Uphold the Principle of Separation of Education from Religion, Promote Educational Development and the Disciplinary Construction of Atheism — A Summary of the 2011 Annual Academic Conference of the China Atheism Society

From October 29 to 31, 2011, the 2011 Annual Academic Conference of the China Atheism Society was jointly hosted by the China Atheism Society, the Research Center for Science and Atheism of the Chinese Academy of Social Sciences, and the School of Teacher Education of Zhejiang Normal University, and was held in Jinhua City, Zhejiang Province. Approximately 50 experts and scholars from across the country, along with faculty and students from the Institute of Psychology of Zhejiang Normal University, attended the conference. The theme of this conference was “Educational Development and the Disciplinary Construction of Atheism.” Participating scholars conducted extensive and in-depth discussions on multiple topics, including the separation of education from religion, the current situation and countermeasures regarding the spread of religion on university campuses, the disciplinary construction of scientific atheism, and new trends in foreign religious infiltration.

2011年10月29日至31日，中国无神论学会2011年学术年会由中国无神论学会、中国社会科学院科学与无神论研究中心、浙江师范大学教师教育学院联合主办，在浙江省金华市召开。来自全国各地的专家学者约50余人及浙江师范大学心理研究所师生参加了会议。本次会议的主题是“教育发展与无神论学科建设”。与会学者围绕教育与宗教相分离、大学校园宗教传播的现状与对策、科学无神论的学科建设以及国外宗教渗透的新动向等多个专题进行了广泛而深入的研讨。

I

一

Faced with the new situation of religion gradually penetrating into the public sphere of society, upholding and implementing the principle of separation of education from religion drew the attention of the participating scholars.

面对当前宗教逐渐向社会公共领域渗透的新情况，坚持与贯彻教育与宗教相分离的原则，受到与会学者的关注。

Xi Wuyi, Director of the Research Center for Science and Atheism of the Chinese Academy of Social Sciences and Vice President and Secretary-General of the China Atheism Society, pointed out that the China Atheism Society attaches great importance to the issue of “separation of education from religion” and has held four symposiums on the subject since the end of last year. The principle of separation of education from religion gradually took shape in the historical process of modern development in Western countries. In modern China, the issue of separation of education from religion was primarily directed at Christian missionary schools established by Western missionary forces in China. She reviewed in detail the course of the separation of education from religion in modern China, arguing that the factors promoting the secularization of Christian missionary schools in modern China mainly came from the impact of social changes. Such social change movements had three major peaks, namely: the establishment of the modern education system and the May Fourth New Culture Movement [1]1 The May Fourth New Culture Movement (c. 1915–1920s) was an intellectual and cultural movement in China that promoted modernization, science, democracy, and the vernacular language, while criticizing traditional Confucian values and religion., the anti-Christian movement amid rising nationalism [2]2 The anti-Christian movement (1922–1927) was a nationalist and anti-imperialist campaign in China that opposed Christian missionary activities, which were seen as tools of Western imperialism., and the movement to reclaim educational rights [3]3 The movement to reclaim educational rights (1920s) was a campaign to take control of Christian missionary schools in China away from foreign missionaries and place them under Chinese administration., which directly targeted Christian missionary schools. From the outset, missionary schools in China operated with the aim of “conquering China for Christ.” In the process of establishing new-style schools in the early 20th century, they relied on unequal treaties and the advantages of the Western education system to expand their influence increasingly. The modern educational trend represented by Cai Yuanpei’s “substituting aesthetic education for religion” [4]4 Cai Yuanpei (1868–1940) was a prominent Chinese educator and intellectual who advocated for replacing religious influence in education with aesthetic education. reflected the historical trend of increasing secularization in human society, while the May Fourth New Culture Movement, under the banners of democracy and science, set off a massive wave of criticism against religion. As a forceful response to the provocative stance of missionary schools in “establishing the Kingdom of God,” the vigorous anti-Christian movement made the principle of separation of education from religion a consensus within the educational community. The movement to reclaim educational rights broke the situation of foreign missionaries controlling church universities, pushing theological education “from the core position to the periphery” in Christian universities, “from prince to pauper.” After the founding of New China, the government nationalized all educational rights of missionary schools, established a new type of modern education system, and religion completely withdrew from the national education system. However, since reform and opening up, especially after the mid-1990s, with the gradual heating up of the “religious fever,” missionary activities of religions on higher education campuses have gradually shifted from secret to open. In particular, the “Christian Sino-Theology Movement” [5]5 The “Christian Sino-Theology Movement” refers to efforts to develop a Chinese-language Christian theology, often involving academic institutions and seen by critics as a vehicle for religious infiltration into secular education. has even blatantly entered university lecture halls and national research institutions. Upholding the “separation of education from religion” is an important regulation repeatedly emphasized by the state; using public educational resources to spread religion on university podiums constitutes an illegal act. Resisting the infiltration of higher education by overseas forces through religion and preventing campus proselytism is an important and urgent strategic task. The principle of separation of education from religion must be unswervingly upheld, and Marxist atheism should be treated as the foundational work for resisting infiltration and preventing campus proselytism.

中国社科院科学与无神论研究中心主任、中国无神论学会副理事长兼秘书长习五一指出，中国无神论学会非常重视“教育与宗教相分离”问题，自去年年底以来已先后召开了四次座谈会。教育与宗教相分离的原则，是西方国家在近现代发展的历史进程中逐步形成的。在近代中国，教育与宗教相分离的问题主要是针对西方来华传教势力兴办的基督教教会学校。她详细回顾了近代以来中国教育与宗教相分离的历程，认为促使近代中国基督教教会学校世俗化的因素主要来自于社会变革的冲击。此类社会变革运动有三大高峰，即：现代教育体制的确立与五四新文化运动，民族主义高涨中的非基督教运动，矛头直指基督教教会学校的收回教育权运动。在华教会学校自始即以“为基督征服中国”为宗旨，在20世纪初建立新式学堂的过程中，它们依仗不平等条约与西方教育制度的优势日益扩大影响。以蔡元培“以美育代宗教”为代表的现代教育思潮反映出人类社会日益世俗化的历史趋势，而五四新文化运动更是以民主与科学为旗号掀起了规模巨大的批判宗教热潮。作为对教会学校“建立上帝之国”挑战姿态的强力回应，轰轰烈烈的非基督教运动使教育与宗教相分离原则成为教育界的共识。收回教育权运动打破了外国传教士控制教会大学的局面，使神学教育从基督教大学的“核心位置转向边缘位置”，“从王子转变为贫儿”。新中国成立以后，政府将教会学校的教育权全部收归国有，建立了新型的现代教育制度，宗教完全退出国民教育体系。然而，自改革开放以来，特别是90年代中叶以后，随着“宗教热”的逐渐升温，宗教在高等院校的传教活动逐渐由秘密转向公开，特别是“基督教汉语神学运动” 更是公然进入大学讲堂和国家研究机构。坚持“教育与宗教相分离”是国家三令五申的重要法规，在大学讲坛上利用公共教育资源传播宗教属于违法行为。抵御境外势力利用宗教对高校进行渗透和防范校园传教是一项重要而紧迫的战略任务。要毫不动摇地坚持教育与宗教相分离的原则，把马克思主义无神论作为抵御渗透和防范校园传教的基础性工作。

He Husheng, a professor at the School of Marxism Studies, Renmin University of China, reviewed the discussions on the separation of education from religion in Party and state documents since the Third Plenary Session of the 11th Central Committee [6]6 The Third Plenary Session of the 11th Central Committee of the CPC (December 1978) marked the beginning of the reform and opening up era, shifting the Party’s focus to economic development.. He believes that upholding the separation of religion from education is one of the basic views and basic policies of the Chinese Communist Party on religious issues. It is also an inevitable requirement for comprehensively implementing the Party’s policy of freedom of religious belief, managing religious affairs according to law, adhering to the principle of independence and self-management, and actively guiding religion to adapt to socialist society. At the same time, this policy has different requirements for Party cadres, the educational sector, the religious sector, and academia. In practice, upholding the separation of education from religion requires the joint efforts of cadres and the masses from all walks of life.

