A Brief Analysis of the Contemporary Guiding Value of the Marxist View of Religion

As China’s socialist market economy reform continues to deepen and its opening up to the outside world continues to expand, our society is undergoing extensive and profound change and transformation. To a certain extent, change and transformation have intensified feelings of unease, helplessness, and anxiety among members of society, prompting them to seek spiritual solace in religious belief. In recent years, the religious population in our country has grown steadily, the social influence of religion has expanded, social contradictions related to religious factors have become more prominent, and the complexity and sensitivity of religious issues have grown increasingly strong. Against this historical backdrop, taking the Marxist view of religion as a guide, correctly understanding and handling religious issues, and thereby guiding religion to adapt to socialist society, is more important and urgent than ever before.

随着中国社会主义市场经济改革的不断深化，以及对外开放的不断拓展，我国社会处于广泛而深刻的变革与转型之中。变革与转型一定程度上加剧了社会成员的不安、无奈和焦虑等情绪，促使他们在宗教信仰中寻求精神慰藉。近几年我国信教人口持续增长，宗教的社会影响不断扩大，与宗教因素相关的社会矛盾有所凸显，宗教问题的复杂性和敏感性越来越强。在这样的时代背景下，以马克思主义宗教观为指导，正确认识和处理宗教问题，进而引导宗教与社会主义社会相适应，比以往任何时候都更加重要和紧迫。

I. The Basic Connotation of the Marxist View of Religion

一、马克思主义宗教观的基本内涵

In the mid-19th century, the capitalist mode of production had already taken shape, and the struggle between the proletariat and the bourgeoisie was becoming increasingly acute. Marxism emerged as the times required. On the basis of the practical experience of the workers’ movement, Marx and Engels founded a broad and profound theoretical system, laying the theoretical foundation for the guiding ideology of the proletarian party. The Marxist view of religion is the basic viewpoint and attitude that applies the positions, viewpoints, and methods of Marxism, especially the basic principles and methods of dialectical materialism and historical materialism, to observe religious phenomena, analyze the essence, roots, and social role of religion, and handle religious issues. It is a scientific religious worldview and methodology. The Marxist view of religion is an open and constantly developing theoretical system, initially formed in the era of Marx and Engels, later perfected through further exposition and interpretation by Lenin and other proletarian revolutionaries of the social roots and social role of religion, as well as a series of policies on religion by the proletarian party. The Marxist view of religion is an organic component of Marxism and a guide for the proletarian party in correctly understanding and handling religious issues in the process of leading the masses to win socialist victory and build socialism. At present, reviewing the basic connotation of the Marxist view of religion is the theoretical prerequisite for our conscious and clear-headed understanding of religious phenomena and handling of religious issues.

19世纪中期，资本主义生产方式已经形成，无产阶级和资产阶级的斗争日益尖锐化。马克思主义应运而生，马克思、恩格斯在工人运动实践基础上创立了博大精深的理论体系，奠定了无产阶级政党指导思想的理论基础。马克思主义宗教观就是运用马克思主义的立场、观点和方法，特别是应用辩证唯物主义和历史唯物主义的基本原理和方法观察宗教现象，分析宗教的本质、根源和社会作用，处理宗教问题等的基本观点和态度。它是一种科学的宗教世界观与方法论，马克思主义宗教观是开放和不断发展的理论体系，初步形成于马克思恩格斯时代，后经列宁等无产阶级革命家对宗教的社会根源、社会作用等的进一步论述和阐释，以及无产阶级政党关于宗教的一系列政策而臻于完善。马克思主义宗教观是马克思主义的有机组成部分，是无产阶级政党在领导人民群众争取社会主义胜利和建设社会主义的过程中，正确认识和处理宗教问题的指南。当前，重温马克思主义宗教观的基本内涵，是我们自觉、清醒认识宗教现象和处理宗教问题的理论前提。

(A) The Basic Viewpoint of Marxism on the Essence of Religion

(一)马克思主义关于宗教本质的基本观点

Based on historical materialism, Marxism insists on exploring the essence of religion within the historical background of religion’s emergence and development and the actual material conditions of society. Marx said: “Religion from the very beginning is a transcendent consciousness that arises from real forces.” [1]1 This quotation is from Marx’s early writings; the specific source is not provided in the original text.

立足于唯物史观，马克思主义坚持在宗教发生、发展的历史背景和现实社会物质条件下探讨宗教的本质问题，马克思说:“宗教从一开始就是超验的意识，这种意识是从现实的力量中产生的。”〔1〕

In *The German Ideology*, he expounded this more clearly: “Religion itself has neither essence nor kingdom.” In religion, people transform their empirical world into an essence in thought, and this essence is an alien thing opposed to people themselves. If one wants to understand the essence of religion, one must seek it only in the real material world where religion exists. [2]2 This refers to the discussion in *The German Ideology* (1845-1846) by Marx and Engels. It can be seen that, in Marx’s view at the time, this ideology of religion was dependent on social existence; religion was entirely an “inverted ideology,” an alienated self-consciousness. Engels developed Marx’s theory of the essence of religion from the philosophical dimension of epistemology. In *Anti-Dühring*, he pointed out: “All religion is nothing but the fantastic reflection in people’s minds of those external forces that dominate their daily life, a reflection in which earthly forces assume the form of supernatural forces.” [3]3 This is a classic definition of religion from Engels’ *Anti-Dühring* (1878). This classic summary by Engels reveals the content and object of religion, elucidates the special form of expression of religious concepts—that is, earthly forces manifest as “supernatural forces”—and also points out the reason why earthly forces become “supernaturalized.” Thus, it clearly explains the essential determinacy of religion and distinguishes religion from other ideologies. On the basis of inheriting the above ideas of Marx and Engels, Lenin, proceeding from the social reality of Russia at the time, used the method of class analysis to discuss religion and its essence. He pointed out: “For those who work all their lives and are poor all their lives, religion teaches them to be submissive and patient on earth… Religion is the opium of the people. Religion is a kind of spiritual cheap liquor.” [4]4 Lenin’s statement here draws on Marx’s earlier metaphor of religion as “opium of the people,” found in his *Critique of Hegel’s Philosophy of Right* (1844).

在《德意志意识形态》中，他对此更为明确地阐述道:“宗教本身既无本质也无王国”，在宗教之中，人把自己的经验世界变成了一种思想中的本质，而这个本质是一种与人本身对立异已物。如果想了解宗教的本质，只有到宗教存在的现实物质世界中去寻找。〔2〕可见，在当时的马克思看来，宗教这种意识形态是依存于社会存在的，宗教完全是一种“颠倒的意识形态”，是一种异化了的自我意识。恩格斯则从认识论的哲学纬度发展了马克思关于宗教本质的理论。他在《反杜林论》中指出:“一切宗教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。”〔3〕恩格斯的这一经典概括揭示了宗教的内容和对象，阐明了宗教观念的特殊表现形式即人间力量表现为“超人间力量”，并且还指出了人间力量之所以“超人间化”的原因，故此清楚地说明了宗教的本质规定性，把宗教与其他意识形态区别开来。列宁在继承上述马克思、恩格斯思想的基础上，从当时俄国的社会现实出发，用阶级分析的方法对宗教及其本质进行了论述。他指出:“对于工作一生贫困一生的人，宗教教导他们在人间要顺从和忍耐……宗教是人民的鸦片。宗教是一种精神上的劣质酒。”〔4〕

Shortly thereafter, in his article “On the Attitude of the Workers’ Party to Religion,” Lenin further elaborated: “Religion is the opium of the people—this saying of Marx is the cornerstone of the entire worldview of Marxism on the question of religion” [5]5 Lenin’s article “On the Attitude of the Workers’ Party to Religion” was published in 1909., thereby pointing out the essence of religion in serving the ruling class in class society. From the above overview, it can be seen that Marxist judgments on the essence of religion are multiple. First, Marx proposed from the dimension of social history that religion is the “theory of alienated self-consciousness”; second, Engels proposed from the dimension of epistemology the “theory of reflection” of religion; third, Marx proposed from the dimension of class struggle, further elaborated by Lenin, the “theory of opium” of religion. Regarding these definitions of the essence of religion from different dimensions, Chinese academic circles have conducted preliminary discussions, but currently the “theory of reflection” of the Marxist view of religion is generally accepted.

