A Study of the Chinese Communist Party’s Experience in Guiding Religion to Adapt to Socialist Society

China is a country where multiple religions coexist, and religion exerts a significant influence on society. Guiding religion to adapt to socialist society is a profound manifestation of the Chinese Communist Party’s creative application of the Marxist view on religion and its active exploration of religious work methods with distinct Chinese characteristics. Summarizing and refining the Party’s experience in guiding religion holds important value and significance for conducting religious work well in the New Era.

我国是一个多种宗教并存的国家，宗教在社会中有着重要影响。引导宗教与社会主义社会相适应是中国共产党创造性运用马克思主义宗教观，积极探索具有鲜明中国特色宗教工作方法的深刻体现。总结提炼中国共产党对宗教开展引导的经验对于做好新时代的宗教工作具有重要的价值和意义。

I. A Scientific Understanding of Religion is the Ideological Foundation for Guiding Religion to Adapt to Socialist Society

一、对宗教的科学认识是引导宗教与社会主义社会相适应的思想基础

Thought is the precursor to action. Through inheriting, innovating, and developing the Marxist view on religion, the Chinese Communist Party has deepened its scientific understanding of religion’s illusory essence, the laws governing its demise, and its social role. This has laid the ideological foundation for guiding religion and scientifically answered, at the theoretical level, the question of why religion must be guided to adapt to socialist society.

思想是行动的先导，通过继承、创新和发展马克思主义宗教观，中国共产党深化了对宗教虚幻本质、宗教消亡规律和宗教社会作用的科学认识，奠定了对宗教开展引导的思想基础，从理论层面科学回答了为什么要引导宗教与社会主义社会相适应的问题。

(I) A Scientific Understanding of the Illusory Essence of Religion

（一）对宗教虚幻本质的科学认识

Classical Marxist writers such as Marx revealed the illusory essence of religion from both the human and social perspectives. From the human perspective, Engels proposed that “all religion, however, is nothing but the fantastic reflection in men’s minds of those external forces which actually govern their daily life.” [1]1 Friedrich Engels, “Anti-Dühring,” in Karl Marx and Friedrich Engels, Collected Works, vol. 25 (Moscow: Progress Publishers, 1987), p. 309. Due to this illusory nature of religion, humanity loses itself in the religion it has created, forfeiting the autonomy that should belong to human beings. From the social perspective, religion should not be mystified; “this essence is to be sought only in the material world existing at each stage of religion’s development,” [2]2 Karl Marx, “Theses on Feuerbach,” in Karl Marx and Friedrich Engels, Collected Works, vol. 5 (Moscow: Progress Publishers, 1976), p. 4. that is, in actual society.

马克思等经典作家从人和社会两个角度来揭示宗教的虚幻本质。从人的角度来看，恩格斯提出“一切宗教都不过是支配着人们日常生活的外部力量在人们头脑中的幻想的反映”。由于宗教的这种虚幻性，人在自己创造的宗教中迷失了自我，丧失了作为人该有的自主性。从社会的角度来看，对于宗教不应神秘化，“只有到宗教的每个发展阶段的现成物质世界中去寻找这个本质”，到现实社会中去寻找宗教的本质。

The Chinese Communist Party’s understanding of religion has been a process of gradual deepening as religious work practice has advanced. As early as 1938, Mao Zedong, in his “Notes on the Reading of Li Da’s ‘Outline of Sociology’,” profoundly pointed out: “The essence of religion is the worship of supernatural forces, believing that supernatural forces dominate the individual, society, and the world.” [3]3 Mao Zedong, “Notes on the Reading of Li Da’s ‘Outline of Sociology’,” in Mao Zedong’s Reading Notes on Soviet Political Economy (Beijing: Central Party Literature Press, 1998), p. 200. In 1950, Zhou Enlai, in a conversation concerning the Christian question, clearly stated: “Religious thought is idealist.” [4]4 Zhou Enlai, “Conversation on the Christian Question,” in Selected Works of Zhou Enlai, vol. 2 (Beijing: People’s Publishing House, 1984), p. 181. The “Basic Views and Basic Policies on the Religious Question during the Socialist Period in Our Country” (Zhongfa [1982] No. 19), issued by the Party Central Committee in 1982, proposed: “Religion is a historical phenomenon at a certain stage of the development of human society.” [5]5 Central Committee of the Communist Party of China, “Basic Views and Basic Policies on the Religious Question during the Socialist Period in Our Country” (Zhongfa [1982] No. 19), in Selected Documents on Religious Work since the Third Plenary Session of the 11th Central Committee (Beijing: Religious Culture Press, 1995), p. 1. Classifying religion as a historical and social phenomenon broadened the perspective for understanding religion and had a profound impact on opening up new prospects for religious work and the work of guiding religion. Looking at the course of understanding, both classical Marxist writers and the Chinese Communist Party have recognized the illusory essence of religion and its social roots. To curb the various negative effects brought about by this illusory nature and to promote religion’s better adaptation to the requirements of social development, it is inevitably necessary to guide it. This highlights the necessity of guiding religion to adapt to socialist society.

