The Sinicization of the Marxist View of Religion and Its Contemporary Value

[Abstract] The Marxist view of religion is an open theoretical system; its formation is a process of continuous development, maturation, and gradual perfection. Marxist religious theory has vitality only if it keeps pace with the times and constantly innovates. Marxist religious theory has been continuously reinterpreted and developed through the practice of China’s socialist revolution and socialist construction. It will be further deepened along with China’s reform and development and the evolution of China’s religions and culture, forming a sinicized Marxist view of religion, and becoming the theoretical foundation and guiding ideology for Chinese Communists to understand and handle religious issues and formulate religious policies.

［摘 要］马克思主义宗教观是一个开放的理论体系，它的形成是一个不断发展、成熟和逐渐完善的过程。马克思主义宗教理论只有与时俱进、不断创新，才有其生命力。马克思主义宗教理论随着中国社会主义革命和社会主义建设的实践，不断得到新的阐释和发展，它将随着中国改革发展和中国宗教、文化的发展进程进一步深化，形成中国化的马克思主义宗教观，并成为中国共产党人认识和处理宗教问题、制订宗教政策的理论基础和指导思想。

[Keywords] Marxist view of religion; sinicization; contemporary value

［关键词］马克思主义宗教观; 中国化; 当代价值

As an important component of Marxism, the Marxist view of religion provides theoretical basis and methodological guidance for correctly understanding and handling China’s current religious issues. Actively researching and innovating the basic theories of the Marxist view of religion, and constantly exploring its contemporary value, will help realize the common ideal of socialism with Chinese characteristics, help build a harmonious society, and help the flourishing development of the entire social, political, economic, and cultural spheres. At the same time, whether from the perspective of theoretical development or practical exploration, the Marxist view of religion will remain an important topic worthy of in-depth study within the research horizon of adapting Marxism to the Chinese context.

马克思主义宗教观作为马克思主义的重要内容，为正确的认识和处理当下我国的宗教问题提供了理论依据和方法指导。积极研究和创新马克思主义宗教观的基本理论，不断探索马克思主义宗教观的当代价值，将有助于中国特色社会主义共同理想的实现，有助于和谐社会的构建，有助于整个社会政治经济和文化的繁荣发展; 同时，无论从理论发展还是实践探索角度看，马克思主义宗教观都将是马克思主义中国化研究视阈中一个值得深究的重要课题。

I. The Timeliness and Contemporary Value of the Marxist View of Religion

一、马克思主义宗教观的时代性及当代价值

The Marxist view of religion was founded by Marx and Engels in the process of establishing a scientific worldview and leading the proletariat in the struggle for socialist revolution. They used dialectical materialism and historical materialism to scientifically study religious issues, while inheriting and developing the outstanding achievements of various atheistic and religious theories in human history. Marxist religious theory has been continuously reinterpreted and developed through the practice of China’s socialist revolution and socialist construction, forming a sinicized Marxist view of religion, and becoming the theoretical foundation and guiding ideology for Chinese Communists to understand and handle religious issues and formulate religious policies.

马克思宗教观是马克思、恩格斯在创立科学世界观和领导无产阶级从事社会主义革命的斗争过程中，运用辩证唯物主义和历史唯物主义对宗教问题进行科学研究，同时继承和发展了人类历史上各种无神论和宗教理论的优秀成果后创立的。马克思主义宗教理论随着中国的社会主义革命和社会主义建设实践，不断得到新的阐释和发展，形成了中国化的马克思主义宗教观，并成为中国共产党人认识和处理宗教问题、制订宗教政策的理论基础和指导思想。

(A) The Marxist View of Religion Is an Open Theoretical System

( 一) 马克思主义宗教观是一个开放的理论体系

The Marxist view of religion is an open theoretical system; its formation is a process of continuous development, maturation, and gradual perfection.

马克思主义宗教观是一个开放的理论体系，它的形成是一个不断发展、成熟和逐渐完善的过程。

First, it involves the sublation of the Young Hegelians. The early Marx was deeply influenced by the Young Hegelians’ theory of religious criticism. Feuerbach’s humanist-based religious criticism and his materialist critique of Hegelian philosophy had a tremendous impact on the formation of Marx’s thought. However, Marx, possessing a spirit of doubt and critique, did not fully accept the ideas of the Young Hegelians. Instead, through acceptance and reflection, he achieved a major shift in his religious stance. Regarding the origin of religion, Marx believed that although religion arises from alienation, as Feuerbach argued, the root of religion lies not in the alienation of self-consciousness, nor in the alienation of man’s abstract “species-essence.” Feuerbach only revealed the epistemological root of religion, failing to recognize that the alienation of man, the state, and society is the fundamental cause of religion. In-depth study of religion, on the one hand, endowed the Marxist view of religion with rich connotations and made it a major growth point in the formation of historical materialism; on the other hand, the continuously forming and maturing historical materialism provided methodological guidance and theoretical foundation for the creation of the historical materialist view of religion. The sublation of the Young Hegelians’ idealist view of religion ultimately enabled Marx and Engels to thoroughly settle accounts with their old philosophical beliefs and gradually establish the Marxist historical materialist view of religion.

首先是对青年黑格尔派的扬弃。早期的马克思曾深受青年黑格尔派宗教批判理论的影响，费尔巴哈基于人本主义的宗教批判和基于唯物主义的黑格尔哲学批判，对马克思思想的形成产生过巨大影响。但是，具有怀疑与批判精神的马克思并没有全盘接受青年黑格尔派的思想，而是在接受与反思的过程中实现了马克思宗教立场上的一次重大转向。关于宗教的起源，马克思认为，虽然宗教的产生正如费尔巴哈所认为的是异化产生的结果，但宗教产生的根源并不在于自我意识的异化，也不在于人的抽象的“类本质”的异化。费尔巴哈只是从认识论的角度揭示了宗教产生的根源，而没有认识到人的异化、国家和社会的异化才是宗教产生的根本原因。对宗教的深入研究，一方面使马克思主义宗教观具有了丰富的内涵，并成为历史唯物主义形成过程的主要生长点; 另一方面，不断形成和走向成熟的历史唯物主义又为历史唯物主义宗教观的创立提供了方法论指导和理论基础。对青年黑格尔派的唯心主义宗教观的扬弃，最终使马克思、恩格斯得以彻底清算自己旧的哲学信仰，而逐渐确立了马克思主义历史唯物主义宗教观。

Second, it involves a leap beyond Feuerbach. “Feuerbach had a profound influence on Western thought, and his influence on Marx and Engels was particularly important. Feuerbach constituted the bridge through which Marx and Engels moved from Hegelianism to Marxism.” [1]1 The Young Hegelians were a group of German intellectuals in the 1830s and 1840s who interpreted Hegel’s philosophy in a critical, often atheistic and revolutionary direction. Ludwig Feuerbach was a key figure whose materialist critique of religion influenced Marx. Feuerbach was an important modern philosopher, and “humanism” was the philosophical basis for his construction of a view of religion. He believed that the essence of religion is the alienation of man’s essence. It should be said that Feuerbach’s humanist view of religion was a profound critique of Christian theology at the time, and many of his views had an atheistic, materialist character. Feuerbach’s religious theory directly influenced the formation of Marx’s view of religion. Although Marx was once influenced by Feuerbach’s humanist atheism, he was not bound by Feuerbach’s theory of religious alienation; instead, he adopted a scientific attitude of inheritance and transformation. Marx agreed with Feuerbach’s view that man creates religion, not religion creates man, but he provided a historical materialist explanation of the essence of religion that differed from Feuerbach’s. Marx believed that because Feuerbach did not seek correct answers from social life but instead took abstract man and his essence as his starting point and foundation, his materialist stance on religious issues was not thorough. Ultimately, a major divergence between Marx and Feuerbach lay in their understanding of the essence of man. Marx stated in his foundational work on the view of religion, *A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction*: “Man is no abstract being squatting outside the world. Man is the world of man, the state, society. This state, this society, produces religion, an inverted world-consciousness, because they are an inverted world.” [2]2 *A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction* is an 1843-44 work by Marx where he first articulates his materialist critique of religion, famously calling it “the opium of the people.” (p. 452)