中国人民大学马克思主义学院教授何虎生梳理了十一届三中全会以来党和国家文献中有关教育与宗教相分离的论述。他认为坚持宗教与教育相分离是中国共产党对宗教问题的基本观点和基本政策之一，也是全面贯彻党的宗教信仰自由政策、依法管理宗教事务、坚持独立自主自办原则及积极引导宗教与社会主义社会相适应的必然要求。同时，这项政策对党员干部、教育界、宗教界和学术界的要求是不同的，在实践中坚持教育与宗教相分离需要各界干部群众的共同努力。

Professor Li Zhiying from Beijing Normal University delivered a special report on the policies of the Nanjing National Government [7]7 The Nanjing National Government (1927–1937) was the ruling government of the Republic of China under the Kuomintang (Nationalist Party), led by Chiang Kai-shek. restricting campus proselytism from 1927 to 1937. She pointed out that the Nanjing National Government, by issuing management measures for foreign missionary groups, provided guidance and supervision over Christian missionary work, incorporating them into the unified management of social and cultural organizations; through the Party doctrine education of the Three Principles of the People [8]8 The Three Principles of the People (nationalism, democracy, and livelihood) were the political philosophy of Sun Yat-sen, adopted as the guiding ideology of the Kuomintang., the training system, and the textbook review system, it imposed strict ideological control over education at all levels and types, using the Three Principles of the People to resist the influence of religion in schools; it promulgated a series of laws and regulations as statutory documents restricting Christian campus proselytism, and enforced them mandatorily, strictly prohibiting religious education and propaganda in schools. Although these policies were not thorough in restricting campus proselytism, due to the targeted and strict implementation by the National Government, they achieved relatively good results in practice, curbing to a certain extent the momentum of the rapid spread of Christianity since the late Qing Dynasty. This provides valuable lessons and experiences for our implementation and execution of the principle of separation of education from religion today.

北京师范大学教授李志英对1927年至1937年南京国民政府限制校园传播的政策作了专题报告。她指出，南京国民政府通过颁布外人传教团体的管理办法等，对基督教传教事业进行指导与监督，将其纳入社会文化团体组织中进行统一管理；通过三民主义的党义教育、训育制度、教科书审查制度等，对各级各类学校教育进行严格的思想控制，利用三民主义来抵制宗教在学校的影响；颁布了一系列法律法规作为限制基督教校园传教的法定性文件，并强制实行，严格禁止学校的宗教教育与宣传。尽管这些政策对校园传教的限制并不彻底，由于国民政府有针对性的严厉执行，在现实中还是取得了较好的效果，一定程度上遏制了自晚清以来基督教迅速传播的势头，为我们今天贯彻和执行教育与宗教相分离原则提供了有借鉴意义的经验教训。

Zhao Zhi, a researcher at the Social Issues Research Center of the China International Friendship Promotion Association, reflected on the issue of separation of education from religion from the perspective of the similarities and differences in the relationship between politics and religion in China and the West. He believes that there are three main models of political-religious relations in countries around the world: the integration of politics and religion; complete separation of politics and religion; and although politics and religion are separated, there is a primary-secondary relationship between the two, either religious authority is higher than political power, or political power is higher than religious authority. In its long historical development, China has formed a model of separation of politics and religion characterized by “politics as the principal, religion as the subordinate.” The contemporary pattern of religious management in China essentially continues this basic model. In the field of public education, China, like most countries in the world, has consistently adhered to the principle of separation of education from religion. With the continuous heating up of the “religious fever” phenomenon and the increasingly prominent problem of religious infiltration in higher education, whether existing theories can effectively deal with various current real-world contradictions, and how to properly handle the relationship between education and religion in practice, are complex and sensitive new issues facing the Party and government in the new era.

中国国际友谊促进会社会问题研究中心研究员赵志从中西政教关系异同的角度对教育与宗教相分离问题进行了思考。他认为，世界各国政教模式主要有三种：政教合一型；政教完全分离型；虽然实行政教分离但双方有主次关系，或教权高于政权，或政权高于教权。我国在长期的历史发展中形成了“政主教从”的政教分离模式，当代中国的宗教管理格局基本上仍然延续了这种基本模式。在公共教育领域，中国与世界上大多数国家一样，一贯坚持教育与宗教相分离原则。随“宗教热”现象的不断升温与高校中宗教渗透问题的日渐突出，既有的理论能否有效应对当前的各种现实矛盾，实践中如何妥善处理教育与宗教的关系，这是新时期党和政府面临的复杂而又敏感的新课题。

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To respond to the new developments and new situations of theistic trends of thought, the theoretical construction of the discipline of scientific atheism urgently needs to be strengthened. Participating scholars conducted multi-faceted and multi-angle discussions on this issue.