不久后，列宁在《论工人政党对宗教的态度》一文中又进一步发挥说:“宗教是麻醉人民的鸦片，———马克思的这一句名言是马克思主义在宗教问题上的全部世界观的基石”〔5〕，从而指出了宗教在阶级社会里为统治阶级服务的本质。由上面的概述可以看出，马克思主义关于宗教本质的论断是多元的。一是马克思从社会历史维度提出宗教是“异化的自我意识说”;二是恩格斯从认识论维度提出的宗教“反映论”;三是马克思从阶级斗争维度提出的，被列宁进一步阐释的宗教“鸦片论”。对于这些不同维度的宗教本质界定，我国学界都进行了初步的探讨，但目前普遍认可“反映论”的马克思主义宗教本质理论。

(B) Marxist Discussion on the Origin, Laws of Development, and Future Trends of Religion

(二)马克思主义关于宗教起源、发展规律及其未来趋势的论述

On the question of the origin of religion, the position of Marx and Engels is very clear: to seek the origin of religion in social existence. Starting from this logic, Marxism holds that religion is brought about by multiple factors. First, the fantastic reflection of human beings on natural forces is the natural-historical root of the emergence of religion. Engels pointed out: “Religion arose in the most primitive times from the most erroneous and primitive conceptions of people about their own nature and the external nature around them.” [6]6 This quotation is from Engels’ *Ludwig Feuerbach and the End of Classical German Philosophy* (1886).

在宗教起源问题上，马克思恩格斯的立场非常明确，那就是到社会存在中去寻找宗教的起源。从这一逻辑出发，马克思主义认为宗教是由多种因素促成的。首先，人类对自然力量的虚幻反映是宗教产生的自然历史根源。恩格斯指出:“宗教是在最原始的时代从人们关于自己本身的自然和周围的外部自然的错误的、最原始的观念中产生的。”〔6〕

Specifically, in the ignorant stage of human society, due to low levels of understanding and productive forces, people could not control nature by their own power and could only unconditionally submit to nature’s “bounty.” Thus, in the eyes of primitive people, nature possessed a certain alien, mysterious, and transcendent power. When primitive people engaged in abstract thinking about this powerful alien force, personified it, and then worshipped it, the earliest religion centered on nature worship was born. Second, the social suffering caused by class exploitation and oppression is an important social root of the emergence and existence of religion. After human society entered class society, productive forces gradually improved, and the oppression of nature relatively weakened. However, this was not purely a blessing for the broad masses of working people, because the ensuing class exploitation and oppression pushed them into the abyss of suffering. This cruel fact made people realize that social things had also become alien forces, objects of fear and supplication. When people were powerless against the alien forces of society and hopeless about their own material liberation, they began to seek spiritual liberation as a substitute. This provided the social and historical conditions for the emergence and existence of religion, which pursues “illusory happiness.” Just as Lenin said: “The exploited classes, because they have no strength to fight the exploiters, inevitably produce a longing for a blissful life after death, just as savages, because they have no strength to fight nature, produce a belief in gods, devils, miracles, and the like.” [7]7 This quotation is from Lenin’s *Socialism and Religion* (1905). That is to say, people cannot correctly understand the true nature of the universe. Finally, the erroneous reflection of phenomena such as consciousness and psychology is the ideological and cognitive root of the emergence of religion. Engels believed that in the consciousness of primitive people, the concept of the immortality of the soul arose very early, and then a direct reliability of sensory experience was produced. This understanding often led primitive people to treat feelings, illusions, and even hallucinations as identical to objective objects, treating the illusory as reality. They could not correctly understand human nature. In fact, in religion, people use this illusory method to construct spiritual entities.

具体地说，在人类社会的蒙昧阶段，由于认识水平和生产力水平低下，人不能凭借自己的力量控制大自然，只能无条件地服从大自然的“恩赐”，如此在原始人看来，自然便具有某种异己、神秘的、超越一切的力量。当原始人对这种强大的异己力量进行抽象思维、人格化改造进而对其崇拜时，那种以自然崇拜为中心的最早的宗教便产生了。其次，阶级剥削、压迫所造成的社会苦难是宗教产生和存在的重要社会根源。人类进入阶级社会之后，生产力逐步提高，自然的压迫相对减弱，但是，这对于广大劳动群众来说并不纯粹是一种福音，因为，接踵而来的阶级剥削和压迫又把他们推进了苦难的深渊。这种残酷的事实使人感悟到:社会事物也变成了异己的力量，变成了恐惧和祈求的对象。当人们无力于社会的异己力量，无望于自身的物质解放时，便开始寻找精神的解放来替代，如此就为追求“幻想幸福”的宗教提供了产生和存在的社会历史条件。恰如列宁所说:“被剥削阶级由于没有力量同剥削者进行斗争，必然产生对死后幸福生活的憧憬，正如野蛮人由于没有力量同大自然搏斗而产生对上帝、魔鬼、奇迹等的信仰一样。”〔7〕也就是说，人们对宇宙实相不能正确认识。最后，人类对意识心理等现象的错误反映是宗教产生的思想认识根源。恩格斯认为，在原始人的意识中，很早就产生了灵魂不死的观念，进而产生一种感觉经验的直接可靠性认识。这种认识使原始人常常把感觉、错觉，甚至幻觉的东西当作与客观对象同一的东西，把虚幻当作现实。不能正确认识人的本质。事实上，在宗教中人们正是用这种虚幻的方式来构造精神实体的。

On the question of the development of religion and its laws, Marxism contains three explanatory models: first, the developmental explanatory model of natural religion, polytheism and monotheism, an idea concentrated mainly in *Anti-Dühring*; second, the developmental explanatory model of spontaneous religion – artificial religion, an idea formed in Engels’ later years, when, with the deepening of research into cultural anthropology and the correction of mistaken views on the nature of primitive society, he expounded on religious development from the perspective of overall attributes and social function; third, the developmental explanatory model of clan religion – tribal religion – national and state religion – world religion, which is Engels’ thought on religious development formed on the basis of the evolution of human social systems. Although these three explanatory models of the history of religious development each have their own emphasis, they all stress the basic stance of applying historical materialism to explain religious development, and they all “contain the important idea that religious development is determined by social development, that the religious process is synchronized with the social process, and that the divinity of gods is determined by the nature of society.” [8]8 This is the eighth footnote in the original text, referencing a Chinese academic source.

在宗教的发展及其规律问题上，马克思主义存在三种解说模式:一是自然宗教、多神教与一神教的发展解说模式，这一思想主要集中在《反杜林论》中;二是自发宗教－人为宗教的发展解说模式，这一思想形成于恩格斯晚年，当时随着对文化人类学研究的深入，随着对原始社会性质错误认识的修正，他从总体属性和社会功能视角对宗教发展进行了阐述;三是氏族－部落宗教－民族与国家宗教－世界宗教的发展解说模式，这是恩格斯以人类社会制度的演变为根据所形成的宗教发展思想。上述三种宗教发展历史的解释模式尽管各有侧重，但是他们都强调运用唯物史观对宗教发展进行解释这一基本立场，而且都“蕴含着宗教发展由社会发展来决定、宗教进程与社会进程同步化、神的神性由社会性质而定的重要思想。”〔8〕

On the future trend of religion, the classical Marxist writers offered many incisive discussions. A relatively representative one is Engels’ argument in *Anti-Dühring*: “When society, by taking possession of and planned use of all the means of production, frees itself and all its members from the state of servitude; when planning is done by people and success is also achieved by people, then the last alien force that is still reflected in religion will vanish, and with it the religious reflection itself will disappear.” [9]9 This is the ninth footnote in the original text, referencing Engels’ *Anti-Dühring*.