其次是对费尔巴哈的跨越。“费尔巴哈对于西方思想有深远的影响，而他对马克思、恩格斯的影响尤其重要。费尔巴哈构成了马克思、恩格斯从黑格尔主义达到马克思主义的桥梁。”［1］费尔巴哈是近代一位重要的哲学家，“人本主义”是费尔巴哈构建其宗教观的哲学依据。他认为宗教的本质是人的本质的异化。应该说，费尔巴哈的人本主义宗教观对当时基督教神学是一种深刻批判，他的很多观点具有无神论的唯物主义性质。费尔巴哈的宗教理论对马克思宗教观的形成产生过直接的影响。虽然马克思曾经接受费尔巴哈人本主义无神论思想的影响，然而，他并没有被费尔巴哈宗教异化理论所束缚，而是采取了继承与变革的科学态度。马克思认同费尔巴哈关于人创造了宗教而不是宗教创造了人的观点，但他对宗教的本质又做出不同于费尔巴哈的历史唯物主义的解释。马克思认为，由于费尔巴哈没有从社会生活中去寻找正确答案，而是以抽象的人及其本质为出发点和基础，所以他在宗教问题上的唯物主义立场并不彻底。说到底，马克思与费尔巴哈的很大分歧是对于人的本质的理解。马克思在他的宗教观的奠基作《黑格尔法哲学批判导言》中说: “人不是抽象的蛰居于世界之外的存在物，人就是人的世界，就是国家、社会。国家、社会产生了宗教，一种颠倒了的世界观，因为它们就是颠倒的世界。”［2］( P. 452)

From this we learn that “religion is the self-consciousness and self-feeling of man who has either not yet found himself or has already lost himself again.” [3]3 This quotation is from the same work by Marx cited in note [2]. (p. 1) Marx summarized the ideas of the Young Hegelians and Feuerbach about man creating God and religion. While affirming and inheriting Feuerbach’s religious theory, he overcame the obstacles that Feuerbach, confined by the limitations of his worldview, could not surmount. Adhering to historical materialism, Marx scientifically elucidated the objective laws of the origin, development, and extinction of religion, and ultimately founded a brand-new view of religion for the proletariat—the Marxist view of religion. Therefore, the Marxist view of religion is an important theoretical achievement of analyzing and studying the essence, roots, and social functions of religion using historical materialism. It is a system that continuously develops, perfects, and matures through reference, absorption, and sublation.

由此得知，“宗教是还没有获得自己或再度丧失自身的人的自我意识和自我感觉”［3］( P. 1)。马克思总结了青年黑格尔派和费尔巴哈关于人创造上帝和宗教的思想，在肯定和继承费尔巴哈宗教理论的同时，却又克服了费尔巴哈囿于世界观的局限而无法跨越的障碍，坚持历史唯物主义，科学地阐明了宗教的产生、发展和消亡的客观规律，最终创立了无产阶级崭新的宗教观———马克思主义宗教观。因此，马克思主义宗教观是运用唯物史观对宗教的本质、根源和社会功能等问题分析研究的重要理论成果，是在借鉴、吸纳与扬弃中不断发展、不断完善和逐渐成熟的。

(B) The Theoretical Foundation and Timeliness of the Marxist View of Religion

( 二) 马克思主义宗教观的理论基础与时代性

The Marxist view of religion is part of Marxist philosophy, especially historical materialism. “The theoretical foundation of the Marxist view of religion is historical materialism. Marx and Engels insisted on using social existence to explain the essence, origin, roots of existence, social role, and the conditions for the development and extinction of religion. To depart from this is to deviate from a scientific view of religion.” [4]4 This is a citation from a Chinese scholar, not a classical text. Their study of religious issues resolved them from the height of materialism. Therefore, the establishment of the Marxist view of religion has special and important significance for the creation of the entire Marxist system.

马克思主义宗教观是马克思主义哲学特别是历史唯物主义的一部分。“马克思主义宗教观的理论基础是历史唯物主义，马克思、恩格斯坚持用社会存在来说明宗教的本质、起源、存在根源、社会作用以及发展和走向消亡的条件，离开这一点，就背离了科学的宗教观。”［4］他们对宗教问题的研究，从唯物主义的高度解决了宗教问题。因此，马克思主义宗教观的确立对于整个马克思主义体系的创立具有特殊而重要的意义。

Marxist religious theory is the result of Marx and Engels using historical materialism to rationally analyze historical religions and real-life religious issues. Today, when we take Marxist religious theory as an object of academic study, we should also use the principles of historical materialism to conduct a historical and materialist analysis of it. Therefore, specific historical conditions are very important for in-depth study of Marxist religious theory. This is because, in essence, it is these specific historical conditions that determine the specific content of Marxist religious theory, as well as its conditions and scope of application. Of course, the historical specificity of Marxist religious theory does not mean that it no longer has universal significance and value.

马克思主义宗教理论是马克思、恩格斯运用历史唯物主义对历史上的宗教和现实生活中的宗教问题进行理性分析的结果。今天，当我们把马克思主义宗教理论作为学术研讨的对象时，也应该运用历史唯物主义的原理对之进行历史的、唯物的分析。因而，具体的历史条件对深入研究马克思主义宗教理论十分重要。因为，就本质而言，正是这些具体的历史条件决定了马克思主义宗教理论的具体内容，也决定了它的应用条件和范围。当然，马克思主义宗教理论的历史具体性并不意味着不再具有普遍性的意义和价值。

Marxist religious theory must keep pace with the times and constantly innovate in order to have vitality. Due to the infinity of nature and social life and the limitations of human understanding of nature and social life in a given period, the truth of any theory is not absolute or immutable; it can only gain permanent vitality through continuous development in practice. Marx and Engels’ religious theory also gradually changed, revised, and developed as social and historical conditions changed and their understanding of religious issues deepened. Therefore, Marxist religious theory has both its historical specificity and its historical developmental character. Marx moved from belief in religion, through doubt, to rational critique, until the maturation and establishment of the Marxist view of religion. Only by comprehensively and systematically studying the entire process of the historical development of Marxist religious theory can we truly and scientifically grasp the true essence of Marxist religious theory.

