Reflections on the Question of the “Relationship between Religion and Culture”

In recent years, discussions on the question of the “relationship between religion and culture” have drawn people’s attention and debate. What is the connotation of religious culture? How should one understand the relationship between religion and culture? How should the ruling party treat and handle the relationship between religion and culture? … This important theoretical question, which touches on religious work, still requires further, relatively in-depth and systematic foundational research from the perspective of the Marxist view on religion.

近年来，关于“宗教与文化关系”问题的讨论引起人们的关注和议论，宗教文化的内涵是什么、怎样认识宗教与文化的关系、执政党如何对待和处理宗教与文化的关系问题……对这一涉及宗教工作的重要理论问题，还需要进一步从马克思主义宗教观角度进行较为深入系统的基础性研究。

This article attempts to offer some preliminary sorting and reflection on this question from the angle of combining theory and practice:

本文试图从理论和实践相结合的角度，对这个问题做些初步梳理和思考：

I. Several Views on the Relationship between Religion and Culture

一、关于宗教与文化关系的几种观点

(1) Views of Predecessors:

（一）前辈的观点：

Comrade Zhao Puchu repeatedly proposed in the 1980s that “religion is culture.” This, first, broke the previous period’s view that regarded religion merely as a negative factor; second, as a religious leader, it raised the question of how to view religion from the perspective of religious belief.

赵朴老上个世纪八十年代多次提出“宗教是文化”，一是打破了之前一段时期把宗教仅仅看作是消极因素的看法；二是作为一位宗教领袖从宗教信仰的角度提出了如何看待宗教的问题。

Comrade Zhao Puchu repeatedly expounded that religion is culture, often citing three examples[1]1 Zhao Puchu (1907–2000) was a prominent Chinese Buddhist leader, scholar, and president of the Buddhist Association of China.:

赵朴老反复阐明宗教是文化，常举三个事例①：

The first example: Chairman Mao, when visiting a temple in Yan’an, said to his guard Li Yinqiao: “That is culture, understand? It is a scenic spot and historical site, a cultural heritage.”[2]2 Yan’an was the revolutionary base of the Chinese Communist Party from 1936 to 1948.

第一个事例：毛主席在延安参观寺庙时对警卫员李银桥说：“那是文化，懂吗? 那是名胜古迹，是历史文化遗产。”②

The second example: In a letter from Qian Xuesen to Comrade Zhao Puchu, regarding some local cadres’ violations of religious policy, he wrote: “I think the fundamental issue is how to correctly understand religion in China’s primary stage of socialism. I recall I once told you that religion is culture. This meaning is affirmed in the opening article ‘Religion’ by Luo Zhufeng and Huang Xinchuan in the *Encyclopedia of China: Volume on Religion*: ‘In the field of human cultural knowledge activities, religion has always been an important component part.’” Qian Xuesen emphasized in the letter: “The content of socialist cultural-ethical progress should include religion.”

第二个事例：钱学森致赵朴老的一封信中，针对一些地方干部违反宗教政策的现象写道：“我想根本的问题是在我国社会主义初级阶段中如何正确认识宗教。记得我以前向您说过，宗教是文化。这个意思在《中国大百科全书·宗教卷》的开篇，罗竹风、黄心川的《宗教》一文中也说过：‘在人类的文化知识活动领域中，宗教一直是重要的组成部分’，从而得到肯定。”钱学森在信中强调指出：“社会主义精神文明建设的内容中，应当包括宗教。”

“In the field of human cultural knowledge activities, religion has always been an important component part. It has close relations with science and other social ideologies such as philosophy, literature, art, and morality.” (*Encyclopedia of China: Volume on Religion*, p. 5).

“在人类的文化知识活动领域中，宗教一直是重要的组成部分。它和科学及其他社会意识形态如哲学、文学、艺术、道德等都有着密切的关系。”（《中国大百科全书·宗教卷》，第5页）。

The third example: The historian Fan Wenlan, in the early period of the “Cultural Revolution,” told Comrade Zhou Jianren: “I am making up lessons, reading Buddhist books. Buddhism has been in China for nearly two thousand years, and it is closely related to Chinese culture. Without understanding Buddhism, one cannot understand the history of Chinese culture.”

第三个事例：历史学家范文澜先生，“文革”初期他告诉周建人先生说：“我正在补课，读佛书。佛教传到中国有将近两千年的历史，和中国文化关系密切，不懂佛教，就不懂中国文化史。”

(2) Current Views in Chinese Academia:

（二）当前中国学界的观点：

Regarding “religion is culture,” there are differing views among current domestic scholars:

对“宗教是文化”，当前国内学者中有不同观点：

1. Those who hold that “religion is culture”

1. 认为“宗教是文化”

Many scholars believe that religion has a cultural function and that religion should be regarded as culture. Their main views are as follows[3]3 The “Four Olds” (old ideas, old culture, old customs, old habits) were targets of destruction during the Cultural Revolution (1966–1976).:

不少学者认为，宗教具有文化功能，应该把宗教看作文化，其主要观点如下③：

(1) They analyze the historical background in which “religion is culture” was proposed. They hold that “another ideological source that promoted the emancipation of religious scholars’ thinking and spurred the flourishing of religious scholarship was the understanding that ‘religion is culture’ and ‘a nation’s religion constitutes an important part of its national culture.’”