关于宗教的未来趋势，马克思主义经典作家有过不少精彩的论述。其中较为有代表性的是恩格斯在《反杜林论》中的论说:“当社会通过占有和有计划地使用全部生产资料而使自己和一切社会成员摆脱奴役状态的时候，当谋事在人，成事也在人的时候，现在还在宗教中反映出来的最后的异己力量才会消灭，因而宗教反映本身也就随着消失。”〔9〕

In 1876, Marx expressed a similar insight in *Capital*, saying: “The religious reflection of the real world can disappear only when the relations of practical everyday life present themselves to people in a transparent and rational form between people and between people and nature. … But this requires a certain material foundation of society or a series of material conditions of existence, which are themselves the natural product of a long and painful historical development.” [10]10 This is the tenth footnote in the original text, referencing Marx’s *Capital*.

1876年，马克思在《资本论》中也表达了异曲同妙的见解，他说:“只有当实际日常生活的关系，人们面前表现为人与人之间和人与自然之间明白而合理的关系的时候，现实世界的宗教反映才会消失。……但是，这需要有一定的社会物质基础或一系列物质生存条件，而这种条件本身又是长期的、痛苦的历史发展的自然产物。”〔10〕

It can be seen that Marxism emphasizes that the fundamental condition for the disappearance of religion lies in eliminating the natural alien forces and social alien forces that dominate people. In other words, religion can only disappear of its own accord when the secular basis and conditions on which it arises and exists are eliminated.

可以看出，马克思主义强调宗教消亡的根本条件在于消除支配人们的自然异己力量和社会异己力量，换句话说，只有到宗教赖以产生和存在的世俗基础和条件消灭的时候，宗教才能自行消亡。

(III) Marxist Insights on the Question of the Dual Character of Religious Function Marx and Engels conducted a historical and dialectical exposition and analysis of the positive and negative social functions of religion, raising the question of the dual character of religious function.

(三)马克思主义关于宗教功能双重性问题的见解马克思和恩格斯对宗教社会作用的正面功能和负面功能进行历史的、辩证的阐述和分析，提出了宗教功能的双重性问题。

1. Religion Combined with the Ruling Class Plays a Negative Role

1．宗教与统治阶级结合起着消极作用

Marxism has always held that when religion (including various religious groups and organizations) combines with a backward and reactionary class that holds power, its social role manifests great negativity and negation. On this, Marx and Engels carried out critique on two levels. First, they criticized the negative role played by the combination of traditional religion and feudal privilege in the feudal system. Marx said: “Religion is the spiritual sustenance of the suffering people. The suffering of religion is both the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the feeling of a heartless world, just as it is the spirit of a spiritless condition. It is the opium of the people.” [11]11 This is the eleventh footnote in the original text, referencing Marx’s *Critique of Hegel’s Philosophy of Right*. This passage hits the nail on the head regarding the political function of religion under the feudal exploitative system: on the one hand, religion gives people in suffering a fantasy of happiness, causing them to turn away from reality and cling to spiritual consolation; on the other hand, religion provides the ruling class with a spiritual tool to maintain its ruling position, offering a “general theory” for the exploitative system, while the exploitative system, adorned with the dazzling “halo” of religion, becomes sacred and inviolable. Second, they criticized the negative role manifested by the combination of religion and the bourgeois state. In 1892, Engels pointed out that in the bourgeois era, there was “more than ever a need for spiritual means to control the people, and the first and most important of all spiritual means that can influence the masses remains religion.” [12]12 This is the twelfth footnote in the original text, referencing Engels’ *On the History of Early Christianity*. That is to say, in the capitalist era, religion’s function of spiritual narcosis and domination remained unchanged, and therefore religion remained a target of Marx and Engels’ fierce critique. It should be noted that the main purpose of the Marxist critique of religion’s negative social role is to awaken the masses, overthrow the irrational exploitative system, strive for the self-liberation of humanity and the liberation of society, and thereby establish a fair, just, and oppression- and exploitation-free rational social order.

马克思主义始终认为，当宗教(包括各种各样的宗教团体和宗教组织)和拥有权力的落后且反动的阶级相结合时，其社会作用表现出极大的消极性和否定性。对此，马克思恩格斯在两个层面展开批判。第一，对封建制度中传统宗教和封建特权结合所起的消极作用进行批判。马克思说:“宗教是深受苦难的百姓的精神寄托，宗教里的苦难既是现实的苦难的表现，又是对这种现实的苦难的抗议。宗教是被压迫生灵的叹息，是无情世界的感情，正像它是没有精神的制度的精神一样。宗教是人民的鸦片。”〔11〕这段论述一阵见血地指出了宗教在封建剥削制度下的政治功能，即一方面宗教给苦难中的人们以幻想的幸福，使人们虚化现实而执着于精神的慰藉;另一方面宗教为统治阶级维护自己的统治地位提供了精神工具，为剥削制度提供了“总的理论”，同时剥削制度也因佩戴宗教这一耀眼的“灵光圈”开始变得神圣不可侵犯。第二，对宗教与资产阶级政权结合所表现出来的消极作用进行批判。恩格斯在1892年指出，资产阶级时代，没有“比以往任何时候都更需要用精神手段去控制人民，而一切能影响群众的精神手段中第一个和最重要的手段依然是宗教。”〔12〕也即是说，在资本主义时代，宗教精神麻醉及其统治的功能依然没变，也因之，宗教依然是马克思恩格斯极力批判的对象。需要说明的是，马克思主义对宗教负面社会作用的批判，主要目的在于唤醒民众，推翻不合理的剥削制度，争取人性的自我解放和社会的解放进而建立一个公平、公正、没有压迫剥削的合理社会秩序。

2. Religion Combined with Non-Ruling Classes Has a “Cloak” Function

2．宗教与非统治阶级结合具有“外衣”作用

The so-called “cloak” function refers to non-ruling classes using religion to oppose the rule of the ruling class, thereby promoting social revolution and development. The classical Marxist writers basically took a positive view of this function. In *The Peasant War in Germany*, Engels pointed out that this religious cloak could become a weapon of revolution, and its nature ultimately depended on the class and class interests represented by the person wearing this “cloak.” He also used the example of “Luther’s translation of the Bible providing a powerful weapon for the plebeian movement” [13]13 This is the thirteenth footnote in the original text, referencing Engels’ *The Peasant War in Germany*. as proof of the positive role of the religious “cloak.” Lenin not only affirmed the positive role of the religious “cloak” but also, on this basis, put forward the proposition of “freedom of religious belief.” It can be seen that the classical Marxist writers had a clear understanding of the positive side of religion’s social role. However, it is worth noting that the Marxist affirmation of the positive function of religion did not change its determination of the essence of religion; they insisted that although religion could promote the positive character of the masses opposing the feudal system, “this positive role is, in essence, illusory.” [14]14 This is the fourteenth footnote in the original text, referencing a Chinese academic source.

所谓的“外衣”作用是指非统治阶级利用宗教反对统治阶级统治，进而推动社会革命和发展。马克思主义经典作家对这种作用基本上持肯定态度。恩格斯在《德国农民战争》中指出:宗教这种外衣可以成为革命的武器，它的性质归根结底在于穿着这件“外衣”的人所代表的阶级和阶级利益。并且他还通过介绍“路德翻译圣经给平民运动提供一种强有力的武器”的事例，〔13〕来作为宗教“外衣”发挥积极作用的证明。列宁对于宗教“外衣”的积极作用不但给予肯定，而且在此基础上还提出了“宗教信仰自由”的主张。可见，马克思主义经典作家对宗教社会作用的积极一面有着清醒的认识。不过值得注意的是，马克思主义对宗教积极功能的肯定，没有改变其对宗教本质的认定，他们坚持认为:虽然宗教能够促进民众反对封建制度的积极性质，“但这种积极作用从本质上说是虚假的。”〔14〕

II. China’s Current Religious Belief Issues and Their Characteristics

二、我国当前的宗教信仰问题及其特征

The Marxist view of religion, as an organic component of Marxism itself, is an open, continuously developing and innovating theoretical system. Therefore, correctly understanding China’s current religious situation and accurately grasping religious issues and their characteristics is the objective basis for upholding and developing the Marxist view of religion and thereby guiding religion to adapt to socialist society.