马克思主义宗教理论必须与时俱进、不断创新才有生命力。由于自然与社会生活的无限性和一定时期人类对自然与社会生活认识的局限，任何理论的真理性都不是绝对的、一成不变的，而只有在实践中不断发展才能获得永久的生命力。马克思、恩格斯的宗教理论也是随着社会历史条件的变化和他们对宗教问题的认识的不断深化而逐渐改变、修正和发展的。所以，马克思主义宗教理论既有其历史具体性又有其历史发展性。马克思对宗教由信仰、质疑走向理性的批判，直到马克思主义宗教观的成熟与确立。只有全面系统地研究马克思主义宗教理论在历史发展中的全部过程，才能真正科学地把握马克思主义宗教理论的真谛。

(III) The Contemporary Significance of the Marxist View of Religion

( 三) 马克思主义宗教观的当代意义

The Marxist view of religion emerged in the 19th century and has a history of over one hundred years. It not only played an enlightening role in its historical context regarding how people viewed the essence of religion, how to handle the relationship between human society and religion, and how to view the relationship between religion and politics, but, more notably, it continues to play a significant role in the subsequent history of social development over the past century and even today. Its analysis of certain religious theories still has an advanced and positive effect, especially the basic methods of the Marxist view of religion, its thorough atheistic foundation, and its scientific spirit of keeping pace with the times, which are of great value for contemporary China’s understanding and handling of religious issues in the construction of socialism with Chinese characteristics.

马克思主义宗教观产生于 19 世纪，已经有一百多年的历史了。它不仅在当时的历史环境下对人们如何看待宗教的本质、如何处理人类社会与宗教的关系、如何看待宗教与政治等方面起到启蒙作用，更值得一提的是，它在之后的一百多年的社会发展历史中乃至今天，仍然起着巨大作用。它对一些宗教理论的分析，至今仍然具有先进的、积极的作用，尤其是马克思主义宗教观的基本方法、彻底的无神论基础以及与时俱进的科学精神，对当代中国认识和处理中国特色社会主义建设中的宗教问题具有重大价值。

Religion has an important integrative function for the development of ethnic groups. China is a multi-ethnic and multi-religious country. In the process of ethnic formation and development, religion, as an element of ethnicity, has played a very important role. Religion is of great significance for maintaining the culturally unified structure of the Chinese nation as a diverse unity and for consolidating the political unity of our country. Because while concerning itself with social politics and economic development, religion often acts as an intermediary group component between the government and the people, making efforts to ease contradictions between the government and the people. “Religious belief first enables various groups, individuals, and social collectives that accept it to form a religious community with a common consciousness, and then leads to organizational integration; religious organizations organize believers of the same faith through the missionary work of clergy at different levels and ranks; religious rituals standardize ethnic behavior by strengthening religious consciousness.” [5]5 Quotation from an unspecified Chinese academic source on the integrative function of religion. Therefore, religious integration is the foundation for a common basic cultural concept and strong cohesion that maintains consistency in belief within an ethnic group.

宗教对民族的发展具有重要的整合功能。中国是一个多民族、多宗教的国家，在民族形成、发展的过程中，宗教作为民族要素曾经发挥过非常重要的作用。宗教对于维系中华民族多元一体的文化结构，对于巩固我们国家的政治统一具有重大的意义。因为宗教在关心社会政治与经济发展的同时，往往作为政府与民众间的中间社团组成部分，为缓和政府与民众之间的矛盾做出努力。“宗教信仰首先能使接受了它的各种群体、个人与社会集团，形成一个具有共同意识的宗教共同体并进而产生组织上的整合; 宗教组织则通过不同等级不同层次的神职人员的传教把具有同一信仰的宗教徒组织起来; 宗教礼仪则通过强化宗教意识规范民族行为。”［5］因此，宗教整合是一个民族保持信仰方面一致的基本文化观念和牢固的凝聚力的基础。

Religion has an educational function in prompting people to better observe social morality. As an important component of the human spiritual world, religion manifests people’s affirmation of themselves and their pursuit of faith, belonging to the spiritual realm of humanity. Religion is also an eternal inquiry into the mysteries of the universe, nature, and life. Through this inquiry, we come to appreciate people’s spiritual aspirations, spiritual needs, and authentic faith. Religion is precisely people’s life, experience, contemplation, perception, action, and testimony within faith. Religion is an important part of China’s social life, containing many positive factors conducive to the promotion and cultivation of the national spirit. These positive factors should be utilized so that they can contribute to building a harmonious socialist society. [6]6 Reference to the positive role of religion in building a harmonious socialist society, a key policy concept under Hu Jintao and continued under Xi Jinping.

宗教对促使人们更好地遵守社会道德具有教化作用。宗教作为人类精神世界的重要组成，表现出人对自我的肯定和信仰的追求，属于人的灵性世界。宗教又是对宇宙奥秘、自然奥秘、生命奥秘的永恒追问。在这种询问中让我们领略到了人的精神向往、灵性需求和本真信仰，宗教正是人在信仰中的生活、体验、思索、感悟、行动和见证。宗教是我国社会生活的重要组成部分，包含着许多有助于民族精神弘扬和培育的积极因素，应该发挥这些积极因素，使之为构建社会主义和谐社会做出应有的贡献。［6］

Religion has important cultural and strategic significance. Religion is an important part of China’s social and cultural life, containing many positive factors conducive to promoting and cultivating the national spirit. Religion has an important integrative function for the development of ethnic groups and a significant influence on culture [6]6 Reference to the positive role of religion in building a harmonious socialist society, a key policy concept under Hu Jintao and continued under Xi Jinping.. “Because religion is not merely a subjective concept, but an objectively existing social and cultural system, containing content broader than the concept of deity.” [7]7 Quotation from an unspecified Chinese academic source arguing that religion is a broader cultural system.

宗教具有重要的文化战略意义。宗教是我国社会文化生活的重要组成部分，包含着许多有助于弘扬和培育民族精神的积极因素，而宗教对民族的发展具有重要的整合功能，对文化具有重要的影响作用［6］。“因为宗教并不单纯是一种主观的观念，而是一种客观存在的社会文化系统，包含有比神观念更广泛的内容。”［7］

At the end of the 20th century, a religious fever gradually swept the globe, primarily manifested in the revival of traditional religions and the rise of new religions, accompanied by a religious cultural wave. Therefore, in response to the world situation of economic globalization and cultural diversity, formulating corresponding cultural strategies is crucial. The core of building a culturally strong socialist country is not simply developing the cultural industry, but forming a cultural spirit that can invigorate the entire nation. When we vigorously promote the national spirit and the spirit of the times, enrich the people’s spiritual world, and strengthen the people’s spiritual strength, religion, as a cultural heritage, should become a positive factor for us to promote Chinese culture; religion, as spiritual faith, should become an important component for us to rebuild our spiritual home [8]8 Reference to the policy of building a culturally strong socialist country, a goal of the Chinese Dream and the great rejuvenation of the Chinese nation..

20 世纪末，宗教热逐渐席卷全球，其最主要的表现形式就是传统宗教的复兴与新兴宗教的崛起，而伴随其间的还有宗教的文化浪潮。因此，应对经济全球化、文化多元化的世界形势，制定相应的文化战略至关重要。社会主义文化强国建设，其核心不是单纯发展文化产业，而在于形成能够振奋全民族的文化精神。在我们大力弘扬民族精神和时代精神、丰富人民精神世界、增强人民精神力量时，宗教作为文化传承，应该成为我们弘扬中华文化的积极因素; 宗教作为灵性信仰，应该成为我们重建精神家园的重要构成［8］。

II. The Process of Sinicization of the Marxist View of Religion

二、马克思主义宗教观的中国化进程

Regarding the issue of the Sinicization of the Marxist view of religion, theoretical circles have been continuously conducting in-depth discussions. Whether from the perspective of multiple understandings of religion or from the development of religion itself, new demands have been placed on Marxist religious theory. In China, on the one hand, this theory has been continuously reinterpreted and developed through the practice of socialist revolution and socialist construction, forming a Sinicized Marxist view of religion; on the other hand, in the process of its Sinicization, the Marxist view of religion has become the theoretical foundation and guiding ideology for Chinese Communists to understand and handle religious issues and formulate religious policies.