中国共产党对宗教的认识是一个随着宗教工作实践推进而逐步深化的过程。早在1938年，毛泽东在《读李达著〈社会学大纲〉一书的批注》中深刻地指出：“宗教的本质是崇拜超自然力，认为超自然力支配个人、社会及世界。”1950年，周恩来在关于基督教问题的谈话中明确提出：“宗教思想是唯心主义的”。1982年中共中央印发的《关于我国社会主义时期宗教问题的基本观点和基本政策》（中发〔1982〕19号）提出：“宗教是人类社会发展一定阶段的历史现象”。将宗教归为历史社会现象，拓宽了认识宗教的视角，对开创宗教工作新局面以及宗教的引导工作产生了深远的影响。从认识历程来看，不论是马克思等经典作家还是中国共产党人，都意识到了宗教的虚幻本质及其社会根源。为了抑制这种虚幻性带来的种种消极影响，推动宗教更好地适应社会发展要求，就必然要对其进行引导，这就凸显了引导宗教与社会主义社会相适应的必然性。

(II) A Scientific Understanding of the Laws Governing the Demise of Religion

（二）对宗教消亡规律的科学认识

Classical Marxist writers viewed the demise of religion as a natural process. Marx proposed: “With the disappearance of the distorted reality whose theory is religion, religion will also disappear of itself.” [6]6 Karl Marx, “Letter to Arnold Ruge, September 1843,” in Karl Marx and Friedrich Engels, Collected Works, vol. 3 (Moscow: Progress Publishers, 1975), p. 143. Because religion possesses a certain capacity for social adaptation, its demise is a lengthy process. Influenced by this understanding, Lenin adopted a cautious attitude towards religion. In 1909, he reiterated Engels’ proposition of “not daring to wage war on religion politically,” [7]7 V. I. Lenin, “The Attitude of the Workers’ Party to Religion,” in V. I. Lenin, Collected Works, vol. 15 (Moscow: Progress Publishers, 1973), p. 405. emphasizing, in the socialist revolution and construction, the creation of conditions for religion’s demise through developing education, popularizing scientific knowledge, and propagating atheism. “Even when communism is reached, there will still be people who believe in religion.” [8]8 Mao Zedong, “Speech at the Second Plenary Session of the Eighth Central Committee of the CPC,” in Selected Works of Mao Zedong, vol. 5 (Beijing: People’s Publishing House, 1977), p. 318. The Chinese Communist Party not only has a clearer understanding of the long-term nature of religion’s existence but also advocates creating the foundation for religion’s demise through the development of productive forces and other means. The 1982 Central Document No. 19 explicitly stated: “Through the gradual development of socialist material civilization and cultural-ethical progress, gradually eliminate the social roots and cognitive roots for the existence of religion.” [9]9 Central Committee of the Communist Party of China, “Basic Views and Basic Policies on the Religious Question during the Socialist Period in Our Country,” p. 10. Based on a sober understanding of the long-term nature of religion’s existence, the Chinese Communist Party realized that administrative means cannot be used to forcibly intervene in the development of religion. Only the method of “guiding” can be used to promote “the adaptation of religion to socialist society.” This highlights the importance of the guiding method in religious work.

马克思等经典作家将宗教消亡看做一个自然过程。马克思提出：“随着以宗教为理论的被歪曲了的现实的消灭，宗教也将自行消灭。”由于自身具有一定的社会适应能力，因此宗教消亡是一个漫长的过程。受这种认识的影响，列宁对宗教持谨慎的态度，他在1909年重提恩格斯“不要冒险地在政治上对宗教作战”的主张，在社会主义革命和建设中强调通过发展教育，普及科学知识，以及宣传无神论为宗教消亡创造条件。“就是到了共产主义也还会有信仰宗教的”，中国共产党不仅对宗教存在的长期性有更加清醒的认识，而且主张通过生产力等方面的发展为宗教消亡创造基础，1982年的中央19号文件就明确提出“通过社会主义物质文明和精神文明的逐步发展，逐步地消除宗教得以存在的社会根源和认识根源。”基于对宗教存在长期性的清醒认识，中国共产党意识到不能用行政手段强制干预宗教的发展，而只有用“引导”的方式来推动“宗教与社会主义社会相适应”，这就凸显了引导手段在宗教工作中的重要性。

(III) A Scientific Understanding of the Social Role of Religion

（三）对宗教社会作用的科学认识

Seeing things as one divides into two is the characteristic mode of thinking of classical Marxist writers when understanding the social role of religion. While criticizing the negative social role of religion, classical Marxist writers also affirmed its positive social role. For example, Marx, in the “Preface to A Contribution to the Critique of Political Economy,” proposed: “In considering such transformations, a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, artistic or philosophic – in short, ideological forms in which men become conscious of this conflict and fight it out.” [10]10 Karl Marx, “Preface to A Contribution to the Critique of Political Economy,” in Karl Marx and Friedrich Engels, Selected Works, vol. 1 (Moscow: Progress Publishers, 1969), p. 504. Here, Marx regards religion as one of the important forms of transformation in human society, affirming its positive role in social change.

