Experiences and Prospects of Marxist Atheist Propaganda and Education in the New Era

To implement the spirit of General Secretary Xi Jinping’s important speeches at the 20th National Congress of the CPC and the National Conference on Religious Work in 2016 and 2021, and to summarize and look ahead to Marxist atheist propaganda and education in the New Era, the Tenth Scientific Atheism Forum of the Chinese Academy of Social Sciences and the 2022 Annual Academic Conference of the Chinese Atheism Society were held online on November 27, 2022. This conference was co-sponsored by the Leading Group for the Construction of Marxist Theoretical Disciplines and Theoretical Research Projects of the Chinese Academy of Social Sciences, the Institute of Marxism of the Chinese Academy of Social Sciences, Heilongjiang University, and the Chinese Atheism Society. It was organized by the Research Center for Science and Atheism of the Chinese Academy of Social Sciences and the School of Marxism of Heilongjiang University, and co-organized by the editorial office of *Science and Atheism*. The conference theme was “Marxist Atheist Propaganda and Education in the New Era: Experiences and Prospects.” Researcher Xin Xiangyang, Party Secretary of the Institute of Marxism of the Chinese Academy of Social Sciences, and Researcher Ding Hong, Deputy Party Secretary of Heilongjiang University, delivered opening remarks. Gong Yun, Deputy Director of the Institute of Marxism of the Chinese Academy of Social Sciences and Director of the Research Center for Science and Atheism of the Chinese Academy of Social Sciences, presided over the opening ceremony. Liu Zhiming, Deputy Party Secretary of the Chinese Academy of Social Sciences and Director of the Department of Research on Adapting Marxism to the Chinese Context at the Institute of Marxism, presided over the closing ceremony. He Xinyuan, Deputy Director, and others presided over parallel forums. Xu Shaogang, Director of Academic Affairs and member of the Party Leadership Group of the Central Institute of Socialism, attended the conference. More than 130 experts and scholars from universities, research institutions, and Party schools (schools of administration), including the National Committee of the Chinese People’s Political Consultative Conference’s Committee on Ethnic and Religious Affairs, the United Front Work Department, the Ministry of Education, the Institute of Marxism of the Chinese Academy of Social Sciences, the Institute of Evaluation Studies, the Institute of Religious Studies, the Central Institute of Socialism, the Central Party School (National Academy of Governance), Heilongjiang University, Shandong University, China University of Mining and Technology, Beijing Union University, Wuhan University, Sichuan University, Xinjiang University, and Xinjiang Normal University, participated in the conference online.

为贯彻落实习近平总书记在党的二十大和2016、2021年全国宗教工作会议上的重要讲话精神，总结和展望新时代的马克思主义无神论宣传教育，中国社会科学院第十届科学无神论论坛暨中国无神论学会2022年学术年会于2022年11月27日在线上举行。本次会议由中国社会科学院马克思主义理论学科建设与理论研究工程领导小组、中国社会科学院马克思主义研究院、黑龙江大学、中国无神论学会主办，中国社会科学院科学与无神论研究中心、黑龙江大学马克思主义学院承办，《科学与无神论》编辑部协办。会议主题为“新时代马克思主义无神论宣传教育：经验与展望”。中国社会科学院马克思主义研究院党委书记辛向阳研究员和黑龙江大学党委副书记丁宏研究员在开幕式上致辞，中国社会科学院马克思主义研究院副院长、中国社会科学院科学与无神论研究中心主任龚云主持开幕式，中国社会科学院机关党委副书记、马克思主义研究院马克思主义中国化研究部主任刘志明主持闭幕式，副主任贺新元等主持分论坛，中央社会主义学院党组成员徐绍刚教务长出席了会议。来自全国政协民宗委、统战部、教育部、中国社科院马研院、评价院、宗教所、中央社会主义学院、中央党校（行政学院）、黑龙江大学、山东大学、中国矿业大学、北京联合大学、武汉大学、四川大学、新疆大学、新疆师范大学等高校、科研机构和党校（行政学院）的130余位专家学者在线参加了本次会议。

I. History and Experiences of Marxist Atheist Propaganda and Education

一、马克思主义无神论宣传教育的历史与经验研究

The decade since the New Era has been extremely unusual and extraordinary in the course of the Party’s and the state’s development, and it has also been extremely unusual and extraordinary in the development of Marxist atheist research and propaganda and education. Over the past decade, China’s Marxist atheist propaganda and education cause has achieved great successes, accumulated good experiences, and opened up new prospects. How to study and summarize the history and experiences of this decade to better guide the next stage of propaganda and education work has become a focus of research for experts and scholars.

新时代以来的十年，在党和国家发展进程中极不寻常、极不平凡，在马克思主义无神论研究和宣传教育事业的发展过程中也极不寻常、极不平凡。十年来，我国的马克思主义无神论宣传教育事业取得了巨大的成就，积累了好的经验，开辟了新的局面。如何研究总结这十年来的历史和经验，更好地指导下一阶段宣传教育工作，成为了专家学者们研究的重点。

In his opening remarks, Xin Xiangyang pointed out that the report of the 20th National Congress provides guidance for summarizing the achievements and experiences of atheist propaganda and education in the New Era and for creating a new situation in atheist propaganda and education. He noted that over the past decade, atheist propaganda and education, both in research and practice, have reached a new level. New progress has been made in academic research on atheism, with a batch of research results emerging; experts and scholars on atheism have actively offered suggestions and proposals, receiving increasing attention from the Party and the state. Practice in atheist propaganda and education has also made considerable progress: first, through active ideological struggle, clarifying right and wrong and expanding influence in theoretical circles; second, by stepping onto the podium to preach Marxist atheism to Party cadres and young students; third, by using the internet and new media to conduct widespread propaganda to the whole society. At the same time, the “Two Integrations” proposed in the report of the 20th National Congress provide important topics for our atheist research. Implementing the “First Integration” requires us to strengthen the disciplinary construction of Marxist religious studies, including scientific atheism, focus on solving various practical problems related to religion and atheism in the reform and opening up and socialist modernization of the New Era, form theoretical results that keep pace with the times, and better guide China’s religious work and atheist propaganda and education practice. Implementing the “Second Integration” allows us to connect Marxist atheist thought with atheist thought in fine traditional Chinese culture, and to integrate it with the common values of the Chinese people today, continuously consolidating the historical and mass foundations for adapting Marxism to the Chinese context and the needs of the times, and firmly rooting Marxist atheism in China.

辛向阳在致辞中提出，二十大报告为我们总结新时代无神论宣传教育事业的成就和经验，开创无神论宣传教育的新局面提供了指南。他指出，十年来，无神论宣传教育无论是研究方面还是实践方面，都迈向了一个新的台阶。无神论学术研究工作取得了新进展，涌现出了一批研究成果；无神论的专家学者积极建言献策，越来越受到党和国家的重视。无神论宣传教育实践也取得了长足进步：一是通过开展积极的思想斗争，辨明是非，在理论界扩大影响；二是走上讲台，向党员干部、青年学生宣讲马克思主义无神论；三是利用互联网、新媒体向全社会进行广泛宣传。同时，党的二十大报告提出的“两个结合”，为我们无神论研究提供了重要的课题。贯彻“第一个结合”，需要我们加强包括科学无神论在内的马克思主义宗教学的学科建设，着眼解决新时代改革开放和社会主义现代化建设中涉及到宗教和无神论的各种实际问题，形成与时俱进的理论成果，更好地指导中国的宗教工作和无神论宣传教育实践。贯彻“第二个结合”，我们可以把马克思主义无神论思想同中华优秀传统文化中无神论思想贯通起来、同当今中国人民的共同价值观念融通起来，不断夯实马克思主义无神论中国化时代化的历史基础和群众基础，让马克思主义无神论在中国牢牢扎根。

Jing Linbo discussed the construction and development of the journal *Science and Atheism* from the perspective of journal development. He mentioned that in 2019, an in-depth analysis was conducted on some indicators of the AMI indicator system, and research was carried out on the experiences and practices of the journal’s editorial department, resulting in the *Report on the Characteristic Development of Chinese Humanities and Social Science Journals*. Starting from the AMI standard details, he put forward opinions and suggestions on the construction and development of *Science and Atheism*, the journal of the Chinese Atheism Society. In her opening remarks, Ding Hong mentioned that this conference would be led by a team of experts, guiding everyone to deeply comprehend the spirit of General Secretary Xi Jinping’s relevant expositions on religious work and atheism in theory, further study religious theory and Chinese and foreign atheist thought, propagate the Party’s religious policies, and promote relevant domestic and international academic exchanges.