（1）分析了“宗教是文化”提出的历史背景。认为“促进宗教学者思想解放，推动宗教学术繁荣的另一思想源泉是关于‘宗教是文化’、‘一个民族的宗教是构成其民族文化的重要内容’的认识。”

(2) They hold that proposing “religion is culture” had a positive effect. “When scholarship reaches a certain stage, what is most needed is often nothing other than a conceptual innovation. Treating religious scholarship as politics was one concept; it caused severe stagnation in religious academic research. Regarding religion as a culture was another concept; it brought about the emancipation of religious scholars’ thinking, the renewal of concepts, and the flourishing of academic research.”

（2）认为提出“宗教是文化”产生了积极作用。“学术发展到一定阶段时，最需要的东西常常不是别的，而是观念的革新，把宗教学术当成政治，这是一种观念，它造成了宗教学术研究的严重停滞，把宗教视为一种文化，又是一种观念，可它带来了宗教学者思想的解放，观念的更新，学术研究的繁荣。”

“Since religion constitutes a nation’s cultural tradition, we obviously cannot, as in the past, regard religious culture as one of the ‘Four Olds’[4]4 The “Cultural Revolution” (1966–1976) was a sociopolitical movement launched by Mao Zedong. and simply equate it with reactionary politics and crush it with one blow. Scholars must study the relationship between religion and various cultural forms, and through religious studies understand a nation’s culture as well as the political and cultural relations between different nations. This understanding greatly enhanced the value and significance of religious academic research, broadened the field of religious scholarship and the horizons of religious scholars.”

“既然宗教构成一个民族的文化传统，那我们显然不能像过去那样把宗教文化视为‘四旧’，与反动政治简单地等同起来一棍子打死。学者们就必须研究宗教与各种文化形态的关系，通过宗教研究去了解民族的文化以及各民族之间的政治关系和文化关系。这种认识大大提高了宗教学术研究的价值与意义，拓宽了宗教学术的领域和宗教学者的视野。”

“Looking back at the path Chinese religious academic research has taken over the past century, it can probably be said that no theory or concept bound the thinking of religious scholars as much as treating religious scholarship as politics; nor has any theory or concept played as great a liberating role for religious scholars as ‘religion is culture.’”

“回顾百年以来中国宗教学术研究走过的道路，大概可以这样说，没有一种理论或观念，把宗教学术当成政治，那样束缚宗教学者的思想；也没有任何一种理论或观念，像‘宗教是文化’那样对宗教学者起了那么大的解放作用。”

2. Those who hold that one should not speak vaguely of religion as culture

2. 不应该泛谈宗教是文化

This group of scholars holds that religion is, of course, culture, but they are not inclined to speak vaguely of religion as culture. They believe that Marxism explains religion starting from social roots and the real basis. “What is the characteristic of Marxist atheism? First, it proceeds from historical materialism; it must use history to explain religion, not use religion to explain history. Thereby it points out the social basis of religion’s emergence, digs out the root of theism, and at the same time draws a clear line with culturalism, which one-sidedly exaggerates the role of religion, dilutes religion into culture—that is, uses ‘culture’ to explain religion and uses religion to explain ‘culture.’”[5]5 Fan Wenlan (1893–1969) was a Marxist historian and authority on Chinese history. Zhou Jianren (1888–1984) was a biologist and younger brother of Lu Xun.

这部分学者认为宗教当然是文化，但不倾向于泛谈宗教是文化。他们认为，马克思主义是从社会根源和现实基础出发解释宗教的。“马克思主义无神论的特点是什么? 首先，是从唯物史观出发，必须用历史说明宗教，不能用宗教说明历史，由此指明宗教产生的社会基础，挖了有神论的根柢，同时与片面夸大宗教的作用，将宗教泛文化化——即用‘文化’说明宗教和用宗教说明‘文化’的文化主义划清了界限。”④

3. Those who hold that religion is a cultural phenomenon and should be defined as one aspect of religion

3. 宗教是一种文化现象，应界定为宗教的一个方面

Some scholars hold that: ① Religion is a social consciousness, essentially a fantastic reflection of external forces that dominate people’s daily lives; ② Religion is also a social phenomenon; ③ Religion is also a cultural phenomenon.[6]6 Qian Xuesen (1911–2009) was a leading Chinese scientist and rocket engineer. Luo Zhufeng (1911–1996) and Huang Xinchuan (1928–2014) were prominent Chinese scholars of religion.

有学者认为：① 宗教是一种社会意识，本质上是对支配人们日常生活的外部力量的幻想的反映；② 宗教也是一种社会现象；③ 宗教还是一种文化现象。⑤

As a cultural phenomenon, in a broad sense, religion refers to its being part of the material and spiritual wealth created by human society in the course of historical development. In a narrow sense, it refers to religion, as a social consciousness, having close relations extensively in the field of social spiritual life with philosophy, political thought, legal thought, morality, literature, art, and even science, forming a unique religious cultural phenomenon. In short, religion is a cultural phenomenon and should be defined as one aspect of religion.

