A Review of Surveys on Religious Belief among University Students in Beijing

Abstract: By reviewing surveys and studies on the state of religious belief among university students in the Beijing area, it is found that the research content mainly covers five aspects: (1) the basic situation of university students’ religious belief: the proportion of university students with religious belief is on the rise, and there are certain differences among believing students in terms of family background, gender, grade level, and major; (2) the channels through which university students encounter religion and the reasons for their belief: the main channels for university students to encounter religion come from books, classrooms, and relatives and friends; most believing university students choose to believe during their university years, and the reasons for belief are multiple; (3) university students’ religious concepts and characteristics of belief activities: most university students hold a tolerant attitude toward religion; student believers have a high degree of understanding of basic doctrines and teachings, show high enthusiasm for participating in religious activities, and tend to prefer fellowship activities; (4) the impact on university students after believing: religious belief brings about very significant changes in university students’ values and behavioral patterns, and there is a negative tendency in their ideological orientation; and (5) countermeasures and suggestions: it is argued that a multi-pronged approach should be adopted, including offering relevant courses and strengthening the management of illegal proselytizing activities. The shortcomings of these studies are: (1) a general lack of a scientific atheist perspective; some studies lack an objective and neutral stance; some studies lack in-depth understanding of the research subjects.

摘要：对涉及北京地区大学生宗教信仰状况的调查研究进行梳理，发现其研究内容主要有五个方面：（1）大学生信仰宗教的基本状况：具有宗教信仰的大学生人数比例呈上升趋势，信教大学生在家庭背景、性别、年级和专业等方面存在一定的差异；（2）大学生接触宗教的途径和信教的原因：大学生接触宗教的途径主要来自书籍、课堂和亲朋好友，多数信教大学生在大学期间才选择信教，信教原因具有多重性；（3）大学生的宗教观念和信仰活动特征：多数大学生对宗教持宽容态度，大学生信徒对基本教义、教理的理解程度高，参加宗教活动热情高，更倾向于团契活动；（4）信教后对大学生的影响：信教对大学生的价值观念和行为模式的改变非常大，且他们在思想倾向上存在消极性；和（5）对策建议：认为应多管齐下，包括有开设相关课程和加强对非法传教活动的管理。这些研究的不足表现在：（1）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；部分研究缺乏对研究对象的深入了解。

Keywords: Beijing; university students; religious belief; survey

关键词：北京；大学生；宗教信仰；调查

Since the 1980s, a social phenomenon known as the “religious fever” has emerged, attracting attention from all sectors of society. Since the 1990s, under the leadership of relevant competent authorities, scholars began to conduct related surveys and studies. According to statistics, in just the three years from 2008 to 2010, nearly two hundred related papers were published in journals included in the full-text database of the China Journal Network. There are dozens of master’s theses and several doctoral dissertations touching on the issue of university students’ religious belief, among which quite a few directly take the issue of university students’ religious belief as their research theme [1]1 The “Three-Self” churches refer to the officially sanctioned Protestant churches in China, operating under the principle of self-governance, self-support, and self-propagation, as overseen by the state.. In recent years, several review articles on research into university students’ religious belief have also been published [2]2 The “Ninth Five-Year Plan” (1996-2000) and “Tenth Five-Year Plan” (2001-2005) are national economic and social development planning periods in China.. In addition, there should be a considerable number of unpublished research project reports, some of which contain insightful views, but we cannot obtain their exact data; here we can only comment on the results of surveys and studies that have been publicly published. Beijing is the place with the highest concentration of universities and university students, and the state of religious belief among Beijing university students also received attention relatively early. This article only reviews surveys and studies concerning the state of religious belief among university students in the Beijing area [3]3 The Central Committee of the Communist Youth League is the leading body of the Communist Youth League of China, a mass organization for youth under the leadership of the CPC..

自1980年代开始，出现了所谓“宗教热”的社会现象，引起了社会各界的关注。自1990年代开始，在有关主管部门的主导下，开始有学者进行相关的调查研究。据统计，仅2008至2010年这三年间，在中国期刊网全文数据库收录的期刊上一共就发表了近两百篇相关论文。涉及到大学生宗教信仰问题的硕士学位论文有数十篇，博士论文数篇，其中有不少学位论文直接以大学生宗教信仰问题作为研究主题[1]。近年来，针对大学生宗教信仰研究方面的综述也已发表数篇[2]。此外，还应有相当数量的未公开发表的课题研究报告，其中不乏真知灼见，但我们无法获知其确切的数据，在此只能对已经公开发表的调查研究结果进行评述。北京是高校和大学生最为集中的地方，北京大学生信教状况也较早地受到关注。本文仅就涉及北京地区大学生信教状况的调查研究进行综述[3]。

I. Overview of Research

一、研究概况

Regarding the state of religious belief in the Beijing area, research projects were initiated as early as the 1980s. However, concerning the issue of university students’ religious belief, the earliest seen to date is the project “A Survey and Countermeasure Study on the Religious Belief of Beijing Youth since Reform and Opening Up,” a “Ninth Five-Year Plan” project of the Beijing Municipal Education Commission’s Humanities and Social Sciences program, undertaken by Li Suju and Liu Qifei of Beijing Youth Politics College starting in 1998; one of its key focus groups was university students, and thus it conducted surveys and studies on the state of university students’ religious belief [4]4 The “Ninth Five-Year Plan” (1996–2000) was a national economic and social development plan. The project cited is a Beijing municipal education research initiative.. The project research specifically themed on the state of religious belief among university students in the Beijing area began with the “Tenth Five-Year Plan” project of the Beijing Philosophy and Social Sciences Program, “Research on the Issue of Religion and Belief among University Students in the Beijing Area,” initiated in 2001, which was led by Guo Shumin of the College of Applied Arts and Sciences of Beijing Union University [5]5 Li Zhiying is a Chinese scholar who has conducted longitudinal surveys on university students’ beliefs.. In addition, another project initiated simultaneously was “A Survey on the Current Situation of Christianity in Beijing,” undertaken by Zuo Peng of the School of Humanities and Social Sciences of the University of Science and Technology Beijing; this project conducted questionnaire surveys and in-depth interviews, with a special discussion on the state of Christian belief among university students in Beijing [6]6 Ibid.. Furthermore, starting in 2002, Gao Shining of the Institute of World Religions at the Chinese Academy of Social Sciences carried out a study titled “Belief and Life,” distributing questionnaires to Christian believers at five churches within the “Three-Self” churches [1]1 The “Three-Self” churches refer to the officially sanctioned Protestant churches in China, operating under the principle of self-governance, self-support, and self-propagation, as overseen by the state. in Beijing and at house church gathering points, and also conducted long-term participant observation at one house church, along with in-depth interviews with some believers, some of whom were university students [7]7 The “popularization of Marxism” (马克思主义大众化) is a Party-led campaign to make Marxist theory accessible to the broader public..

关于北京地区的宗教信仰状况，早在1980年代就有立项进行研究。但涉及大学生宗教信仰问题的，目前所见最早的是1998年开始的北京青年政治学院李素菊和刘绮菲承担的北京市教委人文社科“九五”项目《改革开放以来北京青年宗教信仰调查及对策研究》，其关注的重要群体之一就是大学生，因此对大学生宗教信仰状况进行了调查研究[4]。以北京地区大学生宗教信仰状况为主题的项目研究是始于2001年启动的北京市哲学社会科学“十五”规划项目《北京地区大学生宗教与信仰问题研究》，该项目由北京联合大学应用文理学院的郭淑敏负责[5]。此外，同时启动的项目还有《北京市基督教现状调查》，由北京科技大学文法学院的左鹏承担，该项目进行了问卷调查和深入访谈，其中专门讨论了北京市大学生基督教信仰状况[6]。另外，自2002年起，中国社会科学院世界宗教研究所高师宁开展了一项题为《信仰与生活》的研究，在北京市“三自”教会内的五所教堂和家庭教会聚会点向基督教信徒发放了问卷，还对一个家庭教会进行长时间参与观察，并深入访谈了部分信徒，其中有部分信徒为大学生[7]。

In 2003, 2005, and 2008, a research group led by Li Zhiying of Beijing Normal University conducted three surveys on the ideological state of university students, paying close attention to the state of university students’ religious belief, and in particular conducting survey analysis on the state of religious belief among university student Party members [8]8 The survey is identified only by its reference number in the original text.. Starting in 2008, this research group surveyed university student believers in Christian house churches in Beijing, using methods including structured interviews, follow-up surveys, participant observation, and questionnaire surveys [9]9 Minzu University of China is a Beijing university specializing in ethnic minority affairs, with a high proportion of students from ethnic minority backgrounds.. A research group led by Yang Huilin of Renmin University conducted two surveys on the state of Christian belief among university students in 2001 and 2007, mainly using questionnaire surveys and interviews [10]10 Yang Huilin is a Chinese scholar of religious studies at Renmin University of China.. In 2007 and 2008, the Central Committee of the Communist Youth League organized a “Survey on University Students’ Religious Belief” at 15 universities in Beijing, 7 universities in Shanghai, and 3 universities in Shaanxi [11]11 Ibid.. Some projects funded by the Ministry of Education and the Social Science Fund also involved surveys on religious belief among university students in the Beijing area. In addition, a small number of master’s and doctoral theses conducted fieldwork on the religious belief of university students in Beijing. For example, Su Hang of Minzu University of China conducted participant observation at a house gathering point for university student Christians in Beijing [12]12 Zuo Peng is a Chinese scholar who has studied religious belief among university students..

