Several Questions That Need to Be Answered in Adhering to the Direction of Sinicization of Religion in China

At present, under the guidance of the Party and the government, “adhering to the direction of Sinicization of religion in China” has generally entered the “deepening” stage. The “Five Identifications” [1]1 The “Five Identifications” refer to identification with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics. among religious circles have been continuously strengthened, and the self-confidence, consciousness, and initiative to deeply promote the Sinicization of religion in China have gradually increased. However, at the grassroots level, in the actual process of promoting religious Sinicization, some problems have also been encountered. Surveys have found that some religious believers ask: What is Sinicization? Why is Sinicization necessary? What will happen to religion after Sinicization? The root cause of the above problems lies in the fact that the understanding of religious Sinicization is either lacking or biased. Therefore, it is necessary to further understand the connotation of religious Sinicization and clarify some erroneous understandings. This will help ensure the correctness of the direction of promoting religious Sinicization at the grassroots level and stimulate the endogenous motivation of religious circles and the vast number of religious believers to consciously promote religious Sinicization. Based on this, this article intends to deeply explore the connotation of religious Sinicization from three perspectives: “Does religious Sinicization mean to ‘sinicize away’ religion?”, “Is religious Sinicization the politicization of religion?”, and “Is religious Sinicization the development of religion?”

当前，在党和政府的引导下，“坚持我国宗教中国化方向”总体上已经进入“深入”阶段，宗教界“五个认同”不断增强，深入推进我国宗教中国化的自信心、自觉性、主动性逐渐增强。但基层在实际推进宗教中国化的进程中，也遇到了一些问题。调研发现有信教群众问什么是中国化？为什么要中国化？中国化后宗教会怎么样？产生以上问题的根本原因在于对宗教中国化的理解要么缺失了、要么偏颇了。因此，需要进一步理解宗教中国化的内涵，澄清一些错误的认识。这将有利于基层推进宗教中国化方向的正确性，激发宗教界及广大信教群众自觉推进宗教中国化的内生动力。基于此，本文拟从“宗教中国化是要化掉宗教吗？”“宗教中国化是宗教政治化吗？”“宗教中国化是发展宗教吗？”三个角度深入探讨宗教中国化的内涵。

I. Does Religious Sinicization Mean to “Sinicize Away” Religion?

一、宗教中国化是“化掉”宗教吗？

Some people believe that after religious Sinicization, religion will be transformed beyond recognition, and religion will no longer be religion. Such an understanding is incorrect. General Secretary Xi Jinping clearly pointed out: “An important task of actively guiding religion to adapt to the socialist society is to support our country’s religions in adhering to the direction of Sinicization. We must use the core socialist values to lead and educate religious figures and believers, promote the fine traditions of the Chinese nation, guide the vast number of believers with concepts such as unity and progress, peace and tolerance, and support all religions, while maintaining their basic beliefs, core doctrines, and ritual systems, to deeply explore the content in religious doctrines and regulations that is conducive to social harmony, progress of the times, and healthy civilization, and to interpret religious doctrines and regulations in a way that conforms to the requirements of contemporary China’s development and progress and to the excellent traditional Chinese culture.” [1]1 The “Five Identifications” refer to identification with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics. This passage provides important guidance for our understanding of religious Sinicization.

有人认为宗教中国化后，宗教会被改造得面目全非，宗教不再成其为宗教。这样的理解是不正确的。习近平总书记明确指出：“积极引导宗教与社会主义社会相适应，一个重要的任务就是支持我国宗教坚持中国化方向。要用社会主义核心价值观来引领和教育宗教界人士和信教群众，弘扬中华民族优良传统，用团结进步、和平宽容等观念引导广大信教群众，支持各宗教在保持基本信仰、核心教义、礼仪制度的同时，深入挖掘教义教规中有利于社会和谐、时代进步、健康文明的内容，对教规教义作出符合当代中国发展进步要求、符合中华优秀传统文化的阐释。”[1]这一段话为我们理解宗教中国化提供了重要遵循。

First, the purpose of adhering to the Sinicization of religion in China is to guide religion to adapt to the socialist society. Historically, the inheritance of various foreign religions in China has followed the law of survival of the fittest. The higher the degree of Sinicization, the higher the degree of adaptation to society. Take Buddhism and Islam as examples. After Buddhism was introduced into China, it integrated and developed with Chinese Confucian culture and Taoist culture, mainly going through three different stages: “ancient Indian Buddhism in China, Sinicization of Buddhism, and development of Chinese Buddhism” [2]2 The “dual pan-ideologies” refer to Pan-Islamism and Pan-Turkism., achieving a “highly Sinicized religion represented by Zen Buddhism,” and “ultimately forming a Buddhist culture with Chinese characteristics, which has left a profound impact on the religious beliefs, philosophical concepts, literature and art, rituals and customs of the Chinese people.” [3]3 The “three forces” refer to terrorism, separatism, and extremism. Since its introduction into China, Islam, in the process of striving to adapt to Chinese society, has advocated that “patriotism is part of faith,” correctly handling the relationship between patriotism and love of religion; promoted “dual loyalty,” ritualized “Islamic law (regulations),” absorbed traditional Chinese ritual and custom culture, abandoned and avoided the “legal” content of Sharia, forming a tradition of Sharia (regulations) following national law, and wisely resolved the relationship between national law and religious regulations; “interpreting scriptures with Confucianism” rooted Islamic scripture studies in Chinese soil, promoting the integration of Islamic culture and Chinese culture. The history of religious “Sinicization” shows that only by continuously reforming, actively seeking change and responding to change in Chinese society, and actively abolishing religious doctrines, regulations, and outdated customs that are contrary to China’s political, economic, and social development, can religion truly adapt to and integrate into Chinese society.

