Research on Lenin’s View of Religion in China since Reform and Opening Up: A Review and Prospect

Since the 18th National Congress of the CPC, General Secretary Xi Jinping has issued important instructions on religious work on multiple occasions, and religious work occupies an important position in the overall strategic layout of Chinese-path modernization. As a great Marxist theorist and proletarian revolutionary mentor, Lenin gradually explored and formed his own view of religion in the process of understanding and handling complex religious issues; it is a vivid practice of the Marxist view of religion in Russia. Sorting out the research achievements of the academic community and summarizing various viewpoints can deepen the understanding of Lenin’s view of religion and expand the dimensions of interpretation. This article mainly sorts out the key issues and research achievements that have received concentrated attention in the field of Lenin’s view of religion research in domestic theoretical circles since reform and opening up, and offers a preliminary prospect for future research.

党的十八大以来，习近平总书记多次对宗教工作做出重要指示，宗教工作在中国式现代化战略全局中占据重要地位。作为伟大的马克思主义理论家和无产阶级革命导师，列宁在认识和处理错综复杂的宗教问题中，逐步探索形成了自己的宗教观，是马克思主义宗教观在俄国的生动实践。梳理学界的研究成果，综述各类观点，能够深化对列宁宗教观的认识，拓展解读维度。本文主要梳理改革开放以来，国内理论界在列宁宗教观研究领域集中关注的重点问题和研究成果，并对未来研究进行初步展望。

I. Research on the Theoretical Sources of Lenin’s View of Religion

一、关于列宁宗教观理论来源的研究

The formation of Lenin’s view of religion has both profound theoretical roots and urgent practical impetus; it emerged in response to the needs and challenges of the times and was formed on the basis of inheriting the ideological achievements of predecessors. Domestic theoretical circles hold different views on the theoretical sources of Lenin’s view of religion, but there is relatively unified agreement on one aspect: that Marx and Engels had the most direct and important influence on the formation of Lenin’s view of religion. As an outstanding inheritor of the Marxist view of religion of Marx and Engels, Lenin, standing at the height of dialectical materialism and historical materialism and combining it with the concrete practice of the Russian proletarian revolution, gradually established his own theoretical system. For example, Sun Hutang and Du Li believe that Lenin’s view of religion and religious policy practice are a direct inheritance of the religious thought of Marx and Engels; he always adhered to and applied the principles of historical materialism to “analyze religion, this extremely complex cultural phenomenon and social phenomenon that concerns all aspects of human society.” [1]1 This quotation is from Xi Jinping’s report to the 20th National Congress of the Communist Party of China, held in October 2022. “Sinicization of religion” refers to the official policy of adapting religious doctrines, organizations, and practices to Chinese cultural and political conditions, with the aim of ensuring they are compatible with socialism with Chinese characteristics. Tian Xinming believes that Lenin inherited Marx’s view that “religion is the opium of the people” and “further used the ‘cheap liquor’ familiar to the Russian people to explain the role of religion,” [2]2 “Bringing order out of chaos” (拨乱反正) refers to the policy of correcting the excesses and errors of the Cultural Revolution, initiated under Deng Xiaoping’s leadership after 1978, which involved rehabilitating cadres, re-evaluating policies, and shifting the focus to economic development. combining Marx’s classic thesis with Russian local culture so that the masses could recognize the true face of religion. Huang Chenxin believes that Lenin inherited and developed Engels’ view that “from the standpoint of the state, the masses have the freedom to choose their religious belief,” [3]3 Sakata Tosei is a Japanese scholar; the text provides no further identification. elaborating on it more systematically and comprehensively; Lenin always adhered to the materialist stance and the principle of seeking truth from facts in his struggle against religion, “truly viewing the roots of religion from a materialist perspective,” [4]4 Huang Chenxin, “On Lenin’s View of Religion.” rather than being limited to vague propaganda.

列宁宗教观的形成既有深厚的理论根源，又有迫切的现实动力，是在面对时代需要和挑战中应运而生、在继承前人思想成果的基础上形成的。国内理论界关于列宁宗教观的理论来源有不同观点，但在一个方面的看法较为统一，即马克思和恩格斯对列宁宗教观形成具有最直接最重要的影响。作为马克思恩格斯宗教观的杰出继承者，列宁站在辩证唯物主义和历史唯物主义高度，结合俄国无产阶级革命的具体实践，逐步创立自身理论体系。比如，孙琥塘和杜丽认为，列宁宗教观和宗教政策实践是对马克思恩格斯宗教思想的直接继承，他始终坚持和运用历史唯物主义原理来“分析宗教这一关涉人类社会方方面面而异常复杂的文化现象与社会现象”。田心铭认为，列宁继承了马克思关于“宗教是人民的鸦片”的观点，又“进一步用俄国人民熟悉的‘劣质酒’来说明宗教的作用”,将马克思经典论断与俄国本土文化结合，使民众能认清宗教的真实面目。黄称心认为，列宁继承并发展了恩格斯关于“站在国家角度，人民群众有选择宗教信仰自由”的观点，对其进行了更为系统而全面的阐述，列宁在与宗教斗争中始终坚持唯物主义立场和实事求是原则，“真正立足唯物主义视角正确看待宗教根源”,而不仅仅局限于空泛的宣传。

Some scholars also believe that, in addition to Marx and Engels, the formation of Lenin’s view of religion was also influenced by other thinkers. The sources can be mainly divided into three categories: The first category consists of early Marxist theorists represented by Plekhanov and Dietzgen, whose ideas greatly inspired Lenin and played an important catalytic role in the formation of Lenin’s view of religion. For example, Wang Ping points out that after the failure of the 1905 Russian Revolution and the subsequent downturn, faced with the rise of “God-seeking” and “God-building,” Plekhanov conducted in-depth analysis and sharp criticism of them, always standing on the ground of historical materialism in fierce debates, defending the scientific nature of the Marxist view of religion, and “providing a direct philosophical basis” [5]5 Wang Ping, “Plekhanov’s Contribution to the Marxist View of Religion,” *Journal of Yunnan Normal University (Philosophy and Social Sciences Edition)*, no. 5 (2006). for Lenin’s handling of religious mysticism. Zhang Yibing (2008) believes that Dietzgen’s philosophical materialism had a very important theoretical influence on Lenin; Lenin systematically read a large number of his works and made annotations; on views regarding religion, Lenin mostly agreed with Dietzgen’s expositions, especially Dietzgen’s approach of following Feuerbach’s thought and linking religious theology with historical idealism for examination, which had a profound impact on Lenin’s later views on God and idealism.