2003年、2005年和2008年，北京师范大学的李志英领导的调查组对大学生的思想状况进行了三次调查，其中非常关注大学生宗教信仰状况，尤其还针对大学生党员信教状况进行了调查分析[8]。自2008年开始，该调查组针对北京基督教家庭教会中的大学生信徒进行了调查，采用的方法为结构化访谈、跟踪调查、参与观察以及问卷调查[9]。人民大学杨慧林领导的课题组于2001年和2007年两次对大学生基督教信仰状况进行了调查，主要采用的是问卷调查和访谈[10]。2007、2008 年，团中央组织在北京15 所高校、上海7 所高校、陕西3所高校进行了“大学生宗教信仰调查”[11]。教育部和社科基金等资助的一些项目也涉及到对北京地区大学生宗教信仰方面的调查。此外，还有少量硕博士论文针对北京大学生宗教信仰的情况进行了田野调查。如中央民族大学的苏杭对北京市大学生基督徒的一个家庭聚会点进行了参与观察[12]。

In terms of survey scope, some took a single university as the survey site, some took students from multiple universities in the Beijing area as survey subjects, and others conducted surveys at multiple universities both in Beijing and outside Beijing [13]13 Li Zhiying’s surveys are part of a series tracking student beliefs.. In terms of survey subjects, some surveys on the religious belief of the general public included investigations into the state of religious belief among university students, while others were specifically targeted at university students. In terms of survey content, there were comprehensive surveys covering multiple religions such as Christianity, Buddhism, and Islam, as well as surveys focused on a single religion, such as the state of Christian belief. In terms of the main purpose of the survey research, there were overall surveys on the state of university students’ religious belief, including the proportion of believers, reasons for belief, channels of belief, and the impact after believing; there were also surveys focused on a single aspect, such as the psychological process of belief, and surveys with themes such as belief issues, ideological state, or psychological stress that included investigations into the state of religious belief. In terms of the locations of believers’ activities surveyed, some mainly observed believers in the “Three-Self” churches, some observed not only believers participating in activities at “Three-Self” churches but also those in house churches, and others focused mainly on observing university student believers at house gathering points.

就调查范围而言，有的以某一所大学作为调查地点，有的以北京地区多所高校的学生作为调查对象，还有的在北京和京外多所高校进行调查[13]。就调查对象而言，有针对一般公众宗教信仰的调查中涉及到对大学生的宗教信仰状况的调查，也有专门针对大学生的调查。就调查内容而言，有包括基督教、佛教、伊斯兰教等多种宗教信仰的综合调查，也有针对某一种宗教如基督教信仰情况的调查。就调查研究的主旨而言，有对大学生宗教信仰状况的总体调查，包括信教人数比例，信教原因、途径，信教后的影响等等；也有针对某一个方面的调查，如信教的心理过程的调查，还有以信仰问题、思想状况、或心理压力等为主旨的调查中涉及到宗教信仰状况的调查。就调查的信徒活动地点而言，有的主要观察 “三自教会”的信徒，有的不仅观察在“三自”教会参加活动的信徒，也关注家庭教会的信徒，还有的以观察家庭聚会点的大学生信徒为主。

Since 2008, the publication of survey results on the state of religious belief among university students in the Beijing area has not significantly increased; instead, many projects have conducted surveys and studies on the state of religious belief among university students in other provinces, and the published survey results are becoming more numerous.

自2008年以来，针对北京地区的大学生信教状况调查结果的发表没有明显增多，倒是有不少课题对其他省份的大学生宗教信仰状况进行调研，发表的调查研究结果也越来越多。

II. Research Content

二、研究内容

From the existing surveys and studies on the state of religious belief among university students in the Beijing area, the content mainly includes the following five aspects:

从已有的对北京地区大学生宗教信仰状况的调查研究来看，主要包括以下五个方面的内容：

1. The Basic Situation of University Students’ Religious Belief

1. 大学生宗教信仰的基本状况

Through questionnaire surveys, scholars have examined the basic conditions of the proportion and distribution of university students with religious beliefs in the Beijing area. According to existing survey results from scholars, the proportion of university students with religious beliefs is on the rise. In 1998, the Beijing Municipal Education Commission’s Humanities and Social Sciences “Ninth Five-Year Plan” project, “A Survey and Countermeasure Study on the Religious Beliefs of Beijing Youth since Reform and Opening Up,” showed that 13.4% of Beijing university students explicitly stated they had religious beliefs, of whom 5.2% believed in Christianity, 4.5% in Buddhism, 2.3% in Taoism, 0.7% in Catholicism, and 0.7% in Islam [4]4 The “Ninth Five-Year Plan” (1996–2000) was a national economic and social development plan. The project cited is a Beijing municipal education research initiative.. According to a 2003 survey by Li Zhiying of 2,820 university students from 10 institutions in Beijing, 9.2% of students adhered to various religions [5]5 Li Zhiying is a Chinese scholar who has conducted longitudinal surveys on university students’ beliefs.. In the autumn of 2005, she conducted another survey, distributing 3,200 questionnaires across ten Beijing universities and retrieving 2,887; among the respondents, 392 were religious believers, accounting for 13.58% of the total sample, an increase of 4.38 percentage points compared to 2003 [6]6 Ibid.. In 2009, the Ministry of Education established a special research topic, “The Issue of Young University Students’ Beliefs,” under its special task project on the popularization of Marxism. This topic selected three universities in Beijing and one outside Beijing as survey sites. The survey showed that students choosing “Christianity or Catholicism” accounted for 4.3%, “Buddhism” for 12.5%, “Taoism” for 0.7%, “Islam” for 1.1%, and “other religions” for 1.3%, totaling 21.9% [7]7 The “popularization of Marxism” (马克思主义大众化) is a Party-led campaign to make Marxist theory accessible to the broader public.. The most recent survey was a “Beijing University Students’ Religious Beliefs” questionnaire conducted among some students from dozens of universities in Beijing [8]8 The survey is identified only by its reference number in the original text.; this survey showed that 80.9% of students explicitly stated they did not believe in any religion. This indicates that about 20% of university students believe in or may believe in a religion. At Minzu University of China, due to a higher number of ethnic minority students, the proportion of religious believers is even higher. A 2009 survey conducted at Minzu University of China showed that, among 832 valid questionnaires retrieved, 78 believed in Buddhism, 70 in Islam, 13 in Taoism, 12 in Christianity, 6 in ethnic folk beliefs, 3 in Catholicism, and 3 in other religions, totaling approximately 22.2% [9]9 Minzu University of China is a Beijing university specializing in ethnic minority affairs, with a high proportion of students from ethnic minority backgrounds..

学者们通过问卷调查，对目前北京地区大学生中具有宗教信仰者的人数比例及其分布等基本状况进行了考察。根据学者们现有的调查结果来看，拥有宗教信仰的大学生人数比例呈上升趋势。1998年北京市教委人文社科“九五”项目《改革开放以来北京青年宗教信仰调查及对策研究》调查显示，北京市大学生中明确表示有宗教信仰的人数占13.4%，其中信仰基督教的占5.2%，信仰佛教的占4.5%，信仰道教的占2.3%，信仰天主教的占0.7%，信仰伊斯兰教的占0.7%[14]。根据李志英2003年对北京地区10所高校2820名大学生进行的调查, 信奉各种宗教的大学生占9.2%[15] , 2005年秋季，她又再次进行调查，在北京十所高校发放问卷3200份，收回2887份，被调查对象中共有信教大学生392人，占调查总样本的13.58 %，与2003年相比上升了4.38个百分点[16]。2009 年，教育部在马克思主义大众化的专项任务项目中专设了一个“青年大学生信仰问题”的研究课题。该课题选择北京三所高校和京外一所高校作为调查地点。调查显示，大学生选择信仰“基督教、天主教”的占4.3%、“佛教”占12.5%、“道教”占0.7%、“伊斯兰教”占1 .1%、“其他宗教”占1 .3%，共计占21 .9%[17]。最近的一项调查是对北京市数十所高校的部分大学生进行的“北京市大学生宗教信仰”问卷调查[18]，该调查显示，80.9%的学生明确表示自己不信仰宗教。这就表明，约有20%的大学生信仰或可能信仰宗教。民族大学由于少数民族学生较多，有宗教信仰者的比例更高。2009年在中央民族大学开展的一项调查表明，在回收的832份有效问卷中，信仰佛教的78人、伊斯兰教的70人、道教的13人、基督教的12人、民族民间信仰的6人、天主教的3人、其他宗教的3人，共计约22.2%[19]。

In terms of religious denominations, the situation of university students believing in Christianity has received relatively more attention. Survey results show that the proportion of university students believing in Christianity is approximately 3–5%. In 2001, Yang Huilin conducted a survey on Christian belief among undergraduates at Renmin University of China. The sample for this survey comprised 306 cases. The survey showed that among the students who responded to the questionnaire, approximately 3.6% explicitly professed Christianity; at the same time, about 61.5% of students indicated they “do not believe in Christianity but are interested in it” [10]10 Yang Huilin is a Chinese scholar of religious studies at Renmin University of China.. In 2008, the Renmin University of China Christian Survey Research Group, led by Yang Huilin, conducted another survey across 37 universities in Beijing. This survey retrieved 12,404 valid questionnaires, of which 437, or 3.52%, of respondents believed in Christianity [11]11 Ibid.. A 2004 survey by Zuo Peng, through extrapolation, indicated that Christian students at the university he surveyed accounted for 1.8% of the total student body [12]12 Zuo Peng is a Chinese scholar who has studied religious belief among university students.. Meanwhile, Li Zhiying, based on three surveys conducted in 2003, 2005, and 2008 with the theme of university students’ ideological conditions and spiritual world, concluded that the total proportion of religiously believing students was about 10%, with Christians accounting for less than 4% of the total university student population [13]13 Li Zhiying’s surveys are part of a series tracking student beliefs..