马克思主义宗教观作为马克思主义的有机组成部分，与马克思主义本身一样，是一个开放的、不断发展和创新的理论体系。因此，正确认识我国当前的宗教状况，准确把握宗教问题及其特征，是坚持和发展马克思主义宗教观，进而引导宗教与社会主义社会相适应的客观基础。

(I) The Basic Situation and Problems of Current Religious Belief in China

(一)我国当前宗教信仰的基本状况及其问题

First, the religious believing population shows a trend of expansion. Since reform and opening up, along with China’s substantial economic and social development, the religious believing population has instead shown a trend of expansion. Taking the development of the Christian believing population as an example: in the early days of the founding of the People’s Republic, Chinese Christians numbered about one million; in the 1980s, about ten million; and by 2006, according to a report in *Lianhe Zaobao*, Chinese Christians had reached over 16 million. This rate of development led former *Time* magazine Beijing bureau chief David Aikman to exclaim in his book *Christianity in Beijing: How Christianity Is Changing China and the Global Balance of Power* that, despite an unfavorable political and cultural environment, Christianity had achieved astonishing growth in China. [15]15 This is the fifteenth footnote in the original text, referencing David Aikman’s book *Christianity in Beijing*.

第一，宗教信仰群众呈现扩大趋势。改革开放以来，随着我国经济及其社会的长足发展，宗教信仰群众反成扩大趋势。以基督教的信仰群众发展为例，建国初期，我国基督教徒约为100多万，上世纪80年代约为1000多万，而到2006年，据《联合早报》报道，我国基督教徒已达1600多万人。如此的发展速度，使得《时代》周刊驻北京记者部前主任艾克曼在《基督教在北京:基督教如何改变中国及全球力量平衡》一书中感叹道:虽然所处的政治和文化环境不好，但基督教却在中国获得惊人发展速度。〔15〕

The continuous expansion of the religious believing population mainly creates two problems: first, the gap between theory and reality causes confusion in people’s understanding of the current “existence” of religion. According to Marxist inference, with the continuous development of productive forces and social forms, religion will gradually lose the conditions and basis for its existence. Yet the fact is that the religious believing population continues to expand, a phenomenon that leads people either to question the theory or to feel confused about the actual “existence” of religion. Second, the expansion of the scale of the religious believing population poses new challenges to religious work and united front work.

宗教信仰群众不断扩大的趋势主要造成了两方面的问题:一是理论与现实的差距造成人们认识当前宗教“存在”的困惑。按照马克思主义的推断，随着生产力以及社会形态的不断发展，宗教将会逐渐失去存在的条件和基础。然而事实是宗教信仰群众不断扩大，这种现象使得人们不是对理论产生质疑，就是对现实的宗教“存在”感到困惑。二是宗教信仰群众规模的扩大对宗教工作、统战工作提出了新的挑战。

Second, the tendency toward secularization in religion is constantly developing. Since reform and opening up, with the development of the market economy and the enormous transformation of the social structure, religion in China has also accelerated its process of secularization. First, believers’ longing for secular life is gradually surpassing their pursuit of faith. Compared with the past, when believers valued the pursuit of the “otherworldly realm,” present-day believers place greater emphasis on improving their secular life, with faith having become a personal spiritual pursuit pursued in the spare time of secular life. Second, commodity-economic activities and values are gradually being introduced into religious sanctuaries, making temple culture increasingly commercialized. For example, under the guise of self-support, Christianity vigorously establishes economic entities; many ancient Buddhist temples have become distribution centers for commodities, and some have even used temples as entities to conduct “listings” and similar activities. Finally, the socialization and emotionalization of religious morality in China have increased. At the present stage, the proportion of “humanitarian” morality in Chinese religion has increased; believers practice the secular human ethics of delighting in charity and helping others, and charitable undertakings that encourage goodness and upward striving are constantly being promoted. The main problem brought by the current tendency toward religious secularization is: while secularization reduces the sacredness of religion, it also gradually turns religion into a personal “private hobby.” Thus, how to both protect individuals’ right to religious freedom and unite religious believers to contribute their strength to socialist modernization and the construction of a harmonious society is a major problem that needs to be resolved.

第二，宗教的世俗化倾向不断发展。改革开放以来，随着市场经济的发展及社会结构的巨大变迁，我国宗教也加速了世俗化进程。首先，教徒对世俗生活的向往逐渐高于信仰追求。与过去教徒重视“彼岸世界”的追求相比，现在的教徒更加强调世俗生活的改善，信仰已成为世俗生活之余的个人精神追求。其次，商品经济活动和价值观念逐渐引入宗教殿堂，使寺观文化日益商品化。如基督教在自养名义下，大力兴办经济实体;诸多佛教古刹成为商品的集散地，更有甚者，以寺观为实体进行“上市”等活动。最后，我国宗教道德社会化、情感化比重加大。在现阶段，中国宗教的“人道”道德比重增加，教徒们躬行的乐善助人的世俗人伦，以及劝善向上的慈善事业不断推广。当前宗教世俗化倾向带来的主要问题是:世俗化在降低宗教神圣性的同时，也逐渐使宗教成为个人的“私人爱好”，那么，如何既能保护个人宗教信仰自由的权利，又能团结信教群众为社会主义现代化建设与和谐社会构建贡献力量，是一个需要解决的重大问题。

Third, the influence and role of religion in international and domestic affairs are constantly expanding. As a social culture, religion is playing an increasingly large role in China at the present stage. From the international level, the connections and exchanges between Chinese religion and China’s Hong Kong, Macao, and Taiwan regions, as well as with East Asia, Southeast Asia, Central Asia, West Asia, and even North America and Europe, have increased markedly, and the fields of exchange have further expanded. This has not only built an important platform for world cultural exchange but has also become an important force promoting development in areas such as economics, trade, and tourism. From the domestic level, the positive function of religion in building a socialist harmonious society has expanded. This is manifested in: first, Chinese religion provides a sense of security and spiritual comfort for people during the period of social transformation, enabling believers to treat social pressures, mental pressures, and psychological troubles with a “normal mind,” thereby playing the role of a social “safety valve”; second, although multiple religions exist in China, under the guidance of the policy of religious freedom, they are able to coexist pluralistically and live together harmoniously, forming a favorable situation within religious circles of “five religions shining together, jointly achieving harmony” [16]16 “Five religions shining together, jointly achieving harmony” (五教同光，共致和谐): A slogan referring to the five officially recognized religions in China (Buddhism, Taoism, Islam, Catholicism, and Protestantism) coexisting peacefully and contributing to social harmony.; third, on the basis of patriotism, Chinese religious circles have established a relationship with the ruling party of “mutual respect in faith, unity and cooperation in politics,” thereby playing a huge role in building a harmonious society. However, while religion is currently playing a positive role, it also highlights problems in the negative aspect of its social function: first, hostile Western forces have never given up using religious issues to carry out cultural infiltration, or using religious issues as a pretext to frequently interfere in China’s internal affairs, affecting China’s social stability and disrupting China’s economic development; second, cults and folk superstitions always use the “cloak” of religion to expand their influence and obtain illegitimate benefits. Therefore, the expansion of religious influence also provides soil for their proliferation; third, the expansion of religious influence imperceptibly impacts China’s mainstream social value forms, coming into conflict with the socialist core value system.

第三，宗教在国际、国内事务中的影响和作用不断扩大。作为一种社会文化，宗教在我国现阶段的社会作用越来越大。从国际层面看，我国宗教与中国的港、澳、台地区，与东亚、东南亚、中亚、西亚乃至北美、欧洲的联系和交流明显增多，交流的领域进一步扩大，如此不但为世界文化交流搭建了重要平台，而且成为促进经贸和旅游等方面发展的重要力量。从国内层面看，宗教在社会主义和谐社会建设方面的正向功能扩大。这表现在:一是我国宗教为社会转型期的人们提供了安全感和精神慰藉，能使信徒以一种“平常心”来对待社会压力、精神压力和心理烦恼，从而起到社会“安全阀”的作用;二是我国虽然存在多种宗教，但在宗教自由政策的指引下，能够多元共存、和谐共生，形成了宗教界的“五教同光，共致和谐”的良好局面;三是我国宗教界在爱国主义的基础上，与执政党建立起“信仰上相互尊重，政治上团结合作”的关系，从而为建设和谐社会发挥巨大作用。但是，当前宗教在充分发挥积极作用的同时，也凸显出在社会功能负向方面的问题:一是西方敌对势力从未放弃利用宗教问题进行文化渗透，或以宗教问题为借口，频频干涉我国内政，影响我国社会稳定，干扰我国经济发展;二是邪教与民间迷信总是借助宗教的“外衣”，不断扩大自己的影响，获取不正当利益。因此，宗教影响的扩大也为他们提供繁衍的土壤;三是宗教影响的扩大无形中对中国主流社会价值形态形成冲击，与社会主义核心价值体系相冲突。

(II) Current religious issues in China exhibit diversified characteristics

(二)我国当前宗教问题呈现出多样化特征

At present, China is in a period of social transformation, and religious issues exhibit obvious characteristics of mass character, ethnic character, international character, and complexity.