荆林波从期刊建设的角度探讨了《科学与无神论》杂志的建设与发展。他提到，2019年对AMI指标体系的部分指标进行了深入分析，对期刊编辑部的经验做法进行了调研，形成了《中国人文社会科学期刊特色化发展报告》。他从AMI标准细则出发，对中国无神论学会会刊《科学与无神论》的建设和发展提出了意见和建议。丁宏在开幕式上提到，本次会议将由专家团队，带领大家在理论上深刻领悟习近平总书记关于宗教工作和无神论相关论述的精神，进一步研究宗教学理论和中外无神论思想，宣传党的宗教政策，促进相关国内外学术交流。

Huang Yanhong reviewed the history of atheist research and propaganda and education in China and the Soviet Union, pointing out that Marxist atheist propaganda and education needs to strengthen research work. After the founding of New China, Marxist atheist research was mainly initiated by Mr. Ren Jiyu. During this period, Mr. Ren Jiyu established the Chinese Atheism Society, and under the society’s organization, research and publication of “large-scale” works such as *A History of Chinese Atheism* were completed. However, after 1987, the Chinese Atheism Society basically ceased activities, entering a period of “no one talks about atheism.” Subsequently, research results on atheism became increasingly scarce, to the point that the vast majority of religious works on the market did not propagate atheism. Entering the New Era, atheist research has become active again, but published works remain very few. Atheist research is still weak, especially with a lack of young talent. This situation is similar to that of the Soviet Union historically. After the decline of Soviet atheist research in the 1970s and 1980s, society and academic theoretical circles quickly shifted, leading to a situation where no one studied atheism. Thereafter, although the CPSU repeatedly emphasized atheist propaganda and education work, it was to no avail due to the lack of support from atheist research. For China, although relevant departments want to carry out targeted atheist propaganda and education, after investigation, they found that there is no capacity to carry out this work. Therefore, research work must first be strengthened, gradually radiating from theoretical academic circles to Party cadres and the vast number of teachers, and then to the whole society.

黄艳红回顾了中国和苏联的无神论研究和宣传教育的历史，指出马克思主义无神论宣传教育需要加强研究工作。新中国成立之后，马克思主义无神论研究主要是由任继愈先生开始的。这一时期，任继愈先生成立中国无神论学会，在学会的组织下，研究出版了《中国无神论史》等“大部头”著作。但1987年后，中国无神论学会基本上停止活动，进入“无神论无人讲”时期。此后，无神论研究成果日渐稀少，以至于市面上的绝大多数涉宗教著作，都不宣传无神论。进入新时代，无神论研究又活跃了起来，但出版的著作仍然很少。无神论研究还很薄弱，尤其是年轻力量匮乏。这种情况与历史上的苏联相似。苏联无神论研究在20世纪七十到八十年代衰落之后，社会和学术理论界迅速转向，出现了无神论无人研究状况。此后，苏共虽然一再强调无神论宣传教育工作，但由于没有无神论研究支撑而就无济于事。就我国来说，有关部门虽然想要有针对性开展无神论宣传教育，但经过调研，发现没有力量来开展这项工作。所以，必须先加强研究工作，从理论学术界，到党员干部和广大教师，逐渐辐射到全社会。

Han Qi delivered a development report on Marxist atheist propaganda and education in the New Era. She believed that the National Conference on Religious Work in 2016 and 2021 made important deployments for Marxist atheist propaganda and education, directly promoting the development of atheist research and propaganda and education work. Taking 2016 as a watershed, Marxist atheist propaganda and education work in the New Era can be divided into three stages: the period before 2016 was a period of difficult accumulation, 2016–2021 was a period of stable recovery, and after 2021 it entered a stage of relatively rapid development. Summarizing the development of this decade, the primary experience is to advance policy through academic research and to guide social practice with policy. Atheist propaganda and education must rely on the disciplinary construction of scientific atheism, keep pace with the propaganda of national ideology, and extensively utilize the power of new media.

韩琪作了新时代马克思主义无神论宣传教育发展报告。她认为，2016年和2021年的全国宗教工作会议对马克思主义无神论的宣传教育作了重要部署，直接推动了无神论的研究和宣传教育工作的开展。以2016年为分水岭，新时代马克思主义无神论宣传教育工作可分为三个阶段:2016年之前是艰难积累时期，2016－2021年是稳定复壮时期，2021年之后进入相对迅速的发展阶段。总结这十年的发展，首要的经验是以学术研究推进政策，以政策引领社会实践。无神论的宣传教育必须依托科学无神论的学科建设，紧跟国家意识形态的宣传，并广泛运用新媒体的力量。

Zhang Ge studied the paradigm innovation in Marxist atheist education over the ten years of the New Era. The Marxist atheist education of the New Era decade can be divided into four models or paradigms. The first is the "fragmented integration" model. Its essence is that frontline teachers, starting from their own professional backgrounds and the courses they teach, integrate Marxist atheism into the already established ideological and political courses. The second is the "curriculum-based ideological and political education" model. That is, Marxist atheism is taught through the method of curriculum-based ideological and political education. The third is the "thematic training" model. That is, independent thematic lectures, thematic training, and thematic study seminars on Marxist atheism are offered. The fourth is the "thematic embedding" model. That is, thematic courses on atheism are embedded in public courses. The last is the "systematic narrative" paradigm. That is, independent, professional, systematic, and fully structured courses on Marxist atheism are offered. It is believed that, with the high regard and strong support of the Party Central Committee, and through the research and practice of various experts, the future paradigms of Marxist atheist education will be further innovated, with more and better paradigms emerging, jointly writing a new chapter for the work of Marxist atheist education.

张戈研究了新时代十年马克思主义无神论教育的范式革新。新时代十年的马克思主义无神论教育可以分为四种模式或范式。首先是“碎片融入”模式。其本质是一线教师，从自己的专业背景和所授课程出发，在已开设的思政课程中，融入马克思主义无神论。其次是“课程思政”模式。即通过课程思政的方式，讲授马克思主义无神论。再次是“专题培训”模式。即开设独立的马克思主义无神论专题讲座、专题培训和专题研修。然后是“专题嵌入”模式。即在公共课中，嵌入式地排上无神论专题课程。最后是“系统叙事”范式。即开设独立、专业、系统且具有完整体系的马克思主义无神论课程。相信，在党中央的高度重视和大力支持下，在各位专家的研究和实践中，未来的马克思主义无神论教育范式还会进一步革新，涌现出更多更好的范式，共同为马克思主义无神论教育工作谱写新的篇章。

II. Basic Theoretical Research on Marxist Atheist Propaganda and Education

二、马克思主义无神论宣传教育基础理论研究

Basic theory is the foundation of disciplinary research. In-depth study of the basic theories of Marxist atheism is of great significance for deepening research on Marxist atheism and promoting the work of Marxist atheist propaganda and education. Focusing on the basic theories of Marxist atheism, the attending experts put forward innovative and forward-looking viewpoints based on their own professional backgrounds.

基础理论是学科研究的基础。深入研究马克思主义无神论的基础理论，对于深化马克思主义无神论研究，推动马克思主义无神论宣传教育工作有着重要意义。围绕着马克思主义无神论基础理论，与会专家从自己的专业背景出发，提出了具有创新性和前瞻性的观点。

Zhao Wenhong believes that atheist research in China is a task that helps researchers strengthen and manifest their patriotic sentiments. He stated that what attracts me most about China's atheist research team is not their atheist research itself, but the strong patriotic sentiments they display. There are three reasons for this. First, atheist research strengthens identification with and love for the motherland's culture. The worldview of atheist researchers determines their spiritual affinity and seamless integration with the motherland's culture. Naturally, this also strengthens their identification with and love for the motherland's culture, manifesting a deep patriotic sentiment. Second, defending the motherland's culture and interests highlights the patriotic sentiments of atheist researchers. If erroneous phenomena in the religious sphere are not taken seriously, they may evolve into major crises. China's atheist researchers have been waging a resolute and arduous struggle against these phenomena. The deeds of some are very moving. I know some of them and understand the hardships they have endured. They are utterly loyal to the country, without regret. Third, the struggle against separatist forces that use religion as a tool to split the country highlights the patriotic sentiments of atheist researchers. Exemplars in this regard are Mr. Zhu Weiqun and Mr. Zhu Xiaoming. [6]6 “Two separate skins” (两张皮) is a Chinese idiom used in Party discourse to describe a situation where two related areas of work are disconnected or operate in isolation from each other, rather than being integrated. When defending national interests and struggling against actions that violate or harm national interests, China's atheist researchers possess the loyalty of soldiers, the courage of soldiers, are righteous and fearless, advance dauntlessly, and cleave through winds and waves. Their strong patriotic sentiments grant atheists and atheist research a more elevated moral standing and more powerful moral strength.

