State atheism in the context of Socialist state

Christianity is the main religion in Belarus, with Eastern Orthodoxy being the largest denomination. The legacy of the state atheism of the Soviet era is apparent in the fact that a proportion of Belarusians (especially in the east part of the country) are not religious. Moreover, other non-traditional and new religions have sprung up in the country after the end of the Soviet Union.

Chinese folk religion comprises a range of traditional religious practices of Han Chinese, including the Chinese diaspora. This includes the veneration of shen ('spirits') and ancestors, and worship devoted to deities and immortals, who can be deities of places or natural phenomena, of human behaviour, or progenitors of family lineages. Stories surrounding these gods form a loose canon of Chinese mythology. By the Song dynasty (960–1279), these practices had been blended with Buddhist, Confucian, and Taoist teachings to form the popular religious system which has lasted in many ways until the present day. The government of modern China generally tolerates popular religious organizations, but has suppressed or persecuted these that they fear would undermine social stability.

The People's Republic of China is officially an atheist state, but the Chinese government formally recognizes five religions: Buddhism, Taoism, Christianity (Catholicism and Protestantism are recognized separately), and Islam. Chinese folk religion, being a syncretism, the government does not consider it a religion because it has ambiguous boundaries and a poorly defined structure, which is why Taoism and Buddhism are recognized as the country's historical religions, but folk religion is considered part of China's cultural heritage.

Religion in China is diverse and most Chinese people are either non-religious or practice a combination of Buddhism and Taoism with a Confucian worldview, which is collectively termed as Chinese folk religion.

The People's Republic of China is officially an atheist state, but the Chinese government formally recognizes five religions: Buddhism, Taoism, Christianity (Catholicism and Protestantism are recognized separately), and Islam. All religious institutions in the country are required to uphold the leadership of the Chinese Communist Party (CCP), implement Xi Jinping Thought, and promote the Religious Sinicization under the general secretaryship of Xi Jinping. According to 2021 estimates from the CIA World Factbook, 52.1% of the population is unaffiliated, 21.9% follows Chinese Folk Religion, 18.2% follows Buddhism, 5.1% follow Christianity, 1.8% follow Islam, and 0.7% follow other religions including Taoism.

Islam is the majority religion in Azerbaijan. Estimates include 97.3% in 2020 by The World Factbook and 99.2% in the 2006 Demographic and Health Survey according to Pew Research Center of the population identifying as Muslim. A majority of them belong to the Shia branch (55–65% of Muslims), while a significant minority (35%–45%) are Sunni. Traditionally, the differences between these two branches of Islam have not been sharply defined in Azerbaijan.

Shia Muslims in the country typically adhere to the Ja'fari school of Shia Islam, while most Sunni Muslims either the Hanafi or Shafi'i school. Due to many decades of Soviet atheist policy, Muslim religious affiliation in Azerbaijan is largely cultural and ethnic rather than religious. Shia Islam is prevalent in the western, central, and southern regions of the country. Traditionally, villages around Baku and the Lankaran region are considered Shia strongholds. In contrast, Sunni Islam is dominant in the northern regions.

The Confederación Española de Derechas Autónomas (lit. 'Spanish Confederation of Autonomous Rights'; sometimes translated as Spanish Confederation of Autonomous Right-wing Groups; CEDA) was a short-lived, right-wing political party in the Second Spanish Republic. A Catholic conservative force, it was the political heir to Ángel Herrera Oria's Acción Popular and defined itself in terms of the 'affirmation and defence of the principles of Christian civilization'. It translated this theoretical stand into a political demand for the revision of the anti-Catholic passages of the republican constitution. CEDA saw itself as a defensive organisation, formed to protect religious toleration, family, and private property rights. It was heavily involved in the political disputes leading up to the Spanish Civil War, as well as several revolutionary and counter-revolutionary incidents in the mid-1930s.