也有一些学者认为，除马克思恩格斯外，列宁宗教观的形成也受到其他思想家的影响。来源主要可分为三类：第一类是以普列汉诺夫、狄慈根为代表的早期马克思主义理论家，他们的思想极大地启发了列宁，对列宁宗教观的形成起到了重要催化作用。如，王萍指出，1905年俄国革命失败并陷入低潮后，面对兴起的“寻神说”和“造神说”,普列汉诺夫对其进行了深度剖析和尖锐批评，在激烈论战中始终站在历史唯物主义立场上，捍卫了马克思主义宗教观的科学性，为列宁处理宗教神秘主义“提供了直接的哲学基础”。张一兵(2008)认为，狄慈根的哲学唯物主义对列宁产生了十分重要的理论影响；列宁系统阅读了其大量著作并进行了批注，在关于宗教的看法上，列宁多数时候对狄慈根的论述表示认同，尤其是狄慈根沿袭了费尔巴哈的思想，将宗教神学与历史唯心主义二者联系起来考察的做法，对列宁后来关于上帝和唯心主义的看法产生了深远影响。

The second category consists of Russian revolutionary democrats, whose atheist thought is closely related to the formation of Lenin’s view of religion. For example, Guo Ruike points out in his doctoral dissertation that the materialism and atheist thought of revolutionary democrats represented by Herzen and Chernyshevsky cleared the way for the formation of Lenin’s view of religion. [6]6 Guo Ruike, “A Study of Lenin’s View of Religion” (PhD diss., Central China Normal University, 2013). Li Danyang points out that Russian revolutionary democracy was the truly direct theoretical source of Lenin’s view of religion; Lenin’s view of religion completely inherited the ideological tradition of his predecessors and always adhered to the fundamental stance of materialism and atheism. [7]7 Li Danyang, “On the Theoretical Sources of Lenin’s View of Religion,” *Journal of Liaoning University of Technology (Social Science Edition)*, no. 6 (2017).

第二类是俄国革命民主主义者，其无神论思想与列宁宗教观的形成联系密切。例如，郭瑞科在其博士学位论文中指出，以赫尔岑、车尔尼雪夫斯基为代表的革命民主主义者的唯物主义和无神论思想，为列宁宗教观的形成扫清了道路。李丹阳指出，俄国革命民主主义是列宁宗教观真正直接的理论来源，列宁宗教观完全继承了前人思想传统，始终坚持唯物主义和无神论的根本立场。

The third category consists of the atheist thought of 18th-century French materialists. French materialism, as “militant materialism,” played an undeniable and important role in the formation of Lenin’s view of religion. For example, Han Zhen believes that “the fighting spirit of French materialists against theology and religion” [8]8 Han Zhen, “Lenin’s View of Religion and Its Contemporary Enlightenment,” *Journal of Hubei University of Economics (Humanities and Social Sciences Edition)*, no. 3 (2012). was affirmed and praised by Lenin; Lenin called them “the most thorough atheists before Marx.” [9]9 V. I. Lenin, *Collected Works*, vol. 4 (Beijing: People’s Publishing House, 1984), 228. The sharpness and critical nature of French materialist atheist thought dealt a heavy blow to the prevalent clericalism and religious superstition at the time; at the same time, Lenin also deeply perceived the ideological limitations of the French Encyclopedists and criticized and transcended them.

第三类是18世纪法国唯物主义者的无神论思想，作为“战斗唯物主义”的法国唯物主义对列宁宗教观的形成有着不可忽视的重要作用。比如，韩震认为，“法国唯物主义者反神学、反宗教的战斗精神”得到了列宁的肯定和赞扬，列宁称他们为“马克思之前最彻底的无神论者”,法国唯物主义无神论思想的尖锐性、批判性给当时盛行的僧侣主义、宗教迷信以沉重打击；同时，列宁也深刻感知到法国百科全书派的思想局限性，对其进行了批判和超越。

II. Research on the Historical Periodization of Lenin’s View of Religion and Its Main Basis

二、关于列宁宗教观历史分期及主要依据的研究

Lenin’s view of religion is an important component of Lenin’s thought. Its emergence and development spanned several decades, running through Lenin’s entire career of study, growth, and social and political practice. Regarding the division of the stages of development of Lenin’s view of religion and its basis, theoretical circles have formed different methods of division, mainly including “two-stage” and “three-stage” divisions, and different researchers also have different definitions of the specific time points for the “two-stage” and “three-stage” divisions.

列宁宗教观是列宁思想的重要组成部分，其产生和发展历经几十年，贯穿了列宁求学、成长和社会政治实践的整个生涯。对列宁宗教观发展阶段的划分及其依据，理论界形成了不同划分方式，主要有“两阶段”“三阶段”等划分方式，不同研究者对“两阶段”和“三阶段”划分的具体时间也有不同界定。

Regarding the “two-stage” division, theoretical circles have relatively unified understanding, generally taking the October Revolution of 1917 in Russia as the dividing line. Wang Xiaoyan believes that Lenin’s expositions on socialism and religion can be understood from the two periods before and after the October Revolution: before the October Revolution, Lenin mainly put forward propositions such as freedom of religious belief, equality of all religions before the law, and separation of church and state, clarifying the attitude and strategy of the proletarian party towards religion; these propositions were still in the stage of conception and could not be put into practice; after the October Revolution, he began to put these propositions into practice, truly realizing the separation of church and state and freedom of religious belief. In dealing with religious issues, on the one hand, Lenin insisted on using the basic principles of Marxism to understand and analyze religion, formulating policies and strategies according to the specific requirements of Russian revolutionary practice; on the other hand, he insisted on solving religious problems through social practice, making them serve the socialist cause. [10]10 Wang Xiaoyan, “Lenin’s View of Religion and Its Practical Significance,” *Journal of Socialist Theory Guide*, no. 8 (2010). Chen Mei also divides it into the two periods before and after the October Revolution, believing that before the October Revolution, Lenin mainly deepened his understanding of religious issues on the basis of inheriting the Marxist view of religion of Marx and Engels, scientifically expounding the relationship between socialism and religion; after the October Revolution, he gradually applied his ideas to the construction of the socialist state and actively explored new paths for solving religious problems under the socialist system. [11]11 Chen Mei, “A Study of Lenin’s View of Religion” (master’s thesis, Xinjiang University, 2017).

对于“两阶段”的划分，理论界认识较为统一，一般是以1917年俄国十月革命为界进行划分。王肖燕认为，可从十月革命前、后两个时期来认识列宁对社会主义与宗教的论述：十月革命前，列宁主要提出了宗教信仰自由、一切宗教在法律面前一律平等、政教分离等主张，明确了无产阶级政党对宗教的态度、策略，其主张还处于设想阶段，未能付诸实践;十月革命后，开始将主张付诸实践，真正实现了政教分离和宗教信仰自由，在对待宗教问题上，列宁一方面坚持运用马克思主义基本原理去理解和分析宗教，根据俄国革命实践的具体要求制定方针策略，另一方面坚持通过社会实践解决宗教问题，使其服务于社会主义事业。陈妹也划分为十月革命前、后两个时期，认为在十月革命前，列宁主要是在继承马克思恩格斯宗教观基础上，深化对宗教问题的认识，科学论述社会主义与宗教间的关系；十月革命后，逐步将思想应用于社会主义国家建设，并积极探索在社会主义制度下解决宗教问题的新路径。

