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Bible Smuggling and Human Rights in the Cold War

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Transnational Anti-Communism and the Cold War

Part of the book series: The Palgrave Macmillan Transnational History Series ((PMSTH))

Abstract

Bible smuggling was a little known dimension of Western anti-communist endeavours during the Cold War.1 It took place throughout the conflict and involved numerous (overwhelmingly Protestant) groups from especially the Nordic countries, West Germany, the Netherlands, Switzerland and the United States. Unambiguously anti-communist in their orientation, these groups were fully transnational in terms of outlook and operation. The original source of inspiration for many was a pioneering Dutch smuggler, Anne van der Bijl, better known as Brother Andrew, whose first visit to the Soviet bloc took place in 1955.2 By their very nature, these operations required secrecy and segmentation. Nonetheless, forms of cooperation developed as the various groups shared the view that missionary efforts ought to ignore state borders. Transnational cooperation was helped by personal links between key actors, public as well as secret international gatherings aimed at denouncing violations of religious rights in the communist countries, the exchange of information, and the coordination of activities. Such cooperation took very practical forms: co-financing publications, dividing tasks among Bible translators, producers and smugglers, and even operational collaboration.

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Notes

  1. The Bible smuggling referred to in this article was performed by non-state groups (leaving aside the special case of the Vatican. The CIA’s secret bookdistribution programme included religious literature, but its primary focus lay elsewhere. See Alfred Reisch, Hot Books in the Cold War: The CIA-Funded Secret Western Book Distribution Program behind the Iron Curtain (Budapest: CEU Press, 2013).

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  2. Brother Andrew (with John and Elizabeth Sherrill), God’s Smuggler (Grand Rapids: Chosen Books, 2001 [1967]).

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  3. Those who have conducted research in this field include: Piia Latvala, Valoa itään? Kansanlähetys ja Neuvostoliitto 1967–1973 (Helsinki: Suomen Kirkkohistoriallinen Seura, 2008), abstract in German on pp. 366–73;

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  4. Walter Grassmann, “Geschichte der evangelisch-lutherischen Russlanddeutschen in the Sowjetunion, der GUS und in Deutschland in der zweiten Hälfte des 20. Jahrhunderts”, PhD dissertation, Ludwig-Maximilians Universität, Munich, 2006 (see pp. 208–38);

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  5. Walter Sawatsky, Soviet Evangelicals since World War II (Scottdale PA: Herald Press, 1981);

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  6. Beatrice de Graaf, Over de Muur (Amsterdam: Boom, 2004), pp. 85–90.

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  7. Further relevant literature: Peter F. Penner, “Western Missionaries in Central and Eastern Europe”, Acto Missiologiae 1 (2008), pp. 33–53;

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  8. Walter Sawatsky, “Bible Work in Eastern Europe since 1945”, Part 1: Religion in Communist Lands 3 (1975), pp. 4–10 and Part 2: Religion in Communist Lands 3 (1975), pp. 4–14;

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  9. Joe Gouverneur, “Underground Evangelism: Missions during the Cold War”, Transformation: An International Journal of Holistic Mission Studies 24 (2007), pp. 80–86.

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  10. Examples of accounts originating from the smuggling milieu: Lois M. Bass, Forbidden Faith (Thousand Oaks, CA: Thousand Oaks, 2000);

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  11. Waldemar Sardaczuk, Der Grenzgänger (Erzhausen: Leuchter Verlag, 1997);

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  26. Pigi Colognesi, Russia Cristiana (Milano: San Paolo Edizioni, 2007), p. 104. Possible explanations for the key role played by Protestant groups include the Protestant emphasis on a personal reading of the Bible, denominational pluralism and diversity within Protestantism, or, as far as the US is concerned, the rise of (right-wing) missionary evangelism. On the last of these

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  27. see Sara Diamond, Spiritual Warfare: The Politics of the Christian Right (Boston: South End Press, 1989). Part of the difference, however, may simply be due to the fact that Protestant endeavours were more publicized than the Catholic ones. Allegedly Archbishop Karol Wojtyła, later John Paul II, was heavily involved in the illegal import of Bibles into Poland in the 1960s and the Vatican was kept abreast of Russia Cristiana’s Bible smuggling. See Giacomo Galeazzi and Ferruccio Pinotti, Wojtyla segreto (Milano: Chiarelettere 2011), p. 42; Romano Scalfi, interview with the author, 2 May 2012.

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  32. Neerskov, Sejrende martyrer, p. 167. See also Borislav Arapović, Bibelns Sidenväg (Stockholm: Institutet För Bibelöversättning, 1998), pp. 26, 33, 105; Borislav Arapovic´, correspondence with the author, 9 October 2012.

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  33. When Solidarnosc in 2005 published a book as “a way of saying ‘thank you’ to all those with whom, together, we were trying to give a new meaning to the word ‘solidarity’ ” (Lech Walesa, in the preface to the book), Hans Kristian Neerskov was among the selected 59 Solidarnosc sympathizers. See: Marcin Frybes and Andrzej Jagodzinski, Solidarnosc and Solidarity (Warsaw: Instytut Adama Mickiewicza, 2005), p. 116.

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  34. For a Danish — and somewhat more detailed — version of this article, see Bent Boel, “Dansk Europamission, bibelsmugling og menneskerettigheder under den kolde krig”, Fund og Forskning 52 (2013), pp. 381–401.

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© 2014 Bent Boel

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Boel, B. (2014). Bible Smuggling and Human Rights in the Cold War. In: van Dongen, L., Roulin, S., Scott-Smith, G. (eds) Transnational Anti-Communism and the Cold War. The Palgrave Macmillan Transnational History Series. Palgrave Macmillan, London. https://doi.org/10.1057/9781137388803_18

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  • DOI: https://doi.org/10.1057/9781137388803_18

  • Publisher Name: Palgrave Macmillan, London

  • Print ISBN: 978-1-349-48214-6

  • Online ISBN: 978-1-137-38880-3

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