory Catholic services, and no more than 20 per cent across Italy; the number of priests in Italy is now six times less than a century ago, and the number of Novinians (students) of the Jesuit order has decreased by 20 per cent in recent years alone. Almost half of all Italian parishes (and thousands out of 25 thousand) rejected the proposal to create branches of the Catholic Action society, and in many parishes this society broke up.35
In the context of the cold war, the Soviet Union considered Pope John XXIII's "realistic approach" to the problems of war and peace, which "could not fail to meet with the approval of all people of good will and sincere supporters of peace and peaceful coexistence of States with different socio-economic systems." 36 John XXIII's Encyclicals Pacem in terries and Mater et al. The magistra, Pope Paul VI's greeting of the signing of the Moscow Treaty banning Nuclear Tests in the Atmosphere, in Outer Space and under Water (1963), and the peacemaking activities of the World Council of Churches were considered as "good signs", as "positive phenomena"37, but taking place against the background of continuing ideological confrontation.

The growing confrontation with the West, on the one hand, and the inability to fully approve and accept even the peacemaking activities of religious associations, on the other, have caused a very contradictory attitude towards the full inclusion of religious associations and individual believers in the ideological concept of "people of good will" fighting "for the cause of peace". With the adoption of the new CPSU Program, this became very difficult. Thus, explaining the provisions of the new program, an employee of the Institute of Philosophy of the Academy of Sciences of the USSR, I. P. Tsameryan, wrote that the participation of a particular cleric or religious organization in the struggle for peace, for disarmament, etc., undoubtedly deserves approval, but such activities do not follow from religious ideology:

35. Ibid., p. 132.

36. Kovalsky N. A. Vatikan i mirovaya politika [Vatican and World Politics]. Organization of foreign policy activities of Catholic clericalism, Moscow, 1964, p. 28.

37. Ibid.

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We can cite many facts when the clergy of the same religion in different countries held directly opposite views in relation to the atomic war, to colonialism, etc., while referring to the same "divine" authorities and sources. The struggle for peace, the struggle against atomic warfare, support for the national liberation movement of oppressed peoples, etc., are not directly linked to religious ideology38.

Since the early 1950s, the Soviet government has actively encouraged representatives of the country's religious associations, primarily the Russian Orthodox Church, to participate in various international "struggle for peace" events, where they publicly expressed the State's point of view on political issues, including the state of freedom of conscience in the USSR. Similar ecumenical events were held in Moscow, where foreign clergy were invited. Thus, in 1977, the World Conference "Religious Figures for Lasting Peace, Disarmament and Just Relations among Peoples" was held, and in 1982 - the Moscow World Conference "Religious Figures for saving the sacred gift of life from nuclear catastrophe", which was attended by 590 delegates from 90 countries.

Since 1962, the term "clerical anti-communism"has been widely used in Soviet propaganda. Convinced of the "ineffectiveness of methods" of direct economic and political pressure on the USSR and other socialist countries, the "imperialist circles of the West" were considered to have developed "sophisticated and outwardly respectable forms of anti-communism."39
This line was formulated in the new Program of the CPSU, which was adopted on October 31, 1961 at the XXII Congress. This document stated that the Soviet Union had entered a period of communist construction, that the world system of socialism had developed, and that the colonial system of imperialism had collapsed. Just as Marx and Engels, in the Communist Manifesto, claimed that Pope Pius IX and all the forces of the "old world"

38. Tsameryan I. P. Program of the CPSU and tasks of atheistic education // Questions of philosophy. 1962. N 7. P. 8.

39. Gordienko N. S. Sovremennyi ekumenizm [Modern Ecumenism], Moscow: Nauka Publ., 1972, p. 18.

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united in the struggle against the "specter of communism", the CPSU program indicated that the main ideological and political weapon of imperialism is anti-communism, and the church and clericalism are the mainstay of anti-communist forces. In the section of the Program "The ideological struggle is the most important component of the class struggle of the proletariat", it was noted that " clericalism is becoming increasingly important in the political and ideological arsenal of imperialism. It is not limited to the use of the church and its extensive apparatus. It now has its own large political parties, which are in power in many capitalist countries... Monopolies generously finance clerical parties and organizations that exploit the religious feelings of the working people, their superstitions and prejudices. " 40 A well-known figure in the Soviet anti-religious movement, the historian of religion M. M. Sheinman, relying on the Program of the CPSU and criticizing "clerical anti-communism", wrote in 1962::