当前，我国正处于社会转型期，宗教问题呈现出明显的群众性、民族性、国际性和复杂性等特点。

First, the existence of religion in China determines that it possesses a certain mass character. China currently has about 100 million religious believers, with a trend of continuous growth; in areas where ethnic minorities live in concentrated communities, collective religious belief is widespread; religion has a certain influence among people at all levels, possessing a very obvious mass character.

第一，我国宗教的存在决定了它具有一定的群众性。中国现有宗教信徒约有1亿多人，并有不断增长的趋势;在少数民族聚居地区，集体信教情况广泛存在;宗教在各层次人群中都有一定的影响，具有十分明显的群众性。

Second, religion and ethnic issues in China are interwoven, possessing an ethnic character. China is a multi-ethnic country. Among its many ethnic groups, more than 20 ethnic minorities are almost entirely religious. Viewed solely from the perspective of ethnic issues, the religious beliefs of ethnic minorities are not only interwoven with the ethnic group’s own sense of identity but are also interconnected with politics, culture, and customs. This results in a “merger” of China’s ethnic issues and religious issues. Therefore, in this sense, China’s religious issues have a strong ethnic character.

第二，我国宗教和民族问题相互交织，具有民族性。我国是个多民族国家，在众多的民族中，有20多个少数民族几乎全部信教。若单从民族问题的角度看，少数民族的宗教信仰不但与本民族的族群意识相交织，而且与政治、文化和风俗相互关联，如此就造成了我国民族问题与宗教问题的“合体”。因此，从这层意义上讲，我国宗教问题具有很强的民族性。

Third, Chinese religion possesses an international character. China’s Buddhism, Islam, Catholicism, and Christianity were all introduced from abroad. These religions are all world religions, occupying an important position internationally, with numerous believers in many countries and regions, and some of these religions are established as state religions in certain countries. After the founding of New China, and especially after reform and opening up, the international exchanges of Chinese religion have increased day by day. On the one hand, this manifests as religion, as a cultural means, playing an increasingly important role in promoting ethnic interaction and regional exchange; on the other hand, it manifests as religion serving as a breakthrough point for the West to promote a “peaceful evolution” strategy and to implement “Westernization” and “division” against China, gradually becoming an object for use and co-optation by hostile foreign forces.

第三，我国宗教具有国际性特征。我国的佛教、伊斯兰教、天主教、基督教都是由外国传入的，这些宗教都是世界性宗教，在国际上占有重要地位，在许多国家和地区有着众多的信徒，其中有的宗教在一些国家中被奉为国教。新中国成立尤其是改革开放以后，我国宗教的国际交往日益增多，一方面表现为宗教作为一种文化手段，在促进民族交往和地区交流中发挥越来越重要的作用;另一方面表现为宗教作为西方推行“和平演变”战略，对我国实行“西化”和“分化”的突破口，已逐渐成为境外敌对势力利用和争取的对象。

Fourth, Chinese religion possesses complexity. The complexity here refers not only to the complexity of the factors involved, such as social and political issues, mass relations, ethnic relations, and international relations, but also to the complexity of its impact. As Jiang Zemin said: “Religion concerns the stability and unity of our entire country, concerns ethnic unity and the unification of the motherland, concerns the construction of our entire socialist material civilization and cultural-ethical progress, and also concerns the struggle between infiltration and anti-infiltration, peaceful evolution and anti-peaceful evolution.” [17]17 Jiang Zemin (1926–2022): General Secretary of the Communist Party of China (1989–2002) and President of the People’s Republic of China (1993–2003). From the above analysis of China’s current religious issues and their diversified characteristics, regarding religious issues, one can neither simply treat them as an alien ideology, denying their mass character, nor view them in isolation from ethnic issues and the international environment, nor treat them simplistically in a metaphysical manner. Instead, under the guidance of the Marxist view of religion, integrating the realities of China’s political, economic, cultural, and social development, one should think about and handle them from the height of building socialism with Chinese characteristics and realizing the great rejuvenation of the Chinese nation.

第四，我国宗教具有复杂性。这里的复杂性不仅指其涉及因素复杂，如社会政治问题、群众关系、民族关系和国际关系问题等等，而且指其影响复杂。恰如江泽民所说:“宗教关系到我们整个国家的安定团结，关系到民族的团结、祖国的统一，关系到我们整个社会主义物质文明和精神文明的建设，也关系到渗透与反渗透、和平演变与反和平演变的斗争。”〔16〕从上述我国现阶段宗教问题及其多样化特征来看，对于宗教问题，既不能简单把其当作一种异己的意识形态，否认群众性，也不能离开民族问题和国际环境孤立看待之，更不能形而上地对其简单化处理，而应该在坚持马克思主义宗教观的指导下，结合中国政治、经济、文化和社会发展实际，站在建设中国特色社会主义、实现中华民族伟大复兴的高度去思考和处理。

III. The Contemporary Guiding Value of the Marxist View of Religion

三、马克思主义宗教观的当代指导价值

The basic viewpoints and fundamental principles of Marxism on religious issues have very important guiding value for us to correctly understand and handle current religious issues, formulate and implement religious policies, fully leverage the positive social functions of religion, and actively guide religion to adapt to socialist society.

马克思主义关于宗教问题的基本观点、基本原理对于我们正确认识和处理当前的宗教问题，制定和执行宗教政策，充分发挥宗教的正向社会功能，积极引导宗教与社会主义社会相适应，具有十分重要的指导价值。

(I) Adhere to the Marxist view of religion, proceed from the basic standpoint of historical materialism, and view the existence of religious issues in China developmentally.

(一)坚持马克思主义宗教观，从唯物史观的基本立场出发，发展地看待我国宗教问题的存在

The ideological core of historical materialism is that social being determines social consciousness. Studying Marx’s investigations and discussions of religion reveals that this basic position runs through them from beginning to end. This enlightens us that, regarding China’s religious problems and their characteristics during the transition period, we cannot analyze them solely from religion itself, nor can we explain them purely in terms of spiritual factors; rather, we must seek answers in actual social being. First, consider the existence of religious problems in the transition period from the perspective of social conditions. At present, China’s entire social politics, economy, culture, and other aspects are undergoing tremendous changes, and the structure of social interests is constantly being adjusted and reorganized. Under these circumstances, contradictions exist in society such as the gap between rich and poor, social injustice, inadequate social security, and scarcity of social resources. Added to this are the vicissitudes of life—rise and fall, honor and disgrace—that are difficult to grasp, as well as the unavoidable realities of birth, aging, illness, and death. This keeps every individual under the control of society’s “alien” forces, and religion thus becomes a form of cognition and method for people to explain social phenomena, resolve social contradictions, and achieve social adaptation. Second, consider the existence of religion in the transition period from the perspective of natural conditions. Limited by the level of science and technology and our ability to conquer nature, at the present stage people are still unable to achieve complete control over nature or the thorough prevention of natural disasters. “Nature” remains an “alien force” for humanity, as seen in the 2008 southern snow and ice disaster, the Wenchuan earthquake, and so on. Therefore, religion also becomes a means and method for people to explain and cope with this “alien” nature. Third, consider the existence of religion in the transition period from the perspective of psychological conditions. The transition from traditional to modern society generates various social problems, family problems, personal problems, and unpredictable sudden problems, all of which place enormous psychological pressure on people. In reality, people need mental decompression, psychological comfort, and psychological therapy. In a certain sense, religion is precisely a relatively good tool for psychological adjustment. From the above analysis, it can be seen that the existence of religious problems in China during the transition period is a very natural and normal process. Therefore, we should view it with a “normal mindset” and truly “desensitize” it.