宗教作为一种文化现象，从广义上来说，是指它是人类社会历史发展过程中所创造的物质财富和精神财富的一部分。从狭义上来说，是指宗教作为一种社会意识，在社会的精神生活领域广泛地同哲学、政治思想、法律思想、道德、文学、艺术乃至科学具有密切的关系，形成了独特的宗教文化现象。总之，宗教是一种文化现象，应界定为宗教的一个方面。

Religion is not only a social cultural phenomenon but also a historical phenomenon.

宗教不仅是一种社会文化现象，而且是一种历史现象。

4. Those who hold that religious culture is a part of Chinese national culture, not the whole or even the dominant part

4. 宗教文化是中华民族文化的一部分，而不是整体甚至不是主导部分

Some scholars hold that: Religious culture is a part of Chinese national culture, not the whole or even the dominant part. All religions are subordinate to state power. In a unified state, there is no distinction between “state religion” and “heresy.” Various religions have coexisted for a long time, promoting the integration and cohesion of the Chinese nation.[7]7 The *Encyclopedia of China* is a major Chinese reference work; the *Volume on Religion* was published in 1988.

有学者认为：宗教文化是中华民族文化的一部分，而不是整体甚至不是主导部分。各宗教都服从于国家政权，在统一的国家里，没有“国教”和“异端”之分，各宗教长期共存，促进了中华民族的融合和凝聚。⑥

In current religious work practice, how to understand and handle the relationship between religion and culture is a question that requires a serious answer. However, to date, Party and state documents and leaders’ speeches have not yet had the opportunity to provide a comprehensive and systematic exposition of this question.

在当前的宗教工作实践中，如何认识和处理宗教与文化的关系是一个需要认真回答的问题，但是到目前为止，在党和国家的文件和领导人讲话中，都还没有来得及对这个问题进行全面系统的论述。

II. What Kind of Culture Is Religion

二、宗教是什么样的文化

So, how exactly should one understand “religion is culture”? What kind of culture is religion? What characteristics does religious culture have that are different from other cultural phenomena?

那么，到底应该如何理解“宗教是文化”? 宗教是一种什么样的文化? 宗教文化有什么不同于其他文化现象的特点呢?

1. Characteristics of Religious Culture

l. 宗教文化的特点

As a social cultural phenomenon, religion, compared with other cultural forms created by humanity, has both commonalities and particularities.

宗教作为一种社会文化现象，与人类创造的其他文化形式相比较，既有共同性，也有特殊性。

Some scholars analyze the characteristics of religious culture:

有学者分析，宗教文化的特点：

(1) Alienation. Religion was originally created by humans, but it is alienated into a supreme and sacred object that is above humans and controls them.[8]8 The original text contains a footnote marker ⑨ here, but no corresponding footnote text was provided in the source material.

（1）异化性。宗教本来是人创造的，但却异化为一个高于人并控制人的至高无上的神圣对象。⑦

(2) Exclusivity, or exclusiveness.

（2）独尊性，或称排他性。

(3) Organization. “(Religion) incorporates the vast number of believers into a sacred organization and system, standardizes their beliefs and behavior, and influences and even determines their spiritual and social life.”[9]9 The original text contains a footnote marker ⑩ here, but no corresponding footnote text was provided in the source material.

（3）组织化。“（宗教）把广大信众纳入于一个神圣的组织和体制之中，规范了他们的信仰和行为，影响以至决定了他们的精神生活和社会生活。”⑧

(4) Expansiveness. Every religion has an impulse to proselytize, constantly expanding its influence.

（4）扩张性。任何宗教都有传教的冲动，不断扩张其影响。

(5) All-embracing. Marx said: “The state, society produces religion, an inverted world-consciousness, because they are an inverted world. Religion is the general theory of this world, its encyclopedic compendium…” This passage by Marx touches on the social and cultural role religion plays as an “encyclopedic compendium.” Religious culture is endowed with supreme sacredness and all-encompassing universality.

（5）包罗万象。马克思说：“国家、社会产生了宗教，既颠倒的世界观，因为它们本身就是颠倒了的世界。宗教是这个世界的总的理论，是它的包罗万象的纲领……”马克思这段话涉及到宗教所发挥的“包罗万象的纲领”式的社会文化作用。宗教文化被赋予了至高无上的神圣性和无所不包的普遍性。

2. The Relationship between Religion and Different Levels and Forms of Culture

2. 宗教与不同层次、不同形式文化的关系

Religion is a cultural phenomenon, encompassing three aspects: religious material culture, religious institutional culture, and religious spiritual culture. Religious material culture includes temples, churches, sacred images, scriptures, holy sites, sacrificial offerings, and all other items and venues necessary for religious activities. Religious institutional culture includes the organizational structure of religion, the hierarchy of clergy, religious rituals, religious regulations, methods of cultivation, and all other forms and methods that constitute religious activities. Religious spiritual culture includes religious scriptures, religious doctrines, theological thought, religious concepts, religious experience, religious art, and all other religious ideological activities.