Clerics help the state to fight "dangerous thoughts", communism, the state gives money to the church, puts under its control the entire spiritual life of the country, helps it to fight against atheism and free thought. Clericalism has a huge propaganda apparatus and numerous well-trained and well-paid personnel in the form of clergy of various faiths, members of numerous religious orders,as well as secular persons serving numerous clerical organizations. 41
In 1970, the Institute of Scientific Atheism of the Academy of Social Sciences under the Central Committee of the CPSU prepared the collection "Religion in the Plans of anti-Communism", which highlighted the current problems of ideological struggle, primarily related to the theoretical and methodological foundations of criticism of modern anti-communism, which acts under the flag of religion. The authors of the collection considered modern anti-communism as a complex ideological and political phenomenon, which is a reactionary form of bourgeois ideology and imperial politics.-

40. Programma Kommunisticheskoi partii Sovetskogo Soyuza [Program of the Communist Party of the Soviet Union], Moscow, 1961, p. 53.

41. Sheinman M. M. Modern clericalism // Questions of the history of religion and atheism. Collection of articles. Issue X. 1962. p. 28.

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rip 42. The collection included articles covering various aspects of understanding clerical anti-Communism: an article by V. V. Mshevenieradze, in which much attention is paid to "theoretical aspects of the strategy of anti-communism", an article by E. I. Lisavtsev, in which "falsifications of history" and the position of religion and the Church in the USSR were criticized, articles by M. V. Andreev, "Modern Catholicism and anti-Communism" I. M. Kichanova "Polemics on the human problem", G. M. Kerimov "Islamic anti-communism at the present stage", Yu. S. Ivanov "Anti-communist aspirations of modern Zionism", etc. In the Pocket Atheist Dictionary published in 1973 under the editorship of M. P. Novikov, " clerical anti-communism "was considered as a concept reflecting the role of religion and the church in the ideology and politics of anti - communism-the main"ideological and political weapon of international imperialism". The authors of the dictionary pointed out that clerical anti-communism "closely intertwines with anti-Sovietism", which is an integral part of it. The dictionary exposed the anti-communist activities of Western religious centers that "conduct subversive work" against socialist countries, publish a large amount of literature that is "thrown into socialist countries in various ways", and conduct "active radio propaganda" .43 Interestingly, this dictionary was reprinted seven times between 1973 and 1987.

In fact, from 1962 until the end of the 1980s, the expression "clerical anti-communism" became the main ideological cliche used to characterize the religious factor in the confrontation between the two systems in the Cold War, including all aspects of this confrontation: from the assessment of the state of human rights in the USSR, including freedom of conscience, to the events of 1968 in the Soviet Union. Czechoslovakia, Solidarity's activities in Poland, and the interpretation of military conflicts in the Middle East and Afghanistan. Here is a list of the most significant works on criticism of clerical anti-communism published in the USSR since 1962, since the introduction of this concept into wide propaganda circulation in the CPSU Program: Modrzhinskaya E. D. Anti-Communism-a weapon of imperialist reaction (Moscow, 1962); Sheinman M. M. Clery-

42. Religion in the plans of anti-communism / ed. by M. V. Andreev, I. M. Kichanova, P. K. Kurochkin, E. I. Lisavtsev, V. V. Mshevnieradze. Moscow: Mysl, 1970. p. 3.