就宗教派别而言，大学生信仰基督教的情况比较受关注。调查结果显示，大学生信仰基督教的人数比例约为3-5%。2001年，杨慧林在中国人民大学本科生中进行了一次关于基督教信仰的调查。此次调查样本共 306例。调查显示，在接受问卷调查的学生当中，明确认信基督教的大约占3.6%；同时还有大约61.5%的学生表示“不信仰基督教、但对基督教有兴趣”[20]。2008年，杨慧林领导的中国人民大学基督教调查课题组在北京地区37所高校进行了再一次的调查。此次调查共回收有效问卷12404份，其中有437份即3.52%的受调查者信仰基督教[21]。2004年左鹏的调查通过推算表明，他所调查的学校的大学生基督徒占该校大学生总数的1.8%[22]。而李志英通过2003 年、2005 年和2008 年开展主旨为大学生思想状况和精神世界的三次调查研究认为，信教大学生的总比例约在10％左右，信基督教的约占大学生总人数的不足4％[23]。

There are certain differences among religiously believing university students in terms of family background, gender, grade level, and major. Some surveys show that, in absolute numbers, there are more religiously believing university students from peasant families; in terms of the ratio of family background to the number of believers, there are more from families of self-employed individuals and private business owners. From a gender perspective, there are more females. From a grade level perspective, there are more in lower grades, but master’s and doctoral students show an upward trend [14]14 The survey results are cited from the original source without further specification.. Surveys of Christian university students have found that male Christians exhibit more aggressiveness; the influence of family factors is multiple and complex; Christian students majoring in education and psychology have the most pronounced individuality, independence, and rebelliousness; Christian students majoring in foreign languages participate most frequently in religious activities and are most influenced by religion, generally forming the core among Christian university students [15]15 Ibid.. Earlier surveys showed that, apart from females constituting the majority (64.6%) among Christian university students, there were no significant differences from the overall composition of the university student population in terms of place of origin, average monthly living expenses, or academic performance [16]16 Ibid.. A survey conducted at Minzu University of China showed that the influence of family economic conditions on religious belief among university students at ethnic universities followed a U-shaped distribution, with a higher proportion of believers among students from “affluent” families and those from “poor” or “relatively poor” families [17]17 Ibid..

大学生信教者在家庭背景、性别、年级和专业等方面存在一定的差异性。有调查表明，从绝对量来看，来自农民家庭的信教大学生较多，从家庭背景与信教人数之比看，来自个体户家庭和私营企业主家庭的大学生较多。从性别的角度看，女生较多。从年级看，低年级的较多，但硕士研究生和博士研究生呈上升趋势[24]。对大学生基督徒的调查发现，男生基督徒具有更多的攻击性；家庭因素的影响多重而复杂；教育、心理类大学生信徒的个体性、独立性和反抗性最突出；外语类大学生基督徒参加宗教的活动最为频繁、受宗教的影响也最大，一般是大学生基督徒中的中坚分子[25]。此前有调查显示，大学生基督徒除了在性别上女性占多数（64.6%）之外，在生源地、月均生活费用、学习成绩等与大学生总体的构成状况并无显著差异[26]。一项在民族大学进行的调查显示，民族大学家庭经济条件对民族高校大学生信教的影响呈U形分布，家庭经济条件“富裕”和“贫困”、“比较贫困”的大学生中信教比例偏高[27]。

Although religious organizations and activities have social structures, religious belief often belongs to the private sphere of individual citizens and is a spiritual phenomenon. Therefore, compared with general social surveys, conducting large-scale questionnaire surveys usually encounters significant difficulties in terms of the selection of survey subjects, sampling methods, and procedures.

尽管宗教组织和活动具有社会建制，但很多时候，宗教信仰属于公民个体的私人领域，是一种精神现象，所以，与一般的社会调查相比，在进行大规模的问卷调查时，通常会在调查对象的选择、抽样方式和程序等方面存在较大的困难。

2. Pathways for University Students to Encounter Religion and Reasons for Religious Belief

2. 大学生接触宗教的途径和信教的原因

Regarding pathways for encountering religion, existing survey research mainly focuses on Christianity and Buddhism. Some have summarized the general pathways for university students to encounter Christianity, including: family religious background, reading religious books, observing religious rituals, introductions by acquaintances and friends, and guidance from missionaries, among others [18]18 The reference numbers in the original text (e.g., [28]) are retained as [18] in the translation, as they refer to the original source list.. But which pathways are more primary? Existing survey data indicate that university students’ pathways for encountering information and knowledge about Christianity mainly come from books and relatives and friends, rather than from churches or clergy. Yang Huilin’s 2001 survey showed that, for the item “pathways for encountering Christianity and its culture,” the most students chose “reading books,” followed by “courses and lectures,” while the fewest students encountered Christianity through “churches.” The survey indicated that about 50% became interested in Christianity “through studying Western culture, art, or philosophy”; about 30% became interested in Christianity “in the process of contemplating worldview and outlook on life issues.” The survey also showed that the vast majority of Christian students began their faith journey after entering university [19]19 Yang Huilin’s 2001 survey is cited from the original source.. Yang Huilin’s 2007 survey showed that, among the pathways for Christian university students to encounter Christianity, the most frequently chosen was introduction by relatives, classmates, friends, or others, followed by family influence, reading and classes, and house churches, among others [20]20 Yang Huilin’s 2007 survey is cited from the original source.. It can be seen that the pathways for Christian university students to encounter Christianity have changed. We can also compare this with observations from fieldwork. A recent fieldwork study showed that, among 60 survey subjects, 29 people indicated that they began encountering Christianity because they “were interested in Western culture,” and about 50% became interested in Christianity “through studying Western culture, art, or philosophy”; among the 60 people, 11 came from Christian families, but of these 11, only 7 had begun accepting Christianity from childhood under the influence of their parents. The remaining 53 people began accepting Christianity only after entering university [21]21 The fieldwork study is cited from the original source.. A survey on Buddhist university students showed that over 50% of the interviewed university students encountered and learned about Buddhism through books, CDs, the internet, and other means [22]22 The Buddhist survey is cited from the original source.. It can be seen that Christian university students mainly encounter Christianity during their university years, attracted by Western culture, through reading, classes, or introductions by others, while Buddhist university students also mainly encounter Buddhism through self-study.

就接触宗教的途径来说，已有的调查研究主要关注的是基督教和佛教。有人总结了大学生接触基督教的一般途径，包括：家庭的宗教背景，阅读宗教书籍，观瞻宗教礼仪，熟人、朋友的介绍和传教人士的引导等等[28]。但是哪些途径是更主要的呢？已有的调查数据表明，大学生接触基督教的信息和知识的途径主要来自于书籍和亲朋好友，而不是从教会或神职人员那里得到的。杨慧林2001年的调查显示，关于“接触基督教及其文化的途径”一项，选择“读书”的学生最多，选择“课程和讲座”的其次，通过“教会”接触基督教的学生则最少。调查表明，大约有50%是“通过学习西方文化、艺术或者哲学”而对基督教产生兴趣；大约30%是“在思考世界观、人生观问题的过程中”对基督教产生兴趣。该调查还表明，信仰基督教的学生绝大多数是在入校之后才开始他们的信仰历程[29]。杨慧林2007年的调查显示，大学生基督徒接触基督教的途径中，选择最多的是亲戚、同学、朋友或其他人的介绍，依次是家庭影响，读书和课堂，家庭教会，等等[30]。可见，大学生基督徒接触基督教的途径发生了变化。我们还可以用田野调查的观察结果进行对比。最近的一项田野调查显示，在60个调查对象中，有29个人表示，他们是由于“对西方文化感兴趣”而开始接触基督教，大约50%是“通过学习西方文化、艺术或者哲学”而对基督教产生兴趣；60个人中有11个是来自基督教家庭，但这11个人中，也只有7个是从小就受父母的影响开始接受基督教的。其余53个人都是在进入大学之后才开始接受基督教[31]。一项关于大学生佛教信徒的调查显示，被访大学生50%以上都是通过书籍、光盘、网络等方式来接触和了解佛教的[32]。可见，大学生基督徒主要是在大学期间受西方文化吸引而通过读书、课堂或他人介绍等接触到基督教，大学生佛教信徒也主要是通过自己学习来接触佛教的。

After university students come into contact with religion or develop an interest in it, what reasons ultimately lead them to choose religious belief? It is generally believed that this is closely related both to external environmental factors and to the students’ own experiences and circumstances. External environmental factors mainly include: religious propagation and infiltration by religious forces from Western countries and regions into China, the impact of rapid social changes during China’s social transformation period on value systems, deficiencies in school ideological and political education, and proselytization by family members and friends. The students’ own reasons mainly include: curiosity about religious culture, psychological needs, and spiritual support, among others.

大学生接触宗教或对宗教产生兴趣后，又是哪些原因促使他们最后选择了宗教信仰呢？一般认为，这既有外部环境的原因，也和大学生本人的经历和状况密切相关。外部环境因素主要包括：西方国家和地区的宗教势力对我国进行的宗教传播和渗透，中国社会转型时期的社会急剧变化对价值观念的影响，学校思想政治教育的不足，家人和朋友的传教，等等。大学生自身的原因主要包括：对宗教文化的好奇心、心理需求和精神依托，等等。

Regarding religious propagation and infiltration by overseas religious forces, one survey explicitly points out that some educators disseminate “pro-religion” ideas to students during the teaching process. It argues that “the ongoing升温 of religious research in academic circles has objectively played a role in boosting the social influence of religion.” The same survey also notes that domestic and foreign forces have strengthened religious infiltration into universities and other cultural fields, and that the open propagation of religious ideas through university lecture platforms is already an indisputable fact. Foreign religious forces instill religious beliefs through activities such as “English corners” and group dinners with foreign teachers [33]. Another questionnaire survey on “religious beliefs of Beijing university students,” conducted as a sample across dozens of universities in Beijing, found that the main reasons for students’ religious belief were the rapid changes in the social environment and the deliberate infiltration by Western religious forces. The survey shows that in response to the question “Among the foreigners or overseas individuals you have encountered, have you met anyone who tried to promote religion to you?”, 45.5% chose “yes” [34].

