Reflections on Firmly Establishing the Marxist View of Religion

General Secretary Hu Jintao, at the Fourth Plenary Session of the 17th Central Committee of the CPC, put forward to the entire Party the requirement to “firmly establish the Marxist view of religion.” This is a great encouragement and spur to the research enterprise on the Marxist view of religion. In the 1980s, a trend of bourgeois liberalization emerged in our country, and the guiding position of Marxism came under assault. In the 1990s, with the drastic changes in Eastern Europe and the disintegration of the Soviet Union, world socialism was at a low ebb, and the guiding position of Marxism came under suspicion. Since entering the new century, our country has built a socialist market economy, with profound changes in social structure, major adjustments in the pattern of interests, and a trend toward diversity in ideology and culture. Anti-Marxist trends such as neoliberalism, social democracy, and historical nihilism have proliferated, and the guiding position of Marxism has been shaken. Against this backdrop, various idealist views of religion have been enthusiastically embraced by some people, while research, propaganda, and education on the Marxist view of religion have been neglected. Since the Central Committee implemented the “Marxist Theory Research and Construction Project” in 2004, the situation has seen clear changes. The Institute of World Religions of the Chinese Academy of Social Sciences held the first “Forum on the Marxist View of Religion” in 2009, and in 2010 established a Research Office on the Marxist View of Religion. The Academy of Marxism of the Chinese Academy of Social Sciences also established a Research Office on Marxist Atheism and a Center for the Study of Science and Atheism. These are all important landmark events. However, the backward state of research, propaganda, and education on the Marxist view of religion has not yet been fundamentally reversed. Under these circumstances, fulfilling General Secretary Hu Jintao’s requirement is bound to be a very glorious and arduous task. We religious studies researchers, as the Party’s specialized personnel in the field of religion, have an unshirkable responsibility and must seriously study how to firmly establish the Marxist view of religion. In my view, we must first study and resolve two basic issues: first, how to understand and treat the Marxist view of religion; second, how to comprehend and master the Marxist view of religion.

胡锦涛总书记在党的十七届四中全会上向全党提出“牢固树立马克思主义宗教观”的要求，这对马克思主义宗教观研究事业是巨大的鼓舞和鞭策。20世纪80年代，我国出现资产阶级自由化思潮，马克思主义指导地位受到冲击。90年代，东欧剧变、苏联解体，世界社会主义处于低潮，马克思主义指导地位受到怀疑。进入新世纪以来，我国建成社会主义市场经济，社会结构深刻变化、利益格局深刻调整、思想文化趋于多元，新自由主义、社会民主主义、历史虚无主义等反马克思主义思潮泛滥，马克思主义指导地位受到动摇。在这种背景下，各种唯心主义宗教观受到一些人热捧，而马克思主义宗教观的研究、宣传、教育被冷落。2004年中央实施“马克思主义理论研究和建设工程”以来，情况有了明显变化。中国社科院世界宗教研究所2009年举办首届“马克思主义宗教观研究论坛”，2010年又成立马克思主义宗教观研究室，中国社科院马克思主义研究院也成立了马克思主义无神论研究室和科学与无神论研究中心，这些都是重要的标志性事件。但马克思主义宗教观研究、宣传、教育的落后状况，尚未根本改观。在这种情况下，落实胡锦涛总书记的要求，必然是一项十分光荣而艰巨的任务。我们宗教研究工作者作为党在宗教领域的专业人员，责无旁贷，必须认真研究如何牢固树立马克思主义宗教观。我认为，首先要研究解决两个基本问题：一是如何认识和对待马克思主义宗教观，二是如何理解和掌握马克思主义宗教观。

I. How to Understand and Treat the Marxist View of Religion

一、如何认识和对待马克思主义宗教观

This is a major theoretical and practical issue that must be resolved in order to firmly establish the Marxist view of religion. There are divergent views on this issue both within the ranks of cadres and in academic and theoretical circles. Looking at the current actual situation, there are at least three differing views that could potentially hinder comrades throughout the Party from firmly establishing the Marxist view of religion: first, the “obsolescence theory”; second, the “school-of-thought theory”; third, the “difference theory.” We must take these seriously.

这是牢固树立马克思主义宗教观必须解决的一个重大理论和现实问题。无论在干部队伍中还是学术理论界，对这个问题的看法是有分歧的。就当前的实际情况来看，至少有三种歧见有可能妨碍全党同志牢固树立马克思主义宗教观：一是“过时论”，二是“流派论”，三是“不同论”。对此，我们必须认真对待。

(1) On the “Obsolescence Theory”

（一）关于“过时论”

The so-called obsolescence theory holds that the Marxist view of religion is already outdated and unsuitable for China today. There are basically two grounds for this: first, the theory of different times; second, the theory of different practice. The theory of different times says that the Marxist view of religion emerged in the 1840s, over 160 years ago, and that clinging to something from over 100 years ago in today’s China is out of step with the times. The theory of different practice says that the Marxist view of religion is the view of religion of a revolutionary party; our Party has transformed from a revolutionary party into a ruling party, our country has shifted from a planned economy to a market economy, and our Party has shifted from emphasizing class struggle to emphasizing social harmony, so the Marxist view of religion is no longer suitable. For example, someone published an article titled “The Marxist View of Religion Must Advance with the Times,” claiming that “in order to truly complete the transformation from a revolutionary party to a ruling party, we need to re-examine the function of religion with a new type of ruling consciousness, resolve the pressing problems of state-religion relations with rational management methods, and study scientific and reasonable state-religion relations with modern ideas and concepts.” This essentially says that the Marxist view of religion is an “outdated” revolutionary theory that cannot solve real religious problems. While claiming to develop the Marxist view of religion, it actually seeks to negate some of its basic principles. If one holds the “obsolescence theory,” then the basic premise for “firmly establishing” it is lost.

所谓过时论，是说马克思主义宗教观已经过时，不适合今日中国。基本理由有两个：一是时代不同论，二是实践不同论。所谓时代不同论，是说马克思主义宗教观产生于19世纪40年代，距今160多年了，处在今日之中国而固守100多年前的东西，不合时宜。所谓实践不同论，是说马克思主义宗教观是革命党的宗教观，我们党已由革命党转变为执政党，我国已由计划经济转变为市场经济，我们党已由强调阶级斗争转变为强调社会和谐，马克思主义宗教观已不适宜了。比如有人发表《马克思主义宗教观必须与时俱进》的文章，声称“为了真正完成革命党向执政党的转变，我们需要以新型的执政意识重新审视宗教功能，以理性的管理方式去解决迫在眉睫的政教难题，以现代的思想观念去研究科学合理的政教关系。”这无非是说，马克思主义宗教观是“过时的”革命理论，解决不了现实的宗教问题。说是要发展马克思主义宗教观，实际上是要否定它的一些基本原则。如果持有“过时论”观点，那就失去了“牢固树立”的基本前提。

Comrade Deng Xiaoping long ago pointed out that Marxism is not and will not become outdated, because Marxism is truth and a developing science. Some people have talked about whether we should “speak according to” Marxism or “speak on from” Marxism. In my view, both approaches are indispensable: we must “speak according to” its basic principles—this is called upholding, carrying forward the same lineage; we must “speak on from” some specific practices—this is called development, advancing with the times. The two are organically linked and dialectically unified. In the nearly 90 years since the founding of the Party, taken as a whole, when has our Party not always firmly upheld and “spoken according to” the basic principles or universal truths of Marxism? And when has it not continuously developed and “spoken on from” the specific paths of China’s revolution, construction, and reform? If we had not “spoken according to,” our Party would long ago have ceased to be a Marxist party and degenerated into a bourgeois party. If we had not “spoken on from,” where would Mao Zedong Thought, Deng Xiaoping Theory, the important thought of the “Three Represents,” and the Scientific Outlook on Development have come from? Marxism, including its view of religion, is an objective truth that correctly reflects the world and a science that is constantly developing and growing. How could it become outdated?