唯物史观的思想核心是:社会存在决定人们的社会意识。学习马克思主义的宗教考察与论述，会发现这一基本立场贯穿于始终。这就启示我们，对于转型期我国的宗教问题及其特征，不能仅从宗教本身出发去分析，也不能单纯用精神性的因素去解释，而应该在现实社会存在中寻找答案。首先，从社会条件看转型期宗教问题的存在。当前我国整个社会政治、经济与文化等方面正发生巨大变迁，社会利益结构不断调整与重组。在这种情况下，社会上存在着诸如贫富悬殊、社会不公、社会保障不健全、社会资源紧缺等矛盾，再加上人生中难以把握的兴衰荣辱以及必不可少的生老病死，使得每一个人总处在社会“异己”力量的掌控之中，宗教因而成为人们解释社会现象、解决社会矛盾、达到社会适应的一种认识和方法。其次，从自然条件看转型期宗教的存在。受科学水平及其我们征服自然的能力所限，在现阶段人们还不可能达到对自然的完全掌控和对自然灾害的彻底预防，“自然”对人而言仍是一种“异己力量”，如2008年的南方冰雪灾害、汶川大地震等。因此，宗教也成为人们解释和对付这种“异己”自然的一种方式和手段。再次，从心理条件看转型期宗教的存在。社会从传统向现代的转型，产生各种各样的社会问题、家庭问题、个人问题，以及不可预知的突发问题，这些问题给人以巨大的心理压力。现实中人们需要精神减压、心理安慰和心理治疗，而在某种意义上说，宗教正是一种较好的心理调节工具。由上述分析可知，转型期我国的宗教问题的存在是一种非常自然的、正常的过程，因此，我们应该用“平常心”来看待之，使它真正“脱敏”。

Adhering to the basic position of historical materialism also requires us to view the existence of China’s religious problems from a developmental perspective, rather than rigidly clinging to certain assertions of classical Marxist theorists about religion. The religion that Marx and Engels discussed at the time was 19th-century Western religion, and their corresponding critique of religion mainly served their social revolution. What Lenin discussed about religion was mainly his observation and reflection on Russian society before and after the October Revolution. Now times have changed. From the perspective of the international environment, economic globalization and technological informatization are developing rapidly. From the perspective of the domestic environment, China’s political system, economic development, cultural psychology, and other aspects are undergoing tremendous modern transformation. Against this backdrop, religious doctrines, rituals, nature, and social functions have all undergone significant changes. The most notable is the continuous “secularization” of religion, meaning that religion is increasingly turning its attention to secular affairs, such as world peace, the ecological environment, human rights issues, and ethics and morality, and actively participating in the operation of social and civil affairs. In this way, it has gradually eased its “tension” with society. Furthermore, while concerning themselves with social politics and economic development, China’s religious groups have also become an important link between the government and religious believers, and an important social force serving the construction of socialist modernization. Based on these changes in religion, we should downplay the consideration of religion from the perspective of political confrontation and class struggle, and focus on examining religion from social and cultural perspectives. We should advocate more for the concept of religious harmony rather than the idea of conflict. [18]18 The original text contains a superscript reference number [17] at the end of this paragraph, which appears to be a footnote marker in the source. It is retained here as [18] to continue the numbering from the translation context.

坚持唯物史观的基本立场，还应该用发展的眼光看待我国宗教问题的存在，而不是僵化地固守马克思主义经典理论家关于宗教的某些论断。马克思、恩格斯当时所论及的宗教是19世纪的西方宗教，其相应的宗教批判主要是服务于其社会革命的;列宁所论宗教主要是对“十月革命”前后俄罗斯社会的观察和思考。如今世事已变，从国际环境看，经济全球化和技术信息化迅猛发展;从国内环境看，我国的政治体制、经济发展、文化心理等发生着巨大的现代转型。在这样的背景下，宗教的教义教规、宗教仪式、宗教性质及社会功能都发生了很大变化，最显著的是宗教在不断地“世俗化”，也即是说宗教在越来越多地把自己关注的目光投向世俗事务，如世界和平、生态环境、人权问题以及伦理道德等，并积极参与社会民政事务的运作，如此以来就逐渐缓和了其与社会的“张力”。此外，我国宗教团体在关心社会政治与经济发展的同时，还成为政府与信教群众之间联系的重要纽带，成为服务于社会主义现代化建设的重要社会力量。基于上述宗教的变化，我们应该淡化政治对抗、阶级斗争视角的宗教考量，关注社会及文化层面的宗教审视;应该更多地提倡宗教和谐理念而不是冲突思想。〔17〕

(2) Adhere to the Marxist view of religion, correctly view freedom of religious belief, and do a good job in religious work based on the current characteristics of religion in China

(二)坚持马克思主义宗教观，正确看待宗教信仰自由，根据当前我国宗教的特点做好宗教工作

At present, since the social, natural, and psychological roots of the existence of religion have not yet been eliminated, religion will continue to exist for a considerable historical period. Under these circumstances, it is particularly necessary to adhere to the religious policy of freedom of religious belief. This is not only an inheritance of the basic Marxist propositions on religious issues but also a realistic choice for China at the current stage. That is, it can unite all religious and non-religious believers to the greatest extent, enabling them to concentrate their wisdom and strength on the construction of socialist modernization with Chinese characteristics and on the great rejuvenation of the Chinese nation.

当前，由于宗教存在的社会根源、自然根源以及心理根源还没有消除，宗教还将在相当长的历史时期内继续存在。在这种情况下，坚持宗教信仰自由的宗教政策尤为必要，这不仅是对马克思主义关于宗教问题的基本主张的继承，更是我国现阶段的一种现实选择，即可以最大限度地团结全体信教群众和不信教群众，使他们把智慧和力量凝聚到中国特色的社会主义现代化建设中来，凝聚到中华民族的伟大复兴中来。

While adhering to the policy of freedom of religious belief, we should also carry out religious work based on the current characteristics of religion in China. First, pay attention to the education and guidance of religious believers. Religion has a mass character and can constitute a very powerful social force. This force “often becomes the object of utilization and co-optation by various social forces, and in turn, it often becomes the support and deep background for some actual struggles and contradictions.” [19]19 The original text contains a superscript reference number [18] at the end of this sentence, retained here as [19]. Therefore, we must pay attention to the education and guidance of religious believers, fully unleash their enthusiasm and creativity, and promote the construction of socialism with Chinese characteristics. Second, be mindful of the sensitivity of religion to ethnic relations. China is a multi-ethnic, multi-religious country. Religious issues are always linked to ethnic issues. Therefore, the understanding and handling of religious issues must maintain a high degree of political sensitivity. For example, in areas where Han Chinese and ethnic minorities live together, problems caused by religion should be treated differently. Ethnic unity should not be harmed by simplistic handling of religious issues. The religious beliefs of ethnic minorities must be fully respected. Religious discrimination must not arise, and ethnic unity must not be undermined on the pretext of differences in religious belief. Third, religious work should be placed within the grand strategy of the rejuvenation of the Chinese nation. The current international character of religion in China indicates that religion participates in the great international game. The West’s use of religious issues to infiltrate China is a form of strategic containment. We should strengthen international exchanges in religious culture and form a counter-containment against hostile Western forces using religion. This strategic game mediated by religion urges us to understand and handle religious issues from the height of the great rejuvenation of the Chinese nation and to do a good job in religious work. Fourth, pay attention to viewing religious work as a systematic project. Religious issues involve all aspects of international and domestic affairs. Religion concerns the stability and unity of our entire country, the unity of ethnic groups, the unification of the motherland, the construction of both socialist material civilization and cultural-ethical progress, and also the struggle against infiltration and counter-infiltration, and against peaceful evolution and counter-peaceful evolution. [20]20 The original text contains a superscript reference number [19] at the end of this sentence, retained here as [20]. Therefore, we must attach great importance to religious issues and treat them as a systematic project to be built.