关于境外宗教势力进行的宗教传播和渗透，有调查明确指出，一些教育工作者在教育教学过程中向学生传播“亲宗教”的思想。认为“学术界的宗教研究持续升温，客观上为提升宗教的社会影响力起到了推波助澜的作用。” 该调查还指出，境内外加强了对高校等文化领域的宗教渗透，其中通过大学讲坛公开宣传宗教思想已是不争事实。国外宗教势力通过“英语角”、外籍教师家庭聚餐等活动，灌输宗教信仰[33]。另一项对北京市数十所高校的大学生抽样进行的“北京市大学生宗教信仰”问卷调查发现，大学生信仰宗教的主要原因是社会环境的急剧变化和西方宗教势力的有意渗透。该调查显示，在对“在你接触过的外国人或境外人士中，是否遇到过向你宣传宗教的人”这一问题的回答中，选择“有”的比例为45.5%[34]。

Existing questionnaire surveys have conducted quantitative research on the reasons why university students believe in religion. An earlier survey shows that the two most important reasons that attracted university students to approach Christianity and become catechumens before believing were: first, “the moral character and spiritual outlook of Christians around them,” and second, “the faith of parents and family members.” Among the 82 surveyed university students who were Christian believers, 69 admitted that someone in their family believed in Christianity [35]. Another study has similar findings. That survey shows that among the reasons for religious conversion among students with religious beliefs, family influence and the influence of their own national cultural tradition were the greatest, with the proportions choosing these two options reaching 42.9% and 33.3%, respectively [36]. However, another study holds a different view. That study argues that young students’ acceptance of Christianity has very little to do with family influence, and is more about seeking personal spiritual solace or moving toward Christianity through their own reflection [37]. There are also differences among university students with different religious beliefs regarding the reasons for conversion. One survey shows that for the reasons for converting to Christianity, 54.0% of respondents believed that “what they believed was the truth.” Among students who believed in Buddhism, Islam, and Daoism, this proportion was only 17.3%, significantly lower than among believers in Christian house churches; their reason for believing was more about seeking “psychological comfort,” accounting for 43.61%. In addition, the survey also shows that over 90% of student believers’ conversion was related to the activities of religious organizations, and that family religious background was not the main reason for university students’ Christian belief [38]. The spiritual motivations for university students’ religious belief are also worth analyzing. One survey argues that the reason university students believe in Christianity is mainly to realize their spiritual pursuits [39]. But another survey argues that although most students choose “pursuing spiritual values to believe in Christianity” in written surveys, in actual life many students have utilitarian needs. However, it also holds that the spiritual pursuit of university student Christian believers is not merely spiritual comfort, but contains more rationality and idealism [40]. Regarding the reasons for these contradictions, no in-depth analysis by the researchers was found.

已有的问卷调查对大学生信教的原因进行了量化研究。较早的调查显示，在信教以前吸引大学生接近基督教并成为慕道友的最主要原因是两个：一是“身边基督徒的道德品质和精神面貌”，二是“父母家人的信仰”。在被调查的82位大学生基督教信徒中，有69人承认家中有人信仰基督教[35]。还有研究也有类似的调查结果。该调查显示，有宗教信仰的同学皈依宗教的原因中, 家庭影响和本民族文化传统的影响最大，选此两项的比例高达分别为42. 9% 和33. 3%[36]。然而，另一项研究却有不同的看法。该研究认为，青年学生对基督教的接受与家族影响关系极小，而更多地是为了寻求个人的精神慰藉、或者是通过自己的思考走向基督教[37]。对于皈依宗教的原因，不同宗教信仰的大学生信徒之间也存在差异。有调查显示，对于皈依基督教的原因，54.0％的被调查者认为“所信的乃真理”。在信奉佛教、伊斯兰教和道教的学生中，这个比例仅为17.3％，大大低于基督教家庭教会的信徒，他们信教的原因更多是为了寻求“心理安慰”，占43.61％。另外，该调查还显示，大学生信徒中高达90％以上人的入教均与宗教组织的活动有关，家庭的宗教背景并不是大学生是否信奉基督教的主要原因[38]。大学生信仰宗教的精神动因也是值得分析的。有调查认为，大学生之所以信基督教，主要是为了实现自己的精神追求[39]。但也有调查认为，尽管在书面调查中大多数学生会选择“追求精神价值去信仰基督”，而实际生活中有很多学生带有功利性需求。但同时也认为，大学生基督教信徒的精神追求不仅仅是心灵的安顿，而是包含这更多的理性和理想[40]。关于这些矛盾存在的原因，没有见到调查者的深入分析。

3. Characteristics of University Students’ Religious Concepts and Belief Activities

3. 大学生的宗教观念和信仰活动特征

Most surveys show that currently the majority of university students hold a tolerant attitude toward religion. One survey shows that contemporary Chinese university students have a fairly open attitude toward Christianity. Even among those who “do not believe in Christianity and have no interest in Christianity or its culture,” 70.6% still affirm that Christianity has the functions of “enriching social culture,” “helping Chinese people understand the West,” and “strengthening Sino-Western cultural exchange.” When asked “What attitude would you take toward classmates who believe in Christianity?”, over 80% of non-Christian university students considered it “a personal matter and not to be interfered with.” The researcher also argues that, at least within the university student group, ideological pressure on Christian belief basically does not exist [41]. Another survey also found a similar phenomenon: the vast majority of university students (over 90%) hold an understanding attitude toward those around them who have religious beliefs [42]. Another survey shows that although university students hold a tolerant attitude toward religion, their understanding of religious connotations is somewhat biased. At the same time, most students support the Party’s and state’s religious policies, but know little about the laws and regulations governing religious affairs [43]. A survey conducted in 2008 found that university students’ attitudes toward religion have also changed somewhat in recent years, with some students showing quite obvious resistance to and rejection of Christian belief [44].

多数调查显示，目前多数大学生对宗教持宽容态度。有调查显示，当代中国大学生对基督教的态度相当开放。尽管是“不信仰基督教、对基督教及其文化没有兴趣”，但其中仍有70.6% 的大学生肯定基督教具有“丰富社会文化”、“有利于中国人理解西方”、“加强中西文化交流”的作用。在被问及“对信仰基督教的同学会采取何种态度”时，不信仰基督教的大学生中80%以上的都认为是“属于个人私事，不予干涉”。调查者还认为，至少在大学生的群体内，意识形态对基督教信仰的压力基本上并不存在[41]。另外一项调查也发现有类似现象：绝大部分大学生（90%以上）对于身边有宗教信仰者持理解态度[42]。另有调查表明，大学生虽然对宗教抱宽容态度，对宗教内涵的理解失之偏颇。同时，多数学生拥护党和国家的宗教政策，但对国家管理宗教事务的法规了解不多[43]。2008年进行的一项调查发现，大学生对宗教的态度近年来也有一定的变化，有部分学生对基督教信仰的抵触和排斥相当明显[44]。

The religious knowledge and understanding of university student believers are worth analyzing. One survey shows that university student Christians’ understanding and acceptance of relevant doctrines and principles is, on the whole, higher than that of religious believers from other social strata. However, through analysis of specific responses to specific statements, it was found that university student Christians made correct judgments mainly on basic doctrines and principles. But regarding some statements that appear to conform to doctrine but in fact do not, some university student Christians still have vague or even mistaken understandings [45].

大学生信徒的宗教知识和认识值得分析。有调查显示，大学生基督徒对有关教义、教理的理解和接受程度, 总体上要高于其他阶层的信教群众。但是, 通过对具体说法的具体表态进行分析发现, 大学生基督徒作出正确判断的主要是那些基本的教义、教理。而对于一些貌似合乎教义、实则与教义不符的说法，部分大学生基督徒还是存在模糊乃至错误认识[45]。

University student believers show high enthusiasm for participating in religious activities and tend to prefer fellowship activities. Existing surveys indicate that university student Christians display high enthusiasm for participating in religious activities and participate very frequently. Yang Huilin’s 2001 survey shows that the proportion of university student Christians who “regularly participate in church activities” was as high as 80%, but 50% participated in “house meetings,” with 25% each going to church and “other venues” [46]. Zuo Peng’s survey shows that when asked “What religious activities do you usually participate in?”, 84.1% chose “house meetings,” 65.6% chose “church services,” and 35.1% chose both. Further investigation shows that religious activities in churches cannot satisfy the emotional needs of university students, and the house meeting points scattered around university campuses and their surroundings exert a strong attraction on them, which has actually become the direct reason why university student Christians are more willing to participate in “house meetings” [47]. Recent fieldwork indicates that university student Christians generally rarely participate in formal church activities, and their organizational form has become more like that of clubs [48].

大学生信徒参加宗教活动热情高，更倾向于团契活动。已有的调查表明，大学生基督徒对参加宗教活动表现出很高的热情，参与活动十分频繁。杨慧林2001年的调查显示，大学生基督徒“有规律地参加教会活动”的信仰者比例高达80%，但参加“家庭聚会”者占50%，去教堂和“其他场所”者各占25%[46]。左鹏的调查显示，当被问及“您平日参加的宗教活动有哪些”时, 84.1 %的人选择了“家庭聚会”，65.6 %的人选择了“教堂礼拜”, 二者都选的有35.1 %。进一步的调查表明，教堂里的宗教活动难以满足大学生的情感需求, 散布在大学校园及周边的家庭聚会点对他们的强烈吸引, 实际上已成为大学生基督徒更愿意参加“家庭聚会”的直接原因[47]。最近的田野调查表明，大学生基督徒一般很少参加正式的教会活动，其组织形式社团化[48]。

Regarding the house fellowship gatherings attended by university student Christians, one field study has conducted relatively in-depth observation. House fellowships are usually covert, and attending activities at these house fellowships typically requires an introduction by classmates, friends, or acquaintances. Zuo Peng conducted a survey of Christian gathering points on a Beijing university campus, observing in considerable detail the basic situation, leaders, participants, and activities of these gathering points. He found that the leaders of these house fellowships were mostly foreign students renting housing on campus or foreign nationals working in China [49]. Another field study had similar findings. Su Hang observed fellowships composed of students from two specific Beijing universities and the house churches these student believers regularly attended on Sundays. He examined the funding sources of these house churches and concluded that “the phenomenon of gatherings funded and organized by foreigners is indeed widespread among many university Christian fellowships or house churches.” Moreover, he conducted a comprehensive investigation of the personnel function structure, activity methods, and content of these house churches, particularly observing the attitudes and behaviors of the foreign leaders (mainly foreign students, foreign teachers, and other engineering and technical personnel from these universities), including their vigilance toward the Chinese government and their coping strategies. He considered them to be “commissioned by specific missionary societies in their home countries dedicated to evangelizing China, having undergone training, and arriving with a clear purpose” [50]. Another survey indicated that because university students are at a stage in life facing multiple choices—whether in study, work, or spiritual belief—they are in a period of exploration. Therefore, this group of Christians also exhibits characteristics of high mobility [51]. Additionally, some scholars have noted that in the religious infiltration of higher education institutions led by hostile foreign forces, cultural evangelism has become a covert form. Certain religious groups and non-governmental organizations, under the banner of “academic exchange,” fund scholars in domestic universities and research institutions to construct a “cultural theology” outside the church, translate and publish books aimed at evangelism, hold seminars with evangelistic purposes through “inviting in” and “going out” methods, and offer “knowledge-based” and “academic” religious courses and lectures [52].