Regarding the “three-stage” division, domestic theoretical circles have different criteria. Liu Yaqiong believes that the development of Lenin’s view of religion can be divided into three stages: “the period of Tsarist feudal rule,” “the period of the Russian bourgeois revolution,” and “the period of the October Revolution and socialist construction in Russia.” [12]12 Liu Yaqiong, “On the Evolution of Lenin’s View of Religion,” *Journal of Shanxi Normal University (Social Science Edition)*, no. 3 (2015). She points out that during the period of Tsarist rule at the end of the 19th century and the beginning of the 20th century, Lenin conducted preliminary explorations of religious issues; domestic and international contradictions continued to intensify, and overthrowing the autocratic rule of the Tsar became the primary task; the Orthodox Church, as an accomplice of the Tsarist autocratic government, was the object of Lenin’s vigorous criticism and exposure; during the period of the bourgeois revolution (1905–1917), in order to resist the dual attack of the church and the bourgeoisie, curb the spread of “God-seeking” and “God-building,” and purge the distorted understanding of Marxism within the Party, Lenin conducted an in-depth analysis of the social roots and role of religion, clarifying the fundamental stance of the proletariat on religious issues; after the October Revolution, Lenin led the Soviet government to issue a series of decrees to deal with religious issues; in order to resist church attacks and opposition and maintain the stability of the new regime, he adjusted religious policies in a timely manner, emphasizing the adoption of reasonable methods in the process of helping people break free from religious prejudices, avoiding harming the feelings of believers and intensifying religious fanaticism.

在“三阶段”的划分上，国内理论界有不同的划分标准。刘亚琼认为，列宁宗教观的发展可分为“沙皇封建统治时期”“俄国资产阶级革命时期”“俄国十月革命及社会主义建设时期”三个阶段。并指出，在19世纪末20世纪初沙皇统治时期，列宁对宗教问题进行初步探索，国内外矛盾持续激化，推翻沙皇专制统治成为首要任务，东正教作为沙皇专制政府的同谋是列宁竭力批判和揭露的对象；在资产阶级革命时期(1905—1917),为抵抗教会和资产阶级双重进攻，遏制“寻神说”和“造神说”蔓延，肃清党内对马克思主义的歪曲理解，列宁对宗教产生的社会根源和作用进行深度剖析，明确了无产阶级在宗教问题上的根本立场；十月革命后，列宁领导苏维埃政府颁布一系列法令处理宗教问题，为抵抗教会攻击和反对、维护新生政权稳固，适时调整宗教政策，强调在帮助人们脱离宗教偏见过程中采取合理方法，避免伤害信教者的感情、加剧宗教狂热。

Li Jie and Ma Yingjie also divide Lenin’s view of religion into three stages of development, calling it “Lenin’s socialist view of religion,” divided into three stages: “from middle school to 1894, learning, accepting, and propagating Marxism”; “1895–1917, beginning to lead the socialist revolution”; and “1918–1924, from the victory of the October Revolution to Lenin’s death.” Lenin grew up during the declining period of tsarist autocratic rule, when the broad masses of peasants were deeply enslaved by both landlords and religion. In his middle school years, he had initial contact with Marxism, and after entering university, he began systematically reading and studying Marxist works, participating in the student movement, and actively propagating Marxism. The period 1895–1917 was the crucial stage in the formation of Lenin’s view of religion. On the one hand, he led the proletariat in confronting the Orthodox Church, which was the state religion; on the other hand, he united and educated religious believers, drawing them to the side of socialism to strengthen the ranks of the proletariat. He also had to struggle against various trends within the Party that distorted Marxism. The core ideas and main content of Lenin’s view of religion gradually took shape in the revolutionary struggles of this period. From 1918 to 1924, the newborn Soviet regime faced a complex and severe domestic and international situation. Lenin mainly led the improvement of the policy on freedom of religious belief and addressed the issue of religious belief among Communist Party members.

李杰和马英杰也将列宁宗教观划分为三个发展阶段，将称为“列宁社会主义宗教观”,划分为“中学至1894年，学习、接受、宣传马克思主义”“1895—1917年，开始领导社会主义革命”“1918—1924年，十月革命胜利到列宁逝世”三个阶段。列宁求学成长于沙皇专制统治没落时期，广大农民深受农奴主和宗教双重奴役，在其中学时期就初步接触了马克思主义，并在进入大学后开始系统阅读和研究马克思主义著作，参与学生运动，积极宣传马克思主义；1895—1917年是列宁宗教观形成的关键时期，他一方面领导无产阶级与作为国教的东正教进行对抗，另一方面团结、教育信教群众，把他们吸引到社会主义方面来，壮大无产阶级队伍，还要与党内歪曲马克思主义的各种思潮进行斗争，列宁宗教观的核心思想和主要内容在该时期革命斗争中逐步形成；1918—1924年，新生苏维埃政权面临复杂严峻的国内外形势，列宁主要领导完善了宗教信仰自由政策以及解决共产党员的信教问题。

Guo Ruike divides Lenin’s view of religion into three stages: “the stage of exploration and formation (autumn 1888 – June 1907)”; “the stage of deepening and perfection (June 1907 – November 1917)”; and “the stage of transformation and practice (November 1917 – January 1924).” He analyzes that in the autumn of 1888, Lenin ended his exile, returned to Kazan to participate in the Marxist circle organized by Fedoseyev, and began in-depth study of *Capital* and the basic positions, viewpoints, and methods of the Marxist view of religion contained therein. This point in time should be regarded as the beginning of Lenin’s view of religion. The “June 3rd Coup” [13]13 The “June 3rd Coup” (1907) refers to the dissolution of the Second State Duma by Tsar Nicholas II and the alteration of the electoral law, marking the end of the 1905 Russian Revolution and the onset of the Stolypin reaction. in June 1907 declared the failure of the Russian democratic revolution, which fell into a low ebb. During this period, all strata, including within the revolutionary ranks, were permeated with various forms of idealism and religious trends. To firmly defend the scientific nature and purity of the Marxist view of religion, and to criticize and refute various erroneous trends, Lenin systematically and deeply studied the religious question, put forward a series of important ideas, and further deepened, developed, and perfected his view of religion. From the victory of the October Revolution in 1917 to Lenin’s death in January 1924, this can be regarded as the stage in which Lenin’s view of religion was transformed from theory into practice.

郭瑞科将列宁宗教观划分为“探索和形成阶段(1888年秋—1907年6月)”,“深化和完善阶段(1907年6月—1917年11月)”,“转化和实践阶段(1917年11月—1924年1月)”三个阶段。他分析认为，1888年秋列宁结束流放生涯，回到喀山参与费多谢也夫组织的马克思主义小组，并开始深入研究《资本论》及其中包含的马克思主义宗教观的基本立场、观点、方法，这个时间节点应视作列宁宗教观的始端；1907年6月的“六三政变”宣告俄国民主革命失败，陷入低潮，各阶层包括革命队伍中在这一时期均充斥着各种形式的唯心主义和宗教思潮，为坚定捍卫马克思主义宗教观的科学性和纯洁性，批判、驳斥各种错误思潮，列宁系统深入地研究了宗教问题，提出了一系列重要思想，使其宗教观进一步深化和发展完善；1917年十月革命胜利到1924年1月列宁辞世，可视为列宁宗教观从理论转换为实践的阶段。

Li Danyang divides Lenin’s view of religion into three periods: “the embryonic stage,” “the formation stage,” and “the perfection stage.” The “embryonic stage” runs from 1895, when Lenin went to Western Europe to contact Plekhanov and began spreading Marxism among the working class, to 1905, when the first bourgeois democratic revolution in Russia broke out. The “formation stage” runs from 1906 to the revolutionary stage of 1917. Lenin’s thought matured further through the baptism of revolutionary practice, studying the relationship between religion and multiple fields such as culture, economy, politics, and ethnicity from various dimensions. The “perfection stage” runs from the victory of the October Revolution to Lenin’s death in 1924. In this stage, Lenin’s view of religion was implemented through laws, policies, and other forms, and was further developed and perfected in combination with practical experience.

