Grasping the Relationship between Religion and Culture within the Framework of the Five-Sphere Integrated Plan

Editor’s Note: To implement the spirit of General Secretary Xi Jinping’s important speech at the Symposium on Cultural Heritage and Development, and to explore how fine traditional Chinese culture can play a role in the Sinicization of religions in China, the China Atheism Society, the Research Center for Science and Atheism of the Chinese Academy of Social Sciences, and the editorial department of *Science and Atheism* held a thematic symposium in Beijing on April 21, titled “Traditional Chinese Religions and Traditional Chinese Culture.” The following are excerpts from the speeches of some experts and scholars.

编者按：为贯彻落实习近平总书记在文化传承发展座谈会上的重要讲话精神，探讨中华优秀传统文化在我国宗教中国化进程中如何发挥作用，中国无神论学会、中国社会科学院科学与无神论研究中心、《科学与无神论》编辑部于4月21日北京举办了一次主题为“中国传统宗教与中华传统文化”的专题研讨会。现将部分专家学者的发言要点摘录如下。

Since reform and opening up, the “theory of religious culture” has been prevalent, and there was once a “religious culture” craze, which complicated the relationship between religion and culture. Many problems in the religious field are related to this. The two concepts of religion and culture are both relatively complex, each having multiple connotations, with extensions that can be large or small, and there are significant differences between China and foreign countries. Studying and implementing Xi Jinping’s cultural thought and General Secretary Xi Jinping’s important discourses on religious work inevitably involves understanding the relationship between religion and culture, especially how to correctly view the relationship between traditional Chinese religions and traditional Chinese culture. It is necessary to grasp religion and culture within the framework of the Five-Sphere Integrated Plan, correctly understand and handle their relationship in religious work and cultural work, and avoid abstractly discussing religious culture divorced from the context of the times and practical work.

改革开放以来，“宗教文化论”盛行，一度出现“宗教文化”热，把宗教与文化的关系搞复杂了，宗教领域很多问题与此有关。宗教和文化这两个概念都比较复杂，都有多重内涵，外延可大可小，中外差异很大。学习贯彻习近平文化思想和习近平总书记关于宗教工作的重要论述，必然遇到如何理解宗教与文化的关系问题，特别是如何正确看待中国传统宗教与中华传统文化的关系。要把宗教和文化放在“五位一体”总体布局中把握，在宗教工作和文化工作中正确认识和处理二者关系，避免离开时代背景和实际工作抽象地谈宗教文化。

Culture is a concept with great elasticity; it can be as broad as “humanity” in contrast to “nature,” or as narrow as “literacy” in contrast to “illiteracy,” both expressible by the word “culture.” In contemporary China, the most commonly used concept of culture is the one that, within the Five-Sphere Integrated Plan, is juxtaposed with “economy,” “politics,” “society,” and “ecology,” broadly referring to all matters related to spiritual culture, such as propaganda, ideology, education, science, culture, and health. Discussions on the relationship between religion and culture should be strictly confined to this scope and should not be led astray by other concepts of “culture.”

文化是个极具伸缩性的概念，大至与“自然”相对的“人文”，小至与“文盲”相对的“文化”，都可以用“文化”一词来表达。在当代中国，最常用的文化概念是“五位一体”总体布局中与“经济”“政治”“社会”“生态”等并列的“文化”，泛指宣传思想和教科文卫等一切与精神文化有关的事物。讨论宗教与文化的关系，应严格限定在这个范围，不能被其他的“文化”概念带偏了。