对于马克思主义宗教观的中国化问题，理论界一直在不断地深入探讨。无论是从宗教的多角度认识，还是从宗教本身的发展而言，都对马克思主义宗教理论提出了新的要求。在中国，一方面这一理论随着我国的社会主义革命和社会主义建设实践不断得到新的阐释和发展，形成了中国化的马克思主义宗教观; 另一方面，马克思主义宗教观在中国化的进程中又成为中国共产党人认识和处理宗教问题、制订宗教政策的理论基础和指导思想。

(I) Promoting the Innovative Development of the Theory of Religion with Chinese Characteristics

( 一) 促进了中国特色社会主义宗教理论的创新发展

In the “Resolution of the Central Committee of the Communist Party of China on Major Issues Concerning Building a Harmonious Socialist Society,” the Communist Party of China clearly stated the need to “give play to the positive role of religion in promoting social harmony.” After the founding of the People’s Republic, especially since reform and opening up, the Communist Party of China has achieved a historic leap in epistemology regarding the Marxist view of religion, and the Marxist view of religion has achieved important theoretical breakthroughs. As the understanding of religion has become deeper, more authentic, and more correct, our Party has recognized the long-term nature and complexity of the existence of religion and realized that handling religious issues in a socialist society well is an important task for the Sinicization of the Marxist view of religion. On this basis, important and feasible reforms have been carried out on religion in our country. “Reform religious systems and religious dogmas that are unsuitable for socialism, and utilize certain positive factors within religious doctrines, religious regulations, and religious morality to serve socialism.” [9]9 Quotation from an unspecified Chinese policy document or academic source on reforming religion to serve socialism. Through continuous reform, a socialist religious theory with Chinese characteristics has been formed, namely the Sinicized Marxist religious theory.

中国共产党在《中共中央关于构建社会主义和谐社会若干重大问题的决定》中明确提出，要“发挥宗教在促进社会和谐方面的积极作用”。建国以后，特别是改革开放以来，中国共产党对马克思主义宗教观进行了认识论上的历史性飞跃，马克思主义宗教观获得了重要的理论突破。随着对宗教的理解越来越深入、真实和正确，我们党认识到宗教存在的长期性和复杂性，认识到处理好社会主义社会的宗教问题是马克思主义宗教观中国化的重要任务。在此基础上，对我国宗教进行了重要的可行性的改革。“改革不适应社会主义的宗教制度和宗教教条，利用宗教教义、宗教教规和宗教道德中的某些积极因素为社会主义服务。”［9］在不断改革中形成了具有中国特色的社会主义宗教理论，即中国化的马克思主义宗教理论。

In the practice of socialist construction and reform, the Communist Party of China, proceeding from China’s actual conditions, has developed Marxist religious theory in terms of the view of the essence of religion, the view of the value of religion, and the view of the history of religion, establishing the theory of religion with Chinese characteristics marked by “actively guiding religion to adapt to the socialist society.” The theory of “actively guiding religion to adapt to the socialist society” fundamentally resolved the relationship between religion and socialist society, enriching and developing the Marxist view of religion. First, it enriched and developed the Marxist theory on the origin of religion, the roots of the existence of religion, and the extinction of religion; second, it enriched and developed the Marxist theory on the laws of religious development and the relationship between religion and society; third, it enriched and developed the Marxist theory on the social functions of religion. This theory not only affirms the right of religion to exist but also proposes basic principles for the healthy development of religion, while fully mobilizing the positive role of religion. It has raised the Chinese Communists’ understanding of religion to a new scientific level.

在社会主义建设和改革的实践中，中国共产党从中国实际出发，在宗教本质观、宗教价值观、宗教历史观等方面发展了马克思主义宗教理论，确立了以“积极引导宗教与社会主义社会相适应”为标志的中国特色社会主义宗教理论。“积极引导宗教和社会主义社会相适应”的理论从根本上解决了宗教与社会主义社会的关系问题，丰富和发展了马克思主义宗教观。一是丰富和发展了马克思主义关于宗教起源、宗教存在的根源和宗教消亡的理论; 二是丰富和发展了马克思主义关于宗教发展规律、宗教与社会关系的理论; 三是丰富和发展了马克思主义关于宗教的社会功能的理论。这一理论不仅肯定了宗教存在的权利，而且提出了宗教健康发展的基本原则，同时也充分调动了宗教的积极作用。它把中国共产党人对宗教的认识提高到一个新的科学水平。

The scientific thesis of “actively guiding religion to adapt to socialist society” is the core and foundation of the sinicization of the Marxist view of religion, the inheritance and development of the Marxist view of religion by the Chinese Communists, an innovation in the theory of the relationship between religion and socialist society in the contemporary era, a new requirement of the contemporary world for our Party and state’s religious work, and an important theoretical weapon for strengthening and improving our country’s religious work and theoretical research on religion, as well as for promoting the further improvement of our country’s religious situation. The development and innovation of this theory embody the intrinsic connection of inheritance, development, and innovation between the Party’s leading core and the Marxist view of religion, and hold important theoretical and practical significance for enhancing the Party’s governance capacity and promoting harmony in religious relations.

“积极引导宗教与社会主义相适应”这一科学论断，是马克思主义宗教观中国化的核心与根本，是中国共产党人对马克思主义宗教观的继承与发展，是当代宗教与社会主义社会关系理论上的创新，是当代世界对我们党和国家宗教工作的新要求，是加强与改进我国宗教工作与宗教理论研究工作、推进我国宗教形势进一步好转的重要理论武器。这一理论的发展与创新，体现了党的领导核心与马克思主义宗教观之间的继承、发展和创新的内在关联，对提高党的执政能力建设、促进宗教关系和谐具有重要的理论意义和现实意义。

(II) Systematically putting forward the basic principles and policies for handling religious issues in the socialist period

( 二) 系统地提出处理好社会主义时期宗教问题的基本方针和政策

The Marxist view of religion is the theoretical basis for the Party and government to formulate specific religious policies. It must be transformed into concrete religious policies in order to play a role in handling contemporary Chinese religious issues. Facing China’s religious issues, the Communist Party of China, on the basis of adhering to the Marxist view of religion and in light of China’s specific national conditions, has established its own basic views and basic policies.

马克思主义宗教观是党和政府制订具体宗教政策的理论根据，它必须转化为具体的宗教政策，才能在处理当代中国宗教问题中发挥作用。面对中国的宗教问题，中国共产党在坚持马克思主义宗教观的基础上，结合中国具体国情，确立了自己的基本观点和基本政策。

First, correctly implement the Party’s policy of freedom of religious belief. Religion has its own process of emergence, development, and extinction, but this is a long process that will persist for a long time in socialist society; religious issues also possess mass character, particularity, and complexity. We can neither use administrative force to eliminate religion nor use administrative force to develop religion; rather, we must comprehensively and correctly implement the Party’s policy of freedom of religious belief. The Communist Party of China represents the fundamental interests of the broad masses of the Chinese people, which means not only representing the interests of the majority of non-religious citizens but also representing the legitimate interests of the broad masses of religious citizens. Under the conditions of our country’s socialism, the differences in belief between religious and non-religious citizens are secondary compared to the consistency of their fundamental political and economic interests. Therefore, atheism should be propagated, but the distinction between theism and atheism cannot be equated with political opposition. On the basis of adhering to the principles of political unity and cooperation and mutual respect in belief, we should educate and guide religious citizens, non-religious citizens, and citizens of different faiths to adhere to political unity and cooperation and mutual respect in belief, and to strive together for the construction of a harmonious socialist society.