李丹阳将列宁宗教观划分为“萌芽阶段”“形成阶段”和“完善阶段”三个时期，“萌芽阶段”为1895年列宁前往西欧接触普列汉诺夫，并开始在工人阶级中传播马克思主义，到1905年俄国第一次资产阶级民主革命爆发；“形成阶段”为1906年到1917年革命阶段，列宁思想在革命实践洗礼中更加成熟，从多个维度研究了宗教与文化、经济、政治、民族等多领域的关系；“完善阶段”为十月革命胜利到1924年列宁去世，这一阶段列宁宗教观通过法律、政策等形式得以落实，并结合实践经验实现了进一步发展和完善。

III. Research on the Content Composition and Main Characteristics of Lenin’s View of Religion

三、关于列宁宗教观的内容构成和主要特色研究

Research on the content composition and theoretical characteristics of Lenin’s view of religion is a field of considerable interest in theoretical circles. Different researchers have different entry points and interpretive perspectives, producing a series of fruitful results.

对列宁宗教观的内容构成和理论特点的研究，是理论界较为关注的领域，不同研究者有不同的切入点和解读视角，形成了一系列丰硕成果。

In his work *Research on the Marxist View of Religion*, Chen Rongfu devotes a separate chapter to interpreting and expounding Lenin’s religious thought. He explains its content from three parts: “a new exposition of the roots of modern religion,” “a discussion of the social and political functions of religion,” and “theoretical innovations on how a Marxist political party should correctly handle the religious question.” He argues that the two characteristics of the union of church and state in Russia and the transformation of the socialist revolution from theory into reality determined the features of Lenin’s view of religion. That is, on the one hand, it was necessary to wage a resolute and thorough struggle against religion and the church in the political sphere; on the other hand, it was necessary to take historical materialism as the guiding principle and scientifically formulate policies and principles for handling the religious question to serve the cause of socialism. Lü Daji and Gao Shining (2011), from seven dimensions—“a comparative analysis of Marx and Engels’ view of religion and Lenin’s view of religion,” “the struggle on the religious front in Lenin’s era,” “emphasizing the use of class struggle theory and class analysis methods to explain the main aspects of Marx and Engels’ historical materialist theory of religion,” “discussing the relationship between philosophical idealism and religion,” “discussing the opposition between religion and socialist thought,” “discussing the attitude of the proletarian political party toward religion,” and “Lenin’s theory and practice on the religious question after the victory of the October Revolution”—summarize and interpret Lenin’s view of religion. They argue that Lenin’s view of religion, in both theory and practice, sought to use the Marxist worldview to solve the religious problems he encountered in the process of leading the Russian proletarian revolution, possessing strong practical pertinence. In understanding and analyzing various religious questions, it particularly emphasized the historical materialist theory of class struggle and the method of class analysis. Dominated by this method, he tended to thoroughly criticize religion, emphasizing its negative and reactionary aspects while neglecting the positive role religion had played in certain historical periods. This differs to some extent from the view of religion in the mature period of Marx and Engels.

陈荣富在其著作《马克思主义宗教观研究》中，单独用一个章节来解读、阐述列宁的宗教思想，从“对现代宗教的根源的新阐述”“对宗教的社会政治功能的论述”“对马克思主义政党应如何正确处理宗教问题的理论创新”三个部分对其内容进行了阐释，认为俄国的政教合一以及社会主义革命由理论变为现实两个特点决定了列宁宗教观的特色，即一方面要在政治领域与宗教和教会进行坚决、彻底的斗争，另一方面，要以历史唯物主义为指导原则，科学地制定处理宗教问题的方针政策以服务于社会主义事业。吕大吉、高师宁(2011)则从“马克思、恩格斯的宗教观与列宁的宗教观的比较分析研究”“列宁时代宗教战线的斗争”“强调用阶级斗争的理论和阶级分析的方法去说明马、恩唯物史观宗教理论的主要方面”“论哲学唯心主义与宗教的关系”“论宗教与社会主义思想的对立”“论无产阶级政党对待宗教的态度”“十月革命胜利后列宁有关宗教问题的理论与实践”七个维度来概括和解读列宁的宗教观；认为列宁宗教观在理论和实践方面都力求运用马克思主义世界观来解决他在领导俄国无产阶级革命进程中所遇到的宗教方面的问题，具有很强的现实针对性；在理解和分析各种宗教问题时特别强调历史唯物主义关于阶级斗争的理论和阶级分析的方法，在这种方法主导下他倾向于对宗教进行彻底批判，强调宗教的消极性、反动性，忽视宗教在一定历史时期内曾起到的积极作用，这与马克思恩格斯成熟时期的宗教观存在一定差异。

Zhu Yangjun and Zeng Chuanhui attempt to interpret Lenin’s view of religion from the perspective of value philosophy. They systematically sort out the content of Lenin’s view of religion from four dimensions—value goals, value orientation, value utility, and value realization—revealing its value structure and internal relationships, understanding important issues in his theoretical research on religion and revolutionary practice, and striving to comprehensively, systematically, multi-dimensionally, and accurately grasp Lenin’s view of religion from the dimension of value philosophy, to set things right and solve the dilemma of its distortion. Shi Yanfeng summarizes and discusses the attitude and strategy that a working-class political party should adopt toward religion from three levels: basic starting point, basic attitude, and basic policy. He argues that Lenin’s view of religion is a valuable treasure of the Marxist view of religion and provides fundamental guidance for contemporary socialist countries in solving specific religious problems. Sun Ruoqiong and Qin Guangguang point out that Lenin’s view of religion achieved an organic combination of “the serious scientific nature and purity of the Marxist view of religion” and “flexibility in dealing with specific religious issues.” He always emphasized that advocating the establishment of a “socialist religion” was an act of betrayal that could never be tolerated. When handling religious issues, it was necessary to adhere to the basic Marxist views on religion while flexibly resolving them according to specific circumstances.

祝杨军、曾传辉试图从价值哲学的角度对列宁宗教观进行阐释，分别从价值目标、价值取向、价值效用、价值实现四个维度对列宁宗教观的内容进行系统梳理，揭示其价值结构与内在关系，理解其宗教理论研究和革命实践中的重要问题，力求从价值哲学之维来全面、系统、立体、准确地把握列宁宗教观，拨乱反正，破解其遭受曲解的困境。石衍丰则从基本出发点、基本态度、基本政策三个层面概括论述了列宁关于工人阶级政党对待宗教应有的态度和策略，认为列宁宗教观是马克思主义宗教观的宝贵财富，为当代社会主义国家解决具体宗教问题提供了根本指引。孙若穷和覃光广指出，列宁宗教观实现了“把马克思主义宗教观严肃的科学性和纯洁性”与“具体对待宗教问题的灵活性”的有机结合，他始终强调绝不能容忍鼓吹建立“社会主义宗教”的背叛行为，在处理宗教问题时要坚守马克思主义对待宗教的基本观点，同时根据具体情况灵活解决。

Zhang Jing and Wang Huan argue that in the Russian proletarian revolutionary struggle of the early 20th century, the religious question was a frequent and unavoidable issue. Lenin’s view of religion mainly answered three major questions: “the most basic attitude toward religion,” “how to struggle against religion,” and “the relationship between religion and the state and the proletarian political party.”