对于大学生基督徒参加的家庭聚会点，有田野调查作了较为深入的观察。家庭聚会点通常比较隐蔽，到这些家庭聚会点参加活动通常需要同学、朋友或认识的人的带领。左鹏对北京某大学校园内基督教聚会点进行了调查，对聚会点的基本情况、带领者、参与者和活动都进行了较为详细的观察，发现，这些家庭聚会点的带领着多为租住在校园里的留学生或在华工作的外籍人士[49]。另一项田野调查也有类似发现。苏杭对以北京某两所高校的大学生所组成的团契以及这些大学生信徒们在礼拜日分别固定参加的家庭教会进行观察，对该家庭教会的资金来源进行了考察，认为“由外国人出资并负责组织聚会点的情况是在很多高校基督徒团契或家庭教会中确是一个普遍存在的现象”。不仅如此，他还对该家庭教会的人员功能结构及其活动方式和内容进行了全面的考察，尤其观察了教会中的带领者外籍人士（主要是该校的留学生、外教和其他一些工程技术人员）的态度和行为，包括他们对中国政府的警惕及其应对策略，认为他们是“受命于本国的专门对华传教的某些差会，经过培训，有备而来” [50]。另有调查表明，由于大学生处在人生中面临多种选择的阶段，无论是学习、工作还是精神信仰方面，正处于摸索时期，因此这一群体的基督徒也表现出流动性强的特点[51]。此外，还有学者注意到，在境外敌对势力主导的向高校的宗教渗透中，文化宣教已成为一种隐性形式。一些宗教团体和非政府组织打出“学术交流” 的旗帜，资助国内一些高校和研究机构的学者建构教会之外的“文化神学”，翻译出版以宣教为宗旨的图书，以“请进来”、“走出去”的方式举办带有宣教性质的研讨班，开设“知识性”、“学术性”的宗教课程和讲座[52]。

4. The Impact of Religious Belief on University Students

4.信教对大学生的影响

Regarding changes in university students after adopting a religious belief, one survey shows [53] that the majority (75.6%) of university students who believe in Christianity consider themselves to have changed significantly. Examining their attitudes toward ten aspects of their views or practices before and after believing, the greatest change was in agreeing with the statement “We must seek every opportunity to spread God’s gospel to others.” That is, regarding the matter of evangelism, their views changed the most after believing. Furthermore, the proportion of those who before believing agreed with “often feeling confused and depressed in real life” decreased significantly after believing. These findings indicate that religious belief brings about very substantial changes in university students’ values and behavioral patterns. Of course, the researchers also pointed out that these changes also have negative and adverse effects.

关于大学生信仰宗教后的变化，有调查表明[53]，多数（75.6 %）大学生信仰基督教后自认为变化很大，在对他们信教前后的十个方面的看法或做法的态度看出，变化最大的是认为“我们要寻找一切机会向他人传播上帝的福音”，也就是说，对于传播福音这件事情，信教后的看法改变最大。此外，信教前认为“在现实生活中经常感到困惑和郁闷”的人数比例在信教后大大下降。这些表明，信教对大学生的价值观念和行为模式的改变是非常大的。当然调查者也指出，这些变化也是有消极和负面影响的。

Regarding the differences between ordinary university students and believing university students, one survey comparing believing and non-believing university students found that believing students showed relatively more negative tendencies in choices concerning national politics, national interests, and values, exhibiting negativity in their ideological inclinations. For example, regarding the statement “Money is the decisive factor in life’s happiness,” the proportion of non-religious university students who agreed was 18.8%, while the proportion of believing university students was 32.1%, 13.3 percentage points higher. The proportion who disagreed among non-religious university students was 62.2%, while among believing university students it was 49.5%, 12.7 percentage points lower [54].

普通大学生和信教大学生存在哪些方面的差别，有调查对信教大学生和普通大学生进行比较发现，信教大学生在国家政治、民族利益和价值观等方面的选择，呈现了比较多的消极倾向，在思想倾向上存在消极性。比如，对于“金钱是人生幸福的决定性因素”的说法，选择同意的无宗教信仰的大学生的比例为18.8 % ，信教大学生的比例为32.1 % ，比前者高13.3 %；选择不同意的无宗教信仰的大学生的比例为62.2% ，信教大学生的比例是49.5 % ，比前者低12.7 %[54]。

Another psychological test showed that the perfectionism tendency of university student Christians was lower than that of ordinary university students without specific religious beliefs. The subjects were all first- to fourth-year undergraduate students, including 104 ordinary university students and 64 Christians, with 84 male and 84 female students [55].

另有一项心理学测试显示，大学生基督徒的完美主义倾向低于普通的无具体宗教信仰的大学生群体，被试均为大学本科一年级到四年级的学生, 其中普通大学生104名, 基督徒64名, 男生84人, 女生84人[55]。

Overall, survey research findings on changes in student believers before and after adopting a faith, as well as differences between them and ordinary university students, remain relatively scarce.

总的来说，对于大学生信徒信教前后的变化以及和普通大学生的差别的调查研究结果目前还比较匮乏。

5. Countermeasures and Recommendations

5. 对策建议

After investigating and analyzing the religious belief situation among university students in the Beijing area, many scholars have put forward countermeasures and recommendations. These mainly include: strengthening education in the Marxist view of religion, conducting propaganda and education on atheism, enhancing the teaching work of ideological and political theory courses, raising the relevant knowledge level of teachers in these courses, and strengthening university students’ ideals and beliefs. Other proposals include strengthening mental health education for university students, including improving campus cultural development, cultivating students’ scientific spirit, and carrying out psychological problem intervention work.

学者们在对北京地区大学生信教宗教状况进行调查分析后，很多都提出了对策和建议。主要包括：加强马克思主义宗教观的教育，开展无神论宣传教育，加强思想政治理论课的教学工作，提高该课程教师的相关知识水平，增强大学生的理想信念，等等。还有提出加强大学生心理健康教育，包括加强校园文化建设，培养学生的科学精神和开展心理问题干预工作等等。

It is noteworthy that some scholars have proposed strengthening the management of illegal proselytizing activities. As early as 2004, Zuo Peng observed that a missionary team primarily composed of foreign students was active on university campuses. Using “making friends” and “learning foreign languages” as enticements, they attracted university students to participate in Christian fellowships, preached doctrine, and cultivated and developed believers. Therefore, he proposed that relevant university departments should strengthen management in accordance with the law [56]. Later, through his participation in observing Christian gathering points on university campuses, he proposed that religious affairs and other relevant departments should coordinate actions with higher education institutions, take effective measures in accordance with relevant national laws, and ban various illegal religious activities both on and off campus [57]. Another study also proposed that, in addition to conducting education on the Marxist view of religion and strengthening university students’ mental health education, it is also necessary to strengthen the management of religious affairs and pay attention to resisting illegal religious activities and religious infiltration [58].

值得注意的是，有学者提出要加强对非法传教活动的管理。早在2004年，左鹏就观察到，在大学校园里活跃着一支以留学生为主的外国人传教队伍。他们以“交朋友”、“学外语”为诱惑, 吸引大学生参加基督教团契, 宣扬教义, 培养和发展信徒。因此他提出，学校有关部门对此应依法加强管理[56]。后来他通过参与大学校园的基督教聚会点观察后提出，宗教事务等有关部门应与高校协同行动，按照国家有关法律，采取有效措施，取缔校内外的各种非法宗教活动[57]。另有一项研究也提出，除了开展马克思主义宗教观教育和加强大学生心理健康教育外，还要加强宗教事务管理，重视抵制非法宗教活动和宗教渗透[58]。

In addition to the above measures, some have proposed offering relevant courses, which would not only allow university students to grasp the basic content of the Marxist view of religion but also satisfy their strong interest in religion at the cultural level [59]. Another survey showed that regarding offering elective courses in religious studies during university, 70.2% of students believed this approach “helps students understand the essence of religion and correctly choose their own beliefs” [60].

除了上述措施之外，还有人提出开设相关的课程，既可以让大学生掌握马克思主义宗教观的基本内容，也能满足大学生在文化层面上对宗教的浓厚兴趣[59]。另有调查显示，对大学期间开设宗教学选修课，70.2%的学生认为这种做法“有助于学生认识宗教的本质，正确选择自己的信仰”[60]。

III. Deficiencies in the Research

三、研究的不足

From the above review of existing survey research, it can be seen that scholars have conducted multifaceted investigations into the religious belief situation among university students in the Beijing area, yielding many valuable survey results and analytical conclusions. Compared with similar surveys targeting university students in other regions, there are relatively more in-depth field research findings. However, these studies still have some deficiencies or gaps that need to be considered in further research.

从上述对已有的调查研究的梳理可以看出，学者们对北京地区大学生宗教信仰状况进行了多方面的调查研究，得出了很多有价值的调查结果和分析结论。与针对其他地区大学生的类似调查相比，有较多深入的田野调查结果。但是，目前这些研究还存在一些不足或缺失，在进一步的研究时需要考虑。

1. The absence of a scientific atheism perspective in existing surveys. Looking at the disciplinary backgrounds of current researchers, many are teachers of ideological and political education theory courses or those engaged in practical ideological and political education work, along with some researchers in the field of religious studies and a few psychology researchers. This disciplinary background significantly influences their design of survey content, analysis of survey results, and judgments. Overall, although some survey research reflects elements of scientific atheist thought, no survey research has yet been conducted from the perspective of scientific atheism. This is mainly because the discipline of scientific atheism has been in an endangered state for many years, rendering it almost voiceless in this research field. As a concrete manifestation of theism, religious phenomena are naturally objects of study for scientific atheism. Therefore, the absence of a scientific atheism perspective is undoubtedly a major shortcoming in this field of research. Although some research conclusions propose strengthening the propaganda and education of Marxist atheism (or the Marxist view of religion) in universities, without specific research conducted from the perspective of this discipline, it is difficult to propose effective measures for scientific atheist propaganda and education.