一分为二是马克思等经典作家认识宗教社会作用的思维特征。马克思主义经典作家在批判宗教消极社会作用的同时，也肯定其积极的社会作用。如马克思在《<政治经济学批判>序言》中提出：“在考察这些变革时，必须时刻把下面两者区别开来……一种是人们借以意识到这个冲突并力求把它克服的那些法律的、政治的、宗教的、艺术的或哲学的，简言之，意识形态的形式。”在这里，马克思认为宗教是人类社会变革的重要形式之一，肯定宗教在社会变革中的积极作用。

The Chinese Communist Party also acknowledges that religion has a positive social role. In 1956, Zhou Enlai mentioned: “Religion has certain positive effects in its doctrines and can also play a promoting role in ethnic relations.” [11]11 Zhou Enlai, “Speech at a Symposium on Ethnic Relations,” in Selected Works of Zhou Enlai, vol. 2, p. 256. In 1979, Deng Xiaoping used the phrase “great progress” to affirm the contributions and roles of patriotic religious figures. [12]12 Deng Xiaoping, “Speech at a Meeting with Representatives of the National Conference on Religious Work,” in Selected Works of Deng Xiaoping, vol. 2 (Beijing: People’s Publishing House, 1994), p. 186. In practice, the Party adheres to “political unity and cooperation, mutual respect in ideology and belief.” [13]13 This phrase is a standard formulation in Chinese Communist Party religious policy, emphasizing cooperation in political matters while respecting differences in personal religious belief. Acknowledging that religion has a positive social role provides an important foothold for the Party to carry out the guidance of religion, highlighting the possibility and practicality of guiding religion.

中国共产党也承认宗教具有积极的社会作用。1956年，周恩来提到：“宗教在教义上有某些积极作用，对民族关系也可以起推动作用。”邓小平在1979年用“很大的进步”来肯定宗教爱国人士的贡献和作用。在实践中，中国共产党坚持“政治上团结合作，思想信仰上互相尊重”。承认宗教具有积极的社会作用，为党开展对宗教引导提供了重要立足点，凸显了对宗教开展引导的可能性和现实性。

II. Complete Requirements are the Basic Principles for Guiding Religion to Adapt to Socialist Society

二、完备的要求是引导宗教与社会主义社会相适应的基本遵循

Based on a scientific understanding of religion and rich experience in religious work, the Chinese Communist Party has, by proposing and continuously improving the various requirements for guiding religion to adapt to socialist society, clarified the basic principles for guiding religion and scientifically answered the question of what requirements to follow in guiding religion.

立足于对宗教的科学认识以及丰富的宗教工作实践，中国共产党通过提出并不断完善引导宗教与社会主义社会相适应的各项要求，明晰了对宗教开展引导的基本遵循，科学回答了依据什么要求对宗教开展引导的问题。

(I) Proposing the Requirement of “Guiding” Based on Long-Term Religious Work Practice

（一）基于长期宗教工作实践提出“引导”的要求

The proposal to guide religion to adapt to socialist society is the result of our Party’s tireless and diligent exploration in long-term religious work. In 1950, Zhou Enlai, in a conversation concerning the Christian question, emphasized that the religious community “should, from the standpoint of democracy and patriotism, strengthen itself so that religious activities are beneficial to New Democratic society.” [14]14 Zhou Enlai, “Conversation on the Christian Question,” p. 182. After the Third Plenary Session of the 11th Central Committee, [15]15 The Third Plenary Session of the 11th Central Committee, held in December 1978, marked the beginning of the reform and opening up era and a major shift in the Party’s line. extensive discussions on related propositions took place within the Party and academia, leading to the successive emergence of formulations such as religion “coordinating” and “adapting” to socialism. In 1992, the “Work Outline for the United Front Departments in the 1990s” forwarded by the General Office of the Party Central Committee from the United Front Work Department of the Central Committee explicitly proposed to “actively guide religion to adapt to socialist society.” [16]16 United Front Work Department of the Central Committee of the CPC, “Work Outline for the United Front Departments in the 1990s,” in Selected Documents on United Front Work since the Third Plenary Session of the 11th Central Committee (Beijing: Huawen Press, 2000), p. 312. This was the first time this proposition was fully articulated in a central document. Subsequently, guiding religion to adapt to socialist society was incorporated into the basic policy of our country’s religious work and written into the Party Constitution at the 17th National Congress of the CPC, [17]17 The 17th National Congress of the CPC was held in October 2007. The Party Constitution is the supreme guiding document of the Party. becoming an important requirement and important guide for conducting religious work.