邓小平同志早就指出，马克思主义没有也不会过时，因为马克思主义是真理，是发展的科学。曾经有人谈到，我们对马克思主义是照着讲还是接着讲？依我看，两种讲法缺一不可：对它的基本原理一定要照着讲，这叫坚持，是一脉相承；对一些具体做法要接着讲，这叫发展，是与时俱进，这两者是有机联系、辩证统一的。建党近90年来，就整体来说，我们党对马克思主义的基本原理或者叫普遍真理什么时候不是始终坚持、照着讲的？对中国革命、建设和改革的具体道路又有什么时候不是不断发展、接着讲的？如果不是照着讲，我们党早就不是马克思主义政党，而演变成资产阶级政党了；如果不是接着讲，又哪里来的毛泽东思想、邓小平理论、“三个代表”重要思想和科学发展观？包括宗教观在内的马克思主义，是正确反映世界的客观真理，是不断发展壮大的科学，怎么会过时呢？

Comrade Deng Xiaoping put it well: “Marxism cannot be overthrown. It cannot be overthrown not because there are many big books, but because the truth of Marxism is irrefutable… I firmly believe that more and more people in the world will come to approve of Marxism, because Marxism is science. It uses historical materialism to reveal the laws of development of human society. Feudal society replaced slave society, capitalism replaced feudalism, and after a long period of development, socialism will inevitably replace capitalism. This is the general trend of social and historical development that cannot be reversed, but the path is tortuous. In the several hundred years when capitalism replaced feudalism, how many times did dynasties restore themselves? Therefore, in a certain sense, a certain temporary restoration is also a regular phenomenon that is difficult to completely avoid. Some countries have experienced serious twists and turns, and socialism seems to have been weakened, but the people have been tempered and have learned lessons from them, which will promote the development of socialism in a healthier direction. Therefore, do not panic, do not think that Marxism has disappeared, is useless, or has failed. There is no such thing!” [1]1 This is a quotation from Deng Xiaoping’s talks during his Southern Tour in early 1992, collected in *Selected Works of Deng Xiaoping*, vol. 3. The “drastic changes in Eastern Europe and the disintegration of the Soviet Union” refer to the collapse of communist regimes in Eastern Europe in 1989 and the dissolution of the USSR in 1991. These words were spoken after the drastic changes in Eastern Europe and the disintegration of the Soviet Union, and they still have a thunderous effect today! Look at the situation since the drastic changes in the Soviet Union and other former socialist countries, and look at the reality of China today—how stark the contrast is! Now, both at home and abroad, people are exploring the reasons for the China miracle. In my view, the vast majority are talking about everything except the real point, either failing to grasp the crux or deliberately avoiding the substantive issue. There are many reasons for the China miracle, but the most fundamental are the guidance of Marxism, the leadership of the Communist Party, the socialist system, and the people’s democratic dictatorship—it is carrying out reform and opening up and building socialism with Chinese characteristics while adhering to the Four Cardinal Principles. To depart from this fundamental reason and seek other so-called reasons is nothing more than, intentionally or unintentionally, scratching the surface!

邓小平同志说得好：“马克思主义是打不倒的。打不倒，不是因为大本子多，而是因为马克思主义的真理颠扑不破……我坚信，世界上赞成马克思主义的人会多起来的，因为马克思主义是科学。它运用历史唯物主义揭示了人类社会发展的规律。封建社会代替奴隶社会，资本主义代替封建主义，社会主义经历一个长过程发展后必然代替资本主义。这是社会历史发展不可逆转的总趋势，但道路是曲折的。资本主义代替封建主义的几百年间，发生过多少次王朝复辟？所以，从一定意义上说，某种暂时复辟也是难以完全避免的规律性现象。一些国家出现严重曲折，社会主义好像被削弱了，但人民经受锻炼，从中吸收教训，将促使社会主义向着更加健康的方向发展。因此，不要惊慌失措，不要认为马克思主义就消失了，没用了，失败了。哪有这回事！”① 这些话是在东欧剧变、苏联解体后讲的，现在仍然具有振聋发聩的作用！看看苏联等原社会主义国家剧变以来的情况，看看中国今天的现实，对比是多么鲜明！现在国内外都在探寻中国奇迹的原因，我看绝大多数都是王顾左右而言他，没有抓住要害或者有意回避实质问题。中国奇迹的原因很多，最根本的是马克思主义指导、共产党领导、社会主义制度和人民民主专政，是在坚持四项基本原则前提下搞改革开放建设中国特色社会主义。离开这一根本原因去寻找其他的所谓原因，不过是有意无意地隔靴搔痒而已！

(2) On the “School-of-Thought Theory”

（二）关于“流派论”

The so-called school-of-thought theory is a trend of thought that treats the Marxist view of religion as an ordinary school of thought on a par with various Western religious theories. Its essence is to abolish the guiding position of the Marxist view of religion and implement the diversification of guiding ideologies. Marxism as an ism is, of course, one of many schools of thought; the issue is that we must uphold its guiding position, while some people want to undermine it. The so-called demands and public opinion for “de-ideologization” and “de-sacralization” are not only an academic trend but also a political one. A basic demand of democratic socialism or social democracy is to implement the diversification of guiding ideologies.

所谓流派论，是一种把马克思主义宗教观当作与各种西方宗教理论并列的一个普通流派来对待的思潮，其实质是取消马克思主义宗教观的指导地位，实行指导思想多元化。马克思主义作为一种主义当然是众多思想流派之一，问题是我们要坚持它的指导地位，而有的人要动摇它。所谓“去意识形态化”、“去神圣化”的要求和舆论，不仅是一种学术思潮，而且是一种政治思潮，民主社会主义或社会民主主义的一个基本诉求就是搞指导思想多元化。

Religion is an extremely complex social and cultural phenomenon, and the study of religion is more easily influenced by the differing positions, viewpoints, and methods of researchers. If the fundamental question of philosophy is whether spirit or matter is primary, and people form the two camps of idealism and materialism based on their different answers to this question, then the fundamental question of religious studies is theism versus atheism, and people form the two camps of theism and atheism based on their different answers to this question. Every religious researcher, whether willing or not, must and inevitably takes a stance on the issue of theism versus atheism. Therefore, while views on religion are varied, they all fall within the two schools of theism and atheism. The Marxist view on religion is a thoroughly scientific atheistic view on religion, with its philosophical foundation in dialectical materialism and historical materialism. Advocating for the diversification of guiding ideologies in the field of religion essentially means using a theistic view on religion or an incomplete atheistic view on religion to offset or even replace the Marxist thoroughly materialist scientific atheistic view on religion.

宗教是十分复杂的社会文化现象，宗教研究更容易受研究者不同立场、观点、方法的影响。如果说，哲学的基本问题是精神和物质何者为第一性，人们因为对这个问题的不同回答而形成唯心主义和唯物主义两大阵营；那么，宗教学的基本问题就是有神和无神，人们因为对这个问题的不同回答而形成有神论和无神论两大阵营。任何一个宗教研究者，无论愿意或者不愿意，都必须且必然在有神与无神的问题上表态。因此，宗教观形形色色，却不外有神论和无神论两派。马克思主义宗教观是彻底的科学无神论宗教观，其哲学基础是辩证唯物主义和历史唯物主义。在宗教领域搞指导思想多元化，实质是用有神论宗教观或不彻底的无神论宗教观抵消乃至取代马克思主义彻底唯物主义的科学无神论宗教观。

Many current debates in the field of religion, including the debate on whether to uphold the guiding role of the Marxist view on religion, appear complex and diverse, but their essence and focus still lie in the divergence between theism and atheism. The conflict between faith and reason has in the past more often appeared between religious circles and academic circles: religious circles demand the maintenance of theistic faith, while academic circles demand the conduct of rational academic research. But the current situation is more complex: some in religious circles engage in religious research, and academic circles are not lacking in religious believers or supporters of theism. In certain Western countries, the fierce debate between the so-called "secularization" paradigm and the "market" paradigm is fundamentally a struggle between theism and atheism. The proponents of the "market" paradigm state clearly: the emergence of the "new paradigm" is directly related to the large number of Christians joining the ranks of religious researchers. One of the greatest ideological divergences in China's religious studies circles today is whether to carry out atheistic propaganda. In many cases, whether to uphold the guiding role of the Marxist view on religion is often expressed in whether to carry out atheistic propaganda. It needs to be pointed out that the religious policies of the proletarian party and the bourgeois party have both consensus and differences. The consensus is that both adhere to the policy of freedom of religious belief; the difference lies in whether to carry out atheistic propaganda. The bourgeois religious policy tolerates freedom for all kinds of religious belief, but bourgeois organizations and governments at all levels support religious propaganda; the proletarian religious policy realizes complete freedom for people to believe or not believe in religion, but proletarian organizations and parties at all levels insist on atheistic propaganda.