赵文洪认为，我国的无神论研究是一项有利于研究者强化和彰显爱国情怀的工作。他谈到，我国无神论研究队伍最吸引我的还不是他们的无神论研究，而是他们身上表现出来的强烈的爱国情怀。其原因有三点。第一，无神论研究强化对祖国文化的认同和热爱。无神论研究者的世界观决定了他们与祖国文化的情投意合，水乳交融。自然也强化了他们对祖国文化的认同和热爱，表现了浓厚的爱国情怀。第二，捍卫祖国文化和利益彰显了无神论研究者的爱国情怀。宗教领域的错误现象如果不重视，就可能演化为重大危机。我国的无神论研究者们一直在与这些现象作坚决的艰苦的斗争。有些人的事迹是非常感人的。我认识他们中的一些人，了解他们经历的艰难。他们对国家一片赤诚，无怨无悔。第三，与利用宗教作为工具分裂国家的分裂势力的斗争彰显出无神论研究者的爱国情怀。其中的典范为朱维群先生和朱晓明先生。在捍卫国家利益，与违背、损害国家利益的行为作斗争的时候，我国的无神论研究者们有着战士的忠诚，战士的勇敢，大义凛然、一往无前、劈风斩浪，他们强烈的爱国情怀让无神论者和无神论研究获得了更加崇高的道义地位，更加强大的道义力量。

Wang Zhen explored how atheism guarantees and expands human freedom, security, and creativity. She believes that, first, in the New Era, the governance of an atheist state, based on the inheritance of "not discussing strange phenomena, feats of strength, disorder, or spiritual beings," [7]7 “Grasping both hands, both hands must be firm” (两手抓，两手硬) is a Chinese political slogan originating from Deng Xiaoping, meaning to pay equal and strong attention to two aspects of a task simultaneously. has become a true principle and conscious practice; second, in the New Era, the era of state governance through "guiding the people by the way of the gods" [8]8 A phrase from the Book of Changes (Yijing), referring to the ancient practice of using religious or spiritual doctrines to guide and govern the people. is gone forever. In the historical process of Chinese cultural consciousness intersecting with the West, a truly thorough era of atheism has arrived. It will decisively contribute to the new form of human civilization with Chinese characteristics. Jiang Xuebin studied the scientific atheism in Marx's artistic thought. He believes that Marx's artistic thought contains profound reflections on scientific atheism. The practical nature and materialist essence of Marx's philosophy determine the scientific atheist premise of his ideological system, revealing the relationship between art, humanity, and its practice, thereby returning art from divinity to humanity. Chen Huiming studied the classification and application of theistic phenomena from the perspective of social function.

王珍探讨了无神论对人的自由、安全与创造性的保障和拓展。她认为，第一，新的时代，不语怪力乱神传承基础上的无神论国家治理，成为真正的原则和自觉；第二，新时代，神道设教国家治理的时代一去不复返。在与西方交汇的中华文化自觉的历史进程中，真正彻底的无神论时代已经到来。它将决定性地为中国特色的人类文明新形态做出贡献。姜学斌研究了马克思艺术思想中的科学无神论。他认为，马克思艺术思想中包含着深刻的科学无神论反思。马克思哲学的实践性和唯物主义本质决定了其思想体系的科学无神论前提，揭示艺术与人及其实践的关系，从而使艺术从神性复归到人性。陈慧明研究了社会功能视域下的有神论现象划分及其应用。

The atheist thought of the early leaders of the Communist Party of China is also a key focus of basic theoretical research on Marxist atheism. Huang Chao studied Li Da's Marxist atheism and his thought on the women's liberation movement. He believes that, based on the fundamental stance of Marxist atheism and from the perspective of human liberation, Li Da sorted out the social roots, historical evolution, and religious shackles of the women's issue, profoundly interpreting the inherent consistency of women's liberation, the liberation of the proletariat, and the liberation of all humanity. Liu Fujun studied the atheist thought in Mao Zedong's "Report on an Investigation of the Peasant Movement in Hunan." He believes that Mao Zedong's "Report on an Investigation of the Peasant Movement in Hunan" answered major theoretical and practical questions during the Party's New Democratic Revolution period, such as how to understand theocracy, why to overthrow theocracy, and how to overthrow theocracy. It opened the path for adapting Marxist atheist thought to the Chinese context, elucidated the important principles and strategies of Marxist atheist propaganda and education, achieved remarkable results in breaking down superstition and overthrowing theocracy while leading the peasant movement, and holds enlightening significance for deeply studying the adaptation of Marxist atheist thought to the Chinese context in the New Era, fully understanding the long-term and complex nature of the roots of theism under socialist conditions, and persistently doing a good job of Marxist atheist propaganda and education in the New Era. Yang Lan studied the discussion of atheism in "New Youth." [9]9 "New Youth" (Xin Qingnian) was a leading intellectual magazine of the New Culture Movement (mid-1910s to 1920s), which promoted vernacular Chinese, science, democracy, and anti-Confucian and anti-religious ideas. She believes that the cultural enlightenment of "New Youth" took "denying religious authority" as an important content for breaking down traditional conservative ideas and advocating science, and connected it with criticizing the feudal autocratic system. Liang Shan studied the understanding of Christianity among Chinese intellectuals who came into contact with Marxism during the New Culture Movement. She believes that, during the period on the eve of the founding of the Communist Party of China, just before the curtain was about to rise on the Anti-Christian Movement, [10]10 The Anti-Christian Movement (1922–1927) was a campaign by Chinese intellectuals and the nascent Communist Party against Christian missionary activity, seen as a form of Western imperialism. the understanding and attitude of these pioneers towards Western religion laid a certain foundation for the Party's future formulation of religious and united front policies, and on the other hand, represented a preliminary attempt to introduce Marxism into the practice of the Chinese revolution. In addition, Li Yong studied Li Dazhao's early rationalist critique of religion.

中国共产党早期领导人的无神论思想亦是马克思主义无神论基础理论研究的重点。黄超研究了李达的马克思主义无神论与妇女解放运动思想。他认为，李达基于马克思主义无神论的基本立场，从人的解放的视角出发，梳理妇女问题的社会根源、历史演变和宗教束缚，深刻诠释妇女解放、无产阶级解放和全人类解放的内在一致性。刘福军研究了毛泽东《湖南农民运动考察报告》中的无神论思想。他认为，毛泽东《湖南农民运动考察报告》回答了党在新民主主义革命时期怎样认识神权、为什么要推翻神权、如何推翻神权等重大理论和实践问题，开辟了马克思主义无神论思想中国化道路，阐明了马克思主义无神论宣传教育的重要原则和策略，在领导农民运动中取得了破除迷信和推翻神权的显著成就，对新时代深入研究马克思主义无神论思想中国化、充分认识社会主义条件下有神论存在根源的长期性复杂性、坚持不懈地做好新时代马克思主义无神论宣传教育工作等具有启示意义。杨兰研究了《新青年》对无神论的讨论。她认为，《新青年》的文化启蒙，将“否定教权”作为破除传统守旧思想，倡言科学的重要内容，又将其与批判封建专制制度相连接。梁珊研究了新文化运动时期接触马克思主义的中国知识分子对基督宗教的认识。她认为，在中国共产党成立前夕、非基督教运动即将拉开帷幕的这一时期，这些先驱者对西方宗教的认识与态度，一方面为日后党制定宗教及统战政策奠定了一定的基础，另一方面也是对将马克思主义引入中国革命实践所进行的初步尝试。此外，李勇研究了李大钊早期对宗教的理性主义批判。

III. Practical Exploration Research on Marxist Atheist Propaganda and Education

三、马克思主义无神论宣传教育实践探索研究

Practice is the sole criterion for testing truth. Scientific theories can withstand the test of practice. Since the 18th National Congress of the CPC, various localities have carried out a series of practical explorations around how to conduct Marxist atheist propaganda and education, forming models of atheist propaganda and education suited to local realities. Attending experts and frontline teachers, using the platform of the forum conference, shared and exchanged their practical explorations in carrying out Marxist atheist propaganda and education, both individually and within their units.