引导宗教与社会主义社会相适应的提出，是我们党在长期的宗教工作中孜孜不倦辛勤探索的结果。1950年，周恩来在关于基督教问题的谈话中强调宗教界：“就应该在民主与爱国的立场上，健全自己，使宗教活动有益于新民主主义社会。”党的十一届三中全会后，党内和学术界对相关的命题进行了较为广泛探讨，相继出现了宗教与社会主义“相协调”“相适应”等提法。1992年，中共中央办公厅转发的中央统战部《九十年代统一战线部门工作纲要》明确提出要“积极引导宗教与社会主义社会相适应”，这是中央文件首次完整提出了这一命题。此后，引导宗教与社会主义社会相适应被纳入我国宗教工作基本方针，写入党的十七大《党章》，成为开展宗教工作的重要要求和重要指南。

(II) Enriching the Requirement of “Guiding” in Response to the Development of the Times

（二）顺应时代发展丰富“引导”的要求

Based on the background and requirements of different eras, the Chinese Communist Party has continuously enriched the connotation of guiding religion to adapt to socialist society, thereby manifesting the temporal spirit and characteristics of the “guidance” requirement. “Guiding religion to adapt to socialist society” is a complete proposition composed of the goal of “adaptation” and the means of “guidance.” From the perspective of the goal of “adaptation,” it highlights the leading role of social progress in the evolution of religion, “guiding religion to strive to serve the promotion of economic development, social harmony, cultural prosperity, ethnic unity, and the unification of the motherland,” thereby impelling religion to adapt to the various requirements of social development. From the perspective of the means of “guidance,” only by using the method of guidance to exert a directional influence on the evolution of religion can we promote the common progress and development of religion and society, and thus achieve the goal of “adaptation.” In the New Era, greater emphasis is placed on the status and role of “guidance,” stressing that “in ‘guidance,’ one must think deeply, see clearly, and grasp accurately, achieving ‘guidance’ that is methodical, forceful, and effective”; it is necessary to comprehensively understand the profound meaning of “guidance” from the aspects of ideological understanding, methods and approaches, and effects, and to give full play to the important role of the means of guidance in religious work in the New Era.

立足于不同时代的背景和要求，中国共产党通过不断丰富引导宗教与社会主义社会相适应的内涵，彰显出“引导”要求的时代气息和时代特征。“引导宗教与社会主义社会相适应”是由“相适应”的目标和“引导”手段组成的完整命题。从“相适应”的目标来看，突出社会进步对宗教演化的引领作用，“引导宗教努力为促进经济发展、社会和谐、文化繁荣、民族团结、祖国统一服务”，助推宗教适应社会发展的各项要求。从“引导”的手段来看，只有运用引导的方式对宗教演化产生方向性影响，才能推动宗教与社会共同进步与发展，才能实现“相适应”的目标。在新时代，更加注重“导”的地位和作用，强调“在‘导’上想得深、看得透、把得准，做到‘导’之有方、‘导’之有力、‘导’之有效”；要从思想认识、方式方法和效果等方面全面认识“导”的深刻涵义，发挥好引导手段在新时代宗教工作中的重要作用。

(3) Deepening the Requirements of “Guidance” in Accordance with the Situation of Religious Work

（三）根据宗教工作形势深化“引导”的要求

In accordance with changes in religion itself and changes in the situation of religious work brought about by the transformation of the times, the Chinese Communist Party, by continuously deepening the various requirements of “guidance,” has further clarified the status, foundation, and direction of guiding religion to adapt to socialist society. First, accurately understanding the status of “guidance” is the prerequisite. Overall, actively guiding religion to adapt to socialist society “is a scientific conclusion drawn by our Party based on the basic national condition of the primary stage of socialism, summarizing the successful experience of religious work since the founding of New China, and is the correct direction for China’s religions in the historical process.” [18]18 Central Document No. 19 (1982), “The Basic Viewpoint and Basic Policy on the Religious Question during the Socialist Period of Our Country,” was a landmark Party document that re-established the Party’s religious policy after the Cultural Revolution, defining religion as a long-term social phenomenon and rejecting the “leftist” line of forcibly abolishing it. Specifically, among the four sentences of the Party’s basic policy on religious work, the first three involve policies and principles, while the last sentence, guiding religion to adapt to socialist society, is the fundamental direction and purpose. This delineation highlights the importance of guiding religion in religious work. Second, strengthening the foundation of “guidance” is the key point. After the founding of New China, with the development of various undertakings in our country, the foundations for carrying out guidance on religion have been continuously improved. “The consistency of the fundamental interests of the broad masses of the people, including religious believers, and the reforms and progress of China’s various religions themselves are the two foundations for religion to adapt to socialist society.” [19]19 This formulation of the “two foundations” for religion to adapt to socialist society was first articulated in Central Document No. 19 (1982). Doing a good job in these two aspects can create favorable conditions for the work of guiding religion. Third, clarifying the direction of “guidance” is crucial. The guidance of religion must adhere to the direction of Sinicization. By using multiple means to guide religion in multiple fields, we continuously advance the process of Sinicization of religion, manifest the Chinese characteristics of religious development, and enhance the identification of religious believers with the great motherland, the Chinese nation, Chinese culture, the Chinese Communist Party, and socialism with Chinese characteristics.