当前宗教领域的很多争论，包括要不要坚持马克思主义宗教观指导地位的争论，看起来纷繁复杂，其实质和焦点还在于有神与无神的分歧。信仰与理性之争过去比较多地出现在宗教界和学术界之间：宗教界要求维护有神论信仰，而学术界要求开展理性的学术研究。但现在的情况比较复杂：宗教界有人从事宗教研究，学术界也不乏宗教徒或有神论的支持者。在某些西方国家，所谓“世俗化”范式与“市场论”范式的激烈争论，从根本上说就是一种有神论与无神论之争。“市场论”范式的鼓吹者说得很清楚：“新范式”的出现与大批基督徒加入宗教研究队伍有直接关系。我国宗教学界当前最大的思想分歧之一是要不要开展无神论宣传。在很多情况下，要不要坚持马克思主义宗教观的指导地位，往往就表现在要不要开展无神论宣传上。需要指出的是，无产阶级政党与资产阶级政党的宗教政策既有共识也有区别。共识是都坚持宗教信仰自由政策，区别就是要不要开展无神论宣传。资产阶级的宗教政策是容忍各种各样的宗教信仰自由，但资产阶级的各级组织和政府要支持宗教宣传；无产阶级的宗教政策是实现人们信教和不信教的完全自由，但无产阶级的各级组织和政党要坚持无神论宣传。

Marx pointed out: "The right to profess religion, to profess any religion, to perform the rites of one's own particular religion, is expressly included among the rights of man. The privilege of faith is a universal human right." [2]2 Karl Marx, "On the Jewish Question" (1843). Therefore, "everyone should be able to satisfy his religious needs, just as he satisfies his bodily needs, without police interference. But... the bourgeois 'freedom of religion' is nothing but the tolerance of all kinds of religious freedom of belief, whereas the workers' party strives to free belief from the witchcraft of religion." [3]3 Friedrich Engels, "Anti-Dühring" (1878), Part III, Chapter V. Lenin pointed out: "Engels at that time deliberately emphasized that the Social Democrats consider religion a private matter for the state, but for the Social Democratic Party itself, for Marxism, for the workers' party, it is by no means a private matter." [4]4 V. I. Lenin, "Socialism and Religion" (1905). "Our party program is entirely based on a scientific and materialist worldview. Therefore, to explain our party program, we must at the same time explain the true historical and economic roots that give rise to the religious fog. Our propaganda must also include propaganda for atheism; the publication of relevant scientific books and periodicals (which, until now, have been banned by the serf-owning autocratic government) should now become one of the tasks of our Party. We must now follow the advice Engels once gave to the German socialists: translate and widely distribute the 18th-century French Enlightenment works and atheistic writings." [5]5 V. I. Lenin, "The Attitude of the Workers' Party to Religion" (1909). Of course, Lenin also warned the proletarian party never to exaggerate the significance of atheistic propaganda and forget that the Party's basic task is to unite all the people in the common struggle for the victory of socialism. "In our view, the unity of the truly revolutionary struggle of the oppressed class to create a paradise on earth is more important than the unity of the proletarians' views on the illusory paradise in heaven." [6]6 V. I. Lenin, "The Attitude of the Workers' Party to Religion" (1909).

马克思指出：“信奉宗教、用任何方式信奉宗教、履行自己特殊宗教的礼拜的权利，都被明确列入人权。信仰的特权是普遍的人权。” ② 因此，“每一个人都应当有可能满足自己的宗教需要，就像满足自己的肉体需要一样，不受警察干涉。但是，……资产阶级的‘信仰自由’不过是容忍各种各样的宗教信仰自由而已，工人党则力求把信仰从宗教的妖术中解放出来。” ③ 列宁指出：“当时恩格斯有意地着重声明，社会民主党认为宗教对于国家来说是私人的事情，但是对于社会民主党本身、对于马克思主义、对于工人政党来说决不是私人的事情。” ④ “我们的党纲完全是建立在科学的而且是唯物主义的世界观上的。因此，要说明我们的党纲，就必须同时说明产生宗教迷雾的真正的历史根源和经济根源。我们的宣传也必须包括对无神论的宣传；出版有关的科学书刊（直到现在，这些书刊还遭到农奴制的专制政府的查禁）现在应当成为我们党的工作之一。我们现在必须遵从恩格斯有一次向德国社会主义者提出的建议：翻译和大量发行18世纪的法国启蒙著作和无神论著作。”⑤ 当然，列宁同时也告诫无产阶级政党，绝不能夸大无神论宣传的意义，忘记党的基本任务是团结全体人民为争取社会主义的胜利而共同奋斗。“在我们看来，被压迫阶级为创立人间的天堂而进行的这种真正革命斗争的一致，要比无产者对虚幻的天堂的看法上的一致更为重要。”⑥

Our Party has always acted in this way. Deng Xiaoping pointed out: "Since the founding of the People's Republic, we have always implemented freedom of religious belief, and of course, we also carry out propaganda for atheism." [7]7 Deng Xiaoping, "On the Policy of Freedom of Religious Belief" (1980). Jiang Zemin pointed out: "The religious worldview and the Marxist worldview are fundamentally opposed. Communists are atheists, and the worldview of Communists should be the Marxist worldview. Communists not only cannot believe in religion but must also propagate atheism and a scientific worldview to the masses. For us Communists, we must adhere to the Marxist worldview while also earnestly implementing the constitutionally stipulated policy of freedom of religious belief; that is, every citizen has the freedom to believe in religion and the freedom not to believe in religion. We cannot adopt a 'leftist' attitude towards religious belief just because we Communists believe in atheism. Conversely, just because there is a policy of freedom of religious belief, it is also impermissible to refrain from propagating atheism and cultivating 'new people with four virtues.' [8]8 "New people with four virtues" (四有新人) refers to the ideal socialist citizen possessing ideals, moral integrity, education, and a sense of discipline, a concept promoted by Deng Xiaoping. It should be said that Communist Party members must be atheists; this does not violate the policy of freedom of religious belief. We cannot say that because of freedom of religious belief, we should be hesitant and afraid to educate Party members who believe in religion. However, we cannot casually interfere with non-Party members who believe in religion. Otherwise, it is easy to damage the relationship between the Party and religious believers, affecting stability and unity. In a word, we must use the Marxist view on religion as a guide to prevent two one-sided tendencies in religious work." [9]9 Jiang Zemin, "Speech at the National Conference on United Front Work" (1993). Comrade Hu Jintao also pointed out: Research and propaganda-education on atheism is a long-term task that needs to be incorporated into the overall plan of scientific research and ideological and propaganda work, and carried out persistently. In particular, Party members should firmly establish a materialist worldview, which does not contradict the implementation of the Party's policy of freedom of religious belief.

我们党从来都是这样做的。邓小平指出：“我们建国以来历来实行宗教信仰自由，当然，我们也进行无神论的宣传。” ⑦ 江泽民指出：“宗教世界观与马克思主义世界观是根本对立的。共产党人是无神论者，共产党人的世界观应该是马克思主义的世界观。共产党人不但不能信仰宗教，而且必须要向人民群众宣传无神论、宣传科学的世界观。对我们共产党人来说，既要坚持马克思主义的世界观，同时也要认真贯彻国家宪法规定的宗教信仰自由政策，就是说，每个公民既有信仰宗教的自由，也有不信仰宗教的自由。不能因为我们共产党人相信无神论，就用‘左’的态度对待宗教信仰。反过来，又不能因为有了宗教信仰自由政策，对无神论、对培育‘四有’新人就不宣传了，这也是不行的。应该说，共产党员必须是无神论者，这并不违反宗教信仰自由政策。不能说因为宗教信仰自由，就对共产党员信教问题缩手缩脚，不敢进行教育。但是，对非共产党员信教我们不能随便去干预。否则，很容易损害党同信教群众之间的关系，影响安定团结。一句话，就是我们要用马克思主义的宗教观作指导，防止宗教工作中的两个片面性。”⑧ 胡锦涛同志也指出：关于无神论研究和宣传教育是一项长期任务，需纳入科学研究规划和宣传思想工作的总体部署，锲而不舍地进行，尤其是共产党员应牢固地确立唯物主义的世界观，这与贯彻党的宗教信仰自由政策并不矛盾。

In summary, to uphold the guiding position of the Marxist view on religion, we must adhere to materialist dialectics. The Marxist view on religion is the methodology guiding us to correctly understand and handle religious issues. To adhere to materialist dialectics, we must uphold materialism and atheism and oppose idealism and theism. In terms of ideological propaganda, this means carrying out propaganda and education on Marxist materialism and atheism, helping the vast number of Party members firmly establish the scientific worldview and methodology of dialectical materialism and historical materialism. In terms of religious work, this means comprehensively implementing the Party's basic policy on religious work, uniting and leading all the people, including religious believers, to actively participate in socialist construction. These two aspects go hand in hand and are indispensable; emphasizing or negating either one-sidedly is impermissible.

总之，坚持马克思主义宗教观指导地位，必须坚持唯物辩证法。马克思主义宗教观是指导我们正确认识和处理宗教问题的方法论。坚持唯物辩证法，就要坚持唯物论和无神论，反对唯心论和有神论。表现在思想宣传上，就要进行马克思主义唯物论和无神论宣传教育，帮助广大党员牢固树立辩证唯物主义和历史唯物主义的科学世界观和方法论。表现在宗教工作上，就要全面贯彻党的宗教工作基本方针，团结带领包括宗教徒在内的全体人民积极投身社会主义建设。这两个方面并行不悖、缺一不可，片面强调或否定哪一个方面都是不行的。

(III) On the "Theory of Difference"

（三）关于“不同论”

The so-called theory of difference involves separating, or even opposing, the Chinese Communist Party's view on religion from the Marxist-Leninist view on religion, claiming that the Chinese Communist Party's theory on religion is different from the Marxist-Leninist view on religion, and demanding that we uphold the former while discarding the latter. Some people even go so far as to separate and oppose the Leninist view on religion from the Marxist view on religion, claiming that Lenin deviated from the Marxist view on religion, and demanding that we discard Leninism. Still others separate and oppose the theory on religion of socialism with Chinese characteristics from the Mao Zedong Thought view on religion, demanding that we only discuss the new theses on religious issues since reform and opening up. All of these demand that we forget or even discard the foundational teachings of Marx, Engels, Lenin, and even Mao Zedong. Their essence is to sever the orthodox lineage [10]10 "Orthodox lineage" (道统) is a Confucian concept referring to the legitimate transmission of the Way (dao) from ancient sages through successive generations, here used metaphorically for the continuity of Marxist theory within the CPC. of our Party's religious theory and policy, destroying the foundation of our Party's religious theory. This is extremely erroneous and highly harmful.

