Question: Why was it possible to re-examine the October Revolution?
About the article "October Revolution", section "Impact of the dissolution of the USSR on historical research".

Candidate passages:
The dissolution of the USSR had an impact on historical interpretations of the October Revolution.
Since 1991, increasing access to large amounts of Soviet archival materials made it possible to re‑examine the October Revolution.
Though both Western and Russian historians now have access to many of these archives, the impact of the dissolution of the USSR can be seen most clearly in the work of historians in the former USSR.
While the disintegration essentially helped solidify the Western and Revisionist views, post-USSR Russian historians largely repudiated the former Soviet historical interpretation of the Revolution.
In other words, the established Soviet view of the October Revolution has been challenged, and consequently “Russian historians’ outlook has come closer to that of their Western conferes.” As Stephen Kotkin argues, 1991 prompted “a return to political history and the apparent resurrection of totalitarianism, the interpretive view that, in different ways…revisionists sought to bury”.
In other words, after 1991, there has been the revival among some historians of the “continuity thesis”, the idea that there was an uncomplicated, natural evolution from the October Revolution’s organizational structure to Stalin’s Gulags.
As early as 1856, there were plans to re-found the abbey, but these came to nothing, as the government authorities refused to give the necessary consents.
Finally, in 1904, thanks to the financial support of the Barons Cramer-Klett, Plankstetten was re-settled as a priory of Scheyern Abbey and was raised again to the status of abbey in 1917.
A school of agriculture was opened in Bavaria in 1907.
It was closed by the National Socialists in 1934.
In 1958, a ""Realschule"" with a boarding house was opened in Bavaria.
The school closed in 1988.
This caused the abbey to re-examine their role and possible options, and the community now runs a training centre, a monastery shop, a farm, a nursery for plants, a butchery and a bakery, which have been organic since 1994.
The boarding facilities are now used as a guesthouse.
The first Young People's Vespers took place in Plankstetten on 17 October 1980 and have since become a regular event on the third Friday in every month.
They are based on the youth vespers of the Benedictine abbey at Kremsmünster in Austria and on the prayers of Taizé.
The abbey also has parish responsibilities for Plankstetten and a neighbouring village. 
The Stop and Examine rule was a United Kingdom Rulebook rule which applied on the former British Railways.
It required the traincrew to stop a train and investigate the cause if they became aware of any unusual conditions which might endanger the safety of the train .
The Stop and Examine rule was made defunct after the privatisation of the railway, when the modular format rulebook was introduced.
Rules are no longer given names, but instead are referred to by their location within the rulebook.
In this instance it is Module TW1 which states; " 20.2 When your train is put in dangerIf you become aware of something which could put the safety ofyour train in danger, you must stop your train as soon as possible.
You must, if possible, avoid stopping the train:  on a viaduct  in a tunnel  in any other place where it might be difficult to deal with the emergency.
(Guard) - You must tell the driver why you have stopped the train."
The present church was built between 1750 and 1753 by an anonymous architect.
The original plans consist of five coloured sheets.
They are numbered from "A " to "E" without any logical order, probably after the completion of the construction.
The "C" sheet did not belong to the first file, but the five drawings are from the same person.
The "E" sheet has notes on the back with twice the name of "D. De Lados", which could be the name of the architect.
Before 1750, the old church was demolished and the ground levelled to welcome the intended sized building.
this levelling is probably why the present church isn't correctly oriented, unlike the primitive church who's choir was perfectly facing the east.
The design was ambitious and excessive for the locality of the time.
Struggles happen between the architect and the sponsors including the abbot of Lobbes, Théodulphe Barnabé (abbot from 1728 to 1752).
The construction lags and, eventhough the old materials are re-used in the base and the pavings, The cost is multiplied by five the original expectations : The initial plan intended to re-integrate the old tower.
An amendment definitely scraped all the past.
The project of a new tower probably belonged to that part of the "many other things" that were mentioned in the complaint.
This conflict ends by a trial in front of the Sovereign council of Brabant.
The architect must reduces his pretentions.
To notice you just have to examine the successive frontage projects and to compare the size of the achieved high parts and the planned size on the original elevation drawing.
The building continues but, mind you with some delay.
The church is finished in 1753.
The steeple is developed to receive three bells.
Two bells attested, there is no formal proof as to the existence of the third.
On the east side, a bell of 1590 is adorned with the image of the virgin and has the inscription: "Micael Willelmus coadiutor Lobiensis me fecit - 1590 - Maître Jean Grongnart, founder"On the west side, the second bell was probably in bad shape because it was remelted in 1772, as the inscription attests : "+ In the year 1772 I was remelted at the expense of the community of Jumet by the Simon Chevresson and Deforest.
"It's probable that the French revolution induced structural damage because a budget was allocated by the local administration for the repair of the panes and the roof in 1797.
In 1808, three new altars are built.
In 1835, the church underwent an important restoration.
Part of the pavement was replaced, a new set of furniture was put in, the altars transformed and the master altar newly devoted.
In the brickwork of the master altar, taken away during the 1968 restorations, was found a wooden casket reliquary closed by a glass lid.
It contains two bones held together by copper thread.
Between them, is a paper document in a very bad shape, nearly unreadable.
It is dated 1835 : It is possible that the reliquary is older and that it was put there while the new devotion of the new altar.
In 1840, a pipe organ was installed, the work of organ builder Hypolite Loret of Brussels.
The instrument was upgraded in 1873.
In 1943, the German occupation authorities commandeered the bells.
The 1590 bell was grounded and sent to Germany.
After the war, It was found again and re-instated in the steeple. 
The first part of Merton's thesis has been criticized for insufficient consideration of the roles of mathematics and the mechanical philosophy in the scientific revolution.
The second part has been criticized for the difficulty involved in defining who counts as a Protestant of the "right type" without making arbitrary distinctions.
It is also criticized for failing to explain why non-Protestants do science (consider the Catholics Copernicus, da Vinci, Descartes, or Galileo) and conversely why Protestants of the "right type" are not all interested in science.
Merton, acknowledging the criticism, replied that the Puritan ethos was not necessary, although it did facilitate development of science.
He also noted that when science had acquired institutional legitimacy, it no longer needed religion, eventually becoming a counterforce, leading to religious decline.
Nonetheless, early on, in Merton's view religion was a major factor that allowed the scientific revolution to occur.
While the Merton thesis does not explain all the causes of the scientific revolution, it does illuminate possible reasons why England was one of its driving motors and the structure of the English scientific community.