43. Pocket dictionary of an atheist / ed. Dr. philos. M. P. Novikova, Moscow: Politizdat Publ., 1973, pp. 125-126.

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fundamental anticommunism (Moscow, 1962); Avetisyan A. A. Anticommunism and its philosophy of spiritual values: Essays on the history of religion and atheism (Kiev, 1967); Mitrokhin L. N. Anticommunism in the USA (Moscow, 1968); Religion in the plans of anticommunism. M. V. Andreev et al. (Moscow, 1970); Velikovich L. N. Religion and Politics in modern capitalist society (Moscow, 1970); Belov A.V., Shilkin A.D. Ideological diversions of imperialism and religion (Moscow, 1970); Religion and Politics in modern society (Moscow, 1970) Serdobolskaya L. A. Anti-Communism under the cover of the Gospel (L, 1971); Bakanursky G. L. Jewish Clericalism (Moscow, 1974); Babiy A. I. Religion and Anti-communism (Chisinau, 1975); Catholicism and Modern Ideological Struggle (Vilnius, 1975); Andreev M. V. Clerical Anti-communism (Moscow, 1977); Kanterev I. Ya. Clerical anticommunism (Moscow, 1979); Goldenberg M. A. Clerical anticommunism (Chisinau, 1979); Haydns A. A. Catholic clerical anticommunism. Critical analysis of philosophical and socio-political issues (Vilnius, 1982); Fomichenko V. V. Problema cheloveka i sovremennyi klerikal'nyi anticommunizm (Kiev, 1982). V. Fomichenko V. Clerical anti-communism in the system of ideological diversions (Simferopol, 1984); Belov A.V. Clerical anti-communism: ideology, politics, propaganda (Moscow, 1987).

In 1971, the XXIV Congress of the CPSU adopted the "Peace Program" - a system of political measures aimed at radically improving the international situation and fundamentally restructuring relations between the states of Eastern Europe led by the USSR and the West, outlined at the congress by the General Secretary of the Central Committee L. I. Brezhnev in the Report of the Central Committee of the Party. The period of "detente" began, but until 1990 the activities of religious associations were still considered in the general context of the political confrontation of the Cold War.

Thus, during the Cold War period, Soviet propaganda and scientific discourse in the USSR used several ideological cliches that symbolically reflected the political features of a particular historical situation of a particular period of the Cold War. The most significant of them are: the expression "crusade" and related concepts; the expression "people of good will" in relation to those clergy and believers who participated in the struggle for peace; and the expression "clerical anti-communism", which

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It was actively used to expose the activities of religious associations, theologians and politicians, who in one way or another use the religious factor to criticize the theory and practice of the CPSU and the political line of the Soviet Union.

Bibliography / References

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State Archive of the Russian Federation (GA RF). The P5263 Foundation. Inventory 2. Case 7.

State Archive of the Russian Federation (GA RF). The R5407 Foundation. Inventory 2. Case 169.

St. Petersburg Branch of the Archive of the Russian Academy of Sciences. Foundation 221. Inventory 2. Case 173.

St. Petersburg Branch of the Archive of the Russian Academy of Sciences. Foundation 221. Inventory 2. Case 195.

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Gordienko N. S. Sovremennyi ekumenizm [Modern Ecumenism], Moscow: Nauka Publ., 1972.

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Pyatigorsky A.M. Izbrannye trudy [Selected Works], Moscow: Yazyki slavyanskoi kul'tury, 2005, p. 300.

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Sheynman M. M. Sovremennyi Vatikan [Modern Vatican], Moscow, 1955; Lavretsky I. R. Vatikan. Religion, Finance, and Politics, Moscow, 1957.

Sheinman M. M. Modern clericalism // Questions of the history of religion and atheism. Collection of articles. Issue of Kh. 1962. pp. 20-31.

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Chirografo di Suo Santita PIO XI "CI Commuovono" all of them-MO cardinal Basilio address pampili Vicario di Roma, [http://w2.vatican.va/content/pius-xi/it/letters/documents/hf_p-xi_lett_19300202_ci-commuov ono.html as 02.09.2016].

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St. Petersburg branch Archive RAS. Fund 221. Inventory 2. case 195.

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Bonch-Bruevich, V.D. (ed.) (1950) Voprosy istorii religii i ateizma. Sb. statei [Questions of history of religion and atheism. Collection of articles]. Moscow.

Deborin, A.M. (1953) Agentura amerikanskogo imperializma [The Agents of American Imperialism], Voprosy filosofii 1: 151-163.

Foglesong, D.S. (2007) The American Mission and the "Evil Empire": The Crusade for a "Free Russia" since 1881. New York: Cambridge University Press.

Gordienko, N.S. (1972) Sovremennyi ekumenizm [Modern Ecumenism]. Moscow.

Gunn, T.J. (2009) Spiritual Weapons: The Cold War and the Forging of an American National Religion. Westport.

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