张静、王欢认为，在20世纪初的俄国无产阶级革命斗争中，宗教问题是频繁出现且无法回避的问题，列宁宗教观主要回答了“对宗教最基本的态度”“如何与宗教作斗争”“宗教与国家和无产阶级政党的关系”三大问题。

Examining the relevant research results, the main characteristics of Lenin’s view of religion can be summarized in the following three aspects.

审视相关研究成果，列宁宗教观的主要特色可归纳为以下三方面。

First, inheritance. Liu Yaqiong points out that Lenin inherited and applied the historical materialist viewpoint, opposing metaphysical, dogmatic, mechanical, and abstract ways of viewing the religious question, and emphasizing the need to analyze religious phenomena and issues within specific historical conditions and social environments.

第一，继承性。刘亚琼指出，列宁继承并运用历史唯物主义观点，反对形而上学的、教条主义的、机械的、抽象的看待宗教问题的方法，强调要在具体的历史条件和社会环境中去分析宗教现象和宗教问题。

Second, scientific nature. Jia Runguo points out that in *On the Attitude of the Workers’ Party toward Religion*, Lenin scientifically summarized the three major basic principles of the Marxist political party in dealing with the religious question. These principles are necessary conditions for ensuring the ideological unity, political solidarity, and unity of action of the proletarian political party. Lenin defended the view of religion of Marx and Engels, effectively countering the distortions and attacks of anarchists and opportunists, and set a brilliant example for the proletarian political party in correctly understanding and handling the religious question.

第二，科学性。加润国指出，列宁在《论工人政党对宗教的态度》中，科学总结了马克思主义政党对待宗教问题的三大基本原则，这些原则是保证无产阶级政党在思想上统一、政治上团结、行动上一致的必要条件；列宁捍卫了马克思恩格斯宗教观，有力回击了无政府主义者和机会主义者的歪曲和攻击，为无产阶级政党正确认识和处理宗教问题树立了光辉典范。

Third, affinity to the people. Wang Xiang holds that the proletarian party bears the heavy responsibility of liberating the masses from religion, and that addressing and resolving religious issues must ultimately return to the fundamental standpoint of the people; in the process of struggling against religion, Lenin consistently adhered to the unity of principle and flexibility, combining the conduct of atheist education with the avoidance of hurting the feelings of religious believers, adjusting policies and guidelines in a timely manner, and handling religious issues with prudence.

第三，人民性。王祥认为，无产阶级政党肩负着把人民群众从宗教中解放出来的重任，应对和解决宗教问题，最终要回归到人民的根本立场上；列宁在同宗教作斗争的过程中，始终坚持原则性和灵活性相统一，开展无神论教育和避免伤害信教群众感情相结合，适时调整方针政策，慎重应对宗教问题。

IV. Research on the Theoretical Evaluation and Contemporary Value of Lenin’s View of Religion

四、关于列宁宗教观的理论评价与时代价值研究

Because the situations faced in different historical periods differ, the emphases of different researchers in their studies of Lenin’s view of religion also differ; in the process of socialist construction, religious issues have manifested a trend toward complexity and diversification, requiring people to continuously deepen their understanding of religion, which has led to certain differences in how the theoretical community answers the question of the theoretical significance and contemporary value of Lenin’s view of religion. Especially since the beginning of the 21st century, some researchers have conducted comparative analyses of Lenin’s view of religion and the views of Marx and Engels, giving rise to different interpretations of the relationship between the two, and sparking considerable debate at different levels and within certain scopes, some of it even quite sharp. Generally speaking, the main views within the domestic theoretical community can be summarized as follows.

由于不同历史时期面临的形势不同，不同研究者对列宁宗教观研究的侧重点也就不同；在社会主义建设过程中，宗教问题呈现出复杂化、多样化趋势，要求人们不断深化对宗教的理解，这就使理论界对列宁宗教观的理论意义与时代价值的回答存在一定差异。尤其是进入21世纪以来，一些研究者将列宁宗教观与马克思恩格斯宗教观进行比较分析，形成了二者之间关系的不同解读，在不同层面和一定范围内出现了较多争论，有的甚至比较尖锐。一般而言，国内理论界主要观点可概述为以下几种。

First, the focus is on one or several important components of Lenin’s view of religion, combining the specific historical context of the relevant discussions, summarizing practical experience, and further extending this to an assessment of its contemporary value.

首先，重点关注列宁宗教观中的一个或几个重要组成部分，结合相关论述的具体历史情境，总结实践经验，并进一步推广到对其当代价值的评析。

Representative views include, for example, Wang Daowen, who focuses on Lenin’s theory of freedom of religious belief, arguing that the study of this theory is not only a key to helping us deeply understand China’s policy on freedom of religious belief, but also an important basis for correctly formulating socialist religious policy and a theoretical basis for respecting the beliefs of others. Tan Yuanmin, meanwhile, highly evaluates the religious policy Lenin promoted and implemented, considering it the direct theoretical source of the Chinese Communist Party’s religious policy. Jiang Wenxuan summarizes Lenin’s religious theory into two major parts — “the essence and roots of religion” and “strategic thinking on handling religious issues” — and, combining the experiences and lessons of China’s handling of religious issues since the founding of New China, argues that Lenin’s thought still possesses extremely profound practical significance; it can be said that after the end of the “Cultural Revolution” [1]1 This quotation is from Xi Jinping’s report to the 20th National Congress of the Communist Party of China, held in October 2022. “Sinicization of religion” refers to the official policy of adapting religious doctrines, organizations, and practices to Chinese cultural and political conditions, with the aim of ensuring they are compatible with socialism with Chinese characteristics. and the realization of bringing order out of chaos [2]2 “Bringing order out of chaos” (拨乱反正) refers to the policy of correcting the excesses and errors of the Cultural Revolution, initiated under Deng Xiaoping’s leadership after 1978, which involved rehabilitating cadres, re-evaluating policies, and shifting the focus to economic development., the dialectical thinking our Party has employed in handling religious issues originates from Lenin’s religious thought and represents a further development and application of it.