实践是检验真理的唯一标准。科学的理论经得起实践的检验。党的十八大以来，各地围绕着如何开展马克思主义无神论宣传教育进行了一系列的实践探索，形成了符合本地实际的无神论宣传教育模式。与会专家和一线教师借助论坛会议的平台，分享和交流了自己和本单位开展马克思主义无神论宣传教育的实践探索。

Marxist atheist education is oriented toward the broadest masses of the people, but it also has its key targets, namely, young people, the peasant masses, and Party members and cadres. Professor Gu Guanghai from the School of Marxism at Xinjiang University introduced the practice of carrying out Marxist atheist education at that university. He noted that conducting atheist education in Xinjiang’s higher education institutions has extremely important theoretical and practical significance for implementing the Party’s ethnic policies, forging a strong sense of community for the Chinese nation, and cultivating correct attitudes, correct concepts, and correct methods for handling religious issues among cadres at all levels in Xinjiang. It has foundational value for the broad masses in resisting the infiltration of religious extremist forces, curbing the development of extremist forces, combating crime, and enhancing the “Five Identifications.”[1]1 The "three teams" refers to the three types of personnel needed for religious work: a team of leading cadres with a high level of political theory and familiarity with religious work; a team of religious figures with high political quality and religious accomplishment; and a team of Marxist religious studies researchers. In order to enable the broad student body to understand Marxist atheism, after intense preparation and with strong support from the Chinese Atheism Society, the university’s School of Marxism opened an independent course on Marxist atheism in the autumn of this year. First, for undergraduate students, it offered the general education elective course *Introduction to Marxist Atheism* and a specialized course for undergraduate ideological and political education majors. Second, for graduate students, it offered *Studies in Marxist Atheism*. While inviting experts from the Chinese Atheism Society to give lectures to students, it also compiled and put into use the *Lecture Notes on Marxist Atheism*. However, it also faces some problems. First, there are issues in ideological understanding. Second, there are issues with professional teaching staff, including the need to strengthen Marxist atheist training for both existing and newly added faculty. Third, the proportion of Marxist atheist education content in the textbooks for undergraduate ideological and political theory courses remains relatively low. He suggested, first, strengthening research on Marxist atheist education. Second, strengthening the introduction and cultivation of teaching staff. Third, encouraging ideological and political course teachers to integrate Marxist atheist education into their teaching content. At the same time, Zhang Xue also studied Marxist atheist education for “Generation Z”[2]2 Ren Jiyu (1916–2009) was a prominent Chinese philosopher, historian of religion, and Marxist scholar. He founded the Institute of World Religions at the Chinese Academy of Social Sciences and was a key figure in establishing the academic study of religion in China from a Marxist perspective. university students from the perspective of interaction ritual chains.

马克思主义无神论教育面向的是最广大的人民群众，但也有其重点对象，即青少年、农民群众和党员干部。来自新疆大学马克思主义学院的顾广海教授介绍了该校开展马克思主义无神论教育的实践。他提到，在新疆高校进行无神论教育对于贯彻党的民族政策，铸牢中华民族共同体意识，培养新疆各层次干部处理宗教问题的正确态度、正确理念和正确方法，具有极为重要的理论与实践意义。对于广大群众抵御宗教极端势力渗透，遏制极端势力发展，打击犯罪，增进“五个认同”具有基础性的价值。为了使广大学生了解马克思主义无神论，该校马克思主义学院经过紧张筹备，在得到中国无神论学会大力支持后，于今年秋季开设了独立的马克思主义无神论课程。一是面向本科生，开设了通识教育的选修课《马克思主义无神论导论》和面向本科思想政治教育专业的专业课程。二是面向研究生，开设了《马克思主义无神论研究》。邀请了中国无神论学会的专家对学生进行讲授的同时，编写了《马克思主义无神论讲义》并投入使用。但也面临一些问题。一是思想认识方面；二是专业师资力量方面，包括既有和新增的师资均需加强马克思主义无神论培训；三是马克思主义无神论教育内容在本课思想政治理论课的教材占比还是偏低。他建议，首先要加强对马克思主义无神论教育的研究。其次是加强师资的引进和培育力度。再次要鼓励思政课教师把马克思主义无神论教育融入教学内容当中。同时，张雪也研究了互动仪式链视角下“Z世代”大学生马克思主义无神论教育。

Sui Shuqing explored the pathways for conducting Marxist atheist propaganda and education among peasants. She suggested that conducting Marxist atheist propaganda and education among peasants requires establishing a systematic long-term mechanism, mainly including a mechanism for overall coordination of propaganda and education work, a mechanism for researching and determining the content of propaganda and education, a mechanism for selecting and innovating the forms of propaganda and education, a mechanism for reviewing and cultivating propaganda and education personnel, and a mechanism for assessing and evaluating propaganda and education work. At the same time, Zhang Fang studied the current situation, problems, and countermeasures regarding the conduct of Marxist atheist propaganda and education at the rural grassroots level in the southern Xinjiang region.

隋书卿探析了对农民进行马克思主义无神论宣传教育的路径。她建议，对农民进行马克思主义无神论宣传教育需要建立系统的长效机制，主要包括宣传教育工作的统筹协调机制、宣传教育内容的研究确定机制、宣传教育形式的选用创新机制、宣传教育人员的审核培育机制、宣传教育工作的考核评估机制。同时，张芳研究了新疆南疆地区农村基层开展马克思主义无神论宣传教育的现状问题及对策。

Peng Wuqing studied the current situation, problems, and countermeasures regarding atheist propaganda and education in border areas. He believes that in current concrete work, there exist problems such as “insufficient understanding, inability to use theory to guide concrete work practice” and “extensive propaganda and education has not yet been carried out.” The reason lies in the fact that the topic of atheism remains extremely sensitive in border areas, due to the long-term influence of “religion-ethnicity bundling” and “religion-ethnicity integration.”[3]3 The 20th National Congress of the CPC was held in October 2022. It set the guiding principles for the Party's work in the subsequent period, emphasizing the central task of building a modern socialist country in all respects and advancing the rejuvenation of the Chinese nation. He suggested, first, raising the political stance, with Party committees directly putting forward specific requirements for atheist propaganda and education and adopting specific measures; second, incorporating atheism into relevant propaganda, education, and training; third, creating favorable social conditions and an atmosphere for atheist propaganda and education.

彭无情研究了边疆地区无神论宣传教育现状、问题及对策。他认为，在当前的具体工作中，存在着“认识不到位，不能用理论指导具体工作实践”和“广泛的宣传教育还没有开展”问题。其原因在于在边疆地区无神论话题仍然极其敏感，长久以来“教族捆绑”“教族一体”等的影响。他建议，一要提高政治站位，党委直接提无神论宣传教育方面的具体要求，采取具体措施；二要把无神论纳入到相关宣传教育培训中；三要创造无神论宣传教育的良好社会条件和氛围

In addition, Wang Qichang studied several difficulties in conducting atheist propaganda and education among Party members and cadres and corresponding countermeasures. Xu Lin believes that the lyrics of *The Internationale* are the theoretical and practical cornerstone of Marxist atheism, suggesting that *The Internationale* be included in textbooks, and that *The Internationale* be played and sung on important occasions, with its images and lyrics displayed.

除此之外，王奇昌研究了对党员干部开展无神论宣传教育的若干难点及应对。徐麟认为，《国际歌》词是马克思主义无神论的理论和实践奠基石，建议将《国际歌》纳入教材，并在重要场合奏唱《国际歌》并展示其图像和歌词。

IV. Research on the Relationship between Marxist Atheism and Marxist Religious Studies

四、马克思主义无神论与马克思主义宗教学关系研究

Marxist religious studies is essentially a form of scientific atheism. Conducting research on Marxist atheism is an inherent requirement for strengthening the disciplinary construction of Marxist religious studies. So, how should the relationship between the disciplinary construction of Marxist religious studies and research on Marxist atheism be viewed? Experts attending the conference conducted in-depth discussions on this.

马克思主义宗教学本质上是一种科学无神论，开展马克思主义无神论研究是加强马克思主义宗教学学科建设的应有之义。那么，怎样看待马克思主义宗教学学科建设与马克思主义无神论研究的关系？与会专家对此进行了深入的探讨。

Li Shen proposed that those engaged in atheist work must study religion, and must do so even more deeply and comprehensively than scholars specializing in religious studies. For scholars in religious studies, merely providing a certain description can also be considered a research result. If they can go a step further and explore the internal connections of religious issues, that constitutes deeper research. However, for those engaged in atheist work, regarding religious issues, they must first not stop at description, but must conduct in-depth research. And merely conducting in-depth research is not enough; they must also step outside the religious issues themselves to critique the various fallacies of theology. At the end of 2021, the National Conference on Religious Work was held.[4]4 The "Five Characteristics Theory" (五性论) of religion in Chinese Marxist discourse holds that religion has five characteristics: long-term nature, mass nature, complexity, national nature, and international nature. The "Four Characteristics Theory" (四性论) refers to an earlier formulation emphasizing religion's illusoriness, long-term nature, mass nature, and complexity. The conference emphasized the need to “strengthen the disciplinary construction of Marxist religious studies.” This is a call issued by the Party Central Committee with Comrade Xi Jinping at its core to the cause of Chinese atheism, and also a call issued to the Chinese academic discipline of religious studies. Consequently, the *Lecture Notes on Marxist Religious Studies* was compiled. It is hoped that this can be offered as a contribution of the society to the cause of Chinese atheism; it is also hoped that it can make a modest contribution to the development of Marxist religious studies in China.