其一，坚持我国宗教中国化的目的，是为了引导宗教与社会主义社会相适应。历史地看，各大外来宗教在中国的传承，遵循着适者生存的规律，中国化程度越高，表明与社会相适应的程度越高。以佛教和伊斯兰教为例。佛教传入中国之后，与中国儒家文化和道家文化融合发展，主要经历了“古印度佛教在中国、佛教中国化、中国佛教发展”[2]三个不同的阶段，成就了以“禅宗为代表的高度中国化的宗教”，“最终形成具有中国特色的佛教文化，给中国人的宗教信仰、哲学观念、文学艺术、礼仪习俗等留下了深刻影响”[3]。伊斯兰教自传入中国以后，在努力适应中国社会的过程中，倡导“爱国是信仰的一部分”，正确处理好了爱国和爱教的关系；提倡“二元忠诚”，将“伊斯兰教法（规）”礼俗化，吸收了中国传统礼俗文化，摒弃并回避了教法中“法”的内容，形成了教法（规）顺随国法的传统，智慧地解决了国法与教规的关系；“以儒诠经”把伊斯兰教经学扎根于中国土壤中，促进了伊斯兰文化与中华文化的结合。宗教“中国化”的历史表明，只有以不断革新的精神，在中国社会中主动求变、主动应变，主动革除有悖于中国政治、经济、社会等发展的教规教义、陈规陋俗等，才能真正实现宗教适应并融入中国社会。

Second, “using the core socialist values to lead” and “supporting all religions in maintaining their basic beliefs, core doctrines, and ritual systems” sets the tone for religious Sinicization. That is to say, the basic and core elements that make religion what it is will not be touched or changed. This makes it clear that religious Sinicization is by no means about changing people’s religious beliefs or making believers abandon their religious faith. Rather, while maintaining “what makes religion religion,” everything else can be “sinicized.” “‘Sinicization’ is not about completely ‘sinicizing away,’ but about adapting to an environment without conflicting with local culture and politics.” [4]4 The “soil-loosening project” is a term used in Chinese political discourse to describe efforts by hostile foreign forces to gradually undermine the ideological foundation and social stability of China, often through cultural infiltration. So, what are the basic beliefs and core doctrines of this religion? Who does the sinicizing, how is it done, and who provides support? What exactly constitutes an “interpretation that conforms to the requirements of contemporary China’s development and progress and to the excellent traditional Chinese culture”? Only by clarifying these issues can misunderstandings be eliminated and religious circles be guided to better practice. These issues all imply a key and profound content: the Sinicized interpretation of religious doctrines and regulations and the construction of a religious ideological system with Chinese characteristics.

其二，“用社会主义核心价值观来引领”“支持各宗教在保持基本信仰、核心教义、礼仪制度”奠定了宗教中国化的基调。也就是说宗教之所以为宗教的基本的、核心的东西不会触动、不会改变，这就明确了宗教中国化绝不是要改变人们的宗教信仰，不是要信教者放弃宗教信仰。而是在保持住“宗教之所以为宗教”的同时，其他的都可以“化”，“‘化’并不是彻底地‘化’掉，而是适应一个环境，不与本土的文化、政治发生冲突”[4]。那么哪些是这个宗教的基本信仰、核心教义？谁来化，怎么化呢，谁来支持？怎么样才算是“符合当代中国发展进步要求、符合中华优秀传统文化的阐释”呢？只有弄清楚这些问题，才能消除误解，引导宗教界更好地实践。这些问题都内涵了一个关键而深刻的内容：教义教规中国化的阐释和中国特色的宗教思想体系的建设。

The interpretation of religious doctrines and regulations needs to always keep pace with the times and continuously adapt to the socialist society in China. If the interpretation does not keep pace with the times, it is very likely to lead to misinterpretations of religious doctrines and regulations, endangering China’s religious security and religious discourse power, and thereby endangering national security. Currently, hostile Western forces use their religious discourse power to carry out long-term infiltration against us, threatening China’s ideological security. Examples include the “soil-loosening project” of “cultural colonization,” the “dual pan-ideologies” [5]5 The Central Soviet Area (中央苏区) was the largest and most important base area of the Chinese Communist Party during the Chinese Civil War (1927–1937), centered in Jiangxi and Fujian provinces. of the “three forces” [6]6 The New Democratic Revolution (新民主主义革命) refers to the stage of the Chinese revolution led by the CPC from 1919 to 1949, which overthrew imperialist, feudal, and bureaucratic-capitalist rule., and extremist ideologies like “jihad and martyrdom.” As General Secretary Xi Jinping pointed out, “Religious extremist ideologies have seeds abroad, soil at home, and a market online.” [5]5 The Central Soviet Area (中央苏区) was the largest and most important base area of the Chinese Communist Party during the Chinese Civil War (1927–1937), centered in Jiangxi and Fujian provinces. Therefore, once religious discourse power is lost, China’s religions will deviate from the direction of Sinicization, and China’s ideology, state power, and grassroots political power will face significant challenges. [6]6 The New Democratic Revolution (新民主主义革命) refers to the stage of the Chinese revolution led by the CPC from 1919 to 1949, which overthrew imperialist, feudal, and bureaucratic-capitalist rule.