所谓不同论，就是把中国共产党的宗教观与马克思列宁主义宗教观割裂开来，甚至对立起来，声称中国共产党的宗教理论与马克思列宁主义宗教观不同，要求我们坚持前者而抛弃后者；有的人甚至把列宁主义宗教观与马克思主义宗教观加以割裂和对立，声称列宁背离了马克思主义宗教观，要求我们抛弃列宁主义；还有的人竟然把中国特色社会主义宗教理论与毛泽东思想宗教观也加以割裂和对立，要求我们只讲改革开放以来关于宗教问题的新论断。所有这些，都是要求我们忘掉乃至抛弃马恩列甚至毛泽东等老祖宗，其实质是要割断我党宗教理论政策的道统，摧毁我党宗教理论的根基，是十分错误和极为有害的。

The concentrated manifestation of the “theory of difference” is that some people, in a very one-sided manner, extract from two sentences of Lenin the two “theories” of the “opium theory” and the “struggle theory,” and from a “single sentence” of Comrade Jiang Zemin extract the two “theories” of the “adaptation theory” and the “guidance theory,” demanding that we discard the Marxist-Leninist Mao Zedong Thought view of religion represented by the former and only speak of the theoretical innovation achievements of our Party in recent years represented by the latter. In essence, under the guise of upholding the single sentence “actively guide religion to adapt to socialist society,” they conceal their opposition to the complete system of the Marxist scientific atheist view of religion. The Marxist-Leninist view of religion scientifically reveals the essence, roots, laws of development, and social role of religion, and formulates the basic principles of the working-class party both insisting on propagating atheism and guaranteeing the masses’ freedom of religious belief; it is a complete theoretical system. Regarding the basic principles of the working-class party toward religion, Lenin in *On the Attitude of the Workers’ Party toward Religion* [11]11 V. I. Lenin, “On the Attitude of the Workers’ Party toward Religion,” 1909. systematically expounded them for the first time, using many “buts” and full of materialist dialectics. Yet some people seize only a certain sentence before the “but” while ignoring the sentences after it, one-sidedly distorting and extracting the so-called “opium theory” and “struggle theory,” creating an opposition between the Leninism and Mao Zedong Thought view of religion on the one hand and the Marxist view of religion and the socialist theory of religion with Chinese characteristics on the other, which becomes a pretext for some to negate the Marxist view of religion.

“不同论”的集中表现，就是有的人十分片面地从列宁的某两句话概括出“鸦片论”和“斗争论”两大“理论”，又从江泽民同志的某“一句话”概括出“适应论”和“引导论”两大“理论”，要求我们抛弃以前者为代表的马列主义毛泽东思想宗教观，只讲以后者为代表的我们党近年来的理论创新成果，实质是以高举“积极引导宗教与社会主义社会相适应”这一句话为幌子，掩盖其反对马克思主义科学无神论宗教观完整体系的面目。马克思列宁主义宗教观科学地揭示了宗教的本质、根源、发展规律、社会作用，制定了工人阶级政党既坚持宣传无神论又保障群众宗教信仰自由的基本原则，是一个完整的理论体系。关于工人阶级政党对待宗教的基本原则，列宁在《论工人政党对宗教的态度》中第一次作了系统的论述，其中用了很多“但是”，充满着唯物辩证法。但有的人只抓住“但是”前面的某句话而不管其后面的某些话，片面地歪曲概括出所谓“鸦片论”和“斗争论”，制造列宁主义、毛泽东思想宗教观与马克思主义宗教观、中国特色社会主义宗教理论的对立，成为一些人否定马克思主义宗教观的口实。

What exactly is the Marxist view of religion as understood by our Party? Yesterday, a comrade from the Central Party Literature Research Institute [12]12 The Central Party Literature Research Institute (中共中央文献研究室) was a research institution under the CPC Central Committee responsible for compiling and studying Party documents and the works of Party leaders; it was merged into the Central Party History and Literature Research Institute in 2018. particularly emphasized Comrade Jiang Zemin’s article “On the Religious Question” [13]13 Jiang Zemin, “On the Religious Question” (《论宗教问题》), a speech delivered in 2001.; that is a representative work of the Sinicized Marxist view of religion or the socialist theory of religion with Chinese characteristics. But that work is quite long; I will cite a shorter example. In his 1990 speech “We Must Establish the Marxist View of Nationality and the Marxist View of Religion,” Comrade Jiang Zemin pointed out that our Party, in establishing the Marxist view of religion, should reaffirm and emphasize five points: First, Communists are atheists and must at all times uphold atheism and propagate atheism. Second, the propaganda and education of the masses in atheism must be distinguished from the requirements for Party members and must be combined with the concrete practice of building socialist material civilization and cultural-ethical progress. Third, the policy of freedom of religious belief must be comprehensively and correctly implemented. Fourth, in accordance with the principle of separation of religion from politics, the state requires that all religions must not interfere in politics or in government affairs, including the judiciary, education, marriage, family planning, etc., and must not engage in propaganda opposing the Four Cardinal Principles [14]14 The Four Cardinal Principles (四项基本原则) are: upholding the socialist path, the people’s democratic dictatorship, the leadership of the CPC, and Marxism-Leninism and Mao Zedong Thought; they were articulated by Deng Xiaoping in 1979.. Fifth, all religions must operate within the scope permitted by state law. [15]15 Jiang Zemin, “We Must Establish the Marxist View of Nationality and the Marxist View of Religion” (《必须树立马克思主义的民族观和宗教观》), 1990. I believe these five points can be further summarized into three: first, the Party must uphold and propagate atheism; second, the state must implement the policy of freedom of religious belief; third, religion must operate within the scope of policy and law. In the speech “We Must Do a Good Job in Religious Work,” Comrade Jiang Zemin further summarized them into two points: on the one hand, the Party must uphold and propagate atheism; on the other hand, the state must implement the policy of freedom of religious belief: “In a word, we must use the Marxist view of religion as our guide to prevent the two one-sidednesses in religious work.” [16]16 Jiang Zemin, “We Must Do a Good Job in Religious Work” (《一定要做好宗教工作》), 1993. This is completely consistent with the expositions of Marx, Engels, and Lenin cited earlier in this article.

究竟什么是我们党理解的马克思主义宗教观？昨天有中央文献研究室的同志特别强调江泽民同志《论宗教问题》一文，那就是中国化马克思主义宗教观或中国特色社会主义宗教理论的代表作。但那篇著作比较长，我举更简短的例子。江泽民同志1990年在《必须树立马克思主义的民族观和宗教观》讲话中指出，我们党树立马克思主义宗教观应重申和强调五条：第一，共产党人是无神论者，任何时候都要坚持无神论，宣传无神论。第二，对群众进行无神论宣传教育，要同对党员的要求区别开来，并同社会主义两个文明建设的具体实践结合起来。第三，要全面正确地贯彻执行宗教信仰自由政策。第四，按照政教必须分离的原则，国家要求一切宗教都不得干预政治，干预政府事务，包括司法、教育、婚姻、计划生育等，都不得进行反对四项基本原则的宣传。第五，一切宗教必须在国家法律允许的范围内活动。⑨ 我认为这五条可以进一步概括为三条：一是党要坚持和宣传无神论，二是国家要实行宗教信仰自由政策，三是宗教要在政策法律范围内活动。在《一定要做好宗教工作》的讲话中，江泽民同志进一步概括为两条：一方面党要坚持和宣传无神论，一方面国家要实行宗教信仰自由政策：“一句话，就是我们要用马克思主义的宗教观作指导，防止宗教工作中的两个片面性。”⑩ 这与本文前面引用的马克思、恩格斯、列宁的论述是完全一致的。

The Sinicized Marxist view of religion and the Marxist-Leninist view of religion have both similarities and differences; the similarities are primary, the differences secondary. The similarity is that both are Marxist views of religion; the difference lies in the combination with China’s actual conditions, continuously Sinicizing and keeping pace with the times through successfully solving China’s religious problems. The classical Marxist view of religion includes the original views of Marx and Engels and Lenin’s adherence to and development of them, collectively called the Marxist-Leninist view of religion. The view of religion of the Communist Party of China is a Sinicized Marxist-Leninist view of religion, including several different stages of development: the Mao Zedong Thought view of religion, the Deng Xiaoping Theory view of religion, the important thought of the “Three Represents” view of religion, and the Scientific Outlook on Development view of religion. The latter three stages belong to the period after reform and opening up and are collectively called the socialist theory of religion with Chinese characteristics. Whether the classical Marxist view of religion and the Sinicized Marxist view of religion, or the Mao Zedong Thought view of religion and the socialist theory of religion with Chinese characteristics, are all scientific systems that are both continuous in one lineage and advancing with the times, constantly enriched, developed, and perfected. They constitute a unified Marxist view of religion, not several different views of religion that are mutually fragmented or even opposed. When studying the history of the development of the Marxist view of religion, we can and should divide it into different stages of development to clarify what specific judgments Marx, Engels, Lenin, and the several generations of Chinese Communists represented by Mao Zedong, Deng Xiaoping, Jiang Zemin, and Hu Jintao made about religion in different historical periods, and even what specific expositions Marx and Engels made about religion in different periods. However, if we want to firmly establish the Marxist view of religion, we must deeply grasp the complete system of the unified Marxist view of religion that has been continuous in one lineage and advancing with the times for over a hundred years from Marx to Hu Jintao. This system is a unified science that is constantly enriched, developed, and perfected along with the development of practice.