为应对当前有神论思潮的新发展与新形势，科学无神论学科的自身理论建设亟待加强，与会学者对此问题进行了多方位、多角度的研讨。

Du Jiwen, Honorary Academician of the Chinese Academy of Social Sciences and Vice President of the China Atheism Society, delivered a speech titled “Disciplinary Construction and the Path of Scientific Atheism.” He pointed out that the Party Central Committee has consistently supported the development of scientific atheism, and in recent years the Chinese Academy of Social Sciences has increased its support by establishing specialized research offices and centers. Thus, overall, the current situation is not bad, but the road ahead is long, and “the obstacles and resistance on the road are astonishingly numerous and astonishingly stubborn.” Although from the Opium War to the founding of New China, for thirty years, theories of ghosts and gods never dominated mainstream public opinion, since the emergence of “special functions,” [9]9 The principle of separating education from religion (教育与宗教相分离原则) is a legal principle in China, stipulated in the Education Law, which prohibits religious activities in schools and ensures that education remains free from religious influence. various currents of theism have become rampant, ultimately evolving into the calamity of cults. The subsequent religious fervor has taken on new forms: some seek to use orthodox religions to resist cults, others to use indigenous religions to resist foreign religions, and still others go so far as to advocate using theories of ghosts and gods to save public morality, halt moral decline, and build a harmonious society, even demanding that the national education system and state research institutions open up to religion. This macro-environment has led to a distortion of values and talent concepts. Although the Party Central Committee has issued a series of documents and policies supporting the development of atheism, these documents and policies have not been well implemented. Heavily funded by foreign forces, some people are blinded by greed, making fortunes by relying on gods and striving to open up markets for religion; some scholars who have accepted foreign theological ideas have occupied certain national resources and discourse platforms, attacking atheism as anti-religion, anti-national policy and constitution, undermining social stability, and labeling it a form of ultra-leftist thought. These factors constitute the main resistance to the development of atheism. Although current atheism research is relatively disadvantaged in terms of material resources, “what we speak is the truth; we do not deceive ourselves, much less deceive others. We possess the truth and dare to uphold the truth, and truth cannot be refuted.” Some religious theists strive to abstract religion as culture, diluting religion’s system of ghosts and gods and its core of belief, yet they forget that belief in ghosts and gods is the essential attribute of religion. Only scientific atheism dares to clearly affirm the factual truth that “ghosts, gods, and their otherworldly realms do not exist,” thereby advocating that the hope for a happy life be placed in “rejuvenating the country through science and education” and in labor and creation. In the thirty years since reform and opening up, many major questions remain to be answered, and two currents of thought are particularly noteworthy: one is the “revolutionary repentance faction,” which has abandoned its previously held materialism and atheism and become enamored with mysticism; the other faction has lost confidence in today’s governing line and seeks to appeal to or seek help from religion, treating religion as the fundamental solution for maintaining social harmony. These mystics and religious advocates exaggerate the public nature of social moral decline, attributing severe practical problems to a lack of religious belief, completely deviating from the fundamental goals of “rejuvenating the country through science and education” and serving the people. Therefore, “the disciplinary construction of atheism is a necessity of the situation, a call of the times, and should be a long-term strategic layout. We should intensify our efforts, integrate it with the construction and defense of core socialist values, unite all scholars across the country committed to this cause, and strive to produce, in a relatively short period, some targeted and substantial works.” Specifically, the current disciplinary construction of scientific atheism should include “one theory” (An Introduction to Scientific Atheism), “two histories” (the History of Chinese Atheism and the History of Western Atheism), and a dictionary, while also strengthening research on religious doctrines and current conditions.

中国社科院荣誉学部委员、中国无神论学会副理事长杜继文作了《科学无神论的学科建设和道路》的发言。他指出，党中央一贯支持科学无神论事业的发展，中国社科院近年来更是加大了扶持力度，设置了专业的研究室和研究中心，因而总的来看现状不错，但道路还很长，“路上的阻力和障碍多得出奇，硬得出奇”。虽然从鸦片战争到新中国建立30年鬼神论从来没有盘踞过主流舆论，但自“特异功能”问世以后，各种有神论思潮竟甚嚣尘上，最终演变成邪教之祸。此后的宗教热又呈现出新的形态，或欲以正教抵御邪教，或欲以土教抵御洋教，更有甚者主张用鬼神论去挽救世道人心，制止道德滑坡，建设和谐社会，乃至要求国民教育体系和国家研究机构向宗教开放。这种大环境导致价值观与人才观出现畸形。虽然党中央发布了一系列支持无神论发展的文件与政策，但这些文件与政策并未得到很好的贯彻执行。在国外势力的重金资助下，某些人利令智昏，靠神发财，努力为宗教开拓市场；一些接受国外神学思想的学者占据了某些国家资源与话语平台，他们攻击无神论是反宗教、反国家政策和宪法，破坏社会稳定，是一种极左思潮。这些因素构成了无神论发展的主要阻力。尽管当前无神论研究在物质资源方面相对处于弱势，但“我们讲的是实话，不自欺，更不欺人，我们拥有真理，敢于坚持真理，而真理是不可以被驳倒的”。某些宗教有神论者竭力要把宗教抽象为文化，淡化宗教的鬼神体系与信仰内核，却忘记了鬼神信仰才是宗教的本质属性。只有科学无神论敢于明确肯定“鬼神及其彼岸世界是没有的”这一事实真理，从而主张将生活幸福的希望寄托在“科教兴国”与劳动创造之上。改革开放30年以来，仍有许多重大问题等待回答，特别是有两种思潮值得注意：一是“革命忏悔派”，他们放弃过去坚持的唯物论与无神论，热衷于神秘主义；另一派则对今天的执政路线失去信心，试图求救或求助于宗教，把宗教当作维护社会和谐的根本良策。这些神秘主义和宗教倡导者夸大社会道德滑坡的公共性，把严峻的现实问题归结为宗教信仰不足问题，完全背离了“科教兴国”与为人民服务的根本目的。因此，“无神论的学科建设，是形势的需要，是时代的呼声，也应该是长期的战略布局。我们应该加大力度，与建设和捍卫社会主义核心价值观结合起来，联合全国一切有志于这一事业的学者共同奋斗，争取在较短的时期，写出一些针对性、有一定分量的论著来”。具体而言，当前科学无神论的学科建设应包含“一论”（科学无神论概论）、“两史”（中国无神论史与西方无神论史）与一部辞典，同时也应该加强对宗教教义和现状的研究。

Xi Wuyi pointed out that religious infiltration has now become the main content of foreign cultural infiltration, and cultural issues, religious issues, and even ideological issues ultimately require a response at the level of thought. We should seize discursive power and cultivate our own academic advantages. To provide theoretical weapons from the ideological and cultural perspective to resist the infiltration of foreign religious theology, we should vigorously strengthen the disciplinary construction of scientific atheism.

习五一指出，当前宗教渗透已经成为国外文化渗透的主要内容，而文化问题、宗教问题乃至意识形态问题毕竟需要思想上的应对。我们应该掌握话语权，应该培植自己的学术优势。为从思想文化上提供抵御境外宗教神学渗透的理论武器，我们应当大力加强科学无神论的学科建设。

Tian Xinming, former Director of the Social Science Development Research Center of the Ministry of Education, conducted a systematic and in-depth discussion on the unity of atheism research, propaganda, and education with freedom of religious belief. He argued that, whether in terms of legal basis, theoretical foundation, objective grounds, or fundamental starting point, conducting atheism research, propaganda, and education is consistent with implementing the Party’s policy on freedom of religious belief. Deeply understanding this unity requires clarifying the relationship between religion and religious ideology, the relationship between religious ideology and theism, and the relationship between atheism and Marxist atheism. Achieving this unity requires conscious effort. Conducting atheism research, propaganda, and education must consciously abide by the Party’s policy on freedom of religious belief. Upholding atheism requires overcoming misinterpretations of the policy on freedom of religious belief. One cannot equate citizens’ freedom of religious belief with the freedom of Communist Party members to believe in religion; one cannot equate respecting and protecting freedom of religious belief with actively developing religion; understanding the mass character of religion must not forget the responsibility to propagate atheism to non-believers, and understanding the long-term nature of religion must not forget the variability of religion in the process of its long-term existence.