李申提出，从事无神论工作，就必须研究宗教，甚至要比宗教学专业的学者更加深入、更加全面。宗教学专业的学者，仅仅作出某种描述，也可以算作研究成果。如果能进一步，探讨宗教问题的内在联系，就是更深入的研究。然而从事无神论工作，对于宗教问题，首先不能止于描述，而要深入研究。并且只是深入研究还不够，还必须跳出宗教问题本身，去批判神学的各种谬论。2021年底，全国宗教会议召开。会议强调，要“加强马克思宗教学学科建设”。这是以习近平同志为核心的党中央给中国无神论事业发出的号召，也是给中国宗教学学科发出的号召。于是，编成了《马克思主义宗教学讲义》。希望能够作为学会的一项成果，贡献给中国无神论事业；也希望为发展中国的马克思主义宗教学，做一点力所能及的贡献。

Zhang Xinying proposed that Marxist religious studies cannot do without the discipline of atheism. General Secretary Xi Jinping’s stance on adhering to and propagating Marxist atheism and curbing the development and spread of religious theism is very clear and very resolute. This is entirely consistent with the fundamental purpose of cultivating a research team for religious studies and strengthening the disciplinary construction of Marxist religious studies. It is a vivid manifestation of General Secretary Xi Jinping, after the 18th National Congress of the CPC,[5]5 The 18th National Congress of the CPC (党的十八大) was held in November 2012, marking the beginning of Xi Jinping’s leadership as General Secretary. effectively incorporating the construction of mainstream ideological positions into the Party’s religious work, transforming it from “two separate skins”[6]6 “Two separate skins” (两张皮) is a Chinese idiom used in Party discourse to describe a situation where two related areas of work are disconnected or operate in isolation from each other, rather than being integrated. with united front work into “grasping both hands, both hands must be firm.”[7]7 “Grasping both hands, both hands must be firm” (两手抓，两手硬) is a Chinese political slogan originating from Deng Xiaoping, meaning to pay equal and strong attention to two aspects of a task simultaneously.

张新鹰提出，马克思主义宗教学不能没有无神论学科。习近平总书记对于坚持和宣传马克思主义无神论，遏制宗教有神论发展蔓延的态度是十分明确、十分坚决的。这与培养宗教学研究队伍、加强马克思主义宗教学学科的根本目的完全一致，是习近平总书记在党的十八大以后将主流意识形态阵地建设切实纳入党的宗教工作范畴，与统战工作从“两张皮”变成“两手抓，两手硬”的生动体现。

Since the 18th National Congress of the CPC, it is the Party’s religious work theory in the New Era, with General Secretary Xi Jinping’s series of important expositions on religious issues as its core concept and main content, that has elevated the foundational worldview status of Marxist atheism to the height of a “major principle” for our Party’s governance and self-construction. This has endowed the Party’s religious work theory in the New Era with a “holistic” strategic positioning that transcends narrow “religious affairs” from the perspective of the holistic view of national security and the modernization of the national governance system. Only within this strategic positioning framework is it possible to take the research and elucidation of the Party’s religious work theory and policies in the New Era, including atheist thought, theory, and its propaganda and education methods, as an important aspect of Marxist religious studies to be emphatically strengthened. Under the current circumstances, the religious studies academic community must be vigilant against the practice of “putting new wine in old bottles” under the name of “Marxist religious studies,” and prevent the disciplinary construction of Marxist religious studies from falling into the predicament General Secretary Xi Jinping warned against: “The body has entered the New Era, but the mind still remains in the past; looking at problems, making decisions, and advancing work still use old concepts, old routines, and old methods.”

党的十八大以来，习近平总书记关于宗教问题系列重要论述为核心理念和主要内容的新时代党的宗教工作理论，才把马克思主义无神论的世界观基础地位强调到我们党ZGLZ和自身建设的“大原则”高度，从而使新时代党的宗教工作理论具有了总体国家安全观和国家治理体系现代化视野下超越狭义“宗教事务”的“全局性”战略定位；也才有可能在这个战略定位框架中，将研究阐发包括无神论思想理论及其宣传教育方法在内的新时代党的宗教工作理论和方针政策，作为马克思主义宗教学的重要方面进行重点加强。当前形势下，宗教学界要警惕以“马克思主义宗教学”名义“新瓶装旧酒”的做法，防止马克思主义宗教学学科建设陷入习近平总书记所警示的那种“身子进了新时代，思想还停留在过去，看问题、作决策、推工作还是老观念、老套路、老办法”的困局。

Xi Wuyi discussed that advancing the construction of Marxist religious studies in the New Era requires, crucially, adhering to Marxist atheism. Adhering to the major principle of Marxist atheism means always maintaining the dominant position of Marxist atheism as the mainstream ideology in the minds of the people. To consolidate the guiding position of Marxism and to enhance the appeal and cohesion of socialist ideology, the nature of scientific atheism must not be distorted, and its role must not be ignored. The kind of public opinion that seeks to strip scientific atheism from the Marxist view of religion and socialist ideology is dangerous. It is not only inconsistent with the secularization trends of human history and the contemporary era, but also contradicts China’s humanist tradition.

习五一谈到，新时代推进马克思主义宗教学建设，关键就是要坚持马克思主义无神论。坚持马克思主义无神论大原则，要始终保持马克思主义无神论作为主流意识形态在人民群众思想中占据主导地位。要巩固马克思主义的指导地位，要增强社会主义意识形态的吸引力和凝聚力，科学无神论的性质不容歪曲，作用不容忽视。那种力图把科学无神论从马克思主义宗教观和社会主义意识形态中剔除出去的舆论是危险的，既不符合人类历史和当代的世俗化潮流，也与中国的人本主义传统相悖。

Jia Runguo pointed out that Marxist atheism is the "hard-core" discipline of Marxist religious studies, and the research team for Marxist atheism is the "hard-core" team of the Marxist religious studies research contingent. He argued that we must properly handle three relationships: first, the relationship between Marxist atheism and Marxist religious studies. The Chinese Atheist Society must clearly explain this relationship. Second, the relationship between Marxist religious studies and Western religious studies. We must research, analyze, and critique Western religious studies; this is also part of atheist research and propaganda. Third, the relationship between Marxist religious studies and current Chinese religious studies. He noted that since the 2021 National Conference on Religious Work proposed "strengthening the disciplinary construction of Marxist religious studies," the development of China's atheist cause has been favorable, and universities have begun to respond to and implement the spirit of the conference. He suggested that Marxist colleges nationwide could establish research directions in Marxist religious studies.

加润国指出，马克思主义无神论是马克思主义宗教学的“硬核”学科，马克思主义无神论的研究队伍是马克思主义宗教学研究队伍的“硬核”队伍。他认为，我们要处理好三个关系：一是马克思主义无神论和马克思主义宗教学的关系。中国无神论学会要将这二者的关系讲清楚。二是马克思主义宗教学和西方宗教学的关系。我们要研究和分析批判西方宗教学，这也是无神论研究和宣传的一部分。三是马克思主义宗教学和当前中国宗教学的关系。他谈到，自2021年全国宗教工作会议提出要“加强马克思主义宗教学学科建设”以来，我国无神论事业的发展形势良好，各高校也开始响应并落实会议精神，建议全国的马克思主义学院可以设立马克思主义宗教学的研究方向。

V. Research on the Disciplinary Construction of Marxist Religious Studies

五、马克思主义宗教学学科建设研究

General Secretary Xi Jinping, at the 2021 National Conference on Religious Work, put forward the requirement to strengthen the disciplinary construction of Marxist religious studies and cultivate the "three teams" [1]1 The "three teams" refers to the three types of personnel needed for religious work: a team of leading cadres with a high level of political theory and familiarity with religious work; a team of religious figures with high political quality and religious accomplishment; and a team of Marxist religious studies researchers.. So, how specifically should the disciplinary construction of Marxist religious studies be strengthened? How should the "three teams" be cultivated? The attending experts each expressed their views and offered suggestions.