中国化马克思主义宗教观与马克思列宁主义宗教观有同也有异，同是主要的，异是次要的。同在都是马克思主义宗教观，异在与中国实际相结合，通过成功解决中国宗教问题不断地中国化、时代化。经典的马克思主义宗教观包括马克思、恩格斯的原典宗教观和列宁对它的坚持发展，合称马克思列宁主义宗教观。中国共产党的宗教观是中国化的马克思列宁主义宗教观，包括毛泽东思想宗教观、邓小平理论宗教观、“三个代表”重要思想宗教观和科学发展观宗教观等几个不同的发展阶段，其中后三个阶段属于改革开放之后，合称为中国特色社会主义宗教理论。无论经典马克思主义宗教观与中国化马克思主义宗教观，还是毛泽东思想宗教观与中国特色社会主义宗教理论，都是一脉相承又与时俱进、不断丰富发展完善的科学体系，是一个统一的马克思主义宗教观，而不是几个相互割裂甚至对立的不同宗教观。我们在研究马克思主义宗教观发展史的时候，当然可以也应该将其划分为不同的发展阶段，以便于弄清楚马克思、恩格斯、列宁和以毛泽东、邓小平、江泽民、胡锦涛为代表的几代中国共产党人在不同历史时期对宗教有过哪些具体的论断，甚至马克思和恩格斯在不同时期对宗教有哪些具体论述。但是，如果我们要牢固树立马克思主义宗教观，那就必须深入掌握从马克思到胡锦涛一百多年来一脉相承又与时俱进的统一的马克思主义宗教观的完整体系，这个体系是随着实践的发展不断地丰富、发展、完善的统一科学。

To separate or even oppose the Party’s innovative theories from the classical theories of Marx, Engels, and Lenin, and to use the excuse that the classical expositions of Marx, Engels, and Lenin were made under specific conditions and for specific problems to negate their universal significance, is malicious. Any judgment in the world is made under specific conditions and for specific problems. If we use this as an excuse to negate its universal significance, then we negate all judgments of our predecessors. The concrete and the universal are dialectically unified; there is universal truth in concrete expositions, and universal truth can only be expressed through concrete expositions. Departing from the concrete expositions of Marx, Engels, and Lenin on the essence, roots, laws of development, and social role of religion, and on the Party’s basic attitude toward religion, and confining ourselves only to certain innovative judgments of our Party in recent years on how to carry out religious work, it is fundamentally impossible to firmly establish the Marxist view of religion.

把党的创新理论与马、恩、列的经典理论割裂开来甚至对立起来，以马、恩、列的经典论述是在特定条件下针对特定问题说的为借口而否定其普遍意义，是别有用心的。世界上的任何论断都是在特定条件下针对特定问题作出的，如果以此为借口而否定其普遍意义，那就把前人的一切论断都否定了。具体和普遍是辩证统一的，具体论述中有普遍真理，普遍真理只能通过具体论述表现出来。离开马、恩、列对宗教本质、根源、发展规律和社会作用及党对宗教基本态度的具体论述，仅仅局限于我们党近年来对如何开展宗教工作的某些创新论断，根本不可能牢固树立马克思主义宗教观。

II. How to Understand and Grasp the Marxist View of Religion

二、如何理解和把握马克思主义宗教观

This is the most direct basic theoretical and practical issue that needs to be clarified in firmly establishing the Marxist view of religion. Based on the preceding basic views on how to understand and treat the Marxist view of religion, I believe that to correctly understand and grasp the Marxist view of religion at present, we should focus on grasping three basic principles:

这是牢固树立马克思主义宗教观需要弄清楚的一个最直接的基本理论和现实问题。根据前面对如何认识和对待马克思主义宗教观的基本观点，我认为当前正确理解和把握马克思主义宗教观，应该着重把握三个基本原则：

(I) Adhere to the Basic Principle of Materialism and Atheism

（一）坚持唯物论和无神论的基本原则

The Marxist view of religion is a scientific atheist view of religion based on dialectical materialism and historical materialism. To firmly establish the Marxist view of religion, we must first firmly establish the scientific worldview of dialectical materialism and historical materialism, and resolutely oppose idealism and metaphysics. On the question of the relationship between spirit and matter, idealism and materialism are diametrically opposed, forming the first pair of the basic question of philosophy: materialism explains spirit through matter, idealism explains matter through spirit. The second pair of the basic question of philosophy is metaphysics and dialectics: metaphysics views the world from an isolated, static, and one-sided perspective; dialectics views the world from a connected, developing, and comprehensive perspective. Falling into idealism and metaphysics on the basic question of philosophy often leads to theism in the view of religion. I believe that the basic question of philosophy should also include a third pair: theism and atheism.

马克思主义宗教观是辩证唯物主义和历史唯物主义的科学无神论宗教观。牢固树立马克思主义宗教观，首先必须牢固树立辩证唯物主义和历史唯物主义的科学世界观，坚决反对唯心主义和形而上学。在精神和物质的关系问题上，唯心主义和唯物主义截然对立，形成了哲学基本问题的第一个对子：唯物主义以物质说明精神，唯心主义以精神说明物质。哲学基本问题的第二个对子是形而上学和辩证法：形而上学以孤立、静止、片面的观点看世界，辩证法以联系、发展、全面的观点看世界。在哲学基本问题上陷入唯心主义和形而上学，往往导致宗教观上的有神论。我认为哲学基本问题还应该讲第三个对子：有神论和无神论。

The question of theism versus atheism is one that had already been resolved before Marxism. Engels did not discuss this binary because, under the historical circumstances of his time, it was no longer necessary. In the early period of reform and opening up, our philosophy textbooks did not address this binary, as the influence of theism was very weak then, but the situation is different now. Considering the restoration of capitalism following the drastic changes in Eastern Europe and the disintegration of the Soviet Union, the low ebb of world socialism, the prevalence in recent years of neoliberalism, social democracy, and historical nihilism, the proliferation of idealism, metaphysics, and theism, and the grim reality that the guiding role of Marxism has been shaken, it is necessary to discuss the binary of theism versus atheism in philosophy textbooks in the future. Comrade Li Ruihuan[17]17 The "Kulturkampf" (literally "culture struggle") refers to the conflict between the German government under Chancellor Otto von Bismarck and the Catholic Church from 1871 to 1878, involving state restrictions on Church authority. The Erfurt Program was the program of the Social Democratic Party of Germany adopted in 1891, which declared religion a private matter. particularly emphasized “studying philosophy and applying philosophy.” “Studying philosophy” must first resolve the three binaries: materialism versus idealism, dialectics versus metaphysics, and theism versus atheism. Otherwise, you may know many philosophical concepts, and may even be able to write philosophical papers and monographs, yet you may not necessarily be able to resolve your own worldview issues. If you cannot establish a scientific worldview and methodology, then so-called “studying philosophy” is in vain, and “applying philosophy” is even more out of the question. Studying philosophy requires transforming one’s own subjective world, firmly establishing the scientific worldview and methodology of dialectical materialism and historical materialism, and only then can it be used to guide social practice. Some people have studied Marxist philosophy for many years yet still believe in fortune-telling, geomancy, various forms of mysticism and special powers, and supernatural forces and mystical realms. Some Marxist philosophy professors even