教育部社会科学发展研究中心原主任田心铭对无神论研究宣传教育与宗教信仰自由的统一问题做了系统深入的探讨。他认为，无论从法律依据、理论基础、客观根据和根本出发点来说，开展无神论研究和宣传教育同贯彻党的宗教信仰自由政策都是一致的。深入理解这种统一需要弄清宗教与宗教意识形态的关系、宗教意识形态与有神论的关系、无神论与马克思主义无神论的关系。实现二者的统一要经过自觉的努力。开展无神论研究和宣传教育必须自觉遵守党的宗教信仰自由政策。坚持无神论需要克服对宗教信仰自由政策的误读。不能把公民有宗教信仰自由当成共产党员有信仰宗教的自由；不能把尊重和保护宗教信仰自由当成积极发展宗教；理解宗教的群众性不能忘记对不信教群众宣传无神论的责任，理解宗教的长期性不能忘记宗教长期存在过程中的变动性。

Zhang Xinying, Director of the Network Center of the Chinese Academy of Social Sciences and Vice President of the China Atheism Society, analyzed and criticized the claim that “atheist education will make people lawless and reckless.” He pointed out that the assertion that religious morality is superior to secular morality and that the average moral level of believers is higher than that of non-believers lacks support both in theory and in fact. Even if an atheist’s convictions have not yet been elevated to the height of communist ideals, they can still create a meaningful and fulfilled life at the level of an optimistic and benevolent attitude towards life. Some current Party and government cadres and public institutions, seeking to alleviate social contradictions, turn to religion for its narcotic and analgesic effect on people’s minds. However, the Communist Party of China cannot, like rulers in history, use religion’

中国社科院网络中心主任、中国无神论学会副理事长张新鹰对“无神论教育会使人无法无天”的说法进行了辨析与批判。他指出，认为宗教道德高于世俗道德、信教者平均道德水平高于不信教者的说法，无论在理论上还是事实上都缺乏支持。一个无神论者的信念即使还没有升华到共产主义理想的高度，仅在乐观向善的生活态度层面照样能创造有意义的圆满人生。时下某些党政干部和公立机构出于缓解社会矛盾求助于宗教对人心灵的麻醉、镇痛功效，然而中国共产党不能像历史上的统治者那样利用宗教对民众的麻醉作用去维持自己的执政地位。用行政力量发展宗教、扩大宗教阵营及其社会影响的后果存在着巨大的不确定性，对执政的共产党而言更是如此。与发展宗教所可能带来的政治风险相比，无神论对有神论的理性批评如果能成为社会常态的一部分，使公共话语氛围中长久而适度地保有一种对有神论的异议声音，对于引导信教群众提高科学文化素质和信仰水平、减少宗教信仰向狂热升温的思想土壤，其实是大有好处的，对降低社会管理成本也是有利的。

In response to the recent practice of some people distorting and summarizing the Marxist-Leninist view on religion as the "opium (foundation) theory" and the "theory of (struggle against religion)", Jia Runguo, Deputy Director of the Research Center of the State Administration for Religious Affairs, provided a correction and response through a meticulous review of the documents of Marx, Lenin, and the Communist Party of China. He believes that the Marxist view on religion is a concentrated expression of the Marxist stance, perspective, and method on religious issues; it is the guiding ideology for Communists to correctly understand and handle religious issues; and it is a scientific system that, while inheriting the past, keeps pace with the times and is continuously enriched and developed through practice. The proponents of the "opium foundation theory" extract certain words of Marx and Lenin from their entire works, turning them into abstract dogmas divorced from the historical background, specific context, and ideological system, thereby severely fragmenting and distorting the Marxist view on religion and deviating from the Party Central Committee's correct understanding and application of it. Using this as a basis and excuse, they portray the Party's religious work as a complete mess, claiming that the Marxist view on religion is no longer suited to the needs of the times and that it is necessary to introduce fashionable theories from Western bourgeois religious studies to "keep pace with the times." This kind of rhetoric has led many people to develop serious misunderstandings and antipathy toward the Marxist view on religion, causing extremely harmful social effects, and must be corrected and clarified.

针对近年来有人把马克思列宁主义宗教观歪曲概括为“鸦片（基石）论”和“（同宗教作）斗争论”的做法，国家宗教事务局研究中心副主任加润国通过对马克思、列宁及中国共产党文献材料的细致梳理，予以了辨正与回应。他认为，马克思主义宗教观是马克思主义在宗教问题上的立场、观点、方法的集中体现，是共产党人正确认识和处理宗教问题的指导思想，是随着实践不断丰富发展的一脉相承又与时俱进的科学体系。“鸦片基石论”论者把马克思和列宁的某些话从整篇著作中抽离出来，变成脱离时代背景、具体语境和思想体系的抽象教条，严重地割裂和歪曲了马克思主义宗教观，背离了党中央对马克思主义宗教观的正确理解和运用。他们以此为依据和借口，把党的宗教工作说得一团糟，宣称马克思主义宗教观已不适应时代需要，必须引进西方资产阶级宗教学的时髦理论来“与时俱进”。这种论调导致很多人对马克思主义宗教观产生了严重误解与反感，造成了极为恶劣的社会影响，必须予以纠正与澄清。

Li Shen, professor at Shanghai Normal University and vice president of the Chinese Atheism Society, conducted an in-depth analysis of a fundamental issue in the study of atheism and religion: the formation process and common characteristics of the concept of gods. He argued that modern religious studies, influenced by Christian faith, have consistently treated gods as purely spiritual beings, which is inaccurate. Primitive gods, including animal gods and human gods, were all material in nature. The concept of the soul has a very short history; exploring the origin of religion should not begin with the idea of the immortality of the soul. Unlike the purely spiritual gods of Christianity, China’s spirit gods have never been able to exist independently of their material carrier, “qi” (vital energy), and Buddhism’s spirit gods are not opposed to matter either. As for super-spirit gods, they can only be described as “existence itself,” and it is even less possible to say whether they are spiritual or material. Overall, the common characteristic of various deities is supernatural power. The special functions (teyi gongneng) [9]9 The principle of separating education from religion (教育与宗教相分离原则) is a legal principle in China, stipulated in the Education Law, which prohibits religious activities in schools and ensures that education remains free from religious influence. that have been popular in China over the past 20 years are precisely supernatural powers; thus, “the international prevalence of special function phenomena is a new movement to create gods.” Religion has played a certain role in history, but since modern times it has ceased to be a progressive culture and is inevitably heading toward gradual decline.