宗教是一种文化现象，包括宗教的器物文化、制度文化、精神文化三个方面。宗教的器物文化包括寺观教堂、圣像圣书圣地祭品等一切进行宗教活动所需的物品和场所。宗教的制度文化包括宗教的组织结构、教阶制度、宗教礼仪、宗教法规、修持方式等构建宗教活动的一切形式和方法。宗教的精神文化包括宗教经典、宗教教义、神学思想、宗教观念、宗教体验、宗教艺术等一切宗教意识活动。

The relationship among religious material culture, institutional culture, and spiritual culture is as follows: religious spiritual culture is the core content of religious culture, yet it is closely linked with and mutually reinforcing to religious material culture and religious institutional culture. Without the former, the latter two would be no different from ordinary social objects and social systems; without the latter two, religious spiritual culture would be no different from ideologies such as philosophy, literature, and art. Religious spirit, particularly religious consciousness, holds core significance, embodying the value orientation of religious believers.[8]8 The original text contains a footnote marker ⑨ here, but no corresponding footnote text was provided in the source material.

宗教的器物文化、制度文化、精神文化三者之间的关系是：宗教精神文化是宗教文化的核心内容，而又与宗教器物文化和宗教制度文化密切相关，相辅相成：没有前者，后两者与一般社会物品和社会制度没有两样；而没有后两者，宗教精神文化也与哲学、文学、艺术等意识形态没有什么区别了。宗教精神特别是宗教意识具有核心意义，它体现着宗教信徒的价值取向。⑨

At the level of spiritual culture, religious theology and religious philosophy, on the one hand, and natural science and Enlightenment philosophy, on the other, have engaged in continuous debate and struggle throughout the history of Chinese and foreign thought, while also constantly interpenetrating and stimulating each other. This has not only propelled the development of religious theology, philosophy, and natural science themselves but also inspired the development of human theoretical thinking and various cultural thoughts.[9]9 The original text contains a footnote marker ⑩ here, but no corresponding footnote text was provided in the source material. It is in this sense that Chairman Mao said, “If you do not criticize theology, you cannot write a good world history, literary history, or philosophical history.”

在精神文化层面，宗教神学、宗教哲学与自然科学、启蒙哲学，在中外思想史上不断论战和斗争，又不断互相渗透和彼此激发；既推动了宗教神学、哲学和自然科学自身的发展，又启迪了人类理论思维和各种文化思想的发展。⑩ 正是在这个意义上，毛主席说，“如果不批判神学，就写不好世界史、文学史、哲学史。”

At the level of popular culture, “the catharsis of religious feelings manifests itself in various forms of art.”[10]10 The original text contains a footnote marker {11} here, but no corresponding footnote text was provided in the source material. Through this, religion gains its power to move and attract believers.

在大众文化层面，“宗教感情的宣泄展现为各种形式的艺术。”{11} 宗教由此而具有对信徒的感染力、吸引力。

Regarding the developmental course of religious culture, some scholars have sketched the following historical trajectory: primitive secular culture → primitive religious culture → coexistence of religious culture and secular culture, with religious culture dominant → secular culture occupies the dominant position, religious culture retreats to a secondary position, tends toward secularization, and continues to play a role.[11]11 The original text contains a footnote marker {12} here, but no corresponding footnote text was provided in the source material.

关于宗教文化的发展历程。有学者勾画了这样一条历史轨迹：原始世俗文化——原始宗教文化——宗教文化与世俗文化并存，而以宗教文化为主导——世俗文化占据主导地位，宗教文化退居次要地位，趋于世俗化并继续发挥作用。{12}

3. The “Dual Character” of Religious Culture in Its Social Role

3. 宗教文化在社会作用上的“两重性”

Under socialist conditions, Chinese religions have undergone important progress and changes. This is mainly manifested in the following: First, the roots of religion’s existence have changed significantly, yet religion will still exist for a long time. Second, since the founding of New China, the political outlook of various religions in our country has undergone a fundamental change. Third, contradictions in the religious sphere in our country are mainly contradictions among the people. Fourth, the positive side of religion’s social role has received support and encouragement, while the negative side has been constrained and suppressed. Fifth, religion is moving in the correct direction of adapting to socialist society in the course of history.

在社会主义条件下，中国宗教发生了重要的进步和变化。这主要表现在，第一，宗教赖以存在的根源发生了很大变化，但仍将长期存在。第二，新中国成立以来，我国各宗教的政治面貌发生了根本性变化。第三，我国宗教方面的矛盾主要属于人民内部矛盾。第四，宗教的社会作用中积极的一面得到支持和鼓励，消极的一面得到约束和抑制。第五，宗教在历史过程中走向与社会主义社会相适应的正确方向。

Due to the progress and changes of religion under socialist conditions, the social functions and social roles of religion will inevitably change accordingly. In socialist society, religion can, to a certain extent and within a certain scope, play relatively positive roles such as psychological adjustment, spiritual comfort, moral restraint, social integration, cultural identity, cultural carrier, and social interaction.

