To what extent was religious persecution an effective tool for enforcing conformity to the Long
Parliament’s regime and the Soviet state?
Religious persecution was effective, initiating strong peasant support for both the Bolsheviks
and Long Parliament.
1) Persecution aiming to undermine religion via iconoclasm.
R- Bolsheviks exposing religion as deceptive via disproving relics. First exposures
‘accidental’ then seizing opportunity to show extent of deception. Remains of St. Segius-
a spectacle for public consumption. But people clung to exceptions eg mummified,
uncorrupted corpses. Religion deeply embedded. Steve Smith’s article on relic exposure
campaign. Counter-productive- generated commitment to renovation of saints. People
found justifications for what Bolsheviks uncovered.
E-William Dowsing source. Reorganisation of church. To remove mythical elements and
make prayer more conservative. Reforming church so it’s in lieu with parliament. Not
disproving icons, just removing them. Norwich Mayor’s Court Book Source. Removed
icons (perceived to endanger people’s souls). Legal procedure.
2) Persecution against church as an institution.
R-ABC of Communism casting church as exploitative and incompatible with Bolshevism.
Fekon condemned violence and Church property appropriation but shift with 1927
successor Sergei declaring loyalty to Bolsheviks.
E- Committee for Plundered Ministers. Source 1 visitation orders of Bishop Wren- getting
a grip on unlicensed preaching. Censorship against preaching on current affairs so no
critique of parliament from the pulpit. Locals’ response against old style ministers-
withholding tithes (wanted new parliamentarian style, support).
3) Persecution via popular literature
R- Religious Foolishness source- stereotyping Baptists but article from Moscow and
Baptists largely rural.
E- Popular literature against catholics, general fear. Stereotyping Quakers. Popular
discourse- sermons Laud inadvertently leading England towards Rome by relaxing
legislation Late 1640s-50s fear of papists. Anti-Catholic riots, mutinies against Catholic
commanders. Source 2 Lambeth Palace prosecuting William Horne. Source 6
despositions competing versions of communion. Source 8 whipping up anti catholic
hatred to galvanise support to protect parliament from king’s swordsmen in london,
Source 10 Hull explained they refused the king’s person as he allowed Catholic support
for himself.
Preliminary Bibliography
Clifton, R., ‘The Popular Fear of Catholics during the English Revolution’, Past and Present, 52,
no.1 (1971), pp. 23-55.
E. & S. D. Dunn, ‘Religion as an Instrument of Culture Change: The Problem of the Sects in the Soviet
Union’, Slavic Review 23, no. 3 (1964), pp. 459–78.
John Walter, ‘“Abolishing Superstition with Sedition”? The Politics of Popular Iconoclasm in
England, 1640–1642’, Past & Present, 183 (2004), pp. 79-123
Parliament’s regime and the Soviet state?
Religious persecution was effective, initiating strong peasant support for both the Bolsheviks
and Long Parliament.
1) Persecution aiming to undermine religion via iconoclasm.
R- Bolsheviks exposing religion as deceptive via disproving relics. First exposures
‘accidental’ then seizing opportunity to show extent of deception. Remains of St. Segius-
a spectacle for public consumption. But people clung to exceptions eg mummified,
uncorrupted corpses. Religion deeply embedded. Steve Smith’s article on relic exposure
campaign. Counter-productive- generated commitment to renovation of saints. People
found justifications for what Bolsheviks uncovered.
E-William Dowsing source. Reorganisation of church. To remove mythical elements and
make prayer more conservative. Reforming church so it’s in lieu with parliament. Not
disproving icons, just removing them. Norwich Mayor’s Court Book Source. Removed
icons (perceived to endanger people’s souls). Legal procedure.
2) Persecution against church as an institution.
R-ABC of Communism casting church as exploitative and incompatible with Bolshevism.
Fekon condemned violence and Church property appropriation but shift with 1927
successor Sergei declaring loyalty to Bolsheviks.
E- Committee for Plundered Ministers. Source 1 visitation orders of Bishop Wren- getting
a grip on unlicensed preaching. Censorship against preaching on current affairs so no
critique of parliament from the pulpit. Locals’ response against old style ministers-
withholding tithes (wanted new parliamentarian style, support).
3) Persecution via popular literature
R- Religious Foolishness source- stereotyping Baptists but article from Moscow and
Baptists largely rural.
E- Popular literature against catholics, general fear. Stereotyping Quakers. Popular
discourse- sermons Laud inadvertently leading England towards Rome by relaxing
legislation Late 1640s-50s fear of papists. Anti-Catholic riots, mutinies against Catholic
commanders. Source 2 Lambeth Palace prosecuting William Horne. Source 6
despositions competing versions of communion. Source 8 whipping up anti catholic
hatred to galvanise support to protect parliament from king’s swordsmen in london,
Source 10 Hull explained they refused the king’s person as he allowed Catholic support
for himself.
Preliminary Bibliography
Clifton, R., ‘The Popular Fear of Catholics during the English Revolution’, Past and Present, 52,
no.1 (1971), pp. 23-55.
E. & S. D. Dunn, ‘Religion as an Instrument of Culture Change: The Problem of the Sects in the Soviet
Union’, Slavic Review 23, no. 3 (1964), pp. 459–78.
John Walter, ‘“Abolishing Superstition with Sedition”? The Politics of Popular Iconoclasm in
England, 1640–1642’, Past & Present, 183 (2004), pp. 79-123