教义教规的阐释需要始终坚持与时俱进，不断与中国社会主义社会相适应。如果不坚持与时俱进的阐释，就很有可能出现教义教规的曲解，危害我国宗教安全与宗教话语权，进而危害国家安全。当前，西方敌对势力利用其宗教话语权对我进行长期渗透，威胁我国意识形态安全，比如实施“文化殖民”的“松土工程”、“三股势力”的“双泛思潮”和“圣战殉教”的极端思想等。就如习近平总书记指出，“宗教极端思想境外有种子、境内有土壤、网上有市场”。[5]所以，一旦失去了宗教话语权，我国宗教就会偏离中国化方向，我国的意识形态、国家和基层政权将会受到很大的挑战。[6]

Historical experience and lessons tell us that the power to interpret religious doctrines, regulations, or scriptures cannot be limited to a single individual or a single religious activity site; otherwise, it is difficult to accurately, systematically, and comprehensively interpret religious scriptures and religious ethical thoughts while maintaining the “true nature of religion.” Therefore, to ensure ideological unity and correct direction in promoting religious Sinicization, so that it meets both the internal requirements for the healthy inheritance of religion itself and the progressive requirements of contemporary China’s development, we must guide religious circles to be good at upholding fundamental principles and breaking new ground, and have the courage to discard the old and establish the new in promoting the Sinicization of religious doctrines and regulations. To this end, theoretically, we need to build a mechanism platform for “scriptural interpretation and explanation.” That is, to support the establishment of an organization or institution that takes the interests of the state and the people as its starting point, is under the leadership of the Party committee and government, is recognized by the state, and is endorsed by religious circles. On this platform, representative figures selected by the Party and government and recognized by various religions will carry out the work of religious ideological construction and the interpretation of religious doctrines and regulations. These representative figures should at least possess the following excellent qualities: politically reliable, accomplished in religion, morally convincing, law-abiding at the baseline, disciplined in practice, responsible in performing duties, and capable of playing a role at critical moments. In short, patriotism must be the prerequisite, adhere to the leadership of the Communist Party of China, unify patriotism and love of religion, safeguard both the security of national sovereignty and the security of China’s religious sovereignty; comply with laws and regulations, abide by China’s laws, regulations, and policies, and ensure that religion does not override the law; adapt to the socialist society with Chinese characteristics, integrate with the excellent traditional Chinese culture, better achieve seeking common ground while reserving differences and converging differences while dissolving them, and integrate common moral and ethical orientations, common interests and concerns, common awareness of the rule of law, and common social responsibilities into religious Sinicization. Only such Sinicization will be more meaningful, better suppress the negative effects of religion, and highlight the humanistic nature of religious Sinicization.

历史经验教训告诉我们，教义教规或宗教经典的阐释权不能局限于某个人、某一个宗教活动场所，否则很难在保持“宗教本真”的前提下准确系统全面阐释宗教经典、宗教伦理思想等。所以，为了确保宗教中国化推进工作中的思想统一、方向正确，使之既符合宗教自身健康传承的内在要求，又符合当代中国发展的进步要求，我们要引导宗教界在推进教义教规的中国化中善于守正创新、勇于革故鼎新。为此，从理论上而言，我们需要搭建“阐经释义”的机制平台，即支持搭建一个以国家、人民利益为出发点，由党委政府领导下，国家认定的、宗教界认同的组织或机构。在这个平台上，由党和政府遴选出的、各宗教公认的代表人士做宗教思想建设、教义教规的阐释工作。这些代表人士至少要具备如下优良品格：政治上靠得住、宗教上有造诣、品德上能服众、底线上守法律、修行上持戒规、履职上尽责任、关键时起作用。简而言之，要以爱国为前提，坚持中国共产党的领导，把爱国爱教统一起来，既维护国家主权的安全，也要维护中国宗教主权的安全；要符合法律法规，要遵守我国法律法规政策，不能出现教大于法；要与中国特色社会主义社会相适应，与中华优秀传统文化相融合，更好地实现求同存异、聚同化异，将共同的道德伦理取向、共同的利益关切、共同的法治意识、共同的社会责任等融进宗教中国化。这样的中国化才更有意义，才能更好地抑制宗教消极作用，凸显宗教中国化的人文性。

II. Is Religious Sinicization the Politicization of Religion?

二、宗教中国化是宗教政治化吗？

Religious Sinicization is not about politicizing religion. As soon as religious Sinicization was proposed, some hostile foreign forces believed that adhering to the direction of Sinicization of religion meant “making religion belong to the Party,” turning Chinese religions into “Party-run religions,” and strengthening control over religion. They have used the internet to slander and incite, misleading some religious figures and believers. [7]7 The War of Liberation (解放战争) is the Chinese term for the final phase of the Chinese Civil War (1945–1949), which resulted in the CPC’s victory and the founding of the People’s Republic of China. In response to such smears, we must state with greater confidence: The Communist Party of China has always respected and guaranteed citizens’ freedom of religious belief.