有神与无神的问题，是一个在马克思主义以前就已经解决了的问题。恩格斯不讲这个对子，是因为在当时的历史背景下已经没有必要。改革开放初期，我们的哲学教科书不讲这个对子，当时有神论的影响很小，但现在的情况不同了。考虑到东欧剧变、苏联解体以来资本主义复辟、世界社会主义低潮，考虑到近年来新自由主义、社会民主主义、历史虚无主义盛行，考虑到唯心主义、形而上学和有神论泛滥，考虑到马克思主义指导地位受到动摇的严峻现实，今后在哲学教科书中讲一讲有神与无神这个对子很有必要。李瑞环同志特别强调“学哲学、用哲学”。“学哲学”首先要解决唯物论与唯心论、辩证法与形而上学、有神论与无神论三个对子。否则，你可能知道很多哲学概念，甚至还可能撰写哲学论文和专著，却不一定能解决好自己的世界观问题。如果不能树立科学的世界观和方法论，那么所谓“学哲学”算是白学了，“用哲学”当然更谈不上。学哲学必须改造自己的主观世界，牢固树立辩证唯物主义和历史唯物主义的科学世界观和方法论，然后才能用它来指导社会实践。有的人学了多年马克思主义哲学，却相信算命、看风水，相信各种神秘主义和特异功能，相信超自然力量和神秘境界，有的马克思主义哲学教授竟然相信“法轮功”，根本的思想原因就是没有解决好上述三个对子，特别是没有解决好有神与无神的对子。在各种各样的有神论欣欣向荣、广泛传播的今天，科学无神论已成为一门“绝学”。如果缺少科学无神论方面的系统知识和教育培训，很多人是根本对付不了花样翻新的宗教有神论的。

To resolve the contradiction between theism and atheism, it is necessary to deeply grasp the core theories of the Marxist view of religion, namely the view of the essence of religion and the view of the roots of religion. The essence of religion is theism, that is, belief in and worship of supernatural forces and realms. This is almost a consensus among various idealist, materialist, theist, and atheist views of religion. The fundamental difference between the Marxist view of religion and various idealist and theist views of religion lies in its denial of all supernatural forces and realms, holding that they are merely figments of the human brain. The profundity of the Marxist view of religion also lies in its view of the roots of religion, namely that all religious theism is merely a fantastic reflection in the minds of human beings of those external forces that dominate their daily lives, a reflection in which the forces of this world assume the form of supernatural forces. As Mao Zedong put it: "The essence of religion is the worship of supernatural forces, believing that supernatural forces dominate individuals, society, and the world. This is entirely caused by the fact that people do not understand natural forces and social forces."{11} Accordingly, Comrade Jiang Zemin clearly summarized the three major roots of the emergence and existence of religious theism, namely natural roots, social roots, and cognitive roots. Comrade Hu Jintao stated that the emergence and existence of religion have profound historical roots, social roots, epistemological roots, and psychological roots. Historical roots refer to the natural and cognitive roots from which religious concepts initially emerged; social roots refer to the actual roots; epistemological roots refer to the idealism and metaphysics that lead people to lean toward theology; and psychological roots refer to the emotional and volitional factors within the broad sense of cognitive roots. As long as one firmly grasps the scientific view of the essence of religion and the view of the roots of religion, all kinds of theistic concepts can be dispelled.

解决有神论与无神论的对子，必须深刻掌握马克思主义宗教观的核心理论，即宗教本质观和宗教根源观。宗教的本质是有神论，即信仰崇拜超自然力量和境界，这几乎是各种唯心论的、唯物论的、有神论的和无神论的宗教观的共识。马克思主义宗教观与各种唯心论和有神论宗教观的根本区别，就在于否认一切超自然力量和境界，认为它们不过是人脑的幻想而已。马克思主义宗教观的深刻性还在于其宗教根源观，即一切宗教有神论都不过是支配着人们日常生活的外部力量在人们头脑中的幻想的反映，在这种反映中，人间的力量采取了超人间的力量的形式。用毛泽东的话说：“宗教的本质是崇拜超自然力，认为超自然力支配个人、社会及世界。这完全是由于不认识自然力及社会力这个事实造成的。”{11} 据此，江泽民同志明确概括出宗教有神论产生和存在的三大根源，即自然根源、社会根源和认识根源。胡锦涛同志说宗教的产生和存在有深刻的历史根源、社会根源、认识论根源和心理根源，历史根源是指宗教观念最初产生的自然根源和认识根源，社会根源是指现实根源，认识论根源是指导致人们倒向神学的唯心主义和形而上学，心理根源是指广义认识根源中的情感意志因素。只要切实掌握了科学的宗教本质观和宗教根源观，各种有神论观念都是可以破除的。

(2) Adhering to the Scientific Attitude of Dialectical Materialism and Historical Materialism

（二）坚持辩证唯物主义和历史唯物主义的科学态度

Adhering to atheism and opposing theism is the minimum principle of all materialism, and thus also a basic principle of Marxism. However, Marxism is not ordinary materialism, but dialectical materialism and historical materialism. Therefore, we cannot one-sidedly emphasize the propaganda of materialism and atheism, or inappropriately exaggerate the significance of criticizing idealism and theism. Instead, we must comprehensively implement the Party's basic policy on religious work, persistently do a good job in religious work, and unite and lead the vast number of religious figures and believers to contribute to economic development and social harmony.

坚持无神论、反对有神论，是一切唯物主义的起码原则，因而也是马克思主义的基本原则。但马克思主义不是一般的唯物主义，而是辩证唯物主义和历史唯物主义。因此，我们不能片面强调宣传唯物论和无神论、不适当地夸大批判唯心论和有神论的意义，而要全面贯彻党的宗教工作基本方针，坚持不懈地做好宗教工作，团结带领广大宗教界人士和信教群众为经济发展和社会和谐作贡献。

To illustrate this point, I will quote at length from Lenin's article "On the Attitude of the Workers' Party to Religion." The so-called distorted summaries of the "opium theory" and the "struggle theory" are related to some people's misunderstanding and distortion of this article:

为了说明这一点，我要大段引述列宁《论工人政党对宗教的态度》一文，所谓“鸦片论”和“斗争论”的歪曲概括，就与一些人误解和曲解此文有关：

"The entire world outlook of Social Democracy is based on scientific socialism, i.e., Marxism. Marx and Engels repeatedly declared that the philosophical foundation of Marxism is dialectical materialism, which fully inherits the materialist historical tradition of France in the 18th century and Germany in the first half of the 19th century, i.e., the tradition of absolute atheism and resolute opposition to all religion. We should point out that Engels' Anti-Dühring (Marx read the manuscript of the book) is throughout an exposure of the fact that the materialist and atheist Dühring did not adhere to materialism and left a loophole for religion and religious philosophy. ...

“社会民主党的整个世界观是以科学社会主义即马克思主义为基础的。马克思和恩格斯曾多次声明，马克思主义的哲学基础是辩证唯物主义，它完全继承了法国18世纪和德国19世纪上半叶费尔巴哈的唯物主义历史传统，即绝对无神论的、坚决反对一切宗教的唯物主义的历史传统。我们要指出，恩格斯的《反杜林论》(马克思看过该书的手稿)，通篇都是揭露唯物主义者和无神论者杜林没有坚持唯物主义，给宗教和宗教哲学留下了后路。……

"But Engels also repeatedly condemned those who wanted to be 'more left' or 'more revolutionary' than the Social Democrats, condemning their attempt to prescribe in the program of the workers' party the direct recognition of atheism, i.e., a declaration of war on religion. ... Engels rebuked the Blanquists for not understanding that only the class struggle of the workers' masses, which in all its aspects draws the broadest masses of the proletariat into conscious revolutionary social practice, can truly liberate the oppressed masses from the oppression of religion, and therefore declaring that the political task of the workers' party is to fight against religion is nothing but anarchist phrase-mongering. In 1877, in Anti-Dühring, Engels mercilessly condemned the philosopher Dühring for his concessions, even the slightest, to idealism and religion, but also equally severely condemned Dühring's seemingly revolutionary proposal to prohibit religion in socialist society. Engels said that such a declaration of war on religion is 'to be more Bismarck than Bismarck himself,' i.e., to repeat the folly of Bismarck's anti-clerical struggle (the notorious 'Kulturkampf,' which was Bismarck's police persecution of Catholicism in the 1870s, his struggle against the German Catholic party, i.e., the 'Centre' party). Bismarck's struggle only strengthened the militant clericalism of the Catholics, only harmed the true cause of culture, because he put religious divisions in the forefront instead of political divisions, causing certain sections of the working class and democracy to neglect the urgent tasks of revolutionary class struggle and to focus on the most superficial, bourgeois hypocritical anti-clerical movement. Engels denounced Dühring, who fancied himself a super-revolutionary, for wanting to repeat Bismarck's folly in another way, and at the same time Engels demanded that the workers' party patiently organize and educate the proletariat so that religion would gradually die out, rather than adventurously waging political war on religion. This view was fully accepted by the German Social Democrats. For example, the German Social Democrats advocated freedom for the Jesuits, allowing them to enter Germany, and abolishing all police measures against this or that religion. 'Religion is a private matter' — this was a famous point in the Erfurt Program (1891), which determined the above political strategy of Social Democracy."{12}