Religion is also a concept with great elasticity. The definition of the concept of religion is closely related to different cultural traditions, especially worldviews and views on religion. Mainstream Western religious studies believe that whatever religious belief one holds determines the definition of religion one adopts. In the view of many Western scholars, not only is Confucianism the most important traditional religion in China, but even Marxism is considered a religion. In the view of many Chinese scholars, whether Confucianism is a religion is debatable, but Marxism is definitely not a religion. Most Chinese humanities scholars believe that Confucianism, which was historically listed alongside Buddhism and Daoism as one of the “three teachings,” is not a religion, but many professional religious studies scholars believe that Confucianism is a traditional religion with Chinese national characteristics. In the discourse system of Marx, Engels, and Lenin, religion refers to supernatural concepts such as ghosts and gods, and is a form of social ideology. The Soviet Union once distinguished between religion and the church, defining religion as ideology, excluding believers and their social organizations. In the contemporary Chinese context, religion is both an ideology and a social entity; the church has become an element of religion. Religion includes not only ideological beliefs and feelings but also religious rituals and organizations. In important documents of the Communist Party of China, religious work has always been discussed within the political category. In the Five-Sphere Integrated Plan, religious work belongs to the political sphere and is part of united front work. In the Party’s theories, guidelines, and policies on religious work in the New Era, religion is a political issue, not a cultural issue; religious work is political work, not cultural work.

宗教也是个极具伸缩性的概念。宗教概念的界定，与不同的文化传统特别是世界观和宗教观密切相关。西方主流宗教学认为，有什么样的宗教信仰就会有什么样的宗教定义。在很多西方学者看来，不仅儒教是中国最重要的传统宗教，连马克思主义都属于宗教。在很多中国学者看来，儒教是不是宗教可以讨论，但马克思主义绝不是宗教。大多数中国人文学者认为，中国历史上与佛教和道教并列为“三教”之一的儒教不是宗教，但很多专业的宗教学者认为，儒教是具有中华民族特色的传统宗教。在马克思恩格斯列宁的话语体系中，宗教指的是鬼神等超自然观念，是一种社会意识形态。苏联曾区分宗教与教会，将宗教定义为意识形态，不包括信教群众及其社会组织。在当代中国语境中，宗教既是一种意识形态，又是一种社会实体，教会成了宗教的一个要素，宗教既包括思想信仰和感情，也包括宗教仪式和组织。在中国共产党的重要文件中，宗教工作历来放在政治范畴中论述。在“五位一体”总体布局中，宗教工作属于政治领域，是统战工作的一部分。在新时代党的宗教工作理论和方针政策中，宗教属于政治问题而不是文化问题，宗教工作属于政治工作而不是文化工作。

The political reports of successive National Congresses of the Communist Party of China generally deploy work in various fields in the order of economy, politics, culture, society, and ecology. The discussions and deployments on cultural work never involve religion. For example, the report of the 19th National Congress of the CPC, in Part VII, “Strengthening Cultural Confidence and Promoting the Prosperity and Development of Socialist Culture,” deploys cultural construction, mainly covering five aspects, without involving religion; the report of the 20th National Congress of the CPC, in Part V, “Implementing the Strategy of Rejuvenating the Country through Science and Education and Strengthening the Talent Foundation for Modernization,” and Part VIII, “Advancing Cultural Confidence and Self-Reliance and Creating New Splendor for Socialist Culture,” also does not involve religion.

中国共产党历次全国代表大会的政治报告，一般是按照经济、政治、文化、社会、生态等顺序分领域部署各方面工作，关于文化工作的论述和部署从来不涉及宗教。如党的十九大报告在第七部分“坚定文化自信，推动社会主义文化繁荣发展”中部署文化建设，主要有五个方面内容，没有涉及宗教；党的二十大报告在第五部分“实施科教兴国战略，强化现代化建设人才支撑”和第八部分“推进文化自信自强，铸就社会主义文化新辉煌”中，也没有涉及宗教。