一是正确贯彻党的宗教信仰自由政策。宗教有其发生、发展和消亡的过程，但这是一个漫长的过程，在社会主义社会将长期存在; 宗教问题又具有群众性和特殊性、复杂性，我们既不能用行政力量去消灭宗教，也不能用行政力量去发展宗教，而是要全面正确地贯彻党的宗教信仰自由政策。中国共产党代表中国广大人民群众的根本利益，这意味着不仅要代表大多数不信教群众的利益，也要代表广大信教群众的合法利益。在我国社会主义条件下，信教群众和不信教群众在信仰上的差异，同他们在政治上、经济上根本利益的一致性相比是次要的。因此，要宣传无神论，但不能把有神论和无神论的区别等同于政治上的对立。在坚持政治上团结合作、信仰上互相尊重原则的基础上，教育和引导信教群众、不信教群众和信仰不同宗教群众坚持政治上团结合作、信仰上互相尊重，共同为构建社会主义和谐社会而奋斗。

Second, adhere to the law-based management of religious affairs. The Marxist view of religion holds that religion is not only a spiritual issue but also a social, political, and economic issue. Therefore, in the process of managing religion, the Communist Party of China insists on managing religion in accordance with the law, requiring that all religions must operate within the scope permitted by law. The Constitution of the People’s Republic of China stipulates that citizens of the People’s Republic of China have freedom of religious belief; no state organ, social organization, or individual may compel citizens to believe in or not believe in religion, nor may they discriminate against citizens who believe in religion or those who do not. However, this freedom by no means implies abandoning the management of religious affairs. The state manages religious affairs in accordance with the law to protect normal religious activities and the legitimate rights and interests of religious circles, and to stop and crack down on illegal and criminal activities carried out using religion. Adhere to the law-based management of religious affairs, adhere to the principle of independence and self-management, actively guide religion to adapt to socialist society, and make religion a harmonious factor in society.

二是坚持依法管理宗教事务。马克思主义宗教观认为，宗教不仅是精神问题，也是社会问题、政治问题、经济问题。因此，中国共产党在对宗教的管理过程中，坚持依法对宗教进行管理，要求一切宗教必须在法律允许的范围内活动。《中华人民共和国宪法》规定，中华人民共和国公民有宗教信仰自由，任何国家机关、社会团体和个人不得强制公民信仰宗教或者不信仰宗教，不得歧视信仰宗教的公民和不信仰宗教的公民。但是，这种自由绝不是放弃对宗教事务的管理，国家依法对宗教事务进行管理，以保护正常的宗教活动和宗教界的合法权益，制止和打击利用宗教进行的违法犯罪活动。坚持依法管理宗教事务，坚持独立自主自办的原则，积极引导宗教与社会主义社会相适应，使宗教成为社会的一种和谐因素。

At the same time, it is necessary to resolutely resist the use of religion by hostile foreign forces for infiltration, and no foreign organization, group, or individual is allowed to interfere in our country’s religious affairs. Religious figures and religious citizens should establish a civic consciousness, combine patriotism with love for their religion, and conduct activities within the scope permitted by national laws, regulations, and policies. All religious groups and religious figures must uphold the dignity of the law, safeguard the interests of the people, maintain national unity, and defend the unification of the motherland. In short, incorporating religious management into the legal track not only safeguards the right to freedom of religious belief but also prevents the influence of unfavorable factors of religion. This is an innovation and leap in the Marxist theory of religion by the Communist Party of China in the practice of religious management.

同时要坚决抵御境外敌对势力利用宗教进行渗透，不允许境外任何组织、团体和个人干预我国宗教事务。宗教界人士和信教群众要树立公民意识，把爱国与爱教结合起来，在国家法律、法规和政策允许的范围内进行活动。所有宗教团体和宗教界人士都必须维护法律尊严，维护人民利益，维护民族团结，维护祖国统一。总之，将宗教管理纳入法制轨道，既维护了宗教信仰自由的权利，同时也防止了宗教不利因素的影响。这是中国共产党在宗教管理实践中对马克思主义宗教理论的创新与飞跃。

Third, actively guide religion to adapt to socialist society. The theory of religious harmony is the inevitable logical development of historical materialism and its view of religion under socialist conditions, a new form of the Marxist view of religion, and the dominant theory explaining the relationship between religion and socialism. In 1990, the “Notice of the Central Committee of the Communist Party of China on Strengthening United Front Work” clearly stated: “We must guide patriotic religious groups and figures to combine love for their religion with patriotism, to incorporate religious activities within the scope of the constitution and laws, and to adapt to the socialist system.” The thesis of “actively guiding religion to adapt to socialist society” includes two meanings: “First, religious figures and religious citizens must abide by the country’s laws, regulations, and principles and policies; second, religious activities must obey and serve the supreme interests of the state and the overall interests of the nation, and religious figures must strive to excavate and promote the positive factors in religion, making more contributions to the unification of the motherland, national unity, and social development.” [10]10 This is a citation from a Chinese source, likely a Party document or academic work, numbered as per the original text. Promoting and cultivating the Chinese national spirit is an important task in the construction of socialist cultural-ethical progress, requiring the joint efforts of people of all ethnic groups across the country and the mobilization of all positive factors in society. Therefore, it is necessary to actively guide religion to adapt to socialist society, to bring these positive factors into play, and to enable them to make due contributions to the construction of a harmonious socialist society.

三是积极引导宗教与社会主义社会相适应。宗教和谐论是唯物史观及其宗教观在社会主义条件下必然的逻辑发展，是马克思主义宗教观的新形态，是阐释宗教与社会主义之间关系的主导性理论。1990 年，在《中共中央关于加强统一战线工作的通知》中明确指出: “要引导爱国宗教团体和人士把爱教与爱国结合起来，把宗教活动纳入宪法和法律的范围，同社会主义制度相适应。”“积极引导宗教与社会主义社会相适应”论断包括两方面的含义: “一是宗教界人士和信教群众要遵守国家的法律、法规和方针政策; 二是宗教活动要服从和服务于国家的最高利益和民族的整体利益，宗教界人士要努力挖掘和发扬宗教中的积极因素，为祖国统一、民族团结和社会发展多做贡献。”［10］弘扬和培育中华民族精神是社会主义精神文明建设的重要任务，需要全国各族人民的共同努力，需要调动社会的一切积极因素。因此，要积极引导宗教与社会主义社会相适应，发挥这些积极因素，使之为构建社会主义和谐社会做出应有的贡献。

(III) Consolidating the unity between the Communist Party of China and religious figures

( 三) 巩固了中国共产党与宗教人士的团结

The American philosopher and historian Will Durant, in his book *The Story of Civilization*, states: “Religion is a social phenomenon that is difficult to define and evaluate: on the one hand, it has an inseparable origin and connection with human civilization and has produced many thinkers, scientists, artists, politicians, and great men with lofty moral power; on the other hand, in human bigotry, social evil, and ethnic hatred, the shadow of religion can often be seen, and religion often becomes a driving force for social unrest, conflict, and even war.” [11]11 This is a citation from Will Durant’s *The Story of Civilization*, as referenced in the original text. That is to say, if religious work is done well, it can play a positive role in promoting socialist construction; if it is done poorly, it can be exploited by hostile foreign forces. Therefore, doing religious work well is of great significance. Since reform and opening up, the Communist Party of China has fully recognized that patriotic religious groups are the bridge linking the Party and government with religious citizens, and that patriotic religious figures are an important force for uniting religious citizens and maintaining social stability. Therefore, religious work has been highly valued as an important task of the Party and the state. Support them in strengthening their own construction and carrying out activities independently, enabling them to fully play their role.