“但是，恩格斯同时也多次谴责那些想比社会民主党人‘更左’或‘更革命’的人，谴责他们企图在工人政党的纲领里规定直接承认无神论，即向宗教宣战。……恩格斯斥责布朗基派不了解只有工人群众的阶级斗争从各方面吸引了最广大的无产阶级群众参加自觉的革命的社会实践，才能真正把被压迫的群众从宗教的压迫下解放出来，因此宣布工人政党的政治任务是同宗教作战，不过是无政府主义的空谈而已。1877年恩格斯在《反杜林论》一书中无情地斥责哲学家杜林对唯心主义和宗教所作的让步，即使是些微的让步，但也同样严厉地斥责杜林提出的在社会主义社会中禁止宗教存在这一似乎是革命的主张。恩格斯说，这样向宗教宣战，就是‘比俾斯麦本人还要俾斯麦’，即重蹈俾斯麦反教权派斗争这一蠢举的覆辙（臭名远扬的‘文化斗争’，就是俾斯麦在19世纪70年代用警察手段迫害天主教，反对德国天主教的党，即反对‘中央’党的斗争）。俾斯麦的这场斗争，只是巩固了天主教徒的好战的教权主义，只是危害了真正的文化事业，因为他不是把政治上的分野提到首位，而是把宗教上的分野提到首位，使工人阶级和民主派的某些阶层忽视革命的阶级斗争的迫切任务而去重视最表面的、资产阶级虚伪的反教权主义运动。恩格斯痛斥了妄想做超革命家的杜林，说他想用另一种方式来重复俾斯麦的蠢举，同时恩格斯要求工人政党耐心地去组织和教育无产阶级，使宗教渐渐消亡，而不要冒险地在政治上对宗教作战。这个观点已经被德国社会民主党人完全接受，例如德国社会民主党主张给耶稣会士以自由，主张允许他们进入德国国境，主张取消对付这种或那种宗教的任何警察手段。‘宣布宗教为私人的事情’——这是爱尔福特纲领(1891年)的一个著名论点，它确定了社会民主党的上述政治策略。”{12}

“Marxism is materialism. As such, it is as relentlessly opposed to religion as the materialism of the eighteenth-century Encyclopaedists or the materialism of Feuerbach. This is beyond doubt. But the dialectical materialism of Marx and Engels goes further than the Encyclopaedists and Feuerbach; it applies the materialist philosophy to the domain of history, to the domain of the social sciences. We must combat religion. This is the ABC of all materialism, and consequently of Marxism. But Marxism is not a materialism which has stopped at the ABC. Marxism goes further. It says: we must know how to combat religion, and to do so we must explain the source of faith and religion among the masses in a materialist way. The struggle against religion must not be confined to abstract ideological propaganda, nor reduced to such propaganda; it must be linked with the concrete practical activity of the class movement, which aims at eliminating the social roots of religion. … The modern source of religion is fear of the blind forces of capital, which indeed are blind, because they cannot be foreseen by the masses, and which at every step in life threaten the proletarian and the small owner with ‘sudden’, ‘unexpected’, ‘accidental’ destruction and ruin, turning them into beggars, paupers, prostitutes, or even starving them to death. Any materialist who does not wish to remain forever in the preparatory class must first and foremost pay attention to this source. As long as the masses themselves, oppressed by the capitalist system of forced labour and at the mercy of the blind destructive forces of capital, have not learned to unite, organise, plan, and consciously fight against this source of religion and against every form of the rule of capital, no amount of enlightenment books will make them abandon religion.

“马克思主义是唯物主义。正因为如此，它同18世纪百科全书派的唯物主义或费尔巴哈的唯物主义一样，也毫不留情地反对宗教。这是没有疑问的。但是，马克思和恩格斯的辩证唯物主义比百科全书派和费尔巴哈更进一步，它把唯物主义哲学应用到历史领域，应用到社会科学领域。我们应当同宗教作斗争。这是整个唯物主义的起码原则，因而也是马克思主义的起码原则。但是，马克思主义不是停留在起码原则上的唯物主义。马克思主义更前进了一步。它认为必须善于同宗教作斗争，为此应当用唯物主义观点来说明群众中的信仰和宗教的根源。同宗教作斗争不应该局限于抽象的思想宣传，不能把它归结为这样的宣传，而应该把这一斗争同目的在于消灭产生宗教的社会根源的阶级运动的具体实践联系起来。……现代宗教的根源就是对资本的捉摸不定的力量的恐惧，而这种力量确实是捉摸不定的，因为人民群众不能预见到它，它使无产者和小业主在生活中随时随地都可能遭到，而且正在遭到‘突如其来的’、‘出人意料的’、‘偶然发生的’破产和毁灭，使他们变成乞丐，变成穷光蛋，变成娼妓，甚至活活饿死。凡是不愿一直留在预备班的唯物主义者，都应当首先而且特别注意这种根源。只要受资本主义苦役制度压迫、受资本主义的捉摸不定的破坏势力摆布的群众自己还没有学会团结一致地、有组织地、有计划地、自觉地反对宗教的这种根源，反对任何形式的资本统治，那么无论什么启蒙书籍都不能使这些群众不信仰宗教。

“Does this mean that enlightenment books against religion are harmful or superfluous? No. Such a conclusion cannot be drawn. It means that the Social-Democratic Party’s propaganda of atheism must be subordinated to its basic task: developing the class struggle of the exploited masses against the exploiters.”{13}

“由此是否可以说，反宗教的启蒙书籍是有害的或多余的呢？不是的。决不能得出这样的结论。应当说，社会民主党宣传无神论，必须服从社会民主党的基本任务：发展被剥削群众反对剥削者的阶级斗争。”{13}

Marxists must of course uphold and propagate atheism, but they must never exaggerate the significance of atheist propaganda, still less elevate it to an undeserved primary position or make the struggle against religious theism the Party’s primary task. Rather, atheist propaganda must be subordinated to the Party’s basic tasks. In the past, the Party’s basic task was to overthrow capitalism; now it is to build socialism and strive for the realisation of communism. At present, we must especially ensure the lawful rights and interests of religious citizens, unite and lead them in jointly building socialism with Chinese characteristics; at the same time, we must never forget to uphold and propagate atheism on the ideological and theoretical front.

马克思主义者当然要坚持无神论、宣传无神论，但决不能夸大无神论宣传的意义，更不能把无神论宣传提到它不应有的首要地位、把与宗教有神论作斗争当成党的首要任务，而应该使无神论宣传服从党的基本任务。党的基本任务过去是推翻资本主义，现在是建设社会主义、为实现共产主义而奋斗。当前，我们尤其要切实保障信教公民的合法权益，团结带领他们共同建设中国特色社会主义；与此同时，我们也绝不能忘记在思想理论战线坚持和宣传无神论。

General Secretary Hu Jintao pointed out: “We Chinese Communists are atheists and do not believe in any religion, but we are also historical materialists and must view religion with a scientific and historical perspective, comprehensively understanding the profound historical, social, and psychological roots of the emergence and existence of religion”{14}; “Under the new historical conditions, we must adhere to the Marxist stand, viewpoint, and method, comprehensively understand the profound natural, social, epistemological, and psychological roots of the emergence and existence of religion, comprehensively understand the objective reality that religion will exist for a long time in socialist society, comprehensively understand the complex situation in which religious issues are intertwined with political, economic, cultural, and ethnic factors, comprehensively understand the special position of religious factors within contradictions among the people, strive to explore and grasp the inherent laws of religion, and continuously improve the level of religious work.”{15}

胡锦涛总书记指出：“我们中国共产党人是无神论者，不信仰任何宗教，但我们又是历史唯物主义者，必须以科学的历史的观点看待宗教，全面认识宗教产生和存在的深刻历史根源、社会根源、心理根源”{14}；“在新的历史条件下，我们要坚持马克思主义的立场、观点、方法，全面认识宗教产生和存在的深刻的自然根源、社会根源、认识论根源和心理根源，全面认识宗教在社会主义社会将长期存在的客观现实，全面认识宗教问题同政治、经济、文化、民族等方面因素相交织的复杂状况，全面认识宗教因素在人民内部矛盾中的特殊地位，努力探索和掌握宗教自身的规律，不断提高宗教工作水平。”{15}

Jiang Zemin pointed out: “The propaganda and education of atheism among the masses must be distinguished from the requirements for Party members and combined with the concrete practice of building socialist material progress and cultural-ethical progress. We must be adept at using materialist viewpoints to explain the roots of religious belief, make efforts to raise people’s scientific and cultural quality, avoid simplistic approaches that hurt the religious feelings of believers, and avoid using administrative orders to force people not to believe in religion.”{16}

江泽民指出：“对群众进行无神论宣传教育，要同对党员的要求区别开来，并同社会主义两个文明建设的具体实践结合起来。要善于用唯物主义观点说明宗教信仰的根源，下功夫提高人们的科学文化素质，防止简单从事而伤害信教群众的宗教感情，防止用行政命令的方法强迫人们不信教。”{16}

In the current process of building a harmonious socialist society, adhering to the scientific attitude of dialectical materialism and historical materialism requires fully implementing the Party’s basic policy on religious work, strengthening unity among religious believers, non-believers, and believers of different religions, striving to maintain and promote harmony in religious relations, and giving play to the positive role of religious figures and believers in promoting economic development and social harmony.

