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The Great Soviet Encyclopedia, as one might expect, shares Lenin's negative view of it:

"Bogostroitel’stvo

(god-creating), an ethical tendency that arose among Marxist men of letters during the first decade of the 20th century in Russia, which regarded the creative activity of human beings as religious. The proponents of bogostroitel’stvo proclaimed that it was based on the teachings of Marx, which they understood in distorted fashion.

They aimed at discovering in Marxist theory the key to solving personal problems that are beyond the control of science, such as the fear of death, loneliness, and so forth without appealing to a superhuman force. The representatives of this trend—A. Lunacharsky, V. Bazarov, and to some extent M. Gorky—declared their task to be the founding of a new proletarian religion without a god, which in fact became the deification of the collective and of progress, which are called on to arouse the “complex creative feeling of faith in one’s own powers and hope for the victory of the love of life” (M. Gorky, Otvet na anketu “Frantsuzskogo Merkuriia”) and to link the ideal with reality in practice. The theory of bogostroitel’stvo proceeds from the proposition that every ideology has as its basis a Weltanschauung which unites people in the emotional sense with the “sacred,” which need not necessarily be god. Here bogostroitel’stvo came close to the “positive religion” of A. Comte and the “religion of humanity” of L. Feuerbach. The representatives of bogostroitel’stvo propagandized their ideas in the press (the collection Studies in the Philosophy of Marxism, 1908; V. Barazov, “Bogoiskatel’stvo and Bogostroitel stvo,” in Summits, book 1, 1909). In 1909 they organized a school for workers on the island of Capri, which was called a “literary center for bogostroitel’stvo” (V. I. Lenin, Poln. sobr. soch., 5th ed., vol. 47, p. 198), and later they organized the factional Vpered (Forward) group. G. V. Plekhanov sharply criticized bogostroitel’stvo as a theory incompatible with Marxism (“O tak nazyvaemykh religioznykh iskaniiakh v Rossii.” Soch., vol. 17). V.I. Lenin linked bogostroitel’stvo with the political tactics of the otzovisty (recallers) and ultimatisty in Russia. In June 1909 a conference of the enlarged editorial board of the Bolshevik newspaper Proletarii evaluated bogostroitel’stvo as “a tendency which has broken with the fundamentals of Marxism” (KPSS v rezoliutsiiakh 7th ed., part 1, 1954, p. 222). V. I. Lenin wrote that this tendency objectively coincided with the desires of the reactionary bourgeoisie “to revive religion, increase the demand for religion, invent religion, innoculate the people with religion, or strengthen the hold of religion on them in new forms” (“O fraktsii storonikov otzovizma i bogostroitel’-stva”; see Poln. sobr. soch., 5th ed., vol. 19, p. 90).

Bogostroitel’stvo did not become very widespread, and its supporters subsequently renounced their attempt to give a religious interpretation to Marxism."

http://encyclopedia2.thefreedictionary.com/Bogostroitelstvo

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A critic of Marxism, Leszek Kolakowski, does not take a much more favorable view (*Main Currents of Marxism*):

"6. The'God-builders'

Anatoly Vasilyevich Lunacharsky (1875-1933) is noted in the history of Russian Marxism not only for helping to spread the empiriocriticai heresy and for his work as a literary critic and dramatist (not of the first rank) and art theoretician but also for his plan, which especially infuriated Lenin' for a 'socialist religion.'

This plan, known as 'God-building' (Bogostroitelstvo), was a Marxist counterpart to the general increase of interest in religion after the 1905 Revolution, just as the empiriocriticism of the social democrats was a result of the permeation of the revolutionary intelligentsia by philosophic modernism. The movement is chiefly associated with the names of Lunacharsky and Gorky, and was a kind of reconstruction of the 'religion of humanity', expounded by Comte and especially Feuerbach.

Lunacharsky developed his idea of an anthropocentric Marxist religion in several articles and in a book entitled *Religion and Socialism* (1908, second volume 1911). G. L. Kline, an authority on the Russian religious tradition, observes that the God-builders adopted not oniy Feuerbach's deification of humanity, but perhaps in an even greater degree, Nietzsche's ideal of the superman.

The new religion was to be an answer not only to the 'God-seeking' movement (Bogoiskatelstvo) of Christian philosophers but also to the arid old-fashioned atheism of Plekhanov and the other orthodox Marxists, for whom the history of religion was summed up in the opposition between it and science. Lunacharaky and Gorky argued that historical religions were not a mere bundle of superstitions, but were the expression, albeit ideologically false, of desires and feelings that socialism should take over and ennoble, not destroy. The new religion was purely immanent and had no need of belief in God, the supernatural world, or personal immortality, but it embraced all that was positive and creative in traditional faiths: the sense of community, man's yearning to transcend himself, a profound communion with the universe and the rest of mankind. Religion had always sought to reconcile men with their lives and give them a sense of the meaning of existence: this, and not metaphysical explanation, was its chief function. The old myths had collapsed, but men still sought to find a meaning in life; socialism opened up dazzling prospects and was able to inspire feelings of unity and enthusiasm that deserved to be called religious. Marx was not only a scholar, but equally a prophet. In socialist religion God was replaced by humanity; a superior creation in which the individual could find an object of love and worship: he could thus rise above his insignificant ego and experience the joy of sacrificing his own interest to the infinite increase of collective Being. Man's affective identification with humanity would liberate him from the fear of suffering and death, restore his dignity and spiritual strength, and enhance his creative abilities. The new faith was a premonition of the great harmony of the future: individual mortality was cancelled by collective immortality, and human actions thus acquired a meaning. The true creator of God was the proletariat, and its revolution was the fundamental act of God-building.

All this Promethean rhetoric and deification of humanity, with its stress on a future harmony as a surrogate of transcendence for the individual, was in effect a repetition of Feuerbach's philosophy, with anthropology considered as 'the secret' of theology. It added nothing to Marxist philosophy, and was merely an attempt to give emotional colour to 'scientific socialism'. As in Feuerbach, the words 'religion' and 'religious feeling' were used as mere ornaments and were unrelated to any actual religious tradition. 'God-building' was an attempt to assimilate the neo-Romantic vocabulary and to channel the religious inclinations of the intelligentsia, and religious emotion generally, into the service of socialism. Plekhanov and Lenin, however, condemned it as a dangerous flirtation with 'religious obscurantism', and after the Revolution Lunacharsky dropped the 'new style' and reverted to the traditional language of atheism. Thereafter 'God-building' had no discernible influence on Marxist ideology..." https://books.google.com/books?id=qUCxpznbkaoC&pg=PA713

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AHC: In spite of this consensus, have *Bogostroitel’stvo* somehow get somewhere in the Soviet Union. Maybe Lenin dies in exile, and his political/philosophical opponents (Bogdanov, Lunacharsky, etc.) take over the Bolshevik Party. Maybe the young Stalin supports their heresies, or at least does not oppose them. (It is striking that in OTL, Stalin had some sympathy with Lenin's' critics: "Stalin was irritated by Lenin's feud with Bogdanov. 'How do you like Bogdanov's new book?' Soso asked his friend Malakia Toroshelidze, in Geneva. 'In my view, some of Ilich's [Lenin's] individual blunders are significantly and correctly noted in it. He also notes that Ilich's materialism is...different from Plekahnov's which...Ilich tries to hide.'" https://books.google.com/books?id=Jrkl5e1joNMC&pg=PT313 (See https://books.google.com/books?id=gOImZ1q6v2MC&pg=PA105 for a slightly different translation.)

Of course whether Lenin's Bolshevik critics could make a successful revolution is another matter...
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