代表性的看法诸如，王道文着眼于列宁关于宗教信仰自由的理论，认为，对这一理论的学习不仅是帮助我们深入理解我国宗教信仰自由政策的一把钥匙，同时也是正确制定社会主义宗教政策的重要依据和尊重他人信仰的理论依据。谭元敏则高度评价了列宁推动实行的宗教政策，认为它是中国共产党宗教政策的直接理论来源。蒋文宣将列宁宗教理论概括为“宗教的本质和根源”与“处理宗教问题的策略思想”两大部分，并结合新中国成立以来我国在处理宗教问题上的经验教训，认为列宁的思想至今仍具有极为深刻的现实意义，可以说，在“文革”结束、实现拨乱反正后，我们党处理宗教问题所运用的辩证法思想源于列宁宗教思想，是对其进一步的发展和运用。

Other researchers focus on Lenin’s contributions to atheist propaganda and education. Xin Shijun points out that, on the basis of firmly upholding the position of “freedom of religious belief,” Lenin’s view of religion not only emphasizes the importance of atheist propaganda but also stresses the need to improve it, which provides a practical model for our Party and state in handling the relationship between socialism and religion. Yu Liangzao argues that throughout his long revolutionary career, Lenin consistently demanded that Communists uphold materialism and propagate atheism, and that his rich thought has important practical significance for strengthening ideological and theoretical construction, conducting scientific atheist propaganda and education, replacing ignorance with science, and enlightening the broad masses of the people in the contemporary era. Jia Donghai points out that Lenin’s atheist thought mainly analyzes and expounds “the various social roots of the emergence of religion in modern society,” “the basis on which religion relies for its existence in a society of private ownership,” and “the reasons why yet-unawakened workers accept religion,” consistently adhering to the Marxist scientific atheist stance, resolutely resisting any form of variant of religious socialism, and leaving us a precious legacy of atheist thought. Jia Runguo emphatically points out: “Modern idealist philosophy and religious theism are birds of a feather in opposing materialist philosophy.” He Haitao and Xie Ran also criticize contemporary idealism; based on the text of “On the Significance of Militant Materialism,” they systematically summarize the logic and strategies Lenin employed in criticizing idealism and religious prejudice in the ideological sphere, arguing that this has important value for holding the main ideological battlefield under new historical conditions, strengthening Marxist belief, and criticizing the multifarious phenomena of idealism.

还有研究者聚焦于列宁在无神论宣传教育方面所作的贡献。辛世俊指出，列宁宗教观在坚定“宗教信仰自由”立场的基础上，不仅强调要重视无神论宣传，而且强调要改进无神论宣传，这为我们党和国家处理社会主义与宗教间的关系问题提供了实践范本。俞良早认为，列宁在漫长革命生涯中，始终要求共产党人坚持唯物论和宣传无神论，其丰富思想对当代加强思想理论建设、进行科学无神论宣传教育、以科学代替愚昧、启发广大人民群众等方面具有重要现实意义。贾东海指出，列宁无神论思想主要剖析并阐述了“现代社会宗教产生的各种社会根源”“私有制社会里宗教赖以存在的基础”“尚未觉悟的工人接受宗教的原因”等方面，始终坚守马克思主义科学无神论立场，坚决抵制任何形式的宗教社会主义的变种，为我们留下了宝贵的无神论思想遗产。加润国强调指出：“现代唯心主义哲学和宗教有神论是反对唯物主义哲学的一丘之貉。”何海涛、谢然也批判了当代唯心主义，立足于《论战斗唯物主义的意义》文本，系统总结了列宁在意识形态领域批判唯心主义和宗教偏见所采用的逻辑及策略，认为其对在新的历史条件下坚守意识形态领域主阵地、坚定马克思主义信仰、批判纷繁复杂的唯心主义现象具有重要价值。

Second, from the perspective of the holistic nature of the theory, Lenin’s view of religion is evaluated, and its advanced nature and scientific character in analyzing the social roots of the emergence of religion, analyzing the social role of religion, and formulating action strategies for the struggle against religion are highly affirmed. It is held that Lenin’s view of religion not only inherited the Marxist view of religion but also greatly enriched and developed Marxist religious theory, directly guiding not only the Russian Revolution but also inspiring other socialist countries. Representative views include, for example, Sakata Tosei [3]3 Sakata Tosei is a Japanese scholar; the text provides no further identification., who points out that in-depth research and systematic study of Lenin’s religious theory in the contemporary era are of great significance for fully and accurately implementing the Party’s religious policy, opposing ethnic separatism, and maintaining national stability. Zhu Yakun argues that Lenin’s view of religion has had a profound impact on China’s socialist construction, providing a wealth of practical insights for handling religious issues, and that the important theoretical and practical achievements China has accumulated in the realm of religion are, without doubt, a Sinicization and innovative development of Lenin’s view of religion. Zhu Yangjun and Zeng Chuanhui further broaden the scope of discussion, arguing that Lenin’s view of religion not only has a profound impact on the construction of the contemporary socialist religious theory system with Chinese characteristics and the formulation and implementation of related policies, but also has significant inspirational significance for the advancement of the international socialist movement.

其次，从理论的整体性角度来评价列宁宗教观，高度肯定列宁宗教观在剖析宗教产生的社会根源、分析宗教社会作用、制定与宗教斗争的行动策略等方面的先进性、科学性。认为列宁宗教观不仅继承了马克思主义宗教观，而且极大丰富和发展了马克思主义宗教理论，不仅直接指导了俄国革命，也启发了其他社会主义国家。代表性的观点诸如，萨克达·东晟指出，在当代深入研究、系统学习列宁宗教理论，对于完整准确地贯彻落实党的宗教政策，反对民族分裂主义，维护国家稳定具有重要意义。朱亚坤认为，列宁宗教观对中国社会主义建设影响深远，为处理宗教问题提供了大量现实启示，我国在宗教方面积累的重要理论和实践成果，毫无疑问是对列宁宗教观的中国化和发展创新。祝杨军、曾传辉进一步拓宽论述视野，认为列宁宗教观不仅对当代中国特色社会主义宗教理论体系的构建及相关政策的制定实施具有深远影响，而且对国际社会主义运动的推进有重大启发意义。

Third, it is argued that the theoretical significance and contemporary value of Lenin’s view of religion should be evaluated objectively and dialectically. For example, Chen Rongfu points out that Lenin’s view of religion is “a Marxist view of religion with Russian characteristics”; on the one hand, it is an inheritance and development of the Marxist view of religion, and the basic positions, viewpoints, methods, and principles of the Marxist view of religion contained within it have universal guiding significance for proletarian parties in handling religious issues; on the other hand, it must be acknowledged that Lenin’s view of religion has historical and geographical limitations, and Lenin’s discussions on religion must be viewed dialectically and historically. Li Jie and Ma Yingjie argue that Lenin’s view of religion does not sufficiently highlight the positive functions of religion; after the October Revolution, Lenin exhibited a tendency to hastily eliminate religion, and there were deficiencies in his understanding of the long-term existence of religion and the social functions of religion; his premature death meant that many of his theoretical viewpoints were not fully implemented, nor were they further tested and developed in practice, and they had not yet reached full maturity; nevertheless, it should also be recognized that Lenin’s view of religion further expanded the Marxist view of religion at both the theoretical and practical levels, possessing profound practical significance.