在坚持宗教信仰自由政策的前提下，我们还应该根据当前我国宗教的特点开展宗教工作。第一，重视信教群众的教育与引导工作。宗教具有群众性，它能构成一种非常强大的社会力量。这种力量“往往成为社会各种势力利用和争取的对象，同时反过来它们又往往成为一些现实斗争和矛盾的依托和深刻背景。”〔18〕因此，我们必须重视信教群众的教育和引导工作，充分发挥他们的积极性和创造性，以推进中国特色社会主义建设。第二，注意宗教对于民族关系的敏感性。我国是个多民族、多宗教的国家，宗教问题总是和民族问题联系在一起的，因此对宗教问题的认识和处理，必须保持高度的政治敏感性。如在汉族与少数民族杂居区，对于宗教所引起的问题应该区别对待，不能因宗教问题处理的简单化而伤害民族团结;对于少数民族的宗教信仰必须充分尊重，不能产生宗教歧视，更不能借口宗教信仰的不同而破坏民族团结。第三，应该把宗教工作放到中华民族复兴的大战略中。当前我国宗教的国际性特征表明宗教参与着国际的大博弈，西方利用宗教问题对我国的渗透是一种战略遏制，而我们应该加强宗教文化的国际交流，对西方敌对势力利用宗教形成一种反遏制。这种以宗教为媒介的战略博弈促使我们站到中华民族伟大复兴的高度来认识和处理宗教问题，做好宗教工作。第四，注意把宗教工作看作是一个系统工程。宗教问题牵涉到国际以及国内的方方面面，宗教关系到我们整个国家的安定团结，关系到民族的团结、祖国的统一，关系到我们整个社会主义物质文明和精神文明的建设，也关系到渗透与反渗透、和平演变与反和平演变的斗争。〔19〕因此，我们要高度重视宗教问题，把其看作一个系统工程加以建设。

(3) Adhere to the Marxist view of religion, adopt a scientific and dialectical method, and comprehensively view the social role of religion in China

(三)坚持马克思主义宗教观，以科学辩证的方法，全面地看待我国宗教的社会作用

The Marxist view of religion is a scientific religious worldview and methodology. Whether it is the basic theory of the Marxist view of religion or its basic policy, both shine with the truth of materialist dialectics. This enlightens us that we must use scientific and dialectical analytical methods to correctly analyze the current social role of religion and to reasonably advance the practice of religious policy.

马克思主义宗教观是科学的宗教世界观与方法论。无论是马克思主义宗教观的基本理论，还是其基本政策，都闪耀着唯物辩证法的真理光辉。这就启示我们，必须运用科学辩证的分析方法，才能对当前宗教社会作用有正确的分析，才能合理地推进宗教政策的实践。

1. Clarify the “dual character” of religion and actively guide religion to adapt to socialist society

1．厘清宗教的“二重性”，积极引导宗教与社会主义社会相适应

At present, religion exerts a "dual" influence in political, economic, cultural-psychological and other aspects. In terms of political security, on the one hand, with the expansion of religious extremist forces worldwide, religion in China has gradually become a tool exploited by "separatists," foreign hostile forces, etc., causing great harm to China's national security and social stability; on the other hand, religion plays a positive role in the construction of a harmonious society. In terms of economic development, religion, as a form of social consciousness, is in a certain sense one of the guides of social production and social labor, indirectly influencing economic activities, although this influence is currently minimal; at the same time, religion, as a social organization, also participates in socialist modernization in different ways. [20]20 The original text contains a superscript reference number [19] at the end of this sentence, retained here as [20]. In terms of science and culture, from a negative perspective, heretical and deviant religions contain false and erroneous concepts about nature, which to a certain extent can "fool" the masses, hindering the development of modern science and culture; but from a positive perspective, orthodox religion, as an important cultural value, plays an irreplaceable role in psychological adjustment, moral education, social welfare, cultural heritage, etc. Especially in the current period of social transition, the role of psychological adjustment and moral education becomes more prominent, playing an important role in social stability and the enhancement of people's moral cultivation. Since religion currently has such a complex "duality," encouraging the religious circles to promote the positive factors of religion and suppress the negative factors of religion becomes an important task in socialist modernization.

当前，宗教在政治、经济、文化心理等方面都发挥着“二重性”的影响。在政治安全上，一方面，随着宗教极端势力在世界范围内的扩张，我国宗教也逐渐成为“分裂分子”、国外敌对势力等借以利用的工具，这对我国国家安全和社会稳定造成了极大的危害;另一方面，宗教在和谐社会建设中有发挥着积极的影响。经济发展上，宗教作为一种社会意识形式，一定意义上是社会生产和社会劳动的指导者之一，间接地影响着经济活动，尽管这种影响目前微乎其微;与此同时，宗教作为一种社会组织，也以不同方式参与着社会主义现代化建设。〔20〕科学文化上，从消极层面讲，邪门歪道的宗教包含着关于自然的虚假、错误观念，这些观念一定程度上会“愚化”民众，不利于现代科学文化的发展;但从积极层面讲，正统的宗教作为一种重要的文化价值，它在心理调适、道德教化、社会公益、文化传承等方面都发挥着不可替代的作用，尤其是在当前转型期阶段，心理调适和道德教化的作用就愈加凸显，对社会稳定以及人们道德修养的提升都发挥着重要作用。既然宗教在当前有着如此复杂的“二重性”，那么鼓励宗教界弘扬宗教的积极因素，抑制宗教中的消极因素，就成为社会主义现代化建设中的重要课题。

The social role of religion in China not only has the above-mentioned complex "duality," but also has variability; it changes with social development and evolution, as well as with the different stages and social status of religion itself. This reminds us: we must be adept at making religion a harmonious factor in our society through effective regulation and positive guidance, maximizing the adaptation of religion to the socialist society. To this end, the following key points should be noted: First, "guiding religion to adapt to the socialist society does not require religious figures and believers to abandon their religious beliefs," [21]21 The term "separatists" (分裂分子) here refers primarily to advocates of Tibetan but rather requires them to love the motherland, uphold the socialist system, and serve and submit to the supreme interests of the state and the overall interests of the nation; second, guiding religion to adapt to the socialist society requires paying attention to adjusting those religious doctrines and canons that are incompatible with economic and social development, actively accepting the influence of modern science, culture, and cultural-ethical progress, and making interpretations of relevant doctrines and canons that keep pace with the times; third, guiding religion to adapt to the socialist society requires bringing religious activities within the scope of regulation by the Constitution and laws, developing them appropriately, and regulating their activities.

我国宗教的社会作用不但具有上述复杂的“二重性”，而且也具有变动性，它会随着社会的发展、演变以及宗教本身的阶段性和社会地位的不同而发生变化，这就提醒我们:要善于通过有效的规范和积极的引导，使宗教成为我们社会的和谐因子，最大限度地实现宗教与社会主义社会相适应。为此，要注意以下几点要旨:第一，“引导宗教与社会主义社会相适应，不是要求宗教界人士和信教群众放弃宗教信仰”，〔21〕而是要求他们热爱祖国、拥护社会主义制度，服务和服从国家最高利益和民族整体利益;第二，引导宗教与社会主义社会相适应，要重视调整那些不适应经济、社会发展的有关教义和教规，积极接受现代科学文化和精神文明的熏陶，对有关教义和教规做出与时俱进的阐释;第三，引导宗教与社会主义社会相适应，要求把宗教活动纳入宪法和法律调整的范围，适度发展，规范活动。

2. Pay attention to overall planning and balance, actively promote the practice of religious policy

2．注意统筹兼顾，积极推进宗教政策的实践

At the level of religious policy practice, we must truly comprehend the dialectical materialism contained in the Marxist view of religion, actively promote the practice of religious policy, and prevent the emergence of erroneous tendencies of both "left" and right. Specifically, at the macro-strategic level, we must frankly acknowledge the ideological antagonism between Marxist theory and religion, while emphatically stressing the fundamental unity of interests between the broad masses of believers and non-believers; on the issue of religious function, we must pay attention to overcoming and restraining the negative effects of religion, while fully affirming and bringing into play the positive role of religion; in the management and guidance of religion, we must adhere to managing religious affairs according to law, while focusing on actively guiding religion to adapt to the socialist society; in religious policy, we must respect and protect freedom of religious belief, while also respecting and protecting the freedom not to believe and to propagate atheism; in religious development, we must continuously strengthen cultural exchanges and interactions between religions, while adhering to the principle of independence and self-management, and resolutely resisting the use of religion by hostile forces for infiltration, etc. [22]