上海师范大学教授、中国无神论学会副理事长李申对无神论与宗教研究中的一个基本问题——神观念的形成历程与共同特征进行了深入分析。他认为，现代宗教学受基督教信仰影响，一直将神当成纯粹精神性的存在，这并不准确。原始神，包括动物神与人神，都是物质性的。灵魂观念的历史非常短暂，探讨宗教的起源不应从灵魂不死的观念开始。与基督教纯粹的精灵神不同，中国的精灵神从来就不能脱离其物质载体“气”而独立存在，佛教的精灵神也并不与物质相对立。至于超精灵神，则仅能说其是“存在本身”，更不能说其是精神的还是物质的。总的来看，各种神祇的共同特征是超自然力。近20年来在中国流行的特异功能就是超自然力，因而“特异功能现象在国际间的流行，是一场新的造神运动”。宗教在历史上曾经发挥过一定作用，但自近现代以来已非进步文化，必然逐渐走向衰落。

Xu Xiaoyue, director of the Nanjing Library and professor at Nanjing University, expressed unique views on the relationship between traditional Chinese culture and the study and promotion of atheism. He argued that the “human-centered” (renben) and “nature-centered” (ziran weiben) principles formed by Confucianism and Daoism ultimately express issues of real human nature and life, addressing the root question of what makes a person human. They all proceed from reality, not unreality; from this shore, not the other shore; from humanity, not ghosts and gods; in short, they articulate their value orientation from an atheistic standpoint. Therefore, it is far from sufficient merely to point out and acknowledge that Chinese atheist thought is an organic component of traditional Chinese culture or Chinese philosophical thought. Only by confirming and elucidating that Chinese atheist thought is the most essential representation of all traditional Chinese culture and Chinese philosophy can its status be truly established. Since Marxism and traditional Chinese culture share a common “atheistic” value orientation, the most effective way and method to promote the distinctive Marxist and socialist atheist thought in Chinese society is to closely link it with the atheistic essential characteristics of traditional Chinese culture.

南京图书馆馆长、南京大学教授徐小跃对中国传统文化同无神论研究与宣传的关系表达了独特的看法。他认为，儒道两家所形成的“人本”、“自然为本”最终要表达的是现实的人性和生命问题，解决的是人之所以为人的根性问题，都是从现实，而不是从非现实；从此岸，而不是从彼岸；从人文，而不是从鬼神，总之是从无神的立场上申论着他们的价值取向。因此，仅仅指出和承认中国无神论思想是中国传统文化或中国哲学思想的一个有机组成部分是远远不够的，只有确证和阐明中国无神论思想是整个中国传统文化和中国哲学最精华的表征，那才算真正确立了它的地位。由于马克思主义与中国传统文化具有共同的“无神”价值倾向，因而在中国社会宣传好富有特色的马克思主义和社会主义的无神论思想，一个最有效的途径和方法就是紧密地与中国传统文化的无神的本质特征联系起来。

Li Shiju, professor at Hebei Normal University, argued that the primary duty of atheism is the negation of religious theism. The theoretical foundation of atheism is materialism; it is a reliable ally of the natural sciences, and social practice is the deep foundation of atheism. Atheism’s negation of religious theism should be a process of dialectical negation. Historically, how religious theism is negated—whether through metaphysical negation or dialectical negation—reflects issues of class standpoint, method, and the conditions of the era.

河北师范大学教授李士菊认为，无神论的首要职责是对宗教有神论的否定。无神论的理论基础是唯物主义，它与自然科学是可靠的同盟军，社会实践是无神论的深厚根基。无神论对宗教有神论的否定应该是一个辩证否定的过程。从历史上看，怎样否定宗教有神论，是形而上学的否定还是辩证的否定，反映出一个阶级立场问题、方法问题及时代条件问题。

Yu Yuhua, professor at East China Normal University, reflected on the misconceptions in contemporary atheist education. She argued that the main problem lies in the failure to find the laws governing atheist education in China, manifested in a lack of targeted education, insufficient research on educational content, and unclear objectives for atheist education.

华东师范大学教授余玉花对当代无神论教育的误区进行了反思。她认为，主要的问题在于没有找到中国无神论教育的规律，表现为对教育缺乏针对性，对教育内容的研究不足，无神论教育的目的也不明确等。

As the founder of Marxist religious studies and an important leader in the cause of scientific atheism, Ren Jiyu’s [10]10 Scientific atheism (科学无神论) refers to the Marxist-based study and promotion of atheism as a scientific worldview, distinct from mere disbelief, and is a field of academic research and education in China. thought on scientific atheism holds great significance for the current construction of scientific atheism as a discipline. Yang Junfeng, assistant researcher at the Institute of Marxism of the Chinese Academy of Social Sciences, summarized and generalized this in his speech. He argued that Ren Jiyu consistently adhered to conducting religious research under the guidance of scientific atheism and combined the promotion of scientific atheism with upholding the Party’s policy of freedom of religious belief. He paid close attention to social reality, deeply criticized and exposed the absurdity and deceptiveness of new theist trends, and made outstanding contributions to the construction of socialist cultural-ethical progress. The promotion and education of scientific atheism are indispensable prerequisites and foundations for building a harmonious socialist society. “We must not only eliminate poverty but also eliminate ignorance.” No matter how superstition changes its form, its essence and root are always ignorance. We must vigorously strengthen the promotion and education of basic Marxist knowledge and a scientific atheist worldview, continuously improve the ideological, moral, and scientific-cultural qualities of the people, guide the broad masses to establish a correct attitude toward life, and strive for their own happy life and a bright future in the practice of transforming nature and society.

作为马克思主义宗教学的奠基人与科学无神论事业的重要领导者，任继愈先生的科学无神论思想对于当前科学无神论的学科建构具有重要意义。对此，中国社科院马克思主义研究院助理研究员杨俊峰在发言中进行了概括和总结。他认为，任继愈始终坚持以科学无神论为指导开展宗教研究，将科学无神论宣传与坚持党的宗教信仰自由政策结合起来。他密切关注社会现实，深入批判和揭露了新有神论思潮的荒谬性和欺骗性，为社会主义精神文明建设做出了杰出贡献。科学无神论的宣传和教育是建设社会主义和谐社会不可或缺的前提和基础。“不仅要脱贫，而且要脱愚”，迷信不管如何改头换面，其实质与根源总是愚昧。我们要大力加强马克思主义基础知识与科学无神论世界观的宣传和教育，不断提高人民群众的思想道德素质与科学文化素质，引领广大人民群众树立正确的生活态度，在努力改造自然与社会的实践中争取自身的幸福生活与美好明天。

III

三

As the problem of religious infiltration on university campuses becomes increasingly severe, the religious beliefs of university students and the strengthening of scientific atheist education in higher education have become one of the key focuses of the conference’s discussions.