美国哲学家、史学家威尔·杜兰在他的《世界文明史》一书中说: “宗教是一种很难定性、不易评判的社会现象: 一方面，它与人类文明有着不可分割的渊源联系，并造就出众多思想家、科学家、艺术家、政治家和具有崇高道德力量的伟人; 另一方面，在人性的偏执、社会的罪恶、种族的仇视中，也经常能看到宗教的阴影，宗教又常常成为社会动荡、冲突、甚至战争的助力。”［11］就是说，宗教工作如果做得好，可以对促进社会主义建设起好作用; 如果做得不好，就会被国外敌对势力所利用。因此，做好宗教工作具有重大意义。改革开放以来，中国共产党充分认识到爱国宗教团体是党和政府联系信教群众的桥梁，爱国宗教界人士是团结信教群众、维护社会稳定的重要力量。因此，将宗教工作作为党和国家的重要工作予以高度重视。支持他们加强自身建设、自主开展活动，使其充分发挥作用。

Our Party represents the fundamental interests of the broad masses of the people, which naturally includes the legitimate interests of the broad masses of religious citizens. China has five major religions: Buddhism, Taoism, Islam, Catholicism, and Protestantism, with at least 100 million religious citizens, and nearly 20 ethnic minorities are almost entirely religious. “They are also a positive force in building socialism with Chinese characteristics. We must unite, educate, and guide these groups of people… to jointly promote the construction of socialist material civilization and cultural-ethical progress.” [12]12 This is a citation from a Chinese source, likely a Party document or academic work, numbered as per the original text. Moreover, “We must deeply study the characteristics and patterns of the growth of patriotic figures in religious circles under the new situation, increase training efforts, and strive to form a contingent of religious clergy who are politically reliable, learned in knowledge, and morally convincing, ensuring that the leadership of religious organizations is firmly in the hands of patriotic and religion-loving figures, and ensuring that our country’s religious circles and religious citizens move in the general direction of adapting to socialist society.” [11]11 This is a citation from Will Durant’s *The Story of Civilization*, as referenced in the original text.

我们党代表广大人民群众的根本利益，自然也包括广大信教群众的合法利益。我国存在佛教、道教、伊斯兰教、天主教和基督教五大宗教，至少有 1亿多群众信教，有近 20 个少数民族几乎是全民信教。“他们也是建设有中国特色社会主义的积极力量。我们必须团结、教育和引导这部分群众……共同推进社会主义物质文明和精神文明建设。”［12］并且，“我们要深入研究新形势下宗教界爱国人士成长的特点和规律，加大培养力度，努力形成一支政治上靠得住、学识上有造诣、品德上能服众的宗教教职人员队伍，保证宗教组织的领导权牢牢掌握在爱国爱教人士手中，保证我国宗教界和信教群众朝着与社会主义社会相适应的总方向前进。”［11］

The theory of socialism with Chinese characteristics on religion has opened up new horizons for our Party’s religious work and further promoted the unity between our Party and religious figures. Today, patriotic figures in religious circles and the broad masses of believers all support the socialist system, the Party, and the government, and they have become an important force in socialist construction and development.

中国特色社会主义宗教理论开拓了我党宗教工作的新视野，进一步促进了我党与宗教人士的团结。现今，宗教界的爱国人士和广大信徒都拥护社会主义制度、拥护党和政府，他们已经成为社会主义建设和发展的重要力量。

III. Problems Faced by the Marxist View of Religion in Contemporary China

三、马克思主义宗教观在当代中国所面临的问题

At present, China is in a period of social transition, and it still faces multifaceted challenges in the area of religious issues. How to uphold the Marxist view on religion, better guide religion to adapt to socialist society, and fully leverage the role of religion in promoting the construction of a harmonious socialist society with Chinese characteristics is not only a fundamental requirement for doing religious work well under the new circumstances, but also an important topic for enriching the Marxist view on religion.

当前，我国正处于社会转型时期，我国在宗教问题方面仍然面临多方面的挑战。如何坚持马克思主义宗教观，更好地引导宗教与社会主义社会相适应，充分发挥宗教在促进中国特色的社会主义和谐社会建设中的作用，既是对做好新形势下宗教工作的根本要求，更是丰富马克思主义宗教观的一个重要课题。

(I) On the Issue of Religious Belief and Party Organization Building

( 一) 关于宗教信仰与党组织建设问题

Currently, China is in a period of social transition, and religious belief is tending to expand, also involving some Communist Party members. The issue of Communist Party members believing in religion is relatively prominent in some ethnic regions. In this regard, we should correctly understand and handle the differences between respecting and accommodating ethnic customs and religious belief; this is a difficult problem faced by Party cadres in ethnic regions when dealing with religious issues. Although the issue of handling Communist Party members who believe in religion has been basically resolved at the theoretical level, in practical problems, due to their complexity, it cannot be treated uniformly or simplistically. Whether socialist China allows Party members to believe in religion is by no means a simple issue of religious belief, nor a simple theoretical issue, but an important political issue. It should be recognized that belief issues do indeed exist in the words and deeds of a small number of Party members at present, but this does not mean that there is a problem with the Marxist view on religion itself; rather, it is a problem with the understanding and belief in Marxism among a small number of Party members. If this problem is not resolved well, then our Party's organization building will face enormous challenges. As an atheist Communist Party of China, it should uphold the Marxist view on religion and adhere to atheism; this is a conviction that cannot be shaken in the slightest. "The reason why Communist Party members cannot believe in religion is that our Party is a political party that takes Marxism-Leninism, Mao Zedong Thought, and Deng Xiaoping Theory as its guide to action. This nature requires Party members to establish a Marxist scientific worldview and become thoroughgoing atheists." [13]13 The original citation refers to a source not provided in the text; the bracketed number and page reference are retained as in the source.(P.55)

目前我国正处于社会转型时期，宗教信仰趋于扩大，也涉及一些共产党员。关于共产党员信教问题，在一些民族地区表现得比较突出。对此，我们应正确认识和处理尊重、随顺民族习惯与宗教信仰之间的差别，这是民族地区党员干部处理宗教问题时面临的一个难题。尽管对处理共产党员信仰宗教的问题在理论层面已基本得到解决，但在现实问题中却因其复杂性而不能一概而论、简单处理。对于社会主义中国是否允许党员信教问题，绝不是简单的宗教信仰问题，更不是简单的理论问题，而是一个重要的政治问题。应该看到，当前在少部分党员的言行中确实存在着信仰问题，但这并不能说明马克思主义宗教观本身存在问题，而是少部分党员对于马克思主义的理解和信仰存在着问题。如果这个问题解决不好，那么我们党的组织建设将面临极大的挑战。作为无神论的中国共产党，应该坚持马克思主义宗教观、坚持无神论，这是丝毫不可动摇的信念。“共产党员为什么不能信仰宗教，这是因为我们党是以马克思列宁主义、毛泽东思想、邓小平理论作为自己行动指南的政党，这一性质要求党员必须树立马克思主义的科学世界观，做一个彻底的无神论者。”［13］( P. 55)

