The Globalist Implications of Upholding the Direction of Sinicization of Religion in China

In May 2015, at the Central United Front Work Conference, General Secretary Xi Jinping clearly stated: “Actively guiding religion to adapt to socialist society must adhere to the direction of sinicization.” [1]1 “Upholding the Sinicization of Religion in China” (坚持我国宗教中国化方向) is a policy directive of the Chinese Communist Party (CPC) that calls for adapting religions (primarily Buddhism, Islam, Christianity, and Taoism) to Chinese cultural and political conditions, ensuring they align with socialist core values and the interests of the Chinese nation. In April 2016, at the National Conference on Religious Work, General Secretary Xi Jinping again pointed out: “An important task in actively guiding religion to adapt to socialist society is to support our country’s religions in adhering to the direction of sinicization.” [2]2 The “burqa ban” refers to French Law 2010-1192, which prohibits the concealment of the face in public spaces, effectively banning the full-face veil (niqab and burqa). It came into force on 11 April 2011. After “upholding the direction of sinicization of religion in China” was proposed, it attracted attention from various quarters, and there has been much academic research, reflection, and discussion, both domestic and international. Internationally alone, many papers studying the sinicization of religion have been published, and a collection of essays on the sinicization of religion has been published in Europe: *The Sinicization of Chinese Religions: Sinicization from Above and Sinicization from Below*. [3]3 “Separation