随着大学校园宗教渗透问题日益严峻，大学生的宗教信仰状况及加强高校科学无神论教育成为会议研讨的重点之一。

Xu Lin, researcher at the Hebei Academy of Social Sciences, conducted a detailed review and summary of research findings on “university students’ religious beliefs” over the past 20 years. He argued that the background of such research is mainly: some university students, during their studies, have transformed from non-believers or even atheists into religious adherents; some teachers responsible for ideological and political work, or leaders of colleges or schools, have in the past or still consider this transformation normal or even intentionally promote it; the Party and the state require all colleges and universities to take concrete measures as part of their daily work to prevent this transformation. Corresponding to this background, related research has basically not deviated from three themes: first, “whether university students should believe in religion and how some of them persist in and practice their religious beliefs”; second, “how educators in higher education do or should treat university students’ religious belief”; third, “whether the laws and policies related to university students’ religious belief are clearly directed or open to multiple interpretations.” Xu Lin emphasized that “on these three major issues of principle, the Party and the state have given consistent and unquestionable answers; yet many local Party committees and university Party committees go their own way, turning a deaf ear, to the extent that overseas Protestant forces, against the backdrop of the U.S. plot to ‘divide’ and ‘Westernize’ socialist China, have marched straight into many university campuses

河北社会科学院研究员徐麟对近20年来“大学生的宗教信仰”的研究成果进行了详细的梳理与概括。他认为，此类研究的背景主要是：有一部分大学生在学习期间从不信教以至持无神论立场转变成了宗教信徒；有的负责思想政治工作的教师或院校领导层曾经或仍然认为这种转变是正常的甚至有意促成之；党和国家要求各院校作为日常工作之一采取具体措施防止这种转变。与此背景对应，相关研究基本上没有离开三个主题，即：其一，“大学生应否信教和其中一部分怎样坚持并实践自己的宗教信仰”；其二，“高校施教者怎样或应该怎样对待大学生信教”；其三，“与大学生信教有关的法律和政策是指向明确的，还是可以做多种解释的”。徐麟强调，对“这三个大是大非问题，党和国家给出的答案是一致的、毋庸置疑的；然而许多地方党委和高校党委却我行我素，置若罔闻，乃致以美国‘分化’、‘西化’社会主义中国的图谋为背景的海外基督新教势力在许多大学校园长驱直入，把已经急不可耐地向‘政治化’大步迈进的基督教‘家庭教会’推向了以颠覆中国共产党60年来的天主教和基督教工作成绩为突破口的否定中共执政地位斗争的最前线。事到如今，‘大学生信教’问题和‘家庭教会合法化’问题已经纠结在一起，难解难分”。面对这种局势，他呼吁与会者努力把马克思主义无神论的大旗插进大学校园中去。

Wang Lifang, Associate Professor at Anhui Polytechnic University, introduced the research findings on the religious cognition and religious belief status of university students at Anhui Polytechnic University, Anhui Normal University, and Wannan Medical College. The survey shows that current university students have relatively frequent contact with religion, and the channels of contact are diversified; their understanding of the essence of religion exhibits characteristics of ambiguity and plurality, and they fail to recognize the conflict between religious theism and Marxist atheism. She pointed out that although as many as 18.55% of respondents explicitly stated they have religious beliefs, the majority of university students who claim to believe in religion merely feel that they believe or are only interested in religion. Wang Lifang estimated that among the surveyed university students, only about 4% truly believe in religion. Regarding the subjective and objective reasons for university students' religious belief, she suggested that universities attach importance to research on the issue of university students' religious belief, adhere to the principle of separating education from religion, establish and improve systems for managing religious activities, and strengthen education in scientific spirit and psychological education for university students.

安徽工程大学副教授王黎芳介绍了对安徽工程大学、安徽师范大学及皖南医学院的大学生宗教认知与宗教信仰状况的调研成果。调查显示，当前大学生与宗教接触较多，接触渠道呈多样化趋势；他们对宗教本质的认识呈现出模糊性、多元性特点，认识不到宗教有神论与马克思主义无神论有冲突。她指出，尽管有高达18．55％的被调查者明确表示有宗教信仰，但声称自己信教的大学生大多数只是觉得自己信或只是对宗教感兴趣而已。王黎芳估计受调查的大学生中真正信仰宗教的大约只有4％。针对大学生信教的主客观原因，她建议高校重视对大学生对宗教信仰问题的研究，坚持教育与宗教相分离原则，建立健全宗教活动管理的制度，加强大学生的科学精神教育与心理教育。

Hu Xuehai, Lecturer at Hohai University, conducted a survey of undergraduate students at Hohai University and Southeast University, and concluded that the proportion of university students who believe in religion is only 5.8%, but a considerable number of students are interested in religion. They have no clear understanding of religion; some students believe that religion has a certain social function. Their choice of religious belief is mainly concentrated on Buddhism and Christianity, and their motivation for belief is utilitarian and non-idealistic. Regarding the subjective and objective reasons leading to university students' religious belief, universities should strengthen education in scientific atheism, innovate the concepts and methods of scientific atheism education, and at the same time draw beneficial elements from religious propaganda.

河海大学讲师胡雪海对河海大学、东南大学的本科生进行了调查，认为大学生中信教比例仅在5.8％，但相当多的学生对宗教感兴趣。他们对宗教没有明确的认识，部分学生认为宗教有一定社会作用，其宗教信仰选择主要集中在佛教与基督教，信仰动机具有功利性和非理想性。针对导致大学生信教的主客观原因，高校应该加强科学无神论教育，创新科学无神论教育的理念与方法，同时应当从宗教宣传中吸取有益成分。

Huang Yanhong, associate researcher at the Institute of Marxism of the Chinese Academy of Social Sciences, sorted through and summarized survey research in recent years concerning the religious beliefs of university students in the Beijing area. She concluded that the research content mainly covers five aspects: (1) the proportion of religious believers is on the rise, with differences in family background, gender, year of study, and major; (2) the channels for coming into contact with religion mainly come from books, classrooms, and relatives and friends; most believers choose to convert to religion during their university years, and the reasons for conversion are multiple; (3) the majority hold a tolerant attitude toward religion; believers have a high degree of understanding of religious doctrine and enthusiasm for participating in religious activities, and are more inclined toward fellowship activities; (4) religious belief brings about very significant changes in university students’ values and behavioral patterns, with a negative tendency in ideological orientation; (5) in terms of countermeasures and suggestions, researchers believe that a multi-pronged approach should be adopted, including offering relevant courses and strengthening the management of illegal missionary activities. The main shortcomings of the research are: a general lack of a scientific atheist observational perspective; and some research lacks an objective and neutral stance and an in-depth understanding of the research subjects.

中国社科院马克思主义研究院副研究员黄艳红对近年来涉及北京地区大学生宗教信仰状况的调查研究进行了梳理和总结，认为其研究内容主要有五个方面：（1）信教人数比例呈上升趋势，在家庭背景、性别、年级和专业等方面存在差异；（2）接触宗教的途径主要来自书籍、课堂和亲朋好友，多数信教者在大学期间才选择信教，信教原因具有多重型；（3）多数对宗教持宽容态度，信教者对教义教理的理解程度与参加宗教活动的热情高，更倾向于团契活动；（4）信教对大学生的价值观念和行为模式的改变非常大，在思想倾向上存在消极性；（5）在对策建议上，研究者认为应多管齐下，包括开设相关课程和加强对非常传教活动的管理等。研究的不足主要表现在：总体上缺乏科学无神论的观察视角；部分研究缺乏客观中立的立场与研究对象的深入了解。

Wang Kang, professor at Hangzhou Normal University, proposed six countermeasures regarding the issue of religious belief among contemporary university students: (1) vigorously strengthen Marxist education; (2) establish specialized institutions for the management of religious education in higher education institutions, and strengthen organizational leadership; (3) vigorously strengthen religious education; (4) establish and improve a sound system for managing religious affairs in higher education institutions; (5) strengthen atheist education and cultivate students’ scientific spirit; (6) correctly evaluate university students who are religious adherents.