宗教中国化不是要将宗教政治化。宗教中国化一经提出，一些境外敌对势力就认为，坚持宗教中国化方向就是要“宗教姓党”，使中国宗教成为“党办宗教”，是要加强控制宗教，并通过网络进行污蔑、煽动，对部分宗教界人士和信教群众产生误导[7]。对此种抹黑，我们更要理直气壮地讲：中国共产党历来尊重和保障公民宗教信仰自由。

During the period of the New Democratic Revolution, the Communist Party of China, in handling religious issues in the Central Soviet Area, clearly stated: “The Chinese Soviet regime aims to ensure that the working and laboring masses have genuine freedom of religious belief, and absolutely implements the principle of separation of politics and religion.”[8]8 The Common Program (共同纲领) served as the de facto constitution of the People’s Republic of China from 1949 to 1954, before the adoption of the first formal constitution. To meet the needs of the revolutionary situation, Comrade Mao Zedong, in the political report “On Coalition Government” at the Seventh National Congress of the CPC, clearly pointed out: “The freedoms of speech, publication, assembly, association, thought, belief, and physical freedom for the people are the most important freedoms.”[9]9 The Chinese Dream (中国梦) is a political slogan introduced by Xi Jinping, referring to the goal of national rejuvenation and prosperity. “In accordance with the principle of freedom of religious belief, the Chinese liberated areas permit the existence of various religions. Whether it is Christianity, Catholicism, Islam, Buddhism, or other religions, as long as believers abide by the laws of the people’s government, the people’s government will protect them. Both believers and non-believers have their own freedoms, and no coercion or discrimination is allowed.”[10]10 “One guide, five identifications, three loves, four histories education” (一引领五认同三爱四史教育): A condensed formulation from Xi Jinping’s 2021 speech on religious work. “One guide” refers to guidance by core socialist values; “five identifications” refers to identification with the great motherland, the Chinese nation, Chinese culture, the CPC, and socialism with Chinese characteristics; “three loves” refers to love for the Party, the country, and socialism; “four histories” refers to the history of the CPC, New China, reform and opening up, and socialist development. During the War of Liberation, the provision that “the people of the People’s Republic of China have the freedoms of thought, speech, publication, assembly, association, correspondence, person, residence, migration, religious belief, and demonstration”[11] was written into the “Common Program of the Chinese People’s Political Consultative Conference,” which served as a provisional constitution. In 1954, the first Constitution of New China was enacted, clearly stating that “citizens of the People’s Republic of China have freedom of religious belief,” marking the true transition of “freedom of religious belief” from policy guarantee to legal guarantee. Since the founding of New China, the Party’s policy on freedom of religious belief has evolved from “respecting and protecting freedom of religious belief is the Party’s basic policy on religious issues. This is a long-term policy, one that will be implemented until the natural extinction of religion in the future”[12], to incorporating “comprehensively implementing the Party’s basic policy on religious work” into the Party Constitution, and then to General Secretary Xi Jinping’s emphasis on “completely, accurately, and comprehensively implementing the Party’s policy on freedom of religious belief, respecting the religious beliefs of the masses.”[13] This series of important statements and legal provisions all reflect the CPC’s consistent respect and protection of citizens’ freedom of religious belief, and its adherence to principles while innovating on the issue of freedom of religious belief policy.

新民主主义革命时期，中国共产党在处理中央苏区宗教问题时明确指出：“中国苏维埃政权以保证工农劳苦民众有真正的信教自由的实际为目的，绝对实行政教分离的原则”[8]。为应对革命情势的需要，毛泽东同志在中国共产党七大政治报告《论联合政府》中明确指出，“人民的言论、出版、集会、结社、思想、信仰和身体这几项自由，是最重要的自由”[9]，“根据信教自由的原则，中国解放区容许各派宗教存在。不论是基督教、天主教、回教、佛教及其他宗教，只要教徒们遵守人民政府法律，人民政府就给以保护。信教的和不信教的各有他们的自由，不许加以强迫或歧视。”[10]解放战争时期，又将“中华人民共和国人民有思想、言论、出版、集会、结社、通讯、人身、居住、迁徙、宗教信仰及示威游行的自由权”[11]写进具有临时宪法性质的《中国人民政治协商会议共同纲领》。1954年新中国第一部宪法出台，明确“中华人民共和国公民有宗教信仰的自由”，标志着“宗教信仰自由”真正实现了从政策保障到法律保障的转变。新中国成立以来，党的宗教信仰自由政策从要“尊重和保护宗教信仰自由，是党对宗教问题的基本政策。这是一项长期政策，是一直要贯彻执行到将来宗教自然消亡的时候为止的政策”[12]、到把“全面贯彻党的宗教工作基本方针”写入党章，再到习近平总书记强调“要完整、准确、全面贯彻党的宗教信仰自由政策，尊重群众宗教信仰”[13]。这一系列的重要表述和法律规定，无不体现了中国共产党尊重和保护公民宗教信仰自由的一以贯之，体现了中国共产党在宗教信仰自由政策问题上的守正创新。