习近平总书记在2021年全国宗教工作会议上提出了加强马克思主义宗教学学科建设，培养“三支队伍”的要求。那么具体应该怎样加强马克思主义宗教学学科建设？培养“三支队伍”？与会专家各抒己见、献计献策。

Zheng Xiaoyun pointed out that the current task is to consolidate the talent foundation for strengthening the development of the Marxist religious studies discipline. She noted that the Atheist Society was founded in 1978, and the Religious Studies Society in 1979; both societies were established by Mr. Ren Jiyu [2]2 Ren Jiyu (1916–2009) was a prominent Chinese philosopher, historian of religion, and Marxist scholar. He founded the Institute of World Religions at the Chinese Academy of Social Sciences and was a key figure in establishing the academic study of religion in China from a Marxist perspective.. Mr. Ren Jiyu was also the founder of the Institute of World Religions at the Chinese Academy of Social Sciences. During his tenure as director, the guiding principle Mr. Ren Jiyu emphasized for the institute was "cultivating a Marxist religious studies research team and strengthening Marxist religious studies research." She further pointed out that to deeply study and comprehend the spirit of the 20th National Congress of the CPC [3]3 The 20th National Congress of the CPC was held in October 2022. It set the guiding principles for the Party's work in the subsequent period, emphasizing the central task of building a modern socialist country in all respects and advancing the rejuvenation of the Chinese nation., we should currently innovate and promote the high-quality development of the Marxist religious studies talent team within the process of Chinese-path modernization, thereby consolidating the talent foundation for strengthening the disciplinary development of Marxist religious studies. Religious studies researchers must adhere to the guidance of Marxism and consciously integrate the theoretical system of socialism with Chinese characteristics throughout the entire process of research and teaching. They should focus on the important intrinsic connection between socialist ideology and scientific atheism, and strengthen research on the relationship between the Marxist religious studies research team and the disciplinary construction of Marxist religious studies.

郑筱筠指出，当前应夯实加强马克思主义宗教学学科发展的人才基石。她谈到，无神论学会成立于1978年，宗教学学会成立于1979年，这两个学会都是任继愈先生创立的。任继愈先生也是中国社会科学院世界宗教研究所的创建者。在担任所长期间，任继愈先生强调的办所方针是“培养马克思主义宗教学研究队伍，加强马克思主义宗教学研究”。她进一步指出，深刻学习领会党的二十大精神，当前应在中国式现代化进程中创新推动马克思主义宗教学人才队伍建设高质量发展，夯实加强马克思主义宗教学学科发展的人才基石。宗教学研究者应坚持以马克思主义为指导，自觉地把中国特色社会主义理论体系贯穿于研究教学全过程。应聚焦社会主义意识形态与科学无神论之间的内在重要联系，加强马克思主义宗教学研究队伍与马克思主义宗教学学科建设之间关系的研究。

Lü Jianfu believes that religious studies currently faces three major institutional bottlenecks: first, the bottleneck of religious research entity institutions; second, the bottleneck of religious research social organizations; third, the bottleneck of the religious studies disciplinary system. Among these, only the bottleneck of religious research social organizations is likely to be broken through first. Currently, the national-level religious research social organizations include the Religious Studies Society and the Atheist Society. The former is mainly composed of academic circles studying religion and religious circles; the latter is mainly composed of academic circles. This determines that the Religious Studies Society cannot become the main body for constructing Marxist religious studies, because it is impossible to require the religious circles within it to adhere to the Marxist view of religion, and scholars within it who hold Western religious studies or apologetic positions also cannot adhere to the Marxist view of religion. The Chinese Atheist Society, however, is composed of scholars studying religion and science, all of whom operate within the scope of adhering to the Marxist view of religion. The Society's purpose is also to propagate and promote Marxist scientific atheism, which is completely integrated with Marxist religious studies. He hereby calls on the Chinese Atheist Society to shoulder the heavy responsibility of strengthening the discipline of Marxist religious studies in the New Era, further connect, expand, and consolidate the national team of professional Marxist religious studies talents, and become an exchange platform for Marxist religious studies research. Furthermore, Lü Jianfu pointed out that in the current disciplinary system of religious studies, the disciplinary setup has produced three consequences: First, Marxist religious studies has been weakened and downplayed, with religious studies theory trending towards Western religious studies and theories of religious culture. Second, the sub-disciplines of religion have merged with religion itself, with scholars moving from professional sentiment to religious sentiment, even to apologetics, living off religion, or converting to religion, blurring the boundary between religious studies and religion. Third, the strength of general theoretical research and research on practical issues concerning religion is very weak. There is little achievement in addressing major religious theoretical issues and practical problems, and the role played in major decisions of the Party and the state is very limited. In this regard, those who actually play a role are mostly "outsiders." The key to strengthening the disciplinary construction of Marxist religious studies lies in how Marxist religious studies can break through the existing disciplinary system and become the disciplinary mainstay of Chinese religious studies.

吕建福认为，目前宗教学存在三大体制瓶颈，一是宗教研究实体机构瓶颈，二是宗教研究社团组织瓶颈，三是宗教学学科体制瓶颈，其中只有宗教研究社团组织瓶颈有望最先突破。目前全国性的宗教研究社团组织有宗教学会和无神论学会，前者主要由研究宗教的学术界和宗教界组成，后者主要由学术界组成，这就决定了宗教学会不能成为马克思主义宗教学建设的主体，因为不能要求其中的宗教界坚持马克思主义宗教观，其中持西方宗教学以及护教立场的学者也不可能坚持马克思主义宗教观。而中国无神论学会由研究宗教和科学的学者组成，都在坚持马克思主义宗教观的范围内，学会的宗旨也是以宣传和弘扬马克思主义科学无神论，与马克思主义宗教学完全是一体。在此呼吁中国无神论学会肩负起新时代加强马克思主义宗教学学科的重任，进一步联结、扩展、凝聚全国马克思主义宗教学专业人才队伍，成为马克思主义宗教学研究的交流平台。此外，吕建福指出，目前的宗教学学科体系，学科设置造成三种后果：一是马克思主义宗教学被弱化、淡化，宗教学理论趋向西方宗教学以及宗教文化论。二是宗教分科与宗教相结合，学者从专业情怀走向宗教情怀，乃至护教、吃教、入教，模糊了宗教学与宗教的界限。三是宗教的一般性理论研究和现实问题研究力量很薄弱，对重大宗教理论问题和现实问题无所作为，在党和国家重大决策中所起的作用很有限，这方面实际发挥作用的大多是“圈外人”。加强马克思主义宗教学学科建设，关键在于马克思主义宗教学如何突破现存学科体制而成为中国宗教学的学科主体。

Zuo Peng believes that several problematic tendencies need to be corrected in Marxist religious studies research. First is the tendency towards de-ideologization in religious research. Influenced by the trend of "de-Marxification" and "de-ideologization" within a certain period after reform and opening up, some scholars advocate that religious research should maintain a "neutral" stance, ultimately turning "critique of theology" into "praise of theology." Second is the excessive promotion of the cultural function of religion. Third is the one-sided emphasis on the positive role of religion. Fourth is the improper interpretation of the "Five Characteristics Theory" of religion [4]4 The "Five Characteristics Theory" (五性论) of religion in Chinese Marxist discourse holds that religion has five characteristics: long-term nature, mass nature, complexity, national nature, and international nature. The "Four Characteristics Theory" (四性论) refers to an earlier formulation emphasizing religion's illusoriness, long-term nature, mass nature, and complexity.. In religious research during certain periods, scholars enthusiastically discussed the "Five Characteristics Theory" of religion, while the "Four Characteristics Theory" of religion, centered on illusoriness, was rarely touched upon. Even in interpretations of the "Five Characteristics Theory," the "Four Characteristics Theory" was intentionally or unintentionally obscured or denied.

左鹏认为，马克思主义宗教学研究中需要纠正的几个倾向性问题。一是宗教研究中的非意识形态化倾向。受改革开放后一个时期内“非马克思主义化”“去意识形态化”思潮的影响，有学者主张宗教研究应保持“中立”立场，最终使“批判神学”变成了“颂扬神学”。二是过分宣扬宗教的文化功能。三是片面强调宗教的积极作用。四是不当解读宗教的“五性论”。在一定时期的宗教研究中，学者们津津乐道的是宗教“五性论”，而对以幻想性为核心的宗教“四性论”鲜有涉及，甚至在对宗教“五性论”的解读中，有意无意地遮蔽或否定了宗教的“四性论”。

Additionally, some scholars studied specific issues in the disciplinary construction of Marxist religious studies. For example, Xu Zhijian believes that in the theoretical construction of Marxist religious studies in China, actively absorbing the nutritional resources of Soviet textbooks is very important.