由于宗教在社会主义条件下的进步和变化，宗教的社会功能、社会作用也必然会随之发生变化。在社会主义社会，宗教在一定范围和程度上可以发挥心理调适、精神安慰、道德约束、社会整合、文化认同、文化载体和社会交往等比较积极的作用。

At the same time, changes in the state of religion in contemporary China do not mean that the essence of religion as a belief in the supernatural and the transcendent has changed. As a distorted reflection of reality, religion relatively easily binds people’s thinking and is also influenced by class struggle existing within a certain scope and by some complex international factors. Therefore, it also has its negative factors and negative effects, mainly manifested in: (1) Believers tend to adopt a conservative mentality, entrusting their fate to divine grace and fantasies about the afterlife, rather than relying on their own subjective efforts. (2) The narrow idealist theological worldview often, to a certain extent, hinders believers from correctly understanding the world and from mastering scientific and cultural knowledge. The money of religious believers is largely spent on the construction of and offerings to religious temples, directly affecting the realization of a moderately prosperous society. (3) Once believers fall into fideism, they easily become bigoted, fanatical, reject dissenters, and bind themselves. Some traditional religious concepts, combined with feudal superstitious ideas, give rise to religious fanaticism and sectarian divisions. Hostile forces from abroad use religion to carry out infiltration activities, endangering social stability, ethnic unity, and national unification.

同时，当代中国宗教状况的变化，并不意味着宗教作为超自然、超现实信仰本质的改变。宗教作为对现实的虚幻的反映，比较容易束缚人们的思想，还会受到一定范围内存在的阶级斗争和国际上一些复杂因素的影响，因此又有其消极因素、消极作用，主要表现在：（1）信徒心态趋于保守，把自己的命运，寄托在神的恩典和对来世的幻想上，而不是依靠自己的主观努力。（2）狭隘的唯心主义神学世界观往往在一定程度上妨碍信徒正确认识世界，妨碍他们对科学文化知识的掌握。信教群众的钱财，大量地耗费在宗教寺庙的建设和奉献上，直接影响小康生活的实现。（3）信徒一旦陷入信仰主义，就容易偏执、狂热，排斥异己，束缚自己。一些传统的宗教观念，宗教与封建迷信思想结合起来，出现宗教狂热，产生宗派分化。境外敌对势力利用宗教进行渗透活动，危害社会稳定、民族团结和祖国统一。

Comrade Ren Jiyu pointed out: “The ideological foundation of religion is blind faith, not reason or speculation.” “The fact that religion continues to exist can be scientifically explained, but it can by no means prove that it is scientific.” “We respect the religious beliefs of believers politically, but ideologically we must also see that religious fideism is detrimental to people’s struggle to transform nature and society, is an obstacle to the development of science, and has a negative effect on young people’s acceptance of a materialist worldview and their healthy growth.”[12]12 The original text contains a footnote marker {13} here, but no corresponding footnote text was provided in the source material. Socialist society has created favorable conditions and an environment for bringing out the positive factors of religion and restraining its negative factors, enabling the positive side of religion’s social role to receive support and encouragement, and the negative side to be constrained and suppressed.

任继愈先生指出：“宗教的思想基础是盲目信仰，而不是理性、思辨。”“宗教继续存在这个事实，可以找到科学的说明，但决不能由此证明它有科学性。”“我们在政治上尊重教徒的宗教信仰，但在思想上我们也要看到，宗教的信仰主义对于人们改造自然和社会的斗争是不利的，对于科学的发展是有妨碍的，对于青少年接受唯物主义世界观和健康成长具有消极作用。”{13} 社会主义社会为发挥宗教的积极因素，抑制消极因素创造了有利的条件和环境，使宗教社会作用中积极的一面得到支持和鼓励，消极的一面得到约束和抑制。

The meaning of the positive guidance formulations in the “Decision” of the Sixth Plenary Session of the 16th CPC Central Committee[13]13 The Sixth Plenary Session of the 16th CPC Central Committee, held in October 2006, adopted a “Decision on Major Issues Regarding the Building of a Socialist Harmonious Society,” which included the formulation on religion cited here. regarding “bringing into play the positive role of religion in promoting social harmony” and in the report of the 17th National Congress of the CPC[14]14 The 17th National Congress of the CPC was held in October 2007. The report by Hu Jintao included the formulation on religion cited here. regarding “bringing into play the positive role of religious figures and believers in promoting economic and social development” cannot be understood as meaning that religion has only positive effects and no negative effects. Rather, it means bringing its positive effects into play and restraining its negative effects.

党的十六届六中全会《决定》关于“发挥宗教在促进社会和谐方面的积极作用”，党的十七大报告关于“发挥宗教界人士和信教群众在促进经济社会发展中的积极作用”等正面引导的提法，其内涵并不能理解为宗教只有积极作用，没有消极作用，而是说要发挥其积极作用，抑制消极作用。

III. How the Communist Party of China, as the Ruling Party, Understands and Treats “Religion as Culture”

三、中国共产党作为执政党，如何理解和对待“宗教是文化”

How does the Communist Party of China, as the ruling party, understand and deal with the issue of “religion is culture”?

中国共产党作为执政党，如何认识和处理“宗教是文化”这一问题呢?

1. Respect, understand, encourage, and support the religious circles’ interpretation and research on “religion is culture.” When religious circles, proceeding from the perspective of their own religious faith, propose that “religion is culture,” it helps religious circles to interpret and study the common points where religion and socialist society are compatible and interconnected in terms of cultural connotation and social function, broaden the common foundation for “adaptation,” find entry points for “adaptation,” and is conducive to discovering, identifying, and bringing into play the endogenous factors and internal driving forces for religion to adapt to socialist society.