依据宗教自身变化以及时代变迁带来的宗教工作形势的变化，中国共产党通过不断深化“引导”的各项要求，进一步明确了引导宗教与社会主义社会相适应的地位、基础和方向。第一，准确认识“引导”的地位是前提。总体上来看，积极引导宗教与社会主义社会相适应“是我们党从社会主义初级阶段这一基本国情出发，总结新中国成立以来宗教工作的成功经验作出的科学论断，是我国宗教在历史过程中的正确方向。”具体来看，在党的宗教基本工作方针的四句话中，前三句涉及到的是政策和原则，后一句即引导宗教与社会主义社会相适应是根本方向和目的，这种界定凸显了对宗教的引导在宗教工作中的重要性。第二，厚植“引导”的基础是重点。新中国成立后，随着我国各项事业的发展，对宗教开展引导的各项基础得到不断完善，“包括信教群众在内的广大人民群众的根本利益的一致性，我国各宗教自身的改革和进步，是宗教与社会主义社会相适应的两个基础。”做好这两个方面的工作，能为宗教的引导工作创造良好的条件。第三，明确“引导”方向是关键。对宗教的引导要坚持中国化的方向。通过运用多种手段从多个领域对宗教的引导，持续推进宗教中国化的进程，彰显宗教发展的中国特色，增强信教群众对伟大祖国、中华民族、中华文化、中国共产党和中国特色社会主义的认同。

III. Party Leadership Is the Fundamental Guarantee for Guiding Religion to Adapt to Socialist Society

三、党的领导是引导宗教与社会主义社会相适应的根本保证

The Central Document No. 19 of 1982 emphasized: “Strengthening Party leadership is the fundamental guarantee for handling religious issues well.” [20]20 Central Document No. 19 (1982). The Chinese Communist Party, by continuously strengthening the construction of leadership capacity in religious work, has highlighted the fundamental guarantee role of Party leadership and scientifically answered the question of how the Party can effectively guide religion to adapt to socialist society.

1982年的中央19号文件强调：“加强党的领导，是处理好宗教问题的根本保证。”中国共产党通过不断加强宗教工作的领导能力建设，凸显了党的领导的根本保证作用，科学回答了党如何有效引导宗教与社会主义社会相适应的问题。

(1) Attaching Great Importance to Religious Work

（一）高度重视宗教工作

Attaching great importance to religious work and placing it in an important position has created a favorable atmosphere for carrying out guidance on religion. Our Party has attached great importance to religious work since its inception, and its understanding of the importance of religious work has continuously deepened with the practice of religious work. After reform and opening up, the Party gained a more comprehensive understanding of the importance of religious work. Central Document No. 19 of 1982 systematically explained the important impact of religious work on national stability, ethnic unity, and international exchanges from both domestic and international levels, and called on the entire Party to attach great importance to religious work. After entering the 21st century, it was further emphasized that religious work is “an important component of the work of the Party and the state, and holds an important position in the overall situation of the development of the Party’s and the state’s undertakings,” [21]21 This phrasing is from the 2001 National Conference on Religious Work. highlighting the importance of religious work through the two “importants” of “important component” and “important position.” After the 18th National Congress of the CPC, it was emphasized that “religious work has special importance in the overall work of the Party and the state,” [22]22 This phrasing is from the 2016 National Conference on Religious Work. focusing on “special importance” to highlight the important status of religious work in the New Era. From the practice of the Party’s religious work, this ideological emphasis has led the Chinese Communist Party to plan and advance religious work and the guidance of religion from an overall perspective.

高度重视宗教工作并将宗教工作置于重要地位，为开展对宗教的引导营造了良好氛围。我们党自成立之初就高度重视宗教工作，而且对宗教工作重要性的认识随着宗教工作实践而不断深化。改革开放之后，党对宗教工作的重要性有了更为全面的认识。1982年的中央19号文件从国内和国际层面，系统阐释了宗教工作对于国家安定、民族团结国际交往等方面的重要影响，并号召全党高度重视宗教工作。进入21世纪后，进一步强调宗教工作是“党和国家工作中的重要组成部分，在党和国家事业发展的大局中具有重要地位”，从“重要组成部分”和“重要地位”这两个“重要”来突出宗教工作的重要性。十八大后，强调“宗教工作在党和国家工作全局中具有特殊重要性”，重点从“特殊重要性”来凸显新时代宗教工作的重要地位。从党的宗教工作实践来看，思想上的这种重视使得中国共产党注重从全局谋划和推进宗教工作以及对宗教的引导工作。

(2) Continuously Improving the Leadership Mechanism

（二）不断完善领导机制

Continuously improving the leadership structure for religious work and convening relevant meetings in a timely manner has provided important impetus for the Party to effectively carry out guidance on religion. First, continuously improving the leadership structure for religious work. After the founding of New China, the establishment of specialized institutions effectively promoted the comprehensive and orderly development of China’s religious work. After reform and opening up, with changes in the situation of religious work, improving the religious work mechanism and perfecting the religious work structure became important tasks of this period. Through unremitting efforts, a multi-departmental collaborative work mechanism and structure gradually took shape. In the New Era, greater emphasis is placed on the formation and functioning of a highly efficient and collaborative work structure led by Party committees, coordinated by united front departments, and managed according to law by religious affairs departments. Second, timely research and deployment of major issues concerning religious affairs. Convening national-level religious work conferences, ethnic work conferences, united front work conferences, as well as forums on Tibet work and forums on Xinjiang work to research and deploy major issues involving religious affairs is an important way for our Party to advance religious work and the guidance of religion. Especially since the 18th National Congress of the CPC, our Party has successively convened all the above types of conferences and forums. By researching and analyzing the new situations and new problems faced by religious work, it has effectively promoted religious work and the guidance of religion in the New Era.