此外，也有学者研究了马克思主义宗教学学科建设的具体问题。比如徐志坚认为，在我国马克思主义宗教学理论建构中，积极吸收苏联教科书的营养资源是非常重要的。

VI. Research on the Party's Religious Work in the New Era

六、新时代党的宗教工作研究

General Secretary Xi Jinping emphasized at the 2016 National Conference on Religious Work that religious issues are always major issues that our Party's governance must handle well. Religious work has special importance in the overall work of the Party and the state, relating to the development of the cause of socialism with Chinese characteristics, relating to the Party's flesh-and-blood ties with the masses, relating to social harmony and ethnic unity, and relating to national security and the unification of the motherland. Doing a good job of the Party's religious work in the New Era is an important task for promoting harmony and stability in the religious sphere and safeguarding national ideological security and long-term stability. The attending experts conducted in-depth discussions on how to do a good job of the Party's religious work in the New Era.

习近平总书记在2016年全国宗教工作会议上强调，宗教问题始终是我们党ZGLZ必须处理好的重大问题，宗教工作在党和国家工作全局中具有特殊重要性，关系中国特色社会主义事业发展，关系党同人民群众的血肉联系，关系社会和谐、民族团结，关系国家安全和祖国统一。做好新时代党的宗教工作是促进宗教领域和谐稳定，维护国家意识形态安全和长治久安的重要工作。与会专家就如何做好新时代党的宗教工作进行了深入的探讨。

Preventing and defusing risks and hidden dangers in the religious sphere is an important task for the Party's religious work in the New Era. Tian Xinming pointed out that properly grasping the relationship between freedom of religious belief and ideological struggle is a scientific summary of the Party's historical experience in long-term religious work and ideological struggle. He believes that ideological work involves all areas of social life, and ideological struggle is inevitably linked to the religious sphere. On the other hand, religion is a form of ideology, and religious work is inevitably related to ideology. Therefore, the relationship between ideological struggle and freedom of religious belief is both a contradiction in ideological work and a contradiction in religious work. Atheist propaganda and education must follow both the guiding principles of ideological work and the basic policy of religious work, thus this contradictory relationship runs through it. Looking at the aspect of ideological struggle within the contradiction, adhering to Marxism requires opposing theism. This is because it is work to consolidate the foundation for the Party and the state in the realm of ideology and theory; it is work to adhere to the Party's fundamental purpose and safeguard the people's interests; it is important work to strengthen the Party's ideological and political construction. Looking at the other aspect of the contradiction, religion is a unity containing multiple contradictions. These contradictions include: the contradiction between religion's ideological nature and its social entity nature; the contradiction between religion's theism and its rich ideological and cultural content; the contradiction between religion and the society in which it exists; and fourth, the contradiction between religion's long-term nature and its variability.

防范和化解宗教领域的风险隐患，是新时代党的宗教工作的重要任务。田心铭指出，把握好宗教信仰自由和意识形态斗争的关系，是党长期宗教工作和意识形态斗争历史经验的科学总结。他认为，意识形态工作涉及社会生活各领域，意识形态斗争必然同宗教领域相联系。另一方面，宗教是一种意识形态，宗教工作必然同意识形态相关。所以，意识形态斗争同宗教信仰自由的关系既是意识形态工作中的矛盾，也是宗教工作中的矛盾。无神论宣传教育既要遵循意识形态工作指导原则，又要遵循宗教工作基本方针，所以贯穿着这一对矛盾关系。从矛盾的意识形态斗争这一方面看，坚持马克思主义，必须反对有神论。因为，这是在思想理论领域为党和国家培基固本的工作，这是坚持党的根本宗旨、维护人民利益的工作，这是加强党的思想建设、政治建设的重要工作。从矛盾的另一方看，宗教是包含多种矛盾的统一体。这些矛盾包括：宗教的意识形态性和社会实体性的矛盾；宗教的有神论同其丰富的思想文化内容的矛盾；宗教同所在社会的矛盾；第四，宗教的长期性和变动性的矛盾。

On the basis of analyzing both sides of the contradiction, to understand this pair of contradictions as a whole, it is necessary to comprehensively implement the Party’s policies and principles, and to unify the conduct of ideological struggle with the upholding of freedom of religious belief. Tian Xinming further points out that grasping this pair of contradictory relations includes grasping the following points. First, accurately grasp the field of struggle in which Marxist atheism opposes theism. Second, accurately grasp the target of atheist propaganda work. Propaganda should be directed at the broad masses. It should neither be specifically targeted at religious believers nor limited to within the Communist Party. Third, grasp the relationship between opposing theism and correctly treating religious culture. The clear-cut opposition to theism must be unified with the correct treatment of religious culture. Fourth, grasp the relationship between upholding a militant atheism in the ideological sphere and upholding the unity of the broad masses of religious believers around the Party and the government. Religious work and ideological work are both parts of the cause of socialism with Chinese characteristics led by the Party, and their fundamental purposes are consistent. Conducting ideological struggle and upholding freedom of religious belief are unified. But this is a unity that contains opposition; it is both opposition and unity. This requires grasping unity within opposition and grasping opposition within unity.

在分析矛盾双方的基础上，从整体上认识这一对矛盾，必须全面贯彻党的方针政策，把开展意识形态斗争和坚持宗教信仰自由统一起来。田心铭进一步指出，把握好这一对矛盾关系，包括把握好以下几点。第一，准确把握用马克思主义无神论反对有神论的斗争领域。第二，准确把握无神论宣传的工作对象。要面向广大群众做宣传。既不能专门针对信教群众，又不能限于共产党内。第三，把握好反对有神论和正确对待宗教文化的关系。要把旗帜鲜明反对有神论同正确对待宗教文化统一起来。第四，把握好在意识形态领域坚持战斗的无神论同坚持把广大信教群众团结在党和政府周围的关系。宗教工作和意识形态工作，都是党领导的中国特色社会主义事业的一部分，其根本目的是一致的。开展意识形态斗争和坚持宗教信仰自由是统一的。但这是包含着对立的统一，是既对立又统一。这就要求在对立中把握统一、在统一中把握对立。

Yan Shaohua studied the historical experience and insights of the Chinese Communist Party in handling religious issues in the southern Xinjiang region of Xinjiang in the 1950s. She mentioned that when the Chinese Communist Party implemented its religious policies in the 1950s, it combined them with the special circumstances of southern Xinjiang, adhered to the principle of separation of religion and politics, propagated and implemented the Party’s policy of freedom of religious belief in a group-differentiated, strategic, and phased manner, cautiously and steadily advanced the democratic reform of the religious system, and paid attention to uniting and educating religious figures, establishing an anti-feudal united front, which became a model for the Chinese Communist Party’s peaceful resolution of religious issues in ethnic minority areas. Li Chaoying, in response to the article “We Must Pay Attention to the Issue of How to Correctly Understand Religion,” discussed how to correctly understand religion. He emphasized that calling religion an achievement of reform and opening up is to hijack reform and opening up. The limitations of people’s understanding do not mean that the explanations and predictions provided by religion are effective. To first clarify the nature and type of religion before studying atheism is to restrict the study of atheism.

闫韶华研究了20世纪50年代中国共产党处理新疆南疆地区宗教问题的历史经验与启示。她提到20世纪50年代中国共产党贯彻落实党的宗教政策时，结合南疆特殊情况，坚持政教分离原则，分群体、有策略、分阶段地宣传和贯彻落实党的宗教信仰自由政策，慎重稳步地推进宗教制度民主改革，并注意团结教育宗教界人士，建立起反封建统一战线，成为中国共产党和平解决少数民族地区宗教问题的典范。李超英针对《必须关注如何正确认识宗教的问题》一文，谈了如何正确认识宗教的问题。他强调，把宗教说成是改革开放的成就就是在绑架改革开放。人们的认识有限并不等于宗教提供的解释和预测就有效。要先弄清楚宗教的性质和类型再研究无神论，这是在限制无神论的研究。

In addition, experts and scholars also studied specific issues that need to be understood and handled in the Party’s religious work. Zhang Xiaochen studied the ideological security risks and responses of religious online dissemination. Wang Weiping analyzed the ideological risks in forging a sense of community for the Chinese nation. Tu Jianhua sorted out the current situation of contemporary secret societies and sects. Ning Yu explored the trends and countermeasures of religious and cult infiltration in universities since 2019.