1. 尊重、理解、鼓励和支持宗教界关于“宗教是文化”的阐释和研究。宗教界从自身宗教信仰的角度出发，提出“宗教是文化”，有助于宗教界阐释和研究宗教在文化内涵和社会功用上与社会主义社会相融相通的共同点，拓宽“相适应”的共同基础，寻找“相适应”的切入点，有利于发掘、发现和发挥宗教与社会主义社会相适应的内生因素和内在动力。

2. “Religion is culture” and “religion is a cultural phenomenon” are attributes of religion, but not all of its attributes, nor are they the essential attributes of religion. “Religion is culture” cannot be taken as the primary, or even the sole, angle for understanding and dealing with religion.

2.“宗教是文化”、“宗教是一种文化现象”是宗教的属性之一，不是宗教属性的全部，也不是宗教的本质属性。不能把“宗教是文化”作为认识和对待宗教的第一角度、甚至是唯一角度。

Vaguely discussing that religion is culture does not explain religion’s own essential attributes, value concepts, and social role. Specifically, it is necessary to further analyze what kind of culture religion is. Different religions, or religions at different stages of development—for example, religions that have integrated with traditional Chinese culture to varying degrees—also differ in their cultural connotations and social functions. Merely discussing that religion is culture obscures these differences, using the commonality of culture to cover over the individuality and essential attributes of different religions themselves.

泛泛谈论宗教是文化，并没有说明宗教自身的本质属性、价值观念和社会作用。具体还要进一步分析宗教是一种什么样的文化。不同的宗教、处于不同发展阶段的宗教，例如与中国传统文化融合程度不同的宗教，其文化内涵和社会功用也是有差异的。仅仅谈论宗教是文化，掩盖了这些不同，用文化的共性遮盖了不同宗教自身的个性和本质属性。

It is necessary to encourage and guide academia, under the guidance of the Marxist view of religion, to conduct rational research on the relationship between religion and culture, to understand and grasp the historical laws of religion’s own evolution, and to use scientific and rational academic achievements to enhance mutual understanding, comprehension, and respect among believers and non-believers, and among believers of different religions. This will endow the survival and development of Chinese religions in socialist society with cultural connotation, academic support, and spiritual motivation.

要鼓励和引导学术界在马克思主义宗教观指导下，开展宗教与文化关系的理性研究，认识和掌握宗教自身演变的历史规律，以科学、理性的学术成果增强信教和不信教群众、信仰不同宗教群众之间的相互了解、理解和尊重，为中国各宗教在社会主义社会的生存和发展赋予文化内涵、学术支持和精神动力。

3. The ruling party should not vaguely discuss that religion is culture. The ruling party has its own responsibilities and missions and must soberly recognize this issue, elevating it to the level of political responsibility, ideological guidance, social management, and national security.

3. 执政党不宜泛谈宗教是文化。执政党有自身的职责和使命，必须上升到政治责任、思想导向、社会管理、国家安全的高度，清醒认识这一问题。

For the ruling party, it is necessary to pay attention to the connection between religion and politics and the “dual character” of religion’s social role. One cannot “make others clear when oneself is confused.” It is necessary to prevent, under the banner of “culture,” some missionaries from proselytizing in the name of culture, individual scholars from spreading theological ideas in the name of culture, individual officials from developing religion in the name of culture, and foreign anti-China forces from implementing strategic containment in the name of culture.

对执政党来说，必须关注宗教与政治的关联和宗教社会作用的“两重性”。不能“以其昏昏，使人昭昭”，要防止在“文化”的旗号下，一些传教士以文化的名义传教，个别学者以文化的名义传播神学思想，个别官员以文化的名义发展宗教，国外反华势力以文化的名义实施战略遏制。

The profound lessons of the frequent missionary cases in modern Chinese history, the accumulation and layering of religious issues amid the emergence of social contradictions under open conditions, and the harsh reality of turmoil, conflict, and war triggered and abetted by religion in the world all warn us that we must approach and handle this question with great caution and rigor. While discussing the commonality that religion is culture, we must also see the essential attributes of religion itself; while discussing certain positive factors of religion, we must also see the negative functions of religion itself. Wishes cannot be taken as policy. A “difference of a hairbreadth” in guiding principles will lead to a “loss of a thousand li” in practical life.

中国近代史上教案频发的深刻教训，开放条件下社会矛盾凸现中宗教问题的累积叠加，世界上利用和借助宗教引发的动乱、冲突、战乱的严酷现实，都警示我们要十分慎重、严谨地认识和处理这个问题。在谈宗教是文化这个共性的时候，还要看到宗教自身的本质属性；在谈宗教的某些积极因素的时候，还要看到宗教自身的消极作用。不能把愿望当作政策。在指导方针上“差之毫厘”，在实际生活中就会“失之千里”。

4. We must uphold and develop the Marxist view on religion. Currently, there is a tendency in academia to treat the Marxist view on religion as merely one among many theories and methods for studying religion, thereby reducing its role as the theoretical guide for the Chinese Communist Party in understanding and handling religious issues.