不断完善宗教工作领导格局和适时召开相关会议，为党有效开展对宗教的引导提供了重要动力。第一，不断完善宗教工作领导格局。新中国成立后，通过成立专门机构，有力推动了我国宗教工作的全面有序展开。改革开放后，随着宗教工作形势的变化，健全宗教工作机制和完善宗教工作格局成为这一时期的重要任务，经过不懈努力，多部门协作的工作机制和格局逐步形成。到了新时代，更加突出党委领导、统战部门牵头协调、宗教部门依法管理高效协同工作格局的形成及作用发挥。第二，及时研究和部署宗教事务重大问题。通过召开全国层面的宗教工作会议、民族工作会议、统战工作会议，以及西藏工作座谈会、新疆工作座谈会等形式研究和部署涉及宗教事务的重大问题，是我们党推进宗教工作以及对宗教引导工作的重要方式。特别是党的十八大以来，我们党陆续召开以上全部类型的会议和座谈会，通过研究和分析宗教工作面临的新形势和新问题，切实推动了新时代的宗教工作以及对宗教的引导工作。

(3) Enhancing the Work Capabilities of Cadres

（三）提升干部的工作能力

Enhancing the religious work capabilities of cadres, especially emphasizing cadres’ mastery and application of the Party’s religious theory and policy, has strengthened the force support for carrying out guidance on religion. In 1961, Mao Zedong clearly stated in a conversation with Panchen Erdeni: “I agree that some communists should study the scriptures of various religions… We need to do mass work, but we do not understand religion. Being only red but not expert will not do.” [23]23 “Red and expert” (又红又专) is a Mao-era slogan demanding that cadres be both politically loyal (“red”) and professionally competent (“expert”).

提升干部的宗教工作能力，特别是强调干部对党的宗教理论和宗教政策的掌握和运用，强化了对宗教开展引导的力量支撑。1961年，毛泽东在同班禅额尔德尼的谈话中明确提出：“我赞成有一些共产主义者研究各种宗教的经典……我们要做群众工作，我们却不懂得宗教，只红不专，是不行的。”

After reform and opening up, the Party’s requirements for cadres’ religious work capabilities gradually became clearer. For example, the 1991 “Notice of the Central Committee of the Chinese Communist Party and the State Council on Several Issues Concerning Further Improving Religious Work” emphasized the need to attach great importance to the training of religious work cadres and proposed that they “should become religious work cadres with good political quality, excellent work style, and high professional knowledge.” [24]24 This 1991 document was a key early post-reform policy statement on religious work. At the 2001 National Conference on Religious Work, Jiang Zemin proposed that “attaching importance to religious work and being good at doing religious work is an important manifestation of a leading cadre’s political maturity.” [25]25 The 2001 National Conference on Religious Work was a major meeting that set the direction for religious policy in the early 21st century. Entering the New Era, our Party has placed greater emphasis on the construction of cadres’ religious work capabilities. On the one hand, by incorporating religious work into the important agendas of Party committees at all levels, the leadership mechanism for religious work has been improved, and the sense of responsibility of cadres at all levels for doing a good job in religious work has been strengthened. On the other hand, by incorporating the Party’s religious theory and policy into cadre education and training and other forms, the requirements for cadres to study relevant theories and policies have been consolidated, and the degree of cadres’ mastery of relevant theories and policies has been enhanced. In actual work, some regions have also explored effective practices such as incorporating religious management into cadre assessment, establishing long-term mechanisms for cadres to contact mosques, religious figures, and religious believers, which have effectively improved cadres’ religious work capabilities and their ability to guide religion.

改革开放后，党对干部宗教工作能力的要求逐步明确，如1991年的《中共中央、国务院关于进一步做好宗教工作若干问题的通知》强调要十分重视对宗教工作干部的培训，并提出“要成为具备良好的政治素质、优良的工作作风和较高专业知识的宗教工作干部”。在2001年的全国宗教工作会议上，江泽民提出“重视宗教工作，善于做宗教工作，是领导干部政治上成熟的一个重要表现”。进入新时代，我们党更加强调干部的宗教工作能力建设，一方面通过将宗教工作纳入各级党委重要议事日程，完善了宗教工作的领导机制，强化了各级干部做好宗教工作的责任意识；另一方面，通过将党的宗教理论和宗教政策纳入干部教育培训等形式，压实了干部学习相关理论和政策的要求，提升了干部对相关理论和政策的掌握程度。在实际的工作中，部分地区还探索出了将宗教管理纳入干部考核，建立干部联系清真寺、宗教界人士和信教群众的长效机制等有效做法，有效地提升了干部的宗教工作能力以及对宗教的引导能力。

IV. Rich Methods and Approaches Are the Means Support for Guiding Religion to Adapt to Socialist Society

四、丰富的方式方法是引导宗教与社会主义社会相适应的手段支撑

Guiding religion to adapt to socialist society is a complex systemic task. The Chinese Communist Party, through the integrated application of multiple means, carries out comprehensive and systematic guidance of religion, highlighting the supporting role of comprehensive guiding means, and scientifically answering the question of which means to rely on to guide religion to adapt to socialist society.