此外，专家学者也研究了党的宗教工作需要认识和处理的具体问题。张晓晨研究了宗教网络传播的意识形态安全风险与应对。汪伟平分析了铸牢中华民族共同体意识中的意识形态风险。涂建华梳理了当代会道门现状。宁宇探讨了2019年以来高校宗教与邪教渗透趋势与对策分析。

The Sinicization of religion is the fundamental direction for actively guiding religion to adapt to socialist society, and it is also a focus of scholarly research. Zhu Xiaoming, combining the practice of compiling the *General History of Chinese Religious Thought: Volume on the Primary Stage of Socialism*, pointed out that the key nodes and important achievements in the historical evolution of contemporary Chinese religious thought, as well as the historical processes and historical experiences that led to these achievements, have important inspirational and referential significance for doing a good job in religious work in the New Era and promoting the Sinicization of religion. First, religious work must be carried out in conjunction with the central work and political activities of each period. Second, the Party and government provide political guidance and action orientation for the evolution of religious thought. Third, the government guides according to circumstances, seizing the opportunity to reclaim sovereignty in the religious sphere. Fourth, do a good job in united front work with representative religious figures. Fifth, rely on and mobilize the broad masses of the people, including religious believers. Sixth, interpret religious doctrines and canons in a way that conforms to social progress and the requirements of the times. Seventh, understand the differences between contextualization, localization, and Sinicization. Eighth, leverage the role of the three teams—political, academic, and religious—in the development of religious thought in New China. Zhu Xiaoming further pointed out that grasping the “relationship between freedom of religious belief and ideological struggle” involves both the contest between theism and atheism and the contest between correct and incorrect thought within religious circles. The objects, content, and requirements of the two are different, and the leadership systems and mechanisms should also be differentiated to ensure clear responsibilities and implementation. Upholding and propagating Marxist atheism is not targeted at religious circles but at society as a whole, with a focus on Party cadres and youth. This goes beyond the scope of united front work. It is suggested that leading organs and competent departments such as the Central Organization Department, which is in charge of Party member education and cadre education, the Central Propaganda Department, which is in charge of ideological work, and the Ministry of Education, which is in charge of school education, take the lead in implementation, further improving and perfecting the systems and mechanisms for the Party’s leadership over Marxist atheist research and propaganda education work. The contest between correct and incorrect thought within religious circles should still be led and promoted primarily by the United Front Work Department and the Religious Affairs Bureau, supporting and guiding religious circles to actively and consciously carry it out, being adept at mobilizing, discovering, and summarizing typical cases and practical experiences of the Sinicization of religion in the New Era, guiding according to circumstances, and continuously opening up the practical path of the Sinicization of religion in the New Era.

宗教中国化是积极引导宗教与社会主义社会相适应的根本方向，亦是学者们研究的重点。朱晓明结合《中国宗教思想通史·社会主义初级阶段卷》的编写工作的实践，指出当代中国宗教思想史发展演进的关键节点和重要成果，以及取得这些成果的历史过程、历史经验，对做好新时代宗教工作，推进宗教中国化，具有重要启发和借鉴意义。第一，宗教工作要结合每个时期的中心工作和政治活动去进行。第二，党和政府推进宗教思想演进的政治引领、行动导向。第三，政府因势顺导，不失时机地夺回宗教领域的主权。第四，做好宗教界代表人士的统战工作。第五，依靠和发动包括信教群众在内的广大人民群众。第六，对教义教规作出符合社会进步、符合时代要求的阐释。第七，认识处境化、本地化与中国化的不同。第八，发挥政教学三支队伍在新中国宗教思想发展中的作用。朱晓明进一步指出，把握好“宗教信仰自由和意识形态斗争的关系”，涉及有神论和无神论的较量，也涉及宗教界内部正确和错误思想的较量。二者的对象、内容、要求不同，领导体制机制也应有所区别，才能职责分明，落到实处。坚持和宣传马克思主义无神论，不是以宗教界为对象，而是以全社会为对象，重点是党员干部和青少年，这就超出了统战工作的范围，建议以主管党员教育、干部教育的中央组织部，主管意识形态工作的中央宣传部和主管学校教育的教育部等领导机关和主管部门牵头落实，进一步健全和完善党领导马克思主义无神论研究和宣传教育工作的体制机制。宗教界内部正确和错误思想的较量，仍应以统战部、宗教局为主牵头推动，支持和引导宗教界积极、自觉地进行，善于发动、发现和总结新时代宗教中国化的典型案例和实践经验，因势利导，不断开拓新时代宗教中国化的实践道路。

Zeng Chuanhui studied the issue of the Sinicization of religion from the perspective of Chinese culture’s view of religion. He believes that Chinese traditional culture, with humanistic rationality as its foundation, has a view of religion whose spirit is highly consistent with the essence of the Marxist view of religion. Its concepts such as “cutting off the communication between heaven and earth,” [11]11 “绝地天通” (jué dì tiān tōng): An ancient Chinese concept referring to a mythical separation of the realms of heaven and earth, often interpreted as a state monopoly on religious communication. “respecting ghosts and gods while keeping them at a distance,” [12]12 “敬鬼神而远之” (jìng guǐ shén ér yuǎn zhī): A Confucian attitude from the *Analects*, meaning to respect spiritual beings but keep them at a distance. “using divine teachings to educate,” [13]13 “神道设教” (shén dào shè jiào): A classical Chinese concept of using religious or spiritual teachings as a means of moral education and social governance. and “achieving divinity through merit” [14]14 “功德成神” (gōng dé chéng shén): A traditional Chinese folk religious idea that a person can become a deity through accumulated merit and virtuous deeds. are all critically inherited and developed by the Party’s religious work theory in the New Era. Zhang Jiansong discussed several thoughts on the Sinicization of religion in China in the New Era. He believes that the establishment of the People’s Republic of China in 1949 serves as a boundary; the period before that was the preparatory stage for the Sinicization of religion in China, that is, the stage of localization and indigenization of foreign religions except for Daoism. The period between 1949 and 2015 is called the initial stage of Sinicization or the pre-Sinicization stage. Starting from 2015, the characteristics of the stage of Sinicization of religion in China are that each religion adapts to the requirements of the New Era and accelerates the process of Sinicization.

曾传辉从中国文化的宗教观研究了宗教中国化的问题。他认为，中国传统文化以人文理性为底色，其宗教观的精神与马克思主义宗教观的精髓具有高度的一致性，其绝地天通、敬鬼神而远之、神道设教、功德成神等都为新时代党的宗教工作理论所批判地继承和发扬光大。张俭松谈了关于新时代我国宗教中国化的几点思考。他认为，1949年中华人民共和国建立为界，以前是我国宗教中国化的准备阶段，也就是除了道教之外的外来宗教的本土化、本色化阶段。1949年到2015年之间的时期，这个称作是中国化的初始阶段或叫前中国化阶段。从2015年开始我国宗教中国化的阶段特点各个宗教适应新时代的要求，加速中国化的进程。

Experts and scholars also put forward their own views on some specific issues of the Sinicization of religion. Ding Tao believes that adhering to the direction of the Sinicization of religion in China should not overstate the role of religious circles.

专家学者们也针对宗教中国化的一些具体问题，提出了自己的看法。丁涛认为，坚持我国宗教中国化方向不宜拔高宗教界的作用。

At the closing ceremony, Jia Runguo gave a conference summary. He pointed out that leaders, experts, and scholars at this conference all delivered excellent speeches, and it was a very successful conference. Since the 2021 National Conference on Religious Work proposed “strengthening the disciplinary construction of Marxist religious studies,” the development situation of atheist work in China has been good, and various universities have also begun to respond to and implement the spirit of the conference. Overall, the study of Marxist atheism has a long way to go, and we should have confidence. The 20th National Congress of the CPC put forward the “Three Imperatives,” [15]15 “三个务必” (sān gè wù bì): The “Three Imperatives” from Xi Jinping’s report to the 20th National Congress of the CPC: (1) never forget the original aspiration and founding mission; (2) remain modest, prudent, and hardworking; (3) dare to struggle and be good at struggle. which also apply to Marxist atheism and Marxist religious studies. We must study and implement the spirit of the 20th National Congress of the CPC to write a more splendid chapter of Marxist atheism in the New Era.

在闭幕式上，加润国作了会议总结。他指出，此次会议各位领导和专家学者都作了精彩发言，这是一次很成功的大会。自2021年全国宗教工作会议提出要“加强马克思主义宗教学学科建设”以来，我国无神论事业的发展形势良好，各高校也开始响应并落实会议精神。整体而言，马克思主义无神论研究任重道远，我们应有信心。党的二十大提出了“三个务必”，也适用于马克思主义无神论和马克思主义宗教学。要学习贯彻党的二十大精神，谱写新时代马克思主义无神论更绚丽的华章。

(Author: Assistant Researcher, Institute of Marxism, Chinese Academy of Social Sciences)

（作者：中国社会科学院马克思主义研究院助理研究员）

Online Editor: Rainbow

网络编辑：彩虹