在宗教政策实践层面，我们要真正领会蕴含在马克思主义宗教观中的唯物辩证法，积极推进宗教政策的实践，防止“左”、右两种错误倾向的出现。具体来讲，就是在宏观战略上，既要坦率承认马克思主义理论与宗教在意识形态上的对立性，又要着重强调广大信教和不信教群众的根本利益一致性;在宗教功能问题上，既要注意克服和抑制宗教的消极作用，又要充分肯定和发挥宗教的积极作用;在宗教的管理及其引导上，既要坚持依法管理宗教事务，又要注重积极引导宗教与社会主义社会相适应;在宗教政策上，既要尊重和保护宗教信仰自由，又要尊重和保护不信教、宣传无神论的自由;在宗教发展上，既要不断加强宗教文化交往交流，又要坚持独立自主自办原则，坚决抵御敌对势力利用宗教进行渗透，等等。〔22〕

[References]

〔参考文献〕

[1]1 This quotation is from Marx’s early writings; the specific source is not provided in the original text. Collected Works of Marx and Engels: Volume 1 [M]. Beijing: People's Publishing House, 2009. 587.

〔1〕马克思恩格斯文集:第1卷〔M〕．北京:人民出版社，2009．587．

[2]2 This refers to the discussion in *The German Ideology* (1845-1846) by Marx and Engels. Complete Works of Marx and Engels: Volume 3 [M]. Beijing: People's Publishing House, 1972. 170.

〔2〕马克思恩格斯全集:第3卷〔M〕．北京:人民出版社，1972．170．

[3]3 This is a classic definition of religion from Engels’ *Anti-Dühring* (1878). [9]9 This is the ninth footnote in the original text, referencing Engels’ *Anti-Dühring*. [12]12 This is the twelfth footnote in the original text, referencing Engels’ *On the History of Early Christianity*. Selected Works of Marx and Engels: Volume 3 [M]. Beijing: People's Publishing House, 1972. 354, 668, 201.

〔3〕〔9〕〔12〕马克思恩格斯选集:第3卷〔M〕．北京:人民出版社，1972．354，668，201．

[4]4 Lenin’s statement here draws on Marx’s earlier metaphor of religion as “opium of the people,” found in his *Critique of Hegel’s Philosophy of Right* (1844). Complete Works of Lenin: Volume 12 [M]. Beijing: People's Publishing House, 1987. 131.

〔4〕列宁全集:第12卷〔M〕．北京:人民出版社，1987．131．

[5]5 Lenin’s article “On the Attitude of the Workers’ Party to Religion” was published in 1909. Selected Works of Lenin: Volume 2 [M]. Beijing: People's Publishing House, 1995. 247.

〔5〕列宁选集:第2卷〔M〕．北京:人民出版社，1995．247．

[6]6 This quotation is from Engels’ *Ludwig Feuerbach and the End of Classical German Philosophy* (1886). Selected Works of Marx and Engels: Volume 4 [M]. Beijing: People's Publishing House, 1995. 250.

〔6〕马克思恩格斯选集:第4卷〔M〕．北京:人民出版社，1995．250．

[7]7 This quotation is from Lenin’s *Socialism and Religion* (1905). Complete Works of Lenin: Volume 10 [M]. Beijing: People's Publishing House, 1987. 62.

〔7〕列宁全集:第10卷〔M〕．北京:人民出版社，1987．62．

[8]8 This is the eighth footnote in the original text, referencing a Chinese academic source. Wei Qi. A Study of the Marxist View of Religion [D]. Doctoral Dissertation of Minzu University of China, 2005.

〔8〕魏琪．马克思主义宗教观研究〔D〕．中央民族大学博士学位论文，2005．

[10]10 This is the tenth footnote in the original text, referencing Marx’s *Capital*. Complete Works of Marx and Engels: Volume 27 [M]. Beijing: People's Publishing House, 1971. 439.

〔10〕马克思恩格斯全集:第27卷〔M〕．北京:人民出版社，1971．439．

[11]11 This is the eleventh footnote in the original text, referencing Marx’s *Critique of Hegel’s Philosophy of Right*. Selected Works of Marx and Engels: Volume 1 [M]. Beijing: People's Publishing House, 1972. 2.

〔11〕马克思恩格斯选集:第1卷〔M〕．北京:人民出版社，1972．2．

[13]13 This is the thirteenth footnote in the original text, referencing Engels’ *The Peasant War in Germany*. Collected Works of Marx and Engels: Volume 2 [M]. Beijing: People's Publishing House, 2009. 244.

〔13〕马克思恩格斯文集:第2卷〔M〕．北京:人民出版社，2009．244．

[14]14 This is the fourteenth footnote in the original text, referencing a Chinese academic source. Shi Chuansheng. The Marxist View of Religion and Its Related Trends [M]. Chengdu: Sichuan People's Publishing House, 1998. 123.

〔14〕施船升．马克思主义宗教观及其相关动向〔M〕．成都:四川人民出版社，1998．123．

[15]15 This is the fifteenth footnote in the original text, referencing David Aikman’s book *Christianity in Beijing*. Aikman. Christianity in Beijing: How Christianity Is Changing China and the Global Balance of Power [EB/OL] http://zhidao.baidu.com/question/

〔15〕艾克曼．基督教在北京:基督教如何改变中国及全球力量平衡〔EB/oL〕http://zhidao．baidu．com/question/

98288881.html?si=7.

98288881．html?si=7．

[16]16 “Five religions shining together, jointly achieving harmony” (五教同光，共致和谐): A slogan referring to the five officially recognized religions in China (Buddhism, Taoism, Islam, Catholicism, and Protestantism) coexisting peacefully and contributing to social harmony. [19]19 The original text contains a superscript reference number [18] at the end of this sentence, retained here as [19]. Jiang Zemin. Selected Documents on the United Front [Z]. Beijing: Huawen Publishing House, 2002. 205.

〔16〕〔19〕江泽民．统一战线文献选编〔Z〕．北京:华文出版社，2002．205．

[17]17 Jiang Zemin (1926–2022): General Secretary of the Communist Party of China (1989–2002) and President of the People’s Republic of China (1993–2003). Zhuo Xinping, Pei Biao, Gong Xuezeng, Zheng Xiaojun. Dialogue on the Contemporary Marxist View of Religion [J]. World Religious Culture, 2010, (6): 44.

〔17〕卓新平，裴飚，龚学增，郑筱筠．对话当代马克思主义宗教观〔J〕．世界宗教文化，2010，(6):44．

[18]18 The original text contains a superscript reference number [17] at the end of this paragraph, which appears to be a footnote marker in the source. It is retained here as [18] to continue the numbering from the translation context. Ni Banggui. Firmly Establish the Marxist View of Religion [J]. Tibet Studies, 2003, (1): 48.

〔18〕倪邦贵．牢固树立马克思主义宗教观〔J〕．西藏研究，2003，(1):48．

[20]20 The original text contains a superscript reference number [19] at the end of this sentence, retained here as [20]. Zhang Yaoying. The Marxist View of Religion and Its Innovative Development in China [J]. Journal of Fujian Institute of Socialism, 2010, (3): 31.

〔20〕张耀影．马克思主义宗教观及其在中国的创新性发展〔J〕．福建省社会主义学院学报，2010，(3):31．

[21]21 The term "separatists" (分裂分子) here refers primarily to advocates of Tibetan Selected Works of Jiang Zemin: Volume 3 [M]. Beijing: People's Publishing House, 2006. 387.

〔21〕江泽民文选:第3卷〔M〕．北京:人民出版社，2006．387．

[22] Pei Biao. In-depth Study of the Marxist View of Religion [J]. World Religious Culture, 2010, (4): 4.

〔22〕裴飚．深入研究马克思主义宗教观〔J〕．世界宗教文化，2010，(4):4．

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