引导宗教与社会主义社会相适应是一项复杂的系统工作，中国共产党通过综合运用多种手段对宗教开展全方位、系统性的引导，突出了综合引导手段的支撑作用，科学回答了依托哪些手段引导宗教与社会主义社会相适应的问题。

(I) Taking political guidance as the core

（一）以政治引导为核心

“Under the historical conditions of socialism, the consistency of fundamental interests between religious believers and non-believers far outweighs their differences in belief; one must never steer these differences in belief toward political antagonism.” [26]26 Source: “Several Views on the Question of Religion in the Socialist Period,” Document No. 19 of the Central Committee of the Chinese Communist Party (1982). Unity and cooperation with religious figures is a fine tradition of the Chinese Communist Party and a main pathway for carrying out political guidance of religion. In 1950, Zhou Enlai proposed that “materialists and idealists can cooperate politically, can coexist, and should respect each other.” [27]27 Zhou Enlai, “On the Question of Dealing with Religious Believers,” Selected Works of Zhou Enlai, Vol. 2 (Beijing: People’s Publishing House, 1984), p. 323. In 1951, Mao Zedong proposed that “intellectuals, industrialists and businessmen, religious figures, democratic parties, and democratic personages must be united on the basis of opposing imperialism and feudalism and be educated.” [28]28 Mao Zedong, “Instructions on the United Front Work,” Selected Works of Mao Zedong, Vol. 6 (Beijing: People’s Publishing House, 1999), p. 186. The 1982 Central Document No. 19 proposed that “winning over, uniting with, and educating religious figures, first of all various types of religious professionals, is an important part of the Party’s work on religion and an extremely important prerequisite for implementing the Party’s religious policy.” [29]29 “Several Views on the Question of Religion in the Socialist Period,” Document No. 19 of the Central Committee of the Chinese Communist Party (1982). In practice, the Party’s political guidance of religious believers has played a “bridge” and “link” role and has had a constructive effect.

“在社会主义的历史条件下，信教群众和不信教群众在根本利益上的一致性，远远大于信仰上的差异性，绝不能把这种信仰上的差异引导到政治上的对立上去。”同宗教人士的团结合作是中国共产党的优良传统，也是对宗教开展政治引导的主要路径。1950年，周恩来提出“唯物论者同唯心论者，在政治上可以合作，可以共存，应该相互尊重。”1951年，毛泽东提出“知识分子，工商业家，宗教家，民主党派，民主人士，必须在反帝反封建的基础上将他们团结起来，并加以教育。”1982年的中央19号文件提出“争取、团结和教育宗教界人士首先是各种宗教职业人员，是党对宗教的工作的重要内容，也是贯彻执行党的宗教政策的极其重要的前提条件”。从宗教工作实践来看，党对信教群众政治上的引导，发挥了“桥梁”和“纽带”作用，起到了建设性的作用。

(II) Taking law-based guidance as the focus

（二）以法治引导为重点

Managing religious affairs according to law is the main method by which the Chinese Communist Party carries out law-based guidance of religion. As early as 1982, Central Document No. 19 proposed that “to ensure the further normalization of religious activities… formulate practical and feasible religious laws and regulations.” [30]30 Ibid. In 1990, Jiang Zemin, during a discussion with some representatives at the National Conference on Religious Work, proposed “managing religious affairs according to law,” and the following year’s “Notice on Several Issues Concerning Further Improving Religious Work” reaffirmed this formulation. [31]31 Jiang Zemin, “We Must Fully and Correctly Implement the Party’s Policy on Freedom of Religious Belief,” Selected Works of Jiang Zemin, Vol. 1 (Beijing: People’s Publishing House, 2006), p. 173; “Notice on Several Issues Concerning Further Improving Religious Work,” Document No. 6 of the Central Committee of the Chinese Communist Party and the State Council (1991). Thereafter, the connotation of managing religious affairs according to law was continuously enriched, eventually becoming an important component of the Party’s basic religious policy. In this process, on the one hand, the principles of protecting the lawful, stopping the unlawful, curbing extremism, resisting infiltration, and combating crime were put forward, providing a powerful principled basis for managing religious affairs according to law; on the other hand, the relevant legal system was continuously improved. In the area of religious affairs, China already has 2 administrative regulations, 11 departmental rules, and over 60 local and governmental regulations. [32]32 These figures refer to the state of the legal framework at the time of the article’s writing; the exact number may have changed since. A complete legal system provides a solid foundational support for managing religious affairs according to law. From the perspective of practical results, legal means have played an important role in dealing with issues such as “extremism,” the generalization of the concept of “halal,” unregistered Christian gathering points, and the “commercialization” of Buddhism and Taoism, becoming a powerful means of guiding the orderly development of religion.