在当前构建社会主义和谐社会进程中，坚持辩证唯物主义和历史唯物主义的科学态度，就要全面贯彻党的宗教工作基本方针，加强信教群众和不信教群众以及信仰不同宗教群众的团结，努力保持和促进宗教关系的和谐，发挥宗教界人士和信教群众在促进经济发展和社会和谐中的积极作用。

(III) Adhering to a Unified System of Maintaining Continuity While Advancing with the Times

（三）坚持一脉相承又与时俱进的统一体系

On the basis of a profound understanding and grasp of the two preceding basic principles, a third principle should also be emphasised: namely, further profoundly understanding and grasping the theoretical system of the Marxist view of religion—that is, the unified scientific system, founded by Marx and Engels, upheld and developed by Lenin, and further enriched and perfected by our Party, of correctly understanding and dealing with religion, which maintains continuity while advancing with the times. This is the broad sense of the Sinicised Marxist view of religion, or the broad sense of the contemporary Chinese Marxist view of religion, or the broad sense of the socialist theory of religion with Chinese characteristics.

在深刻理解和把握前面两个基本原则的基础上，还应该强调第三个原则，即进一步深刻理解和把握马克思主义宗教观的理论体系，也就是马克思恩格斯创立、列宁坚持和发展、我们党进一步丰富和完善的一脉相承又与时俱进的关于正确认识和对待宗教的统一的科学体系，即广义的中国化马克思主义宗教观或广义的当代中国的马克思主义宗教观、广义的中国特色社会主义宗教理论。

Many people think that the so-called socialist theory of religion with Chinese characteristics refers only to the new judgments on religious issues and religious work made by the second, third, and fourth generations of the Party’s central collective leadership since reform and opening up. This is a narrow understanding. It should be said that both the Marxist view of religion and the socialist theory of religion with Chinese characteristics have a narrow sense and a broad sense. The narrow sense of the Marxist view of religion refers only to the scientific view of religion embodied in the works of Marx and Engels, and in most cases also includes its enrichment and development in Lenin’s works. The broad sense of the Marxist view of religion includes the scientific view of religion of Marx, Engels, Lenin, Mao Zedong, Deng Xiaoping, Jiang Zemin, and Hu Jintao, which maintains continuity while advancing with the times. The narrow sense of the socialist theory of religion with Chinese characteristics refers only to the innovative judgments on religious issues and religious work made by our Party since reform and opening up. The broad sense of the socialist theory of religion with Chinese characteristics refers to the broad sense of the Marxist view of religion. The basic principles of the Marxist view of religion were formulated by Marx and Engels, and Lenin enriched and developed them in many respects. The main contribution of our Party lies in the systematisation and modernisation of the basic principles, especially in formulating and implementing a series of policies and measures for handling religious issues. Only by integrating the expositions of Marx, Engels, Lenin, and our Party can we form a systematic, Sinicised, and modernised Marxist view of religion that correctly understands and deals with religious issues. The Marxist view of religion we must firmly establish should be this broad sense of the Marxist view of religion or the broad sense of the socialist theory of religion with Chinese characteristics.

许多人以为，所谓中国特色社会主义宗教理论，只是指改革开放以来我们党的第二、第三、第四代中央领导集体对宗教问题和宗教工作的新论断，这是一种狭隘的理解。应该说，马克思主义宗教观和中国特色社会主义宗教理论，都有广义和狭义之分。狭义的马克思主义宗教观仅指马克思和恩格斯著作中体现的科学宗教观，在绝大多数情况下也包括列宁著作对它的丰富和发展，广义的马克思主义宗教观则包括马克思、恩格斯、列宁、毛泽东、邓小平、江泽民、胡锦涛一脉相承又与时俱进的科学宗教观。狭义的中国特色社会主义宗教理论仅指改革开放以来我们党关于宗教问题和宗教工作的创新论断，广义的中国特色社会主义宗教理论则是指广义的马克思主义宗教观。马克思主义宗教观的基本原理是马克思恩格斯制定的，列宁在许多方面有所丰富和发展。我们党的主要贡献是对基本原理的系统化、时代化，特别是制定和实行了一系列处理宗教问题的方针政策。只有把马恩列和我们党的论述统一起来，才能构成正确认识和对待宗教问题的系统化、中国化、时代化的马克思主义宗教观。我们要牢固树立的马克思主义宗教观，应该是这种广义的马克思主义宗教观或广义的中国特色社会主义宗教理论。

(This article is based on the author’s lecture delivered at the first “Religious Work Forum” held by the State Administration for Religious Affairs on 14 May 2010. After abridgement and revision, it also became the author’s lecture at the “Symposium on the Marxist View of Religion [2010] and the Inauguration Ceremony of the Research Office on the Marxist View of Religion” held by the Institute of World Religions of the Chinese Academy of Social Sciences on 5–6 June. Further abridgements and revisions were made for publication in this journal.)

（本文系作者2010年5月14日在国家宗教事务局举办的第一期“宗教工作论坛”上的讲演稿。经过删节和修改，又成为作者在中国社会科学院世界宗教研究所6月5-6日举办的“马克思主义宗教观研讨会[2010]暨马克思主义宗教观研究室成立庆典”上的讲演稿。本刊发表时又作了若干删节和修改）

Notes:

注释：

① *Selected Works of Deng Xiaoping*, Vol. 3, People’s Publishing House, 1993, pp. 382–383.

①《邓小平文选》第3卷，人民出版社1993年版，382-383页。

② *Collected Works of Marx and Engels*, Vol. 1, People’s Publishing House, 2009, p. 40.

② 《马克思恩格斯文集》第1卷，人民出版社2009年版，第40页。

③ *Collected Works of Marx and Engels*, Vol. 3, People’s Publishing House, 2009, p. 448.

③《马克思恩格斯文集》第3卷，人民出版社2009年版，第448页。

④ *Lenin’s Collected Works* (On the Proletarian Party), People’s Publishing House, 2009, p. 173.

④《列宁专题文集》（论无产阶级政党），人民出版社2009年版，第173页。

⑤ *Lenin’s Collected Works* (On Dialectical Materialism and Historical Materialism), People’s Publishing House, 2009, p. 222.

⑤《列宁专题文集》（论辩证唯物主义和历史唯物主义），人民出版社2009年版，第222页。

⑥ *Lenin’s Collected Works* (On Dialectical Materialism and Historical Materialism), People’s Publishing House, 2009, p. 222.

⑥《列宁专题文集》（论辩证唯物主义和历史唯物主义），人民出版社2009年版，第222页。

⑦ Deng Xiaoping, “Talk with a Delegation of British Prominent Figures” (15 October 1979), *Deng Xiaoping Chronological Thought*, p. 134.

⑦ 邓小平《同英国知名人士代表团的谈话》（1979年10月15日），《邓小平思想年谱》第134页。

⑧ *Selected Documents on Religious Work in the New Era*, Religious Culture Press, 1995, pp. 200–201.

⑧《新时期宗教工作文献选编》，宗教文化出版社1995年版，第200-201页。

⑨ *Selected Documents on Religious Work in the New Era*, Religious Culture Press, 1995, p. 184.

⑨《新时期宗教工作文献选编》，宗教文化出版社1995年版，第184页。

⑩ *Selected Documents on Religious Work in the New Era*, Religious Culture Press, 1995, p. 201.

⑩《新时期宗教工作文献选编》，宗教文化出版社1995年版，第201页。

{11} *Mao Zedong’s Annotations on Philosophy*, Central Party Literature Press, 1988, p. 214.

{11}《毛泽东哲学批注集》，中央文献出版社1988年版，第214页。

{12} *Lenin’s Collected Works on Special Topics* (On the Proletarian Party), People’s Publishing House, 2009, pp. 171–173.

{12}《列宁专题文集》（论无产阶级政党），人民出版社2009年版，第171-173页。

{13} *Lenin’s Collected Works on Special Topics* (On the Proletarian Party), People’s Publishing House, 2009, pp. 174–175.

{13}《列宁专题文集》（论无产阶级政党），人民出版社2009年版，第174-175页。

{14} *Selected Documents since the 16th National Congress* (Part II), Central Party Literature Press, 2008, p. 554.

{14}《十六大以来文献选编》（下），中央文献出版社2008年版，第554页。

{15} Xinhua News Agency, Beijing, 19 December 2007, dispatch.

{15} 新华社北京2007年12月19日电。

{16} *Selected Documents on Religious Work in the New Era*, Religious Culture Press, 1995, p. 184.

{16}《新时期宗教工作文献选编》，宗教文化出版社1995年版，第184页。

Author’s bio: Jia Runguo, Deputy Director and Researcher, Religious Research Center, State Administration for Religious Affairs.

作者简介：加润国，国家宗教事务局宗教研究中心副主任、研究员