杭州师范大学教授王康针对当代大学生宗教信仰问题提出了六个方面的对策：（1）大力加强马克思主义教育；（2）建立高校宗教教育管理的专门机构，加强组织领导；（3）大力加强宗教教育；（4）建立健全的高校宗教事务管理制度；（5）加强无神论教育，培养大学生的科学精神；（6）正确评价大学生宗教信徒。

With the widespread application of modern media such as the internet in social life, the propagation and organizational forms of religion have also undergone corresponding new changes. Zuo Peng, professor at the University of Science and Technology Beijing, examined the situation of internet-based Christian propagation. He pointed out that domestic and foreign church organizations, online missionaries, online Christians, “religious frauds,” and “internet water armies” [11]11 "Those who conduct united front work being absorbed into the united front themselves" (统战者被统战): A phrase used within Chinese political discourse to warn that if the united front is extended too broadly, the Party's own agents may be co-opted or influenced by the very groups they are meant to manage, undermining the Party's leading role. are the main agents of online Christian propagation. Portal websites, community forums, blog spaces, and social networks are the basic forms of online Christian propagation. Doctrines and culture, major news and commentary, reflections on and guidance for real-life experiences, and information and announcements about offline activities are the main content of online Christian propagation. Faced with this situation, he believes that, “on the one hand, an individual’s purely online participation in religious activities or learning about religious culture should fall within the scope of citizens’ freedom of religious belief and rights to culture and education, and cannot be arbitrarily deprived simply because the form of its realization has changed”; “on the other hand, supervision of activities related to online religious propagation that involve national interests and various relationships of social public interest must never be relaxed for a moment.”

随着互联网等现代传媒手段在社会生活中的广泛应用，宗教的传播与组织形式也产生了相应的新变化。北京科技大学教授左鹏考察了基于互联网的基督教传播的情况。他指出境内外的教会组织、网络宣教士、网上基督徒、“神棍”和“网络水军”是网络基督教传播的主体。门户网站、社区论坛、博客空间、社交网络是网络基督教传播的基本形式。教义和文化、重大新闻资讯及评述、现实生活的感悟和指南、线下活动的信息和通告是网络基督教传播的主要内容。面对这种情况，他认为，“一方面，个人单纯地在网上参加宗教活动、了解宗教文化应当属于公民宗教信仰自由、文化教育权利的范畴，不能因其实现形式的改变就任意剥夺”；“另一方面，对网络宗教传播产生的涉及国家利益和社会公共利益的各种关系的活动，一刻也不能放松监管”。

Zhang Cheng’an, professor at Changsha University of Science and Technology, analyzed university students’ online religious life from three perspectives: logical, historical, and practical. He believes that online religion has characteristics such as rapidity and globality of propagation, virtuality, openness, equality, and interactivity, while university students’ online religious life features diversified modes of communication, irregular participation, broad reception of information, convenience, and susceptibility to misinformation. At the practical level, he suggests exploring corresponding countermeasures from aspects such as the choice of attitudes and methods in university students’ religious belief education, legal and policy bases, and team and mechanism construction, so as to guide university students’ religious belief to adapt to socialist society.

长沙理工大学教授张承安从逻辑、历史与实践三个角度对大学生的网络宗教生活进行了解析。他认为，网络宗教具有传播的快捷性与全球性、虚拟性、开放性、平等性、互动性等特点，而大学生的网络宗教生活则具有交流方式多样化、参与无规律性、接受信息广泛性、便捷性及易受误导性。在实践层面，他建议从大学生宗教信仰教育的态度方法选择、法律政策依据、队伍机制建设等方面探索相关应对措施，引导大学生宗教信仰与社会主义社会相适应。

Four

四

Sun Qian, associate senior editor at the China Association for Science and Technology, reviewed the ten-year effort by various sectors of society to defend scientific rationality after the banning

中国科协副编审孙倩回顾了“法轮功”取缔后10年间社会各界人士捍卫科学理性的努力历程。她认为可分三个阶段：其一，1999年—2002年，科学理性复归社会主位的努力阶段；其二，2002年—2006年，科学理性面临新挑战阶段；其三，2006年—2009年，呼唤新启蒙运动阶段。这种演变轨迹说明，迷信、伪科学和神秘主义的泛滥就像“沉不下去的橡皮鸭”，经过社会批评沉寂一段时间后又会浮上水面，以另外一种形式在社会上流行。因此，要真正在中国社会上营造崇尚科学的氛围，普及科学知识，提高公众的科学素养与识别迷信与邪教的能力，无神论者还任重而道远。面对反科学、反理性思潮，无神论者仍须把研究的重点放在现实问题上，把对社会公众进行科学宣传教育视为着眼点与着力点，在澄清理论是否与提高公众辨别能力上下功夫，从而更好地把握时代精神，推动“科教兴国”战略的实施。

In border regions, the work of propagating and educating in scientific atheism is often closely linked to the struggle against separatism. Researcher Zhu Xiaoming, former Party Secretary of the China Tibetology Research Center and the Central Institute of Socialism, delivered a special speech on the history and current state of research into "Tibet has been a part of China since ancient times." He pointed out that regarding the relationship between the Tibet region and the inland areas of the motherland as well as the central government, the academic community generally has three formulations: "Tibet is a part of China," "Tibet became a part of China during the Yuan Dynasty," and "Tibet has been a part of China since ancient times," and so on. These formulations differ in perspective and emphasis, and all have shortcomings in rigor and areas requiring improvement. In delineating the scope of China's historical territory, three points must be noted: (1) the history of dynasties is not equivalent to the history of China; (2) the Chinese people include not only the Han people but also the ethnic minorities in border regions; (3) before 1840, all ethnic groups within China's territory were Chinese ethnic groups, and their history is Chinese history. Using this as a standard, "on the issue of Tibet's historical status, it can be expressed in two sentences: first, Tibet has been a part of China since ancient times; second, the central government has formally exercised administrative jurisdiction over Tibet since the Yuan Dynasty."

在边疆地区，科学无神论宣传与教育工作常常与反分裂斗争密切相关。中国藏学研究中心、中央社会主义学院原党组书记朱晓明研究员就“西藏自古是中国一部分”研究的历史与现状作了专题发言。他指出，对于西藏地方和祖国内地及中央政府的关系，学术界大体上有三种表述：“西藏是中国的一部分”、“元朝时期西藏成为中国一部分”、“西藏自古是中国一部分”等等。这些说法有不同角度和侧重的差别，也都存在不严谨和有待完善之处。划分历史上中国的疆域范围，需要注意三点：（1）王朝史不等于中国史；（2）中国人既包括汉人，也包括边疆少数民族；（3）1840年以前中国境内的民族都是中国民族，其历史即是中国历史。以此为标准，“在西藏历史地位问题上，可以用两句话来表述，一是西藏自古以来是中国的一部分；二是中央政府自元朝开始对西藏正式行使行政管辖”。