The Party’s theory on religious work also does not discuss “religious culture.” According to research, the Party’s theory on religious work mainly has several levels: first, basic theory, mainly the fundamental understanding and attitude towards religion, including the essence, roots, history, function of religion, and the attitude towards it; second, basic viewpoints, mainly the basic judgments on religious issues, holding that religion has mass character, ethnic character, international character, complexity, and long-term nature; third, basic policies, summarized as the Party’s basic policy on religious work; fourth, basic requirements, mainly several principles that must be adhered to in doing religious work well, summarized as the “Nine Musts.” [1]1 The “Nine Musts” (九个必须) refers to the nine fundamental principles for religious work in the New Era, as articulated by Xi Jinping. They include: must fully implement the Party’s basic policy on religious work; must adhere to the direction of Sinicization of religions in China; must uphold the leadership of the Party in religious work; must handle the relationship between politics and religion; must build a positive and healthy religious relationship; must promote the adaptation of religion to socialist society; must build a contingent of religious workers; must strengthen the management of religious affairs in accordance with the law; and must strengthen the Party’s leadership over religious work. Among these, only the fifth must, “must adhere to the direction of Sinicization of religions in China,” is related to culture. General Secretary Xi Jinping emphasized that to adhere to the direction of Sinicization of religions in China, it is necessary to use core socialist values to guide and educate religious figures and believers, and to use Chinese culture to infiltrate all religions in China. Core socialist values are the core and soul of Chinese culture. Only by practicing core socialist values can Chinese religions meet the requirements of adhering to the direction of Sinicization. Socialist culture with Chinese characteristics is rich in connotation, specifically referring to fine traditional Chinese culture, revolutionary culture, and advanced socialist culture. Guiding the religious community in the education and practice of core socialist values means using advanced socialist culture to lead and infiltrate all religions. Establishing patriotic education bases for the religious community and conducting patriotic education for them means using revolutionary culture to infiltrate religions. Carrying out the “Four Entries” activities, [2]2 The “Four Entries” (四进) activities refer to the initiative to have the national flag, the Constitution and laws, core socialist values, and fine traditional Chinese culture enter religious venues. the “Five Histories” education, [3]3 The “Five Histories” (五史) education refers to the study of the history of the Communist Party of China, the history of the People’s Republic of China, the history of reform and opening up, the history of socialist development, and the history of the development of the Chinese nation. and fine traditional Chinese culture experience activities within the religious community means using Chinese culture to lead and infiltrate religions. It can be seen that in the Party’s theory on religious work, the relationship between Chinese religions and Chinese culture is one of leading and being led, infiltrating and being infiltrated. Adhering to the direction of Sinicization of religions in China and deeply advancing the Sinicization of religions in China means using Chinese culture to “transform” religions, guiding and infiltrating them to integrate them into Chinese culture. Religion is, of course, culture; Chinese religions certainly belong to Chinese culture, but they do not belong to fine traditional Chinese culture, revolutionary culture, or advanced socialist culture; rather, they are a special culture that needs to be led and infiltrated by these.

党的宗教工作理论也不讲“宗教文化”。据研究，党的宗教工作理论主要有几个层次：一是基础理论，主要是对宗教的基本认识和态度，包括宗教的本质、根源、历史、作用和对待宗教的态度等；二是基本观点，主要是对宗教问题的基本判断，认为宗教具有群众性、民族性、国际性、复杂性和长期性；三是基本政策，概括为党的宗教工作基本方针；四是基本要求，主要是做好宗教工作必须坚持的若干原则，概括为“九个必须”。其中，只有第五个必须即“必须坚持我国宗教中国化方向”与文化有关。习近平总书记强调，坚持我国宗教中国化方向，必须用社会主义核心价值观引领教育宗教界人士和信教群众、用中华文化浸润我国各宗教。社会主义核心价值观是中华文化的内核和灵魂，我国宗教只有践行社会主义核心价值观，才符合坚持中国化方向的要求。中国特色社会主义文化内涵丰富，具体指中华优秀传统文化、革命文化和社会主义先进文化。指导宗教界进行社会主义核心价值观教育实践，就是用社会主义先进文化引领浸润各宗教。建立宗教界爱国主义教育基地，对他们进行爱国主义教育，就是用革命文化浸润宗教。在宗教界开展“四进”活动、“五史”教育和中华优秀传统文化体验活动，就是以中华文化引领浸润宗教。由此可见，在党的宗教工作理论中，我国宗教与中华文化是引领与被引领、浸润与被浸润关系。坚持我国宗教中国化方向、深入推进我国宗教中国化，就是用中华文化“化”宗教，通过引领浸润使其融入中华文化。宗教当然是文化，中国宗教当然属于中华文化，但不属于中优秀传统文化、革命文化和社会主义先进文化，而是需要被它们引领浸润的特殊文化。