依法管理宗教事务是中国共产党对宗教开展法治引导的主要方式。早在1982年，中央19号文件就提出“为了保证宗教活动的进一步正常化……制订切实可行的宗教法规”。1990年，江泽民在同全国宗教工作会议部分代表座谈时提出“依法对宗教事务进行管理”，次年出台的《关于进一步做好宗教工作若干问题的通知》再次明确了这一提法。此后，依法管理宗教事务的内涵不断丰富，最终成为党的宗教基本方针的重要组成部分。在这个过程中，一方面，保护合法、制止非法、遏制极端、抵御渗透、打击犯罪原则的提出，为依法管理宗教事务提供了有力的原则遵循；另一方面，相关法律体系得到不断完善。在宗教事务方面，我国已有行政法规2部，部门规章11部，地方性和政府规章60余部，完备的法律体系为依法管理宗教事务提供了有力的基础支撑。而从实践效果来看，法治手段在处理“极端化”、“清真”概念泛化、基督教私设聚会点、佛教道教领域“商业化”等问题中发挥了重要作用，成为引导宗教有序发展的有力手段。

(III) Taking cultural guidance as the key

（三）以文化引导为关键

Religion belongs to the sphere of thought and culture and exerts an important influence in the realm of ideology and culture. Cultural guidance is an important means by which the Chinese Communist Party carries out religious work. The Party’s cultural guidance of religion is a systematic process encompassing content, subjects, tasks, and objectives. First, in terms of content, the focus is on using core socialist values and Chinese culture to lead and permeate religion, “striving to integrate religious teachings with Chinese culture,” [33]33 Xi Jinping, “Speech at the National Conference on Religious Work,” People’s Daily, April 24, 2016. so that religions rooted in Chinese soil and Chinese culture manifest the characteristics and ethos of fine traditional Chinese culture. Second, in terms of subjects, the main task is to mobilize the initiative of religious figures, guiding them to interpret religious thought, doctrines, and teachings from a perspective conducive to social progress, and using religious thought (religious teachings) with progressive significance and the spirit of the times to help religious believers strengthen their identification with Chinese culture. Third, in terms of tasks, the key is, through cultural guidance, to actively leverage the positive role of religion in promoting fine traditional Chinese culture, preventing and resisting extremism and foreign religious infiltration, and to manifest the constructive role of religion in maintaining ideological security. Fourth, in terms of objectives, the direction of the Sinicization of religion must be upheld. The guidance of religion should be understood from the perspective of inheriting and promoting fine traditional Chinese culture, the cultural guidance of religion should be advanced within the framework of cultural construction, and the process of the Sinicization of religion in China should be promoted through the cultural guidance of religion.

宗教属于思想和文化的范畴，在思想文化领域存在重要的影响。文化引导是中国共产党开展宗教工作的重要手段。党对宗教的文化引导，是一个包括内容、主体、任务和目标在内的系统过程。第一，在内容方面，重点是用社会主义核心价值观和中华文化引领和浸润宗教，“努力把宗教教义同中华文化相融合”，让根植于中国土壤和中华文化的宗教体现出中华优秀传统文化的特色和气质。第二，在主体方面，主要是调动宗教人士的积极性，引导他们从有利于社会进步的角度来阐释宗教思想、教规教义，用有进步意义和时代气息的宗教思想（宗教教义）来帮助宗教信徒增强对中华文化的认同。第三，在任务方面，关键是通过文化引导，积极发挥宗教在弘扬中华优秀传统文化，防范和抵御极端主义以及国外宗教渗透等方面的积极作用，体现出宗教在维护意识形态安全方面的建设性作用。第四，在目标方面，要坚持宗教中国化的发展方向。从传承、弘扬中华优秀传统文化的角度来认识对宗教的引导工作，从文化建设的布局来推进对宗教的文化引导，通过对宗教的文化引导推动我国宗教中国化的进程。

In sum, guiding religion to adapt to socialist society is a process of long-term exploration. The relevant experience formed in this process is a valuable asset of our Party. It is necessary, in conjunction with the practice of religious work, to continuously and promptly summarize and refine the relevant guiding experience, so as to continuously enrich the theory of socialism with Chinese characteristics on religion and better promote the high-quality development of religious work.

总之，引导宗教与社会主义社会相适应是一个长期探索的过程，在这个过程中形成的相关经验是我们党的宝贵财富，需要结合宗教工作实践，持续不断地对相关引导经验及时进行总结提炼，以不断丰富中国特色社会主义宗教理论，更好地推动宗教工作的高质量发展。

(Authors: Tian Wei, doctoral candidate, School of Marxism, Shaanxi Normal University; Yang Ping, professor and doctoral supervisor, School of Marxism, Shaanxi Normal University)

（作者：田伟，陕西师范大学马克思主义学院博士研究生；杨平，陕西师范大学马克思主义学院教授，博士生导师）

Online editor: Tongxin

网络编辑：同心