In recent years, religious infiltration has become the main content of foreign cultural infiltration, and religious theism has been used by certain countries and interest groups as a means to seek political power and economic benefits. Associate Professor Huang Chao of Wuhan University, centering on the core concept of "new religious extraterritoriality," analyzed the new model of U.S. religious infiltration into China from four aspects: new objectives, new strategies, new carriers, and new organizational systems. He revealed the evolution of the ideology behind U.S. religious infiltration into China in terms of theocratic politics, geopolitics, and new Cold War thinking. He argued that after the end of the Cold War, the newly risen theocratic political ideology combined with old geopolitical thinking, forming a "new Cold War ideology" within the United States. Correspondingly, the fundamental demand of the new model of U.S. religious infiltration into China is precisely the "new religious extraterritoriality" marked by the International Religious Freedom Act. Driven by the "new Cold War ideology," the "Christianization of overseas democratic movements" has become an important step in the Christianization of Chinese politics, while China's house churches have

近年来，宗教渗透已成为国外文化渗透的主要内容，宗教有神论被某些国家和利益集团当作谋取政治势力和经济利益的手段。武汉大学副教授黄超围绕“新宗教治外法权”这一核心概念，从新目标、新策略、新载体、新组织体系等四个方面分析了美国对华宗教渗透的新模式，揭示了美国对华宗教渗透的意识形态在神权政治、地缘政治和新冷战思维等方面的演变。他认为，冷战结束以后，新崛起的神权政治意识形念与旧的地缘政治思想结合，在美国国内形成“新冷战意识形态”。与之相适应，美国对华宗教渗透新模式根本诉求正是以《国际宗教自由法》为标志的“新宗教治外法权”。受“新冷战意识形态”鼓动，“海外民运基督化”成为中国政治基督化的重要步骤，而中国家庭教会也更加积极地投入到“维权政治”的斗争之中。宗教渗透实质是一种“政治渗透”，美国神权政治的“复辟”及其在外交上的表现很大程度上是其全球霸权颓势的意识形态反应。针对境外宗教渗透的新形势，我们必须排除一切干扰，坚持和完善与中国特色社会主义相匹配的新型政教关系，坚持独立自主自办教会的原则，建立长效的宗教突发事件危机处理机制。

Huang Kui, an associate researcher at the Institute of World Religions of the Chinese Academy of Social Sciences, examined the issue of the contest between theism and atheism in contemporary China from the perspectives of ideology, the united front, and the rule of law. He believes that the discursive confusion in the ideological sphere, including confused understandings of the religious question, has led and is leading to actual consequences and practical harms that adversely affect the overall work of the Party and the state as well as the formation of a scientific worldview among ordinary people. In any case, the worldview bottom line of the Marxist view of religion—the atheist stance—cannot be abandoned. The targets of united front work should be limited to upper-level figures in religious circles; if it is expanded to include ordinary believers, the cost of united front work will become increasingly high, ultimately unsustainable, and may even lead to the consequence of "those who conduct united front work being absorbed into the united front themselves." [11]11 "Those who conduct united front work being absorbed into the united front themselves" (统战者被统战): A phrase used within Chinese political discourse to warn that if the united front is extended too broadly, the Party's own agents may be co-opted or influenced by the very groups they are meant to manage, undermining the Party's leading role. In managing religious affairs, the principle of national sovereignty should be unwaveringly upheld, while religious belief should be made a private matter for individual citizens. The compatibility, complementarity, and organic unity of the ideological perspective, the united front perspective, and the rule-of-law perspective may perhaps contribute to risk early warning and optimal resolution of the religious question, better serving the overall work of the Party and the state.

中国社科院世界宗教所副研究员黄奎从意识形态、统战与法治的视角对当代中国有神无神博弈的问题进行了考察。他认为，意识形态领域的话语混乱，包括对于宗教问题的混乱认识，所导致的实际后果和现实危害已经和正在对党和国家的工作大局及普通大众科学世界观的生成造成不利影响。无论如何，马克思主义宗教观的世界观底线——无神论立场不能放弃。统战对象应当仅限于宗教界上层人士，如果扩大至一般信徒，则统战成本将会越来越高，最终无法承受，甚至导致“统战者被统战”的后果。在宗教事务管理问题上，应当毫不动摇地坚持国家主权原则，同时将宗教信仰变为公民个人私事。意识形态视角、统战视角、法治视角的兼容互补、有机统一，或许有助于宗教问题的风险预警和优化解决，更好地服务于党和国家的工作大局。

Professor Chen Yongsheng, deputy director of the Institute of Psychology at Zhejiang Normal University, delivered a speech on basic theoretical research in the construction of Marxist psychology of religion. He believes that the study of the psychology of religion in the former Soviet Union initially constructed a disciplinary framework for Marxist psychology of religion, emphasized criticism of Western theistic psychological thought, and made atheist education the core of Marxist psychology of religion, thereby gaining important historical experience; its main shortcomings include: insufficient understanding of the long-term and complex nature of the religious question, failure to reflect the epochal characteristics of Marxist scientific methodology, and an incomplete understanding of the disciplinary system of Marxist psychology of religion. Chinese Communists focus on examining atheist psychology and education from the strategic height of Party building, strive to accurately reflect the dual functions of religious psychology through policy levers, and have creatively developed the Marxist view of religious psychology. Dialectical materialism and historical materialism are the methodological foundations of Marxist psychology of religion. Under the guidance of this fundamental method, the specific research methods of Marxist psychology of religion should effectively integrate a problem-oriented approach throughout concrete research, gradually form the methodological characteristics of Marxist psychology of religion through methodological innovation, and fully reflect the distinctive interdisciplinary features of the psychology of religion.

浙江师范大学心理研究所副所长陈永胜教授就马克思主义宗教心理学学科建设的基本理论研究作了发言。他认为，前苏联宗教心理学研究初步构建了马克思主义宗教心理学的学科框架，重视对西方有神论心理学思想的批判，将无神论教育作为马克思主义宗教心理学的核心，取得了重要的历史经验；其教训主要有：对宗教问题的长期性、复杂性认识不足，没有体现出马克思主义科学方法论的时代特征，对马克思主义宗教心理学学科体系的理解也不够全面。中国共产党人注重从政党建设的战略高度审视无神论心理与教育，力求运用政策杠杆准确体现宗教心理的双重功能，创造性地发展了马克思主义宗教心理观。唯物辩证法与历史唯物论是马克思主义宗教心理学的方法论基础，在这一根本方法指导下，马克思主义宗教心理学的具体研究方法应切实把问题导向贯穿于马克思主义宗教心理学的具体研究中，通过方法创新逐步形成马克思主义宗教心理学方法论的特色，充分体现宗教心理学学科交叉的鲜明特征。

Participating scholars also discussed many specific issues, including the atheist psychological thought of the renowned Chinese psychologist Pan Shu, the atheist psychological thought of the German scholar Hinsberger, and the latest research progress in the neuroscience of religion abroad.

与会学者还对中国著名心理学家潘菽的无神论心理学思想、德国学者亨斯伯格（Hinsberger）的无神论心理学思想以及国外宗教神经科学的最新研究进展等诸多具体问题进行了探讨。

Online editor: Jia Fei

网络编辑：嘉扉