再次，主张应该客观辩证地评价列宁宗教观的理论意义与时代价值。例如，陈荣富指出，列宁宗教观是“有俄国特色的马克思主义宗教观”,一方面，它是马克思主义宗教观的继承和发展，其中所蕴含的马克思主义宗教观的基本立场、观点、方法、原则对于无产阶级政党处理宗教问题有普遍指导意义；另一方面，要承认列宁宗教观存在历史和地域的局限性，必须辩证地、历史地看待列宁关于宗教的论述。李杰、马英杰认为，列宁宗教观对宗教的积极功能凸显不够，十月革命后列宁曾出现过急于消灭宗教的倾向，对宗教存在的长期性、宗教社会功能的认识存在不足；他过早去世，许多理论观点尚未得到充分贯彻，没有在实践中得到进一步检验和发展，还未达到完全成熟；但也应看到，列宁宗教观在理论和实践层面都进一步拓展了马克思主义宗教观，具有深刻的现实意义。

In earlier years, Lü Daji argued that the series of explorations and attempts by Lenin in the religious sphere after the October Revolution were a process of concretizing and putting into practice Marxist religious theory, and that their rich achievements and extensive experience provided “extremely valuable ideological heritage” for correctly handling religious issues under new historical conditions. Later, through in-depth study, comparative analysis, and reflection on the religious theories of Marx, Engels, and Lenin, he partially changed his view; on the one hand, he affirmed their inheritance of the views of Marx and Engels on religion, while on the other hand, he acknowledged that certain aspects of them did not fully conform to the developmental tendencies of mature Marxist religious theory, and that there existed a problem of steering the Marxist view of religion toward a “Left” deviation.

吕大吉在早些年认为，十月革命后列宁在宗教领域的一系列探索和尝试，是将马克思主义宗教理论具体化、实践化的过程，其丰硕成果和丰富经验为我们在新的历史条件下正确处理宗教问题提供了“十分宝贵的思想遗产”。后来，随着对马克思恩格斯、列宁的宗教理论进行深入研读、比较分析和思考，他部分地改变了看法，一方面肯定其对于马克思恩格斯宗教观的继承性，另一方面承认其中的某些方面不完全符合成熟时期马克思主义宗教理论的发展倾向，存在将马克思主义宗教观导向“左”倾的问题。

V. Assessment and Prospect of the State of Research on Lenin’s View of Religion

五、对列宁宗教观研究状况的评析与展望

Since reform and opening up, the domestic theoretical community has achieved a series of fruitful results in the study of Lenin’s view of religion, continuously expanding research horizons and resolving many theoretical issues, which is of significant value. A comprehensive overview of the relevant research reveals three main aspects.

改革开放以来，国内理论界对列宁宗教观的研究取得了一系列丰硕成果，不断开拓研究视野，解决了诸多理论问题，具有重要价值。纵观相关研究，主要体现在三个方面。

First, the main theoretical sources of Lenin’s view of religion. A broad consensus has been reached that the main theoretical source is the critical theory of religion of Marx and Engels. Lenin’s view of religion possesses distinct Russian characteristics and prominent specificity, but in terms of fundamental positions and methods, Lenin consistently adhered to the use of dialectical materialism and historical materialism to analyze and explain religious issues. In formulating religious policy and strengthening scientific atheist propaganda, Lenin also consistently implemented the basic principles of the Marxist view of religion of Marx and Engels. The Marxist view of religion of Marx and Engels has fundamental significance for the formation and development of Lenin’s view of religion.

其一，关于列宁宗教观的主要理论来源。在主要理论来源是马克思恩格斯宗教批判理论基础上，达成了大体一致的认同。列宁宗教观具有鲜明的俄国特色和突出针对性，但就根本立场和方法而言，列宁始终坚持运用辩证唯物主义和历史唯物主义方法分析和阐释宗教问题。在制定宗教政策、加强科学无神论宣传等方面，列宁也坚持贯彻马克思恩格斯宗教观的基本原则。马克思恩格斯宗教观对列宁宗教观的形成和发展具有根本性意义。

Second, regarding the division of stages in Lenin’s view of religion. In terms of stages of development, there are mainly “three-stage” or “two-stage” theories, but it is generally believed that the October Revolution in Russia is the landmark event defining its stages of development, and using it as a dividing line and rationale is a relatively broad consensus among researchers. Before the October Revolution, Lenin mainly engaged in theoretical exploration of religion and complex domestic religious issues on the basis of inheriting historical materialism; after the October Revolution, he gradually applied his view of religion to practice, promoted the promulgation and implementation of a series of religious policies and made timely adjustments, deepened the understanding of the major issue of the relationship between socialism and religion, and served the consolidation and development of socialism. There are considerable differences of opinion within domestic theoretical circles on important issues such as how to determine the historical starting point, how to divide the stages of development more scientifically and rationally, and how to define specific time nodes. Therefore, strengthening research on its historical starting point, stages of development, historical periodization, and other topics, eliminating differences of opinion, and reaching a more authoritative and reliable consensus are issues that urgently need to be resolved in the future.

其二，关于列宁宗教观发展阶段的划分。在发展阶段方面主要有“三阶段”或“两阶段”论，但普遍认为，俄国十月革命是界定其发展阶段的标志性事件，将它作为划分界限和理据是研究者们较为广泛的共识。十月革命前，列宁主要是在继承历史唯物主义基础上对宗教和国内复杂宗教问题进行理论探索；十月革命后，他逐步将宗教观应用于实践，推动颁布实施一系列宗教政策并进行适时调整，深化了对社会主义与宗教关系这一重大问题的认识，为巩固和发展社会主义服务。国内理论界对怎样确定历史起点、如何划分发展阶段更为科学合理、怎样界定具体时间节点等重要问题上存在较多认识分歧，因而加强对其历史起点、发展阶段、历史分期等议题研究，消弭认识分歧，达成较为权威可靠的共识，是未来亟需解决的问题。

Third, regarding the contemporary value of Lenin’s view of religion. It is generally believed that although Lenin’s view of religion has certain historical limitations, the basic attitudes of the proletarian party towards religion and the basic principles for handling religious issues it elucidates, the methods and ideas for analyzing the nature of religion using the basic principles of Marxism it contains, and the valuable experience accumulated in the practice of socialist construction, etc., still have very important guiding significance for contemporary socialist countries in solving religious problems.

其三，关于列宁宗教观的当代价值。普遍认为，列宁宗教观固然存在一定历史局限，但其所阐明的无产阶级政党对待宗教的基本态度和处理宗教问题的基本原则，所蕴含的运用马克思主义基本原理分析宗教性质的方法、思路，以及在社会主义建设实践中积累的宝贵经验等，对当代社会主义国家解决宗教问题仍具有非常重要的指导意义。

At the same time, it must be noted that there are still many shortcomings in the research, and research on some key issues is still relatively weak, requiring continued attention and promotion of in-depth research. Prospects can be considered from at least the following five aspects.

同时也必须看到，研究还存在较多不足，在一些关键问题上的研究还较为薄弱，仍需要持续关注并推进深入研究。至少可从以下五个方面进行展望。

First, research on its practical significance needs to be further strengthened. The research heat on Lenin’s view of religion has shown a declining trend in recent years, high-quality theoretical research results are relatively limited, and research on the guiding significance and contemporary value of Lenin’s view of religion is relatively scarce. Continuously strengthening research in this area is very helpful for guiding the handling of religious affairs in China’s socialist modernization and promoting the modernization of religious governance.