The CEDA said that it was defending the Catholic Church in Spain and Christian civilization against authoritarian socialism, state atheism, and religious persecution. It would ultimately become the most popular individual party in Spain in the 1936 elections. The party represented the interests of the Catholic voters as well as the rural population of Spain, most prominently the medium and small peasants and landowners. The party sought the restoration of the powerful role of the Catholic Church that existed in Spain before the establishment of the Republic, and based their program solely on Catholic teaching, calling for land redistribution and industrial reform based on the distributist and corporatist ideals of Rerum Novarum and Quadragesimo Anno.

Social conservatism is a political philosophy and a variety of conservatism which places emphasis on conserving the traditional moral values of a society, typically sourced from a religion. It also aims to preserve traditional social structures over social pluralism. Social conservatives organize in favor of duty, traditional values, and social institutions, such as traditional family structures, gender roles, sexual relations, national patriotism, and religious traditions. Social conservatism is usually skeptical of social change, instead tending to support the status quo concerning social issues.

Social conservatives also value the rights of religious institutions to participate in the public sphere, thus often supporting government-religious endorsement and opposing state atheism, and in some cases opposing secularism.

Islam arrived in Albania mainly during the Ottoman period when the majority of Albanians over time converted to Islam under Ottoman rule. Following the Albanian National Awakening (Rilindja) tenets and the de-emphasis of religious tradition in Albania, all governments in the 20th century pursued a secularization policy, most aggressively under the People's Socialist Republic of Albania, which actively persecuted Muslims. Due to this policy, Islam, as with all other faiths in the country, underwent radical changes. Decades of state atheism, which ended in 1991, brought a decline in the religious practice of all traditions. The post-communist period and the lifting of legal and other government restrictions on religion allowed Islam to revive through institutions that generated new infrastructure, literature, educational facilities, international transnational links and other social activities.

According to the 2023 census, Islam is the largest religion, with a 50.67% majority of Albanians identifying as Muslim, including 1,101,718 (45.86%) Sunni Muslims, and 115,644 (4.81%) Bektashi Muslims.

The vast majority of people in Kyrgyzstan are Muslims; as of 2019, 90.7% of the country's population were followers of Islam. Muslims in Kyrgyzstan are generally of the Non denominational and Sunni branch, mostly of the Hanafi school, which entered the region during the eighth century. Kyrgyzstan is home to more than 2000 mosques. Most Kyrgyz Muslims practice their religion in a specific way influenced by shamanic tribal customs. There has been a revival of Islamic practices since independence in Kyrgyzstan. For the most part religious leaders deal only with issues of religion and do not reach out to communities, but rather offer services to those who come to the mosque. There are regional differences, with the southern part of the country being more religious. Kyrgyzstan remained a secular state after the fall of communism, which had only superficial influence on religious practice when Kyrgyzstan was a Soviet republic, despite the policy of state atheism. Most of the Russian population of Kyrgyzstan is Russian Orthodox. The Uzbeks, who make up 14.9 percent of the population, are generally Sunni Muslims.

Islam is the majority religion in Azerbaijan, with various reports have estimated that 97.3% (CIA, 2020) or 99.2% (Pew Research Center, 2006) of the population identify as Muslim, with the majority (50–65%) being Shias and a significant minority (35–40%) being Sunnis. Traditionally, the differences between these two branches of Islam have not been sharply defined in Azerbaijan, as a major portion of the population are cultural Muslims. As such, the country is considered to be the most secular in the Muslim world.

Shia Muslims in the country typically adhere to the Ja'fari school of Shia Islam, while most Sunni Muslims follow the Hanafi school. Due to many decades of Soviet atheist policy, religious affiliation in Azerbaijan is often nominal, and Muslim identity tends to be based more on culture and ethnicity than on religion. Shia Islam is prevalent in the western, central, and southern regions of the country. Traditionally, villages around Baku and the Lankaran region are considered Shia strongholds. In contrast, Sunni Islam is dominant in the northern regions.