4. 要坚持和发展马克思主义宗教观。目前，学术界有一种倾向，把马克思主义宗教观仅仅作为研究宗教的多种理论和方法中的一种，降低了它作为中国共产党认识和处理宗教问题的理论指导作用。

On the question of the “relationship between religion and culture,” we must study, apply, enrich, and develop the basic viewpoints of the Marxist view on religion:

在“宗教与文化的关系”问题上，要学习运用、丰富发展马克思主义宗教观的基本观点：

First, uphold the “three views” of the Marxist view on religion. One is the view on the essence of religion, i.e., the view on the inner connections and nature of religion; the second is the view on the history of religion, i.e., the view on the origin, evolution, and laws of religion; the third is the view on the value of religion, i.e., the view on the social functions, roles, and significance of religion.

第一，坚持马克思主义宗教观的“三观”。一是宗教本质观，即对宗教内在联系、性质的观点；二是宗教的历史观，即对宗教的起源、演化及其规律的观点；三是宗教的价值观，即对宗教的社会功能、作用和意义的观点。

Second, uphold the “three principles” of the Marxist view on religion. Marxist historical materialism has given us a golden key to unlock the secrets of the religious world and the kingdom of heaven, providing worldview and methodological guiding principles for religious research:

第二，坚持马克思主义宗教观的“三原则”。马克思主义唯物史观，给了我们一把打开宗教世界和天国秘密的金钥匙，给宗教研究提供了世界观和方法论的指导原则：

First, the essence of religion cannot be explained by spiritual factors. The essence of religion should be explained neither from the history of religion itself nor from other spiritual factors of humanity. Therefore, the essence of religion cannot be explained by culture.

一是不能用精神性因素去说明宗教的本质。既不要从宗教本身的历史去说明宗教，也不要从人类的其他精神因素去说明宗教的本质。因此，不能用文化去说明宗教的本质。

Second, the development of religion and religious issues must be explained by the development of society. The development of religion is determined by the development of society. Only by starting from the historical process of how the superstructure adapts to and develops with the economic base can the objective laws of religious development be found.

二是要从社会的发展去说明宗教与宗教问题的发展。宗教的发展决定于社会的发展，只有从上层建筑如何适应经济基础的发展而发展的历史过程着手，才能找到宗教发展的客观规律。

Third, the divine-human religious relationship must be reduced to the human-human social relationship. That is, the basic principles of historical materialism must be used to analyze and conclude that the divine-human religious relationship is a reflection of the human-human social relationship in ideological form.

三是要把神—人的宗教关系还原为人—人的社会关系。即要用唯物史观的基本原理去分析研究得出神—人的宗教关系是人—人的社会关系在观念形态上的反映。

Third, uphold the “three laws” of the Marxist view on religion. The law that religion adapts to the needs of social development and continuously develops and changes with the evolution of social forms specifically includes three laws:

第三，坚持马克思主义宗教观的“三律”。宗教适应社会发展的需要，随社会形态演变而不断发展变化的规律，具体地说有三个规律：

First, the law of religion adapting to the development and change of the socio-economic base. From the process, situation, and trend of religious evolution, it can be seen that religious consciousness must adapt to the objective requirements of social existence and development.

一是宗教适应社会经济基础发展变化的规律。从宗教演变的过程、态势、趋势，可以看出，宗教意识一定要适应社会存在和发展的客观要求。

Second, the law of religion changing with the development and change of social forms. All religions arise from the social and historical conditions of various ethnic groups and evolve with the evolution of these conditions.

二是宗教随着社会形态发展变化而变化的规律。一切宗教都是从各民族的社会历史条件中产生，并随着这些条件的演变而演变。

Third, the law of religion existing and developing under political influence. Religion belongs to the ideological superstructure; it is determined by the economic base and constrained by the political superstructure. Religion is not equivalent to politics, but it cannot be separated from politics either. Because religion is not only culture; it is also a social entity, possessing powerful forces for social organization, social mobilization, and social control. If religious issues are handled well, they can have a positive effect on economic construction, social development, and the stable life of the people; if handled poorly, they will have a negative effect.

三是宗教在政治影响下存在和发展的规律。宗教属于思想上层建筑，它被经济基础所决定，受政治上层建筑所制约。宗教不等于政治，但也不能脱离政治。因为宗教不仅仅是文化，它还是社会实体，具有强大的社会组织、社会动员、社会控制力量。宗教问题处理得好，对经济建设、社会发展和人民安定生活能够产生积极作用，处理得不好，就会产生消极作用。

The Communist Party is different from any ruling power in history; it does not maintain its rule by exaggerating the role of religion. The main body and mainstream of culture in a socialist society is not mystical religious culture. Modern Chinese culture aims to gradually reveal human dignity, strength, and glory in the course of historical development, emphasizing a culture of human initiative and activity. The “Decision” of the Sixth Plenary Session of the 16th CPC Central Committee [15]15 The Sixth Plenary Session of the 16th Central Committee of the Chinese Communist Party, held in October 2006, adopted the “Decision on Major Issues in Building a Socialist Harmonious Society,” which outlined the Party’s approach to social governance, including religious work. linked the implementation of the basic policy on religious work with “strengthening the unity between religious believers and non-believers, and between believers of different religions.” These “two unities” are a sign of social harmony and also a guarantee of social harmony. This reflects our Party’s adherence to the people-centered concept, viewing and handling religious issues from the overall situation of comprehensively building a moderately prosperous society and a harmonious society. The goal is to unite people of faith and people without faith, and people of different faiths, to live in harmony, and to concentrate their will and strength on the common goal of comprehensively building a moderately prosperous society and a harmonious society. This is the starting point and ultimate goal of our religious work, and the higher value pursuit and work objective of Communists in religious work.