第一，针对其现实意义的研究需进一步加强。列宁宗教观的研究热度近年来呈现减退态势，高质量的理论研究成果较为有限，对于列宁宗教观的指导意义和当代价值方面的研究相对匮乏。不断加强该方面研究，非常有助于指导处理我国社会主义现代化建设中的宗教事务，推进宗教治理现代化。

Second, the textual references for research need to be further expanded. Relevant research mostly focuses on the three main texts in which Lenin discusses religious issues, neglecting the excavation, collation, and interpretation of related ideological content scattered in other important works of Lenin, which leads to a trend towards homogenization in related research and interpretation. Due to a certain time span in the creation of the three texts, research on the reasons for the transformation of Lenin’s religious thought in different creative periods, its ideological characteristics, practical orientation, and other aspects is still very insufficient.

第二，研究的文本参照需进一步拓展。相关研究多集中在列宁论述宗教问题的三个主要文本上，对分散在列宁其他重要文献中相关思想内容的发掘、整理、阐释有所忽视，这导致相关研究和解读趋于同质化。由于三个文本的创作存在一定时间跨度，列宁宗教思想在不同创作时期的转变原因、思想特点、实践指向等方面的研究还很不充分。

Third, research on its historical periodization needs further clarification of standards. Theoretical circles have not yet formed a relatively authoritative and unified standard for its historical periodization. Using only the October Revolution as the dividing line is clearly insufficient. There are still many controversies over which specific stages of development should be divided into most scientifically and rationally, and what the main basis for the division is.

第三，对其历史分期的研究需进一步辨明标准。理论界对其历史分期尚没有形成较为权威、统一的划分标准，仅以十月革命作为划分界限显然不够充分，具体应分为哪几个发展阶段最为科学、合理，划分的主要依据是什么,仍存在不少争议。

Fourth, the systematic nature and depth of research need to be further strengthened. At present, there are relatively few large-scale systematic monographs specifically studying and interpreting Lenin’s view of religion; most are placed in a certain chapter of related works for exposition and discussion, with limited content length and a lack of theoretical depth. Some researchers also tend to compile important papers into collections, which lacks systematicity and innovation.

第四，研究的系统性和深度还需进一步加强。目前专门研究和解读列宁宗教观的大部头系统性专著较少，大多是将其放在相关著作的某一章节中进行阐述和探讨，内容篇幅较为有限，理论深度有所欠缺；还有一些研究者多将一些重要论文进行集中汇编，较为缺乏系统性和创新性。

Fifth, comparative research with the thought of related important figures and the concrete practice of socialist countries needs to be further expanded. Comparative research on Lenin’s view of religion and the views of religion of subsequent important leaders of the Soviet Union, such as Stalin, Khrushchev, Brezhnev, Gorbachev, etc., is still very insufficient. Often, descriptions and summaries are made in general terms such as “inheritance,” “distortion,” and “development,” lacking specific and in-depth comparative interpretation and discussion. Comparative research on many aspects, such as what specific influences Lenin’s view of religion had on the Soviet Union, China, and other socialist countries in different historical periods, and what similarities and differences there were in their respective practices, all need to be further strengthened and improved.

第五，与相关重要人物思想、社会主义国家具体实践的比较研究需进一步扩展。对列宁宗教观与苏联后来历任重要领导人，如斯大林、赫鲁晓夫、勃列日涅夫、戈尔巴乔夫等的宗教观的比较研究还非常不足。往往多是笼统地以“继承”“曲解”“发展”等来描述和概括，缺乏具体而深入的比较阐释和研讨。列宁宗教观对苏联、中国及其他社会主义国家在不同历史时期具体产生了哪些影响、各自实践中有何异同等诸多方面的比较研究都有待于进一步加强和完善。

VI. Conclusion

六、结语

General Secretary Xi Jinping pointed out in the report to the 20th National Congress of the CPC that it is necessary to “uphold the direction of the sinicization of religion in our country and actively guide religion to adapt to socialist society.” [1]1 This quotation is from Xi Jinping’s report to the 20th National Congress of the Communist Party of China, held in October 2022. “Sinicization of religion” refers to the official policy of adapting religious doctrines, organizations, and practices to Chinese cultural and political conditions, with the aim of ensuring they are compatible with socialism with Chinese characteristics. As a multi-religious socialist country, the effectiveness of religious work is directly related to the advancement of Chinese-path modernization. It is necessary to fully explore and utilize the valuable ideas passed down by the classic Marxist writers. Lenin’s view of religion not only inherited the Marxist view of religion but also enriched and developed the Marxist view of religion with vivid practical experience in socialist construction, displaying distinct theoretical characteristics and unique practical charm. It is a valuable exploration and vivid practice of the Marxist view of religion on Russian soil. It is undeniable that during Lenin’s lifetime, the Russian Communist Party (Bolsheviks) still had some problems in handling religious issues; after Lenin’s death, his successors, to a large extent, failed to fully and accurately understand and apply the Marxist-Leninist view of religion, leaving many lessons. It is necessary to take history as a mirror, fully and accurately understand and adhere to the Marxist view of religion, scientifically judge and reasonably respond to China’s religious issues in light of specific national conditions and the requirements of the times, strengthen research on Lenin’s view of religion, inherit, learn from, and develop the beneficial ideas and valuable experience in Lenin’s view of religion, combine it with the concrete practice of socialism with Chinese characteristics for a New Era, promote the adaptation of the Marxist view of religion to the Chinese context and the needs of the times, and better guide China’s religious work with scientific theory.

习近平总书记在党的二十大报告中指出，要“坚持我国宗教中国化方向，积极引导宗教与社会主义社会相适应”。作为一个多宗教的社会主义国家，宗教工作的成效直接关乎中国式现代化的推进，要充分挖掘和利用马克思主义经典作家传承的宝贵思想。列宁宗教观既继承了马克思主义宗教观，又在社会主义建设中以鲜活的实践经验丰富和发展了马克思主义宗教观，展现出鲜明的理论特色和独特的实践魅力，是马克思主义宗教观在俄国大地上的一次宝贵探索和生动实践。不可否认的是，列宁在世时，俄共(布)在处理宗教问题上也还存在一些问题；列宁辞世后，其后继者在很大程度上未能完整准确地理解并运用马克思列宁主义宗教观，留下诸多教训。必须以史为鉴，全面准确地理解和坚持马克思主义宗教观，要结合具体国情和时代要求，科学研判、合理应对我国宗教问题，加强对列宁宗教观的研究，继承、借鉴、发展列宁宗教观中的有益思想和宝贵经验，结合新时代中国特色社会主义的具体实践，推动马克思主义宗教观中国化时代化，以科学理论更好指导我国宗教工作。

(Author bios: Zhang Wanjie, Associate Professor and Master’s Supervisor, School of Marxism, Zhejiang Gongshang University, Researcher, Zhejiang Provincial Research Center for Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era; Gao Yuzheng, Master’s Student, School of Marxism, Zhejiang Gongshang University)

（作者简介：张万杰，浙江工商大学马克思主义学院副教授、硕士生导师，浙江省习近平新时代中国特色社会主义思想研究中心研究员；高雨铮，浙江工商大学马克思主义学院硕士研究生）

Online Editor: Tongxin

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