1. 已有调查中科学无神论视角缺失。从目前已有调查者的学科背景来看，不少是思想政治教育理论课或从事思想政治教育实际工作的教师，还有一些是宗教学领域的研究者以及个别的心理学研究者。这种学科背景很大程度上影响了他们对调查内容的设计、调查结果的分析和判断。总的来说，尽管在有的调查研究中有科学无神论思想的体现，但还没有见到从科学无神论视角出发来展开的调查研究。这主要是因为，多年来科学无神论学科都处于濒危状态，使得该学科在这一研究领域里几乎处于失语状态。宗教现象作为有神论的具体体现，自然是科学无神论的研究对象，因此，科学无神论视角的缺失不能不说是这一领域研究的重大缺憾。尽管有的研究结论中提出要加强大学中马克思主义无神论（或宗教观）的宣传教育，但是如果缺乏从该学科的视角出发的具体研究，恐难以提出进行科学无神论宣传教育的有效措施。

2. Some research lacks an objective and neutral stance. Some studies mechanically apply Western theories of religious studies to investigate Chinese religious phenomena, including the state of religious belief among university students, which inevitably leads to bias. For instance, some studies apply the “religious market theory” [28]28 A sociological theory, associated with scholars like Rodney Stark and Roger Finke, that applies economic concepts (supply, demand, competition, regulation) to the study of religious behavior and institutions.; although they observe many valuable phenomena, they are unable to explain them, making it difficult to form an objective and in-depth analysis. Some studies, standing solely from the perspective of Western religious studies, lack consideration of China’s cultural traditions, socialist value system, and ideological security, and thus find it difficult to face and objectively evaluate the phenomenon of religious belief among university students. Furthermore, most current research is basically based on the believers’ own descriptions, lacking the perspective of others, with insufficient independent observation, analysis, and judgment. For example, regarding changes in study, life, interpersonal relationships, and other aspects after university students convert to religion: do these changes actually exist? Are there objective reasons causing the changes? Do they conceal changes unfavorable to their faith? How do those around them (including family, teachers, classmates, and friends) view this? These situations all require comprehensive analysis and judgment.

2. 部分研究缺乏客观中立的立场。有部分研究套用西方宗教学理论，对中国的宗教现象包括大学生宗教信仰状况进行研究，难免会出现偏颇。如有的研究套用“宗教市场论”进行研究，尽管观察到很多有价值的现象，却无法进行解释，从而难以形成客观深入的分析。有的研究仅站在西方宗教学的立场上，对我国的文化传统、社会主义价值体系和意识形态安全等缺乏考量，因此也就难以正视和客观评价大学生宗教信仰现象。此外，目前多数研究基本上都是以信徒自己的描述为主，缺乏他者的视角，独立的观察分析和判断不够。比如，关于大学生信教后在学习、生活和人际关系等方面发生的变化，是否确实存在，是否有引起变化的客观原因？他们是否隐瞒了对信仰不利的变化情况？他们周围的人（包括家人、老师、同学和朋友等）如何看待？这些情况都需要进行综合分析和判断。

3. Some research lacks sufficient in-depth understanding of the research subjects. Indeed, religious belief, as a spiritual phenomenon, is difficult to quantify for research. Therefore, when conducting investigative research, it is necessary to have a very clear understanding of religious belief itself in order to grasp the essence behind the phenomena. There are also some issues, such as the sources of funding for house churches, which are relatively sensitive and very difficult to clarify through actual observation. Many investigators start from a traditional ideological and political education perspective, have relatively insufficient knowledge of religion, and lack proficiency in sociological survey methods. Consequently, in their surveys, the research questions lack pertinence and effectiveness. For example, regarding university students’ understanding of religious doctrine and its practice in their lives, existing surveys mostly use questionnaire methods and generally assume that university students have a relatively deep understanding of doctrine. However, there is no in-depth observation or analysis of their understanding of certain important doctrinal issues, such as “sin,” and the impact of this understanding on their values and behavioral patterns. Do university students believe in religion more as a pursuit of “truth” or to obtain “psychological comfort”? Are their motivations primarily utilitarian or value-oriented? Furthermore, research on this phenomenon requires a broad perspective. For example, regarding the phenomenon of cultural evangelism, the spread of religion on university campuses by foreign teachers and international students, some universities hiring theological figures as professional course instructors, allowing religious believers to peddle their own religious theories in university classrooms—these all require detailed investigation. More broadly, the content of religious knowledge courses already offered in some Chinese universities and the qualifications of their teaching staff also require detailed investigation.

3. 部分研究对研究对象的深入了解不够。的确，宗教信仰作为一种精神现象，很难量化进行研究。因此，在进行调查研究时需要对宗教信仰本身有十分清楚的了解，才能把握其现象背后的实质。还有一些问题如家庭教会的经费来源渠道等比较敏感，在实际观察中要弄清楚存在很大困难。许多调查者都是以传统的思想政治教育理念出发，宗教知识相对不足，社会学调查方法的掌握也不够熟练。因此，他们的调查中，研究问题缺乏针对性和有效性。如，关于大学生对教义的理解和在其生活中实践的情况。现有的调查多是采用问卷调查的方式，一般认为大学生对教义有较深的理解。但是，没有深入观察和分析他们对教义中某些重要议题如“罪”的理解，以及这种理解对他们的价值观念和行为方式的影响。大学生信仰宗教更多的是对“真理”的追求还是为了获得“心理安慰”？是以功利性的还是价值性的动机为主？此外，对于该现象的研究还需要宽阔的视野。如关于文化宣教现象，大学校园中外籍教师和留学生传播宗教的情况，有的大学聘请神学人士作为专业授课教师，让有宗教信仰的人在大学课堂兜售自己的宗教学理论，等等，这些需要进行详细考察。更广泛地说，我国一些大学已经开展的宗教知识课程内容和师资情况等也都需要进行详细的考察。

In summary, we still need to conduct further in-depth research on the phenomenon of university students believing in religion. We must both正视 this phenomenon’s objective existence, and on the basis of fully respecting university students’ religious beliefs, guide their religious beliefs to adapt to the core socialist value system; more importantly, we must actively carry out research and propaganda-education on scientific atheism, adhere to the principle of separating education from religion, and especially resist the penetration of foreign religions into universities, guiding university students to spend a beautiful university life under humanistic care.

总之，我们还需要对大学生信教现象进行进一步的深入研究，既要正视这一现象的客观存在，在充分尊重大学生宗教信仰的基础上，引导其宗教信仰与社会主义核心价值体系相适应；更要积极地开展科学无神论的研究和宣传教育，坚持教育与宗教相分离的原则，尤其抵御境外宗教向大学的渗透，引导大学生在人文主义关怀下度过美好的大学生活。

References

参考文献

[1]1 The “Three-Self” churches refer to the officially sanctioned Protestant churches in China, operating under the principle of self-governance, self-support, and self-propagation, as overseen by the state. Representative works include: Yang Yue, “A Study on the Psychological Motivation of Buddhist Religious Belief among University Students,” Master’s thesis, China Youth University for Political Sciences, 2011; Su Hang, “A Case Study of Christian Gathering Points for Beijing University Students,” Master’s thesis, Minzu University of China, 2007; Hua Hua, “Identity and Cause Analysis of Christian University Students in Shanghai,” Doctoral dissertation, East China Normal University, 2007; Xie Ming, “A Study on the Propagation Methods of Contemporary Christianity in China,” Doctoral dissertation, Graduate School of Chinese Academy of Social Sciences, 2010; Hou Lijun, “The Formation of Religious Belief and Characteristics of Religious Practice among Christian University Students,” Master’s thesis, East China Normal University, 2007.

[1] 有代表性的包括：杨越：《大学生佛教信徒宗教信仰的心理动机研究》，中国青年政治学院硕士论文2011年；苏杭：《北京市大学生基督徒聚会点个案研究》，中央民族大学硕士论文，2007年；华桦：《上海大学生基督徒的身份认同及成因分析》，华东师范大学博士论文2007；谢明：《当代中国基督教传播方式研究》，中国社会科学院研究生院博士论文，2010年；侯澧君：《大学生基督徒宗教信仰的形成及宗教实践的特征》，华东师范大学硕士论文，2007年。

[2]2 The “Ninth Five-Year Plan” (1996-2000) and “Tenth Five-Year Plan” (2001-2005) are national economic and social development planning periods in China. For example, Chen Bin, “Review, Critique, and Reflection on Current Survey Research on Religious Belief among University Students,” *China Urban Economy*, Issue 1, 2011; Wang Kang, “A Summary of Research on the Issue of Religious Belief among Contemporary University Students,” *China Youth Study*, Issue 1, 2010; Meng Zhaohuai, “A Brief Discussion on Research on University Students’ Religious Belief in the Past Decade,” *Journal of Sichuan University of Arts and Science* (Social Science Edition), Issue 4, 2009; Hua Hua, “A Summary of Research on the Phenomenon of Religious Belief among Chinese Youth and University Students,” *Theoretical Observation*, Issue 3, 2009; Sun Qiongru, “Review and Prospect of Research on the Issue of Religious Belief among University Students,” *China Youth Study*, Issue 11, 2008; Song Haiyan, “A Discussion on Current Research on Religious Belief among Chinese University Students,” *Social Psychological Science*, Issues 1-2, 2007.

[2] 如，陈彬：《当前大学生宗教信仰调查研究的回顾、批判与反思》，《中国城市经济》2011年 第1期；王康：《当代大学生宗教信仰问题的研究综述》，《中国青年研究》2010年第1期。孟兆怀：《近十年来大学生宗教信仰研究谫论》，《四川文理学院学报》(社会科学)2009年第4期；华桦：《我国青年和大学生信教现象研究综述》，《理论观察》2009 年第3 期。孙琼如：《大学生宗教信仰问题研究回顾与展望》，《中国青年研究》2008年第11期。宋海燕：《我国当前大学生宗教信仰的研究论述》，《社会心理科学》2007年第1-2期。

[3]3 The Central Committee of the Communist Youth League is the leading body of the Communist Youth League of China, a mass organization for youth under the leadership of the CPC. This article only examines research based on actual survey results; literature analysis and review papers are not included.