共产党与历史上的任何执政者不同，她不是通过渲染宗教的作用来维护自己的统治。社会主义社会文化的主体和主流不是神秘的宗教文化，现代中国文化是要在历史的发展中逐渐揭示人的尊严、力量和光荣，强调人自身能动性、积极性的文化。党的十六届六中全会《决定》把贯彻宗教工作基本方针与“加强信教群众同不信教群众、信仰不同宗教群众的团结”连在一起加以强调。这“两个团结”是社会和谐的标志，也是社会和谐的保证。反映了我们党坚持“以人为本”的理念，从全面建设小康社会、和谐社会的大局出发，看待和处理宗教问题，目的是要把信教的人与不信教的人、把信仰不同宗教的人都团结起来、和谐相处，把他们的意志和力量集中到全面建设小康社会、和谐社会的共同目标上来。这才是我们宗教工作的出发点和落脚点，才是共产党人在宗教工作上更高的价值追求和工作目标。

Therefore, the ruling Chinese Communist Party must both support and encourage religious circles to elaborate on and study “religion is culture,” support and encourage various religions to carry out theological, Buddhist, and scriptural thought construction, and excavate the endogenous factors and internal driving forces within religion for adapting to socialist society. This is to unite religious figures and believers, inherit and develop the positive factors in religious traditions and religious culture. It must also encourage academia to study and guide the positive factors in religious traditions and religious culture, enriching the spiritual and cultural resources of socialist society. At the same time, it cannot simply reduce religion to culture; it needs to view religious issues more comprehensively and profoundly, understand the laws, grasp the laws, and shoulder its own political and social responsibilities.

因此，执政的中国共产党，既要支持和鼓励宗教界对“宗教是文化”的阐发和研究，支持和鼓励各个宗教开展神学、佛学、经学思想建设，挖掘宗教自身与社会主义社会相适应的内生因素和内在动力。以团结宗教界人士和信教群众，继承和发挥宗教传统和宗教文化中的积极因素。鼓励学术界研究和引导宗教传统和宗教文化中的积极因素，丰富社会主义社会的精神文化资源。又不能把宗教仅仅归结为文化，需要更为全面、深刻地看待宗教问题，认识规律，把握规律，担负起自己的政治责任和社会责任。

Notes:

注释：

① Quoted from Zhao Puchu’s speech at the Third Conference of the China Association for Religious Studies, December 16, 1988.

① 引自1988年12月16日《赵朴初在中国宗教学会第三次会议上的讲话》。

② See *Mao Zedong Descended from the Altar*.

② 参见《走下神坛的毛泽东》。

③ Lü Daji: “A Century of Modern Chinese Academic Research on Religion: Retrospect and Prospect.”

③ 吕大吉：《中国现代宗教学术研究一百年的回顾与展望》。

④ Du Jiwen: “Scientific Atheism and Its Social Responsibility,” *Science and Atheism* magazine, Issue 5, 2010.

④ 杜继文：《科学无神论和它的社会责任》，《科学与无神论》杂志，2010年第五期。

⑤ *An Introduction to Religious Issues*, Third Edition, by Gong Xuezeng, Sichuan People’s Publishing House, 2007.

⑤《宗教问题概论》第三版，龚学增著，四川人民出版社，2007年。

⑥ *The Chinese Communist Party’s Religious Policy*, by Ren Jie, People’s Publishing House, 2007.

⑥《中国共产党的宗教政策》，任杰著，人民出版社，2007年。

⑦ Lü Daji: “A Century of Modern Chinese Academic Research on Religion: Retrospect and Prospect.”

⑦ 吕大吉：《中国现代宗教学术研究一百年的回顾与展望》。

⑧ Ibid.

⑧ 同上。

⑨ *The Chinese Communist Party’s Religious Policy*, by Ren Jie, People’s Publishing House, 2007.

⑨《中国共产党的宗教政策》，任杰著，人民出版社，2007年。

⑩ Lü Daji: “A Century of Modern Chinese Academic Research on Religion: Retrospect and Prospect.”

⑩ 吕大吉：《中国现代宗教学术研究一百年的回顾与展望》。

{11} Ibid.

{11} 同上。

{12} *The Chinese Communist Party’s Religious Policy*, by Ren Jie, People’s Publishing House, 2007.

{12}《中国共产党的宗教政策》，任杰著，人民出版社．2007年。

{13} *Ren Jiyu’s Collected Works on Religion*, “On the Question of Religion and Atheism,” China Social Sciences Press, July 2010, pp. 194-195.

{13}《任继愈宗教论集》，“关于宗教与无神论问题”，中国社会科学出版社，2010年7月，第194-195页。

Author’s biography: Zhu Xiaoming, member of the National Committee of the Chinese People’s Political Consultative Conference, Vice President of the China Association for the Protection and Development of Tibetan Culture, former Secretary of the Party Leadership Group of the China Tibetology Research Center.

作者简介：朱晓明，全国政协委员、中国西藏文化保护和发展协会副会长，中国藏学研究中心原党组书记