The Evangelical Lutheran Church of Latvia (Latvian: Latvijas Evaņģēliski luteriskā baznīca, or LELB) is a Lutheran Protestant church in Latvia. Latvia's Lutheran heritage dates back to the Reformation. Both the Nazi and communist regimes persecuted the church harshly before religious freedom returned to Latvia in 1988. In contrast to Estonia, where state atheism reduced the once 80% Lutheran majority to barely 10% by 2011, the Latvian Lutheran church saw its membership drop to around 20% but has recovered and now includes approximately 30% of the population. The church reports having 250,000 members according to the Lutheran World Federation.

The government of the Soviet Union followed an unofficial policy of state atheism, aiming to gradually eliminate religious belief within its borders. While it never officially made religion illegal, the state nevertheless made great efforts to reduce the prevalence of religious belief within society. To this end, at various times in its history it engaged in anti-religious persecutions of varying intensity and methodology. Believers were never officially attacked for being believers, but they were officially attacked for real or perceived political opposition to the state and to its policies. These attacks, however, in the broader ideological context, were meant to serve the ultimate goal of eliminating religion, and the perceived political opposition acted as a legal pretext to carry this out. Thus, although the Soviet Union was officially a secular state and guaranteed freedom of religion in its constitutions, in practice believers suffered discrimination and were widely attacked for promoting religion.

As part of its anti-religious campaigns, the Soviet state enacted a significant body of legislation that regulated and curtailed religious practices. This, along with many secret instructions that were not published, formed the legal basis for the Soviet state's anti-religious stance. Laws were designed in order to hurt and hamper religious activities, and the state often vigilantly watched religious believers for their breaking of these laws to justify arresting them. In some places, volunteer neighbourhood committees, called "public commissions for control over observance on the laws about religious cults", watched their religious neighbours and reported violations of the law to the appropriate authorities. The state sought to control religious bodies through such laws with the intention of making those bodies disappear. Often such laws incorporated many ambiguities that allowed for the state to abuse them in order to persecute believers.

Irreligion, such as atheism and agnosticism, are present in Albania, along with the predominant faiths of Islam and Christianity. The majority of Albanians lead a secular life and reject religious considerations to shape or condition their way of life.

Irreligion in Albania arose after a period of rising anti-clericalism and secularisation in the context of the rising Albanian nationalism in the late Ottoman Empire. While authors in this period had at times used invective against religion, the first public advocate of abandoning religion itself was Ismet Toto in 1934 followed by works by Anastas Plasari in 1935. Beginning in 1946 under communist rule in Albania, religion was first curtailed, and then public religious practice was outlawed in 1967 with the adoption of state atheism by Enver Hoxha although some private practice survived, and remained so until restrictions were first eased in 1985 and then removed in 1990 under his successor Ramiz Alia. Polling by UNDP showed that large majorities of Albanians agree that nationalism, lack of religion and the ban of religion during communist rule have helped build the foundations of religious tolerance.

The Autocephalous Orthodox Church of Albania (Albanian: Kisha Ortodokse Autoqefale e Shqipërisë), commonly known as the Albanian Orthodox Church or the Orthodox Church of Albania, is an autocephalous Eastern Orthodox church. It declared its autocephaly in 1922 through its Congress of 1922, and gained recognition from the Patriarch of Constantinople in 1937.

The church suffered during the Second World War, and in the communist period that followed, especially after 1967 when Albania was declared an atheist state, and no public or private expression of religion was allowed.

Catholic communism, known in Italian as cattocomunismo, is a political and theological movement that combines Catholic social teaching with communism or bolshevism. Its adherents are known as Catholic communists, and the ideology has also been referred to by various other names, including Catholic Bolshevism, Christian Bolshevism, Left-Catholicism, and White Bolshevism.

The movement first emerged in Italy during the early 20th century, developing significantly in the 1930s among members of the Catholic Action association. Ideologically, Catholic communists view communism as the most effective means of realizing Catholic social teaching. While they generally accept historical materialism, they usually reject the dialectical materialism and state atheism of Marxism–Leninism.