(II) On How to Treat the Complexity of Religion and the Issue of New Religious Movements

( 二) 关于如何对待宗教的复杂性与新兴宗教问题

From the perspective of the international situation, against the international backdrop of economic globalization, political multipolarization, cultural diversification, and social informatization, the world religious sphere is presenting a very complex phenomenon. The influence of religious factors in international political, cultural, and diplomatic competition is rising day by day; traditional religions are generally reviving, while new religious movements are constantly emerging; the process of religious secularization is accelerating; religious fundamentalism is on the rise; religious contradictions and conflicts arise one after another; and religious exchange and dialogue are becoming increasingly active. From the perspective of the domestic situation, as China's economic, political, cultural, and social system reforms continue to deepen, and as opening up continues to expand, China is in a period of extensive and profound social change and transition. Against this broad backdrop, many new problems have also emerged in China's religious sphere. First, the religious population is continuously growing. Second, the social influence of religion is continuously expanding. Third, the complexity and sensitivity of religious issues are becoming increasingly strong. Fourth, social contradictions related to religious factors have become somewhat prominent. Among these, the emergence of new religious movements is particularly noteworthy. In this regard, some scholars have pointed out: "At the beginning of the new century, new religious movements and cults have been repeatedly banned but persist in various parts of the world, which will inevitably have a considerable impact on our country. When we see the struggle between theism and atheism for positions, we should even more see the struggle between patriotic forces and non-patriotic forces, and between orthodox religions and cults for positions. This is a more severe challenge for us than the former struggle. Using orthodoxy to counter heresy is our best choice." [14]14 The original citation refers to a source not provided in the text; the bracketed number is retained as in the source.

从国际形势看，在经济全球化、政治多极化、文化多元化、社会信息化的国际背景下，世界宗教领域呈现出非常复杂的现象。宗教因素在国际政治、文化、外交等竞争中的影响日益上升，传统宗教普遍复兴，新兴宗教又不断涌现，宗教世俗化进程加快，宗教原教旨主义抬头，宗教矛盾与冲突此起彼伏，宗教交流与对话日益活跃。从国内情况看，随着我国经济、政治、文化、社会等领域体制改革的不断深化，随着对外开放的不断拓展，我国正处于广泛而深刻的社会变革与转型之中。在这样的大背景下，我国宗教领域也出现了许多新的问题。一是信教人口不断增长，二是宗教的社会影响不断扩大，三是宗教问题的复杂性和敏感性越来越强，四是与宗教因素相关的社会矛盾有所凸显。其中，特别值得注意的是新兴宗教运动的出现。对此有学者指出: “新世纪初，新兴宗教、邪教在世界各地屡禁不绝，必然会对我国产生相当的影响。在我们看到有神论与无神论争夺阵地时，更应当看到爱国力量与非爱国力量、正教与邪教对于阵地的争夺，这是较前一个争夺对于我们更为严峻的挑战。以正制邪，是我们最好的选择。”［14］

Therefore, "new religious movements" should be scientifically understood and evaluated, and corresponding policies and laws should be formulated. This issue involves both the basic theoretical issues of the Marxist view on religion and issues at the level of specific management systems. New types of religion have special complexity; it is necessary to grasp the methodological principles of the Marxist view on religion in order to avoid deviating from the correct direction when facing the issue of new religious movements.

因此，对于“新兴宗教运动”应科学地认识和评价，要制定相应的政策和法律。这一问题既涉及到马克思主义宗教观的基本理论问题，也涉及到具体的管理制度层面的问题。新型宗教具有特殊的复杂性，必须把握马克思主义宗教观的方法论原理，才能在面对新兴宗教问题时不偏离方向。

(III) On the Issue of the Spiritual Beliefs of Non-Religious People in Our Country

( 三) 关于我国不信教人的精神信仰问题

In recent years, the central authorities have clearly proposed building a core socialist value system, repeatedly emphasizing the need to uphold and consolidate the guiding position of Marxism in the ideological sphere.

近年来，中央鲜明地提出构建社会主义核心价值体系，反复强调坚持和巩固马克思主义在意识形态领域的指导地位。

At present, among the world's more than 6 billion people, approximately 4.8 billion believe in religion, and 1.2 billion do not. Among China's more than 1.3 billion people, the religious population is approximately over 100 million, and nearly 1.2 billion do not believe in religion. That these more than one billion people have not become members of the major religions is due to the particularity of Chinese culture. Therefore, in the current situation where the trend of religion is sweeping the globe, we must use advanced atheist thought to call upon and guide the masses. Handling the issue of the spiritual beliefs of non-religious people in our country well is an important issue related to the harmonious development of socialist society. The only correct fundamental way to resolve and handle religious issues can only be, under the premise of guaranteeing freedom of religious belief, through the gradual development of socialist economic, cultural, and scientific-technological undertakings, and through the gradual development of socialist material civilization and cultural-ethical progress. From the perspective of the objective reasons for the existence of religion, the class roots of religion in socialist society have been basically eliminated, but other social roots and various uncontrollable alien forces will still exist for a long time. From the perspective of development goals, the main goal of the socialist cause is to promote economic and social development and achieve common prosperity and social justice. Therefore, when handling religious issues, it is necessary to emphasize the common interests and political direction of the two groups, unite religious believers to participate together in socialist construction. This requires being people-centered, respecting and protecting their beliefs, and not widening the contradictions between religious believers and non-religious believers. From the perspective of the nature of religion, as a highly persistent social culture within the superstructure, religion must and can undergo reform to adapt to the new socialist economic base and form a benign interaction with it through coordination; otherwise, religion cannot survive and develop normally, and society cannot be stable and harmonious.

目前，全世界 60 多亿人口中，约 48 亿人信教，12 亿人不信教。而中国 13 多亿人中，信仰宗教人口约 1 亿多人，近 12 亿人不信教。这十几亿人没有成为几大宗教的成员，是缘于中国文化的特殊性。因此，在当前宗教之风潮席卷全球的情境下，我们要用先进的无神论思想号召和引导大众。处理好我国不信教人的精神信仰问题，是关系到社会主义社会和谐发展的重要问题。而解决、处理好宗教问题的惟一正确的根本途径，只能是在保障宗教信仰自由的前提下，通过社会主义的经济、文化和科学技术事业的逐步发展，通过社会主义物质文明和精神文明的逐步发展而逐步解决。从宗教存在的客观原因看，社会主义社会宗教存在的阶级根源基本消除，但其他社会根源和各种人们无法支配的异己力量仍将长期存在。从发展目标看，社会主义事业的主要目标是推动经济社会发展，实现共同富裕与社会公正，因此在处理宗教问题时，要强调两个群体的共同利益和政治方向的一致性，团结信教群众共同参与社会主义建设，这就必须以人为本，尊重和保护他们的信仰，不扩大信教群众与不信教群众之间的矛盾。从宗教的性质看，宗教作为一种延续性很强的上层建筑中的社会文化，必须也能够经过改革适应新的社会主义经济基础，并与之相协调而形成良性互动，否则宗教不能正常生存发展，社会也不能稳定和谐。

In summary, we must hold high the banner of socialist culture that guides the progress of Chinese society, continuously develop socialist culture, and enrich the spiritual world of the people.