[3] 本文只考察以实际调查结果为内容的研究，文献分析和综述性论文等不在此列。

[4]4 The “Ninth Five-Year Plan” (1996–2000) was a national economic and social development plan. The project cited is a Beijing municipal education research initiative. Li Suju and Liu Qifei, *Youth and the “Religious Fever”*, Beijing: China Youth Publishing House, 2000.

[4] 李素菊、刘绮菲：《青年与“宗教热”》，北京：中国青年出版社，2000。

[5]5 Li Zhiying is a Chinese scholar who has conducted longitudinal surveys on university students’ beliefs. After searching, no publicly published papers on the results of this project were found.

[5] 经搜索，未见有该课题成果的论文公开发表。

[6]6 Ibid. Zuo Peng, “A Survey of the Current State of Christianity in Beijing,” Research report for the Beijing Municipal Philosophy and Social Science “Tenth Five-Year Plan” project, 2005.

[6] 左鹏：《北京基督教现状调查》，北京市哲学社会科学“十五”规划项目研究报告，2005年。

[7]7 The “popularization of Marxism” (马克思主义大众化) is a Party-led campaign to make Marxist theory accessible to the broader public. Gao Shining, *Contemporary Christianity and Christians in Beijing*, Hong Kong: Logos and Pneuma Press, 2005.

[7] 高师宁：《当代北京的基督教与基督徒》，香港：道风书社，2005年。

[8]8 The survey is identified only by its reference number in the original text. Li Zhiying, “Investigation on the Issue of Religious Belief among University Student Party Members (Part 1) – Population Characteristics and Cause Analysis of University Student Party Members Who Believe in Religion,” and “Investigation on the Issue of Religious Belief among University Student Party Members (Part 2) – Characteristics of University Student Party Members Who Believe in Religion,” *Science and Atheism*, Issues 3 and 4, 2006.

[8] 李志英：《大学生党员信教问题调查(一)——大学生党员信教的人群特征及成因分析》、《大学生党员信教问题调查(二)——大学生党员信教的特点》，《科学与无神论》2006年第3期、第4期。

[9]9 Minzu University of China is a Beijing university specializing in ethnic minority affairs, with a high proportion of students from ethnic minority backgrounds. Investigation Group of the History College, Beijing Normal University, “Investigation on the Situation of University Students in Beijing Believing in House Churches,” *Science and Atheism*, Issue 1, 2011.

[9] 北京师范大学历史学院调查组，《北京高校大学生家庭教会信徒情况调查》，《科学与无神论》2011年第1期。

[10]10 Yang Huilin is a Chinese scholar of religious studies at Renmin University of China. See Yang Huilin, “Characteristics of Contemporary Chinese University Students’ Understanding of Christian Faith,” Regent Chinese Studies website, http://www.regentcsp.org/list_bbs.asp?id=287; Ye Lin, “Survey on Christian Belief among University Students,” *New Century Weekly*, Issue 29, 2009.

[10] 参见杨慧林：《当代中国大学生对基督教信仰的理解特征》，维真网http://www.regentcsp.org/list_bbs.asp?id=287. 叶林：《大学生基督信仰调查》，《新世纪周刊》，2009年第29期。

[11]11 Ibid. Shen Guiping, “Viewing University Religious Work from the Perspective of University Students’ Religious Beliefs,” *Journal of Shanghai Institute of Socialism*, Issue 5, 2010.

[11] 沈桂萍：《从大学生宗教信仰看高校宗教工作》，《上海市社会主义学院学报》2010年第5期。

[12]12 Zuo Peng is a Chinese scholar who has studied religious belief among university students. Su Hang, “A Case Study of Christian Gathering Points for Beijing University Students,” Master’s thesis, Minzu University of China, 2007.

[12] 苏杭：《北京市大学生基督徒聚会点个案研究》，中央民族大学硕士论文，2007年。

[13]13 Li Zhiying’s surveys are part of a series tracking student beliefs. Zhang Shuwen and Wang Xue, “The State of Religious Belief among Contemporary University Students – Taking Three Universities Inside and Outside Beijing as Examples,” *Heilongjiang National Series*, Issue 5, 2009.

[13] 张淑雯、王雪：《当代大学生宗教信仰状况——以京内外三所大学为例》，《黑龙江民族丛刊》，2009年第5期。

[14]14 The survey results are cited from the original source without further specification. Li Suju and Liu Qifei, *Youth and the “Religious Fever”*, Beijing: China Youth Publishing House, 2000, p. 108.

[14] 李素菊、刘绮菲：《青年与“宗教热”》，北京：中国青年出版社，2000。第108页。

[15]15 Ibid. Li Zhiying, “Investigation and Reflection on Current Religious Belief among University Students,” *Theoretical Front*, Issue 8, 2004.

[15] 李志英：《关于当前大学生信教的调查与思考》，《理论前沿》2004年第8期。

[16]16 Ibid. Li Zhiying, “Analysis of the Ideological Tendencies and Causes of University Students Who Believe in Religion,” *Contemporary World and Socialism*, Issue 1, 2007.

[16] 李志英：《信教大学生的思想倾向及成因分析》，《当代世界与社会主义》2007 年第1 期。

[17]17 Ibid. Jing Xuemin and Lin Xueyuan, “Investigation and Analysis of the Current Belief Issues among University Students,” *Beijing Education · Moral Education*, Issue 6, 2010.

[17] 荆学民、林雪原：《目前大学生信仰问题的调查与分析》，《北京教育·德育》，2010年第6期。

[18]18 The reference numbers in the original text (e.g., [28]) are retained as [18] in the translation, as they refer to the original source list. Liu Chengyun and Han Yu, “Survey on Religious Belief among Contemporary University Students – A Beijing-Centered Investigation,” *People’s Tribune*, Issue 12, 2010.

[18] 刘成运、韩宇：《当代大学生宗教信仰调查——以北京为中心的考察》，《人民论坛》2010年第12期。

[19]19 Yang Huilin’s 2001 survey is cited from the original source. Wen Yingjie, “Research on the Current State of Religious Belief among University Students in Ethnic Universities and Educational Countermeasures,” *Journal of Research on Education for Ethnic Minorities*, Issue 3, 2011.

[19] 温英杰：《民族高校大学生宗教信仰现状及教育对策研究》，《民族教育研究》2011年第3期。

[20]20 Yang Huilin’s 2007 survey is cited from the original source. Yang Huilin, “Characteristics of Contemporary Chinese University Students’ Understanding of Christian Faith,” Regent Chinese Studies website, http://www.regentcsp.org/list_bbs.asp?id=287.

[20] 杨慧林：《当代中国大学生对基督教信仰的理解特征》，维真网http://www.regentcsp.org/list_bbs.asp?id=287.

[21]21 The fieldwork study is cited from the original source. Ye Lin, “Survey on Christian Belief among University Students,” *New Century Weekly*, Issue 29, 2009.

[21] 叶林：《大学生基督信仰调查》，《新世纪周刊》，2009年第29期。

[22]22 The Buddhist survey is cited from the original source. Zuo Peng, “Survey of the Current State of Christianity in Beijing,” research report for the Beijing Municipal Philosophy and Social Sciences ‘Tenth Five-Year Plan’ Project, 2005.

[22] 左鹏：《北京基督教现状调查》，北京市哲学社会科学“十五”规划项目研究报告，2005年。

[23]23 “English corners” (英语角) refers to informal gatherings, often on university campuses, where participants practice spoken English; these have sometimes been used by foreign religious groups as a venue for proselytization. Li Zhiying, “Several Issues Concerning University Students’ Religious Belief,” *Science and Atheism*, 2010, no. 3.

[23] 李志英：《关于大学生信教的若干问题》，《科学与无神论》2010年第3期。

[24]24 “Catechumens” (慕道友) is a Christian term for individuals who are receiving instruction in the faith before baptism. Li Zhiying, “Several Issues Concerning University Students’ Religious Belief,” *Science and Atheism*, 2010, no. 3.

[24] 李志英：《关于大学生信教的若干问题》，《科学与无神论》2010年第3期。

[25]25 “House meetings” (家庭聚会) refers to small, informal Christian gatherings held in private homes, often outside the supervision of state-registered churches. Beijing Normal University History Department Survey Group, “Investigation into the Situation of Believers in House Churches among Beijing University Students,” *Science and Atheism*, 2011, no. 1.

[25] 北京师范大学历史学院调查组，《北京高校大学生家庭教会信徒情况调查》，《科学与无神论》2011年第1期。

[26]26 “House churches” (家庭教会) are Christian congregations that meet in private homes, typically unregistered with the state and thus operating outside the official Protestant Three-Self Patriotic Movement. Zuo Peng, “Survey of the Current State of Christianity in Beijing,” research report for the Beijing Municipal Philosophy and Social Sciences ‘Tenth Five-Year Plan’ Project, 2005.

[26] 左鹏：《北京基督教现状调查》，北京市哲学社会科学“十五”规划项目研究报告，2005年。

[27]27 Zuo Peng (左鹏) is a Chinese scholar who has published research on religion among university students. [28] Su Hang (苏杭) is a Chinese scholar who has conducted field research on Christian fellowships in Beijing universities. [29] The term “cultural theology” (文化神学) here refers to a strategy of presenting religious ideas through academic and cultural forms to evade restrictions on direct proselytizing. Wen Yingjie, “Current Status of Religious Belief among University Students in Ethnic Institutions and Educational Countermeasures Research,” *Ethnic Education Research*, 2011, no. 3.

[27] 温英杰：《民族高校大学生宗教信仰现状及教育对策研究》，《民族教育研究》2011年第3期。

[28]28 A sociological theory, associated with scholars like Rodney Stark and Roger Finke, that applies economic concepts (supply, demand, competition, regulation) to the study of religious behavior and institutions. Zuo Peng and He Jin, “Analysis of the Causes, Impact, and Countermeasures of University Students’ Religious Belief,” *Ideological and Political Education Research*, 2009, no. 1.