The “theory of religious culture” originates from Western religious studies theory. There is a fallacy in Western religious studies that primitive culture is religious culture. In reality, primitive culture was in a chaotic state, containing the seeds of science, art, morality, religion, philosophy, and political and legal thought, all intertwined and not yet differentiated. The differentiation and development of human spiritual culture began in class society, and the differentiation of various forms of social consciousness only occurred after modern times. Compared with modern culture, primitive culture contained more superstitious elements, but it was not without scientific elements. Describing primitive culture as religious culture is a kind of pan-religionism, aimed at demonstrating the universality and importance of religion. It is a fallacy created after the victory of the bourgeois revolution to “preserve religion for the people” in order to consolidate the capitalist system, and it has, surprisingly, had a significant influence in the field of religious studies in China. Religion is an ideology centered on theism, integrating and processing various ancient intellectual materials, and occupied an important position in ancient culture. However, modern culture was established through the Enlightenment and the critique of religion, advocating science and opposing superstition.

“宗教文化论”源于西方宗教学理论。西方宗教学有一种谬论，认为原始文化就是宗教文化。实际上原始文化处于混沌状态，其中有科学、艺术、道德、宗教、哲学和政治法律思想等的萌芽，彼此交织、尚未分化。人类精神文化的分化发展始于阶级社会，至于诸社会意识形式的分化更是近代以后的事。与现代文化相比，原始文化参杂了更多的迷信成分，但也不乏科学成分，把原始文化说成宗教文化是一种泛宗教论，目的是论证宗教的普遍性和重要性，是资产阶级革命胜利后“为人民保存宗教”以巩固资本主义制度而制造的谬论，竟然在我国宗教学领域影响很大。宗教是以有神论为核心的意识形态，整合加工了多种古代思想材料，在古代文化中占有重要地位，但现代文化是通过启蒙运动和宗教批判建立的，崇尚科学、反对迷信。

Western religious studies also contain a fallacy, holding that religion is the essence and soul of culture or civilization, using religion to represent the entire culture—for example, describing Western culture as Christian culture, Middle Eastern culture as Islamic culture, Chinese culture as Confucian culture, Indian culture as Hindu culture, and Japanese culture as Shinto culture. In reality, any culture or civilization is a composite formed by multiple factors, including certain religious elements, but also non-religious and even anti-religious factors. The history of human culture is a history in which scientific factors gradually crowd out, negate, and replace religious factors. To claim that religion is the essence and soul of culture or civilization, and to elevate the status and role of religion, is essentially to use ancient superstitious culture to negate modern scientific culture. Since reform and opening up, the "theory of religious culture" has been introduced into China, producing a series of negative impacts on the study of religious studies in our country. We must strengthen the analysis and critique of Western religious studies theories, recognize the essence of the "theory of religious culture," clarify theoretical rights and wrongs on the issue of religion, defend the scientific nature and purity of the Party's theory on religion, prevent the misleading influence of erroneous Western religious studies theories, and provide academic support and intellectual backing for upholding the correct direction of religious studies research and religious work in our country.

西方宗教学还有一种谬论，认为宗教是文化或文明的本质和灵魂，用宗教代表整个文化，如把西方文化说成是基督教文化，把中东文化说成是伊斯兰教文化，把中国文化说成儒教文化，把印度文化说成是印度教文化，把日本文化说成是神道教文化。实际上，任何一种文化或文明都是多因素构成的复合体，其中有一定的宗教因素，更有非宗教甚至反宗教因素，人类文化史就是科学因素逐步排挤、否定、取代宗教因素的历史。把宗教说成文化或文明的本质和灵魂、拔高宗教的地位和作用，本质是用古代迷信文化否定现代科学文化。改革开放以来，“宗教文化论”传入中国，对我国的宗教学研究产生了一系列消极影响。我们要加强对西方宗教学理论的分析批判，认清“宗教文化论”的本质，澄清宗教问题上的理论是非，捍卫党的宗教理论的科学性和纯洁性，防止西方宗教学错误理论误导，为坚持我国宗教学研究和宗教工作的正确方向提供学理支撑和智力支持。

(Author's bio: Qiu Shi, council member of the Chinese Society for the Study of Atheism)

（作者简介：秋实，中国无神论学会理事）

Online editor: Tongxin

网络编辑：同心