总之，要高扬引导中国社会前进的社会主义文化旗帜，不断发展社会主义文化，丰富人民群众的精神世界。

IV. Conclusion

四、结语

The Marxist view on religion is a component of Marxism, and Marxism is in turn a constantly enriched and developing scientific system. In recent years, academic and theoretical circles have paid great attention and attached great importance to the issue of the Marxist view on religion, and have also achieved a large number of research results. The study of the Marxist view on religion is an unshirkable mission for contemporary Chinese religious theory workers. We should actively and proactively undertake this mission, construct a Marxist theoretical system on religion with Chinese characteristics, and make it a necessary guarantee for guiding our religious work. This is a powerful impetus for the sinicization of the Marxist view on religion. The study of the Marxist view on religion will further deepen with the process of China's reform and development and the development of Chinese religion and culture, and will make due contributions to continuously advancing the sinicization, modernization, and popularization of the Marxist view on religion.

马克思主义宗教观是马克思主义的一个组成部分，而马克思主义又是一个不断丰富和发展的科学体系。近年来，学术理论界对马克思主义宗教观的问题十分关注与重视，也取得了大量的研究成果。对马克思主义宗教观的研究，是当代中国宗教理论工作者义不容辞的使命。我们应该主动积极地承担起这一使命，建构起中国特色马克思主义宗教理论体系，使其成为指导我们宗教工作的必要保障，这是对马克思主义宗教观中国化的有力推动。马克思主义宗教观的研究将随着中国改革发展和中国宗教、文化的发展进程进一步深化，并为不断推进马克思主义宗教观的中国化、时代化和大众化做出应有的贡献。

[References]

［参考文献］

[1]1 The Young Hegelians were a group of German intellectuals in the 1830s and 1840s who interpreted Hegel’s philosophy in a critical, often atheistic and revolutionary direction. Ludwig Feuerbach was a key figure whose materialist critique of religion influenced Marx. Lü Daji, Gao Shining. A Study of Marxist Religious Theory [M]. Beijing: China Social Sciences Press, 2011.

［1］吕大吉，高师宁． 马克思主义宗教理论研究［M］． 北京:中国社会科学出版社，2011．

[2]2 *A Contribution to the Critique of Hegel’s Philosophy of Right: Introduction* is an 1843-44 work by Marx where he first articulates his materialist critique of religion, famously calling it “the opium of the people.” Complete Works of Marx and Engels (Volume 1) [M]. Beijing: People's Publishing House, 1965.

［2］马克思恩格斯全集( 第 1 卷) ［M］． 北京: 人民出版社，1965．

[3]3 This quotation is from the same work by Marx cited in note [2]. Selected Works of Marx and Engels (Volume 1) [M]. Beijing: People's Publishing House, 1995.

［3］马克思恩格斯选集( 第 1 卷) ［M］． 北京: 人民出版社，1995．

[4]4 This is a citation from a Chinese scholar, not a classical text. Wu Zhiqing, Chang Hong. Contemporary Reflections on the Marxist View of Religion [J]. Journal of Yunnan Normal University (Philosophy and Social Sciences Edition), 2007, (5).

［4］吴之清，常虹． 马克思主义宗教观的当代思考［J］． 云南师范大学学报( 哲学社会科学版) ，2007，( 5) ．

[5]5 Quotation from an unspecified Chinese academic source on the integrative function of religion. Li Dongqing. On the Modern Enlightenment of Marxist Religious Thought [DB-OL]. www.hbrc.com, 2013-10-03.

［5］李东清． 试论马克思主义宗教思想的现代启示［DB-OL］． www． hbrc． com，2013 － 10 － 03．

[6]6 Reference to the positive role of religion in building a harmonious socialist society, a key policy concept under Hu Jintao and continued under Xi Jinping. Gong Xuezeng. The Positive Factors of Religion and the Promotion and Cultivation of the National Spirit [J]. Scientific Socialism, 2007, (2).

［6］龚学增． 宗教积极因素与民族精神的弘扬和培育［J］．科学社会主义，2007，( 2) ．

[7]7 Quotation from an unspecified Chinese academic source arguing that religion is a broader cultural system. Lü Daji. “What Is Religion?” *World Religious Studies*, 1998, no. 2.

［7］吕大吉． 宗教是什么［J］． 世界宗教研究，1998，( 2) .

[8]8 Reference to the policy of building a culturally strong socialist country, a goal of the Chinese Dream and the great rejuvenation of the Chinese nation. Zhuo Xinping. “Interview with Zhuo Xinping: Attention Should Be Paid to the Cultural-Strategic Significance of Religion.” www.mzb.com.cn, March 5, 2013.

［8］卓新平． 卓新平访谈录: 应关注宗教的文化战略意义［DB -OL］． www． mzb． com． cn，2013 －03 －05.

[9]9 Quotation from an unspecified Chinese policy document or academic source on reforming religion to serve socialism. Duan Qiming. “Jiang Zemin’s Important Speech at the 1993 National Forum of United Front Work Directors.” *Chinese Religion*, 1998, no. 1.

［9］段启明． 江泽民在 1993 年召开的全国统战部长座谈会上作的重要讲话［J］． 中国宗教，1998，( 1) ．

[10]10 This is a citation from a Chinese source, likely a Party document or academic work, numbered as per the original text. Zhao Shichen, Wang Dehua. “The Sinicized Marxist View of Religion.” *Journal of Beihua University (Social Science Edition)*, 2007, no. 8.

［10］赵世臣，王德华． 中国化马克思主义宗教观［J］． 北华大学学报( 社会科学版) ，2007，( 8) ．

[11]11 This is a citation from Will Durant’s *The Story of Civilization*, as referenced in the original text. Ye Xiaowen. “Bring into Play the Positive Role of Religion in Promoting Social Harmony.” www.people.com.cn, December 27, 2006.

［11］叶小文． 发挥宗教在促进社会和谐方面的积极作用［DB-OL］． www． people． com． cn，2006 －12 －27．

[12]12 This is a citation from a Chinese source, likely a Party document or academic work, numbered as per the original text. Ye Xiaowen. “The Basic Policy for Religious Work in the Socialist Period.” *People’s Daily*, January 23, 2003.

［12］叶小文． 社会主义时期宗教工作的基本方针［N］． 人民日报，2003 －01 －23.

[13]13 The original citation refers to a source not provided in the text; the bracketed number and page reference are retained as in the source. Gong Xuezeng. *Socialism and Religion*. Beijing: Religious Culture Press, 2003.

［13］龚学增． 社会主义与宗教［M］． 北京: 宗教文化出版社，2003．

[14]14 The original citation refers to a source not provided in the text; the bracketed number is retained as in the source. Mou Zhongjian. “A Review of Research on the Marxist View of Religion and Its Sinicization in the Past Five Years.” *Religious Studies*, 2010, no. 3.

［14］牟钟鉴． 近五年马克思主义宗教观及其中国化问题研究述评［J］． 宗教学研究，2010，( 3) .

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