In summary, the Communist Party of China, with its superb political wisdom, has always based itself on China’s actual conditions, consistently adhered to the Marxist view on religion, and creatively proposed “political unity and cooperation, mutual respect in belief” with religious figures. It has established, consolidated, and developed the patriotic united front between the Party and religious circles, correctly handled the relationship between atheists and theists, and formed the Party’s unique experience and political advantage in handling religious issues. This has also provided Chinese wisdom for how socialist countries should handle religious issues. Practice has proven that the CPC, which adheres to Marxist atheism, is the fundamental guarantee for realizing freedom of religious belief, maintaining harmony and stability in the religious sphere, promoting healthy and harmonious religious relations, and guiding the healthy inheritance of religion. Communists adhere to Marxist atheism not by simply equating the difference between atheism and theism with political opposition. Under socialist conditions, although atheists and theists differ in worldview, they are consistent on principled issues involving political stance and political direction, such as patriotism, safeguarding national unity, and supporting socialism. Therefore, what we pursue is “seeking common ground while reserving differences,” that is, continuously consolidating and developing the patriotic united front between the Party and religious circles, to gather people’s hearts and pool strength for the great rejuvenation of the Chinese nation.

总之，中国共产党以其高超的政治智慧，始终立足中国实际情况，始终坚持马克思主义宗教观，开创性地提出与宗教界人士实行“政治上团结合作、信仰上相互尊重”，建立、巩固和发展了党同宗教界的爱国统一战线，正确地处理好了无神论者与有神论者的关系，形成了我们党处理宗教问题的独特经验和政治优势，也为社会主义国家如何处理好宗教问题提供了中国智慧。实践证明，坚持无神论的中国共产党是实现宗教信仰自由、维护宗教领域和谐稳定、促进宗教关系健康和谐、引导宗教健康传承的根本保证。中国共产党人坚持马克思主义无神论，不是简单地把无神论与有神论的差异等同于政治上的对立。在社会主义条件下，无神论者与有神论者虽然在世界观上不同，但在爱国、维护祖国统一、拥护社会主义等涉及政治立场和政治方向的原则问题上一致的，所以我们所追求的是“求大同、存小异”，就是不断巩固和发展党同宗教界的爱国统一战线，为中华民族伟大复兴凝聚人心、汇聚力量。

The Communist Party of China does not believe in religion, but it respects the people’s choice of belief. Communists have proposed that the essence of religious work is mass work, consistently integrating the people-centered thinking throughout religious work, pointing out that “the fundamental interests of religious believers and non-believers in politics and economy are consistent; both are part of the Party’s governing mass base.”[14] “The vast majority are part of the broad masses of the people, laborers and patriots who support the leadership of the Communist Party, support the socialist system, and actively participate in socialist construction.”[15] These statements clarify the positioning of religious believers and refute the erroneous views of some individuals in society who regard religious believers as “backward elements” or “alien forces.” Practice has proven that religious believers, as “the Party’s governing mass base,” have also made outstanding contributions to safeguarding national unity and national security, promoting ethnic unity and social stability. For example, in 2022, the United Front Work Department of the CPC Central Committee held the first National Conference to Commend Advanced Collectives and Individuals in Religious Circles, where 253 advanced collectives and 156 advanced individuals were commended, fully reflecting the Party and state’s high recognition of advanced models in the national religious circles. Therefore, towards religious figures and the broad masses of religious believers, we have always adhered to the concepts of respect, trust, unity, education, and guidance, uniting them as much as possible around the Party and government. Of course, respecting believers’ faith does not mean leaving religion unchecked. It must be clear that freedom of religious belief is not equivalent to religious freedom; the boundary of freedom of religious belief is the law, and no lawless places, lawless persons, or lawless religions are allowed.

中国共产党不信仰宗教，但是尊重群众的信仰选择。中国共产党人提出宗教工作的本质上是群众工作，始终将以人民为中心的思想贯穿于宗教工作始终，指出“信教群众和不信教群众在政治上经济上的根本利益是一致的，都是党执政的群众基础。”[14]，“绝大多数是广大人民群众的一部分,是拥护共产党的领导,拥护社会主义制度,积极参加社会主义建设的劳动者、爱国者”[15]。这些论述明确了信教群众的定位，驳斥了社会上个别人视信教群众为“落后分子”“异己力量”的错误观点。实践证明，信教群众作为“党执政的群众基础”，同样为维护祖国统一和国家安全、促进民族团结和社会稳定作出了突出贡献，如2022年中央统战部召开的首届全国宗教界先进集体和先进表彰大会，会上对253个先进集体和156名先进个人进行了表彰，正体现了党和国家对全国宗教界先进典型的充分肯定。所以对宗教界人士和广大信教群众，我们一直秉持尊重、信任、团结、教育、引导的理念，最大限度地把他们团结在党和政府周围。当然，尊重信众的信仰，并不意味着对宗教撒手不管。要清楚宗教信仰自由不等同于宗教自由，宗教信仰自由的边界是法律，决不允许有法外之地、法外之人、法外之教。

Similarly, the current work of sinicization of religion is an inheritance and development of religious policy, a full respect for the laws and inevitable requirements of the survival and development of religion, and even more a strategic measure to solve prominent issues in China’s religious sphere. The sinicization of religion is not only related to the healthy inheritance of religion, the healthy and harmonious development of religious relations, China’s discourse power in the international religious arena, social stability, and national sovereignty and security, but also related to the realization of the Chinese Dream of the great rejuvenation of the Chinese nation. Precisely because of this, in promoting the sinicization of religion, the Party and government must not stand idly by. They must strengthen guidance for representative figures in religious circles in terms of political awareness, policies and regulations, cultural literacy, and self-management, to create conditions, optimize the environment, and provide support for advancing the sinicization of religion. Those erroneous views that consider the sinicization of religion as controlling religion are precisely another argument from hostile foreign forces who have always believed that China has no freedom of religious belief.