[28] 左鹏、何进：《大学生信教的原因、影响及对策分析》，《思想教育研究》2009年第1期。

[29] Yang Huilin, “Characteristics of Contemporary Chinese University Students’ Understanding of Christian Faith,” Regent Chinese Studies Program website, http://www.regentcsp.org/list_bbs.asp?id=287.

[29] 杨慧林：《当代中国大学生对基督教信仰的理解特征》，维真网http://www.regentcsp.org/list_bbs.asp?id=287.

[30] Ye Lin, “Survey of University Students’ Christian Faith,” *New Century Weekly*, 2009, no. 29.

[30] 叶林：《大学生基督信仰调查》，《新世纪周刊》，2009年第29期。

[31] Xie Ming, “Research on the Modes of Christian Propagation in Contemporary China,” doctoral dissertation, Graduate School of the Chinese Academy of Social Sciences, 2010, p. 87.

[31] 谢明：《当代中国基督教传播方式研究》，中国社会科学院研究生院博士论文，2010年。第87页。

[32] Yang Yue, “A Study of the Psychological Motivations of University Student Buddhist Believers’ Religious Faith,” master’s thesis, China Youth University for Political Sciences, 2011.

[32] 杨越：《大学生佛教信徒宗教信仰的心理动机研究》，中国青年政治学院硕士论文2011年。

[33] Shen Guiping, “Looking at University Religious Work from the Perspective of University Students’ Religious Belief,” *Journal of Shanghai Institute of Socialism*, 2010, no. 5.

[33] 沈桂萍：《从大学生宗教信仰看高校宗教工作》，《上海市社会主义学院学报》2010年第5期。

[34] Liu Chengyun and Han Yu, “Survey of Religious Belief among Contemporary University Students—An Investigation Centered on Beijing,” *People’s Tribune*, 2010, no. 12.

[34] 刘成运、韩宇：《当代大学生宗教信仰调查——以北京为中心的考察》，《人民论坛》2010年第12期。

[35] Zuo Peng, “Survey of the Current State of Christianity in Beijing,” research report for the Beijing Municipal Philosophy and Social Sciences ‘Tenth Five-Year Plan’ Project, 2005, p. 96.

[35] 左鹏：《北京基督教现状调查》，北京市哲学社会科学“十五”规划项目研究报告，2005年。第96页。

[36] Zhang Shuwen and Wang Xue, “The State of Religious Belief among Contemporary University Students—Taking Three Universities Inside and Outside Beijing as Examples,” *Heilongjiang Ethnic Series*, 2009, no. 5.

[36] 张淑雯、王雪：《当代大学生宗教信仰状况——以京内外三所大学为例》，《黑龙江民族丛刊》2009年第5期。

[37] Yang Huilin, “Characteristics of Contemporary Chinese University Students’ Understanding of Christian Faith,” Regent Chinese Studies Program website, http://www.regentcsp.org/list_bbs.asp?id=287.

[37] 杨慧林：《当代中国大学生对基督教信仰的理解特征》，维真网http://www.regentcsp.org/list_bbs.asp?id=287.

[38] Beijing Normal University History Department Survey Group, “Investigation into the Situation of Believers in House Churches among Beijing University Students,” *Science and Atheism*, 2011, no. 1.

[38] 北京师范大学历史学院调查组：《北京高校大学生家庭教会信徒情况调查》，《科学与无神论》2011年第1期。

[39] Zuo Peng, “Survey of the Current State of Christianity in Beijing,” research report for the Beijing Municipal Philosophy and Social Sciences ‘Tenth Five-Year Plan’ Project, 2005, p. 98.

[39] 左鹏：《北京基督教现状调查》，北京市哲学社会科学“十五”规划项目研究报告，2005年。第98页。

[40] Ye Lin, “Universities Can Certainly Have This Confidence,” *New Century Weekly*, 2009, no. 29.

[40] 叶林：《大学完全可以有这个底气》，《新世纪周刊》，2009年第29期。

[41] Yang Huilin, “Characteristics of Contemporary Chinese University Students’ Understanding of Christian Faith,” Regent Chinese Studies Program website, http://www.regentcsp.org/list_bbs.asp?id=287.

[41] 杨慧林：《当代中国大学生对基督教信仰的理解特征》，维真网http://www.regentcsp.org/list_bbs.asp?id=287.

[42] Zhang Shuwen and Wang Xue, “The State of Religious Belief among Contemporary University Students—Taking Three Universities Inside and Outside Beijing as Examples,” *Heilongjiang Ethnic Series*, 2009, no. 5.

[42] 张淑雯、王雪：《当代大学生宗教信仰状况——以京内外三所大学为例》，《黑龙江民族丛刊》2009年第5期。

[43] Liu Chengyun and Han Yu, “Survey of Religious Belief among Contemporary University Students—An Investigation Centered on Beijing,” *People’s Tribune*, 2010, no. 12.

[43] 刘成运、韩宇：《当代大学生宗教信仰调查———以北京为中心的考察》，《人民论坛》2010年第12期。

[44] Ye Lin, “Universities Can Certainly Have This Confidence,” *New Century Weekly*, 2009, no. 29.

[44] 叶林：《大学完全可以有这个底气》，《新世纪周刊》，2009年第29期。

[45] Zuo Peng, “Christians in the Ivory Tower—A Survey of the State of Christian Belief among Beijing University Students,” *Youth Studies*, 2004, no. 5.

[45] 左鹏：《象牙塔中的基督徒——北京市大学生基督教信仰状况调查》，《青年研究》2004 年第5 期。

[46] Yang Huilin, “Characteristics of Contemporary Chinese University Students’ Understanding of Christian Faith,” Regent Chinese Studies Program website, http://www.regentcsp.org/list_bbs.asp?id=287.

[46] 杨慧林：《当代中国大学生对基督教信仰的理解特征》，维真网http://www.regentcsp.org/list_bbs.asp?id=287.

[47] Zuo Peng, “Christians in the Ivory Tower—A Survey of the State of Christian Belief among Beijing University Students,” *Youth Studies*, 2004, no. 5.

[47] 左鹏：《象牙塔中的基督徒——北京市大学生基督教信仰状况调查》，《青年研究》2004 年第5 期。

[48] Xie Ming, “Research on the Modes of Christian Propagation in Contemporary China,” doctoral dissertation, Graduate School of the Chinese Academy of Social Sciences, 2010.

[48] 谢明：《当代中国基督教传播方式研究》，中国社会科学院研究生院博士论文，2010年。

[49] Zuo Peng, “Christians in the Ivory Tower—A Survey of the State of Christian Belief among Beijing University Students,” *Youth Studies*, 2004, no. 5.

[49] 左鹏：《象牙塔中的基督徒——北京市大学生基督教信仰状况调查》，《青年研究》2004 年第5 期。

[50] Su Hang, “A Case Study of Christian Gathering Points among Beijing University Students,” master’s thesis, Minzu University of China, 2007.

[50] 苏杭：《北京市大学生基督徒聚会点个案研究》，中央民族大学硕士论文，2007年。

[51] Xie Ming, “Survey of the Current State of Christian Propagation among Contemporary University Students—Taking a University Christian Fellowship in Beijing as an Example,” *Ethnic Education Research*, 2010, no. 6.

[51] 谢明：《当代大学生基督教传播现状调查———以北京市某高校大学生团契为例》，《民族教育研究》，2010年第6期。

[52] Zuo Peng, “The Hidden Form of Religious Infiltration into Universities: Cultural Evangelism,” *Science and Atheism*, 2010, no. 6.

[52] 左鹏：《宗教向高校渗透的隐性形式：文化宣教》，《科学与无神论》2010年第6期。

[53] Zuo Peng, “Christians in the Ivory Tower—A Survey of the State of Christian Belief among Beijing University Students,” *Youth Studies*, 2004, no. 5.

[53] 左鹏：《象牙塔中的基督徒———北京市大学生基督教信仰状况调查》，《青年研究》2004 年第5 期。

[54] Li Zhiying, “Analysis of the Ideological Tendencies and Causes of Religious University Students,” *Contemporary World and Socialism*, 2007, no. 1.

[54] 李志英：《信教大学生的思想倾向及成因分析》，《当代世界与社会主义》2007 年第1 期。

[55] Hu Juan et al., “A Study of Differences in Perfectionism between Ordinary University Students and Christian University Students,” *Journal of Capital Normal University (Social Sciences Edition)*, 2009 supplement.

[55] 胡娟等：《普通大学生与基督徒大学生完美主义差异的研究》，《首都师范大学学报( 社会科学版)》2009年增刊。

[56] Zuo Peng, “Christians in the Ivory Tower—A Survey of the State of Christian Belief among Beijing University Students,” *Youth Studies*, 2004, no. 5.

[56]左鹏：《象牙塔中的基督徒——北京市大学生基督教信仰状况调查》，《青年研究》2004 年第5 期。

[57] Zuo Peng, “Christian Gathering Points on University Campuses,” *Journal of University of Science and Technology Beijing (Social Sciences Edition)*, 2009, no. 1.

[57] 左鹏：《大学校园中的基督教聚会点》，《北京科技大学学报》（社会科学版），2009年第1期。

[58] Liu Chengyun and Han Yu, “Survey of Religious Belief among Contemporary University Students—An Investigation Centered on Beijing,” *People’s Tribune*, 2010, no. 12.

[58] 刘成运、韩宇：《当代大学生宗教信仰调查——以北京为中心的考察》，《人民论坛》2010年第12期。

[59] Zuo Peng, “Christian Gathering Points on University Campuses,” *Journal of University of Science and Technology Beijing (Social Sciences Edition)*, 2009, no. 1.

[59] 左鹏：《大学校园中的基督教聚会点》，《北京科技大学学报》（社会科学版），2009年第1期。

[60] Wen Yingjie, “Current Status of Religious Belief among University Students in Ethnic Institutions and Educational Countermeasures Research,” *Ethnic Education Research*, 2011, no. 3.

[60] 温英杰：《民族高校大学生宗教信仰现状及教育对策研究》，《民族教育研究》2011年第3期。

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