同样，当前的宗教中国化工作是对宗教政策的继承和发展，是充分尊重宗教生存发展的规律和必然要求，更是解决我国宗教领域突出问题的战略举措。宗教中国化不仅关系宗教健康传承，关系宗教关系的健康和谐，关系中国宗教在国际上的话语权，关系社会稳定和国家主权安全，更关系中华民族伟大复兴中国梦的实现。正是因为如此，推进宗教中国化，党和政府绝不能袖手旁观，要加强对宗教界代表人士政治觉悟、政策法规、文化素养、自我管理等方面的引导，为推进宗教中国化创造条件，优化环境、保驾护航。那些认为宗教中国化是控制宗教的错误言论，正是境外敌对势力一直以来认为中国无宗教信仰自由的又一说辞。

Facts speak louder than words. Chinese religion is generally “harmonious,” and there have been no large-scale religious wars. “China has religions such as Buddhism, Taoism, Islam, Catholicism, and Christianity, with nearly 200 million religious citizens, over 380,000 clergy, and more than 140,000 legally registered religious sites.”[16] The mainstream of China’s religious circles is positive. Overall, the mainstream of China’s major religions and the broad masses of religious believers is good. They are patriotic and love their religion, and can make positive contributions in many fields, such as promoting social stability, strengthening ethnic unity, safeguarding national unity, promoting traditional culture, building an ecological civilization, enhancing moral cultivation, carrying out public charity, and promoting people-to-people diplomacy.

事实胜于雄辩，中国宗教总体是“和谐”的，没有发生过大规模的宗教战争。“中国有佛教、道教、伊斯兰教、天主教和基督教等宗教，信教的公民近2亿，有38万多教职人员，依法登记的宗教场所有14万多处。”[16]中国宗教界主流是积极的。总的来看，中国各大宗教以及广大信教群众主流是好的，他们爱国爱教，在促进社会稳定、加强民族团结、维护祖国统一、弘扬传统文化、建设生态文明、提升道德素养、开展公益慈善、推动民间外交等诸多领域，能够做出正面的贡献。

In summary, the sinicization of religion is not the Party running religion, nor is it interfering in the internal affairs of religion. It is about respecting beliefs, actively guiding, providing support, and continuously improving the quality of the sinicization of religion. From the perspective of the united front, it is about continuously consolidating and developing the patriotic united front between the Party and religious circles, uniting the broad masses of religious believers as much as possible around the Party and government, uniting strength, building consensus, consolidating the ideological foundation for deeply advancing the sinicization of religion, and highlighting the people-centered nature of the sinicization of religion.

总之，宗教中国化不是党办宗教，不是干涉宗教内部事务，而是尊重信仰、积极引导、给予支持，不断提升宗教中国化的质量。从统一战线角度讲，就是要不断巩固和发展党同宗教界的爱国统一战线，最大限度把广大信教群众团结在党和政府周围，团结力量、凝聚共识，夯实深入推进宗教中国化的思想基础，凸显宗教中国化的人本性。

III. Is the Sinicization of Religion a Development of Religion?

三、宗教中国化是发展宗教吗？

The sinicization of religion is not for the purpose of developing religion, but for guiding religion to better adapt to China’s socialist society. China is an atheist country; “Marxism is the fundamental guiding ideology for building the Party and the country, and it is the soul and banner of our Party” [17]. In dealing with the issue of religion, the Communist Party of China has always followed the spirit of “adhering to the basic principles of Marxism, seeking truth from facts, proceeding from China’s actual conditions, discerning the general trend of the times, grasping historical initiative, and carrying out arduous exploration” [18]. Based on the scientific understanding that religion has its own objective laws of emergence, development, and extinction, and that its ultimate extinction may take far longer than that of classes or the state, our Party advocates neither using administrative power to develop religion nor using administrative power to eliminate religion. Based on the objective scientific understanding of the contradiction between atheism and theism, and between belief and non-belief, our Party advocates fully, accurately, and comprehensively implementing the policy of freedom of religious belief, respecting the religious beliefs of the masses, and conducting propaganda and education on Marxist atheism for society at large. Based on the understanding that religion is closely intertwined with politics, economy, society, culture, etc., playing a role where “one move may affect the whole situation,” our Party attaches great importance to religious work, treats religious issues as major issues in the Party’s governance of the country, and incorporates religious governance into the national governance system for consideration, thereby forging a path of religious governance with Chinese characteristics.

宗教中国化不是为了发展宗教，而是为了引导宗教更好地适应中国社会主义社会。中国是无神论国家，“马克思主义是我们立党立国的根本指导思想，是我们党的灵魂和旗帜”[17]。在对待宗教问题上，中国共产党始终遵循着“坚持马克思主义基本原理，坚持实事求是，从中国实际出发，洞察时代大势，把握历史主动，进行艰辛探索”[18]的精神。基于宗教有其产生、发展、消亡的客观规律以及最终消亡可能比阶级、国家的消亡还要久远的科学认识，我们党主张既不能用行政力量发展宗教，也不能用行政力量消灭宗教。基于无神与有“神”、信神与不信神矛盾的客观科学认识，我们党主张完整、准确、全面贯彻党的宗教信仰自由政策，尊重群众的宗教信仰，面向社会进行马克思主义无神论宣传教育。基于宗教与政治、经济、社会、文化等息息相关、有“牵一发而动全身”的角色认识，我们党高度重视宗教工作，把宗教问题作为党治国理政的重大问题，把宗教治理纳入国家治理体系进行考量，从而走出了一条中国特色的宗教治理之路。

“Religion is not only an ideology but also a social entity” [19]; “Religion… is also a special cultural phenomenon” [20]. For this reason, we must deeply understand that as an ideology, religion is opposed to Marxism in worldview; as a social entity, religion has its special value-guiding function, but it cannot serve as the core value of national and social development; as a special cultural phenomenon, religion can only be positioned as a “harmony” role in the “grand chorus” of China’s multicultural coexistence. The prerequisite for the sinicization of religion is to proceed on the basis of correctly understanding the social positioning and status of religion in China; the religious community must not “overstep its authority to take another’s job.” Any attempt to artificially promote the development of religion under the pretext of sinicization is erroneous, violates the principle of separation of church and state in our country, contradicts our country’s mainstream ideology, and does not conform to our country’s national conditions and religious conditions. Whether the direction of the sinicization of religion is correct concerns not only the transmission of religion but also the fate of the nation. From “localization” to “sinicization,” to some extent, this means that “transformation” must shift from a “self”-centered starting point to consciously proceeding from the “overall interests of the Chinese nation”; it means that the healthy transmission of religion must both reflect the will of the state and safeguard national interests, while always adhering to a people-centered approach and protecting the fundamental interests of both religious and non-religious masses, and at the same time be subordinate to the overall strategic situation of the great rejuvenation of the Chinese nation. Therefore, we must not equate guiding the healthy transmission of religion with developing religion; there is an essential difference between the two.

“宗教不仅是一种意识形态，而且还是一种社会实体”[19]“宗教....还是一种特殊的文化现象”[20]。为此，我们要深刻理解作为意识形态的宗教，在世界观上与马克思主义是对立的；作为社会实体的宗教，有其特殊的价值导向作用，但不能作为国家和社会发展的核心价值；作为特殊的文化现象的宗教，只能定位于我国多元文化共存的“大合唱”中的“和声”角色。宗教中国化的前提是在正确认识了中国宗教的社会定位、地位下进行，宗教界不能“越俎代庖”。任何企图借宗教中国化之名人为助推发展宗教，都是错误的，与我国政教分离原则相违背，与我国主流意识形态相违背，不符合我国国情和教情。宗教中国化的方向正确与否，既关涉宗教传承，更关涉国家命运。从“本土化”到“中国化”，在某种程度上，意味着“化”要从以“自我”为中心出发自觉向以“中华民族的整体利益”出发而转变，意味着宗教健康传承既要体现国家意志、维护国家利益，又要始终坚持以人民为中心，维护广大信教和不信教群众的根本利益，同时要服从于中华民族伟大复兴的战略全局。所以，我们不能把引导宗教健康传承等同于发展宗教，这是有本质区别的。

General Secretary Xi Jinping clearly pointed out at the 2021 National Conference on Religious Work: “We must deeply advance the sinicization of religion in our country, guide and support our country’s religions to take core socialist values as the guide, and enhance the identification of religious figures and believers with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics. We must carry out education on patriotism, collectivism, and socialism within the religious community, strengthen education on the history of the Party, the history of New China, the history of reform and opening up, and the history of socialist development in a targeted manner, and guide religious figures and believers to cultivate and practice core socialist values and promote Chinese culture” (abbreviated as “one guide, five identifications, three loves, four histories education”) [10]10 “One guide, five identifications, three loves, four histories education” (一引领五认同三爱四史教育): A condensed formulation from Xi Jinping’s 2021 speech on religious work. “One guide” refers to guidance by core socialist values; “five identifications” refers to identification with the great motherland, the Chinese nation, Chinese culture, the CPC, and socialism with Chinese characteristics; “three loves” refers to love for the Party, the country, and socialism; “four histories” refers to the history of the CPC, New China, reform and opening up, and socialist development.. This is the top-level design for guiding our country’s religions to face the New Era and new journey, to adapt to the socialist society with Chinese characteristics, and to create a new situation in the sinicization of religion, pointing out the correct direction for the healthy transmission of religion. We must take this as our guide and deeply understand the great significance of carrying out the three loves and four histories education for the sinicization of religion: from studying the “four histories” to cultivate the sentiment of the “three loves,” deeply comprehend the precious spiritual resources in the “four histories,” promote the establishment of a correct view of history within the religious community, draw wisdom and strength for advancing the sinicization of religion, and enhance historical confidence and confidence in advancing the sinicization of religion; from the study and education of the “three loves and four histories,” to understand and support the Party, deeply understand the “Two Establishments,” consciously practice the “Two Upholds,” so that the understanding that “without the Communist Party of China, there would be no New China, and there would be no great rejuvenation of the Chinese nation” takes root in the hearts of the religious community; from the study and education of the “three loves and four histories,” to assess world conditions and national conditions, while scientifically grasping the historical position of the country, clarify why and how the religious community should undertake the responsibility and mission of serving the country and the people, and clarify what social role religion should play; from the study and education of the “three loves and four histories,” to excavate the historical tradition of the religious community loving the Party, loving the country, and loving socialism, and combine it with fine traditional Chinese culture, transforming it into a spiritual weapon for “strict governance of religion,” continuously enhance the “five identifications,” so that the religious community’s sense of family and nation can be sustained in the contemporary era.

习近平总书记在2021年的全国宗教工作会议上鲜明指出：“要深入推进我国宗教中国化，引导和支持我国宗教以社会主义核心价值观为引领，增进宗教界人士和信教群众对伟大祖国、中华民族、中华文化、中国共产党、中国特色社会主义的认同。要在宗教界开展爱国主义、集体主义、社会主义教育，有针对性地加强党史、新中国史、改革开放史、社会主义发展史教育，引导宗教界人士和信教群众培育和践行社会主义核心价值观，弘扬中华文化”（简称“一引领五认同三爱四史教育”），这是引导我国宗教面向新时代新征程，适应中国特色社会主义社会，开创宗教中国化新局面的顶层设计，为宗教健康传承指明了正确方向。我们要以此为遵循，深刻理解开展三爱四史教育对于宗教中国化的重大意义：从“四史”学习中去厚植“三爱”情怀，深刻体悟“四史”中宝贵的精神资源，促进宗教界树立正确的历史观，汲取推进宗教中国化的智慧力量，增强推进宗教中国化的历史自信和底气；从“三爱四史”学习教育中，去认识党、拥护党，深刻理解“两个确立”，自觉践行“两个维护”，使“没有中国共产党，就没有新中国，就没有中华民族伟大复兴”的认识在宗教界深入人心；从“三爱四史”学习教育中，去研判世情、国情，在科学把握国家所处历史方位的同时，弄清楚宗教界为什么和怎样承担服务国家服务人民的责任使命，弄清楚宗教要扮演什么样的社会角色；从“三爱四史”学习教育中，挖掘宗教界爱党爱国爱社会主义的历史传统，并将其与中华优秀传统文化相结合，转化为“从严治教”的精神利器，不断增进“五个认同”，使宗教界的家国心、民族情在当代得以延续。

Therefore, the sinicization of religion is not about developing religion, but about realizing the situation where our country’s major religions “each appreciate their own beauty, appreciate the beauty of others, and share beauty together,” while actively guiding religion to adapt to socialist society, ensuring that the existence and development of religion are subordinate to the overall strategic situation of the great rejuvenation of the Chinese nation.

所以，宗教中国化不是发展宗教，而是为了实现我国各大宗教“各美其美，美人之美，美美与共”的同时，积极引导宗教与社会主义社会相适应，确保宗教的存在和发展服从于中华民族伟大复兴的战略全局。

IV. Conclusion

四、结语

Adhering to the direction of sinicization of religion in China is a gradual strategic task that cannot be accomplished overnight. Looking to the future, the road is rugged and the process is difficult. We must always maintain the correct direction and strategic resolve, place the deep advancement of the sinicization of religion in China within the new journey of comprehensively building a modern socialist country and comprehensively advancing the great rejuvenation of the Chinese nation, continuously deepen theoretical and practical innovation in the sinicization of religion, and strengthen the construction of an academic discourse system for advancing the sinicization of religion in China. Adhering to the sinicization of religion in China does not mean dissolving religion, politicizing religion, or developing religion. Instead, it means always adhering to the guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, upholding the leadership of the Party, with the religious community as the main body and academia as the auxiliary, and adhering to the “five benefits,” namely: being conducive to establishing a correct view of the nation, ethnicity, culture, history, and religion; being conducive to enhancing identification with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics; being conducive to uniting the broad masses of religious believers around the Party and government; being conducive to safeguarding national unity and social stability; and being conducive to the healthy and harmonious relationship among religions. This serves as the standard for constructing a religious thought system, religious institutional system, and religious governance system with Chinese characteristics, enabling religion to integrate into the development path of socialist culture with Chinese characteristics and actively adapt to socialist society with Chinese characteristics.

坚持我国宗教中国化方向是一项循序渐进的战略任务，无法一蹴而就。面向未来，道路崎岖、过程艰难，我们要始终保持正确方向和战略定力，把深入推进我国宗教中国化置于全面建设社会主义现代化强国、全面推进中华民族伟大复兴的新征程中，不断深化宗教中国化的理论和实践创新，加强推进我国宗教中国化的学术话语体系建设。坚持我国宗教中国化不是化掉宗教、不是宗教政治化、不是发展宗教，而是要始终坚持以习近平新时代中国特色社会主义思想为指引，坚持党的领导、宗教界为主体、学术界为辅助，坚持以“五个有利于”，即有利于树立正确的国家观、民族观、文化观、历史观、宗教观，有利于增进对伟大祖国、中华民族、中华文化、中国共产党、中国特色社会主义的认同，有利于把广大信教群众团结在党和政府周围，有利于维护祖国统一和社会稳定，有利于宗教关系健康和谐为标准，构建中国特色的宗教思想体系、宗教制度体系、宗教治理体系，使宗教融入中国特色社会主义文化发展道路、主动与中国特色社会主义社会相适应。

Online Editor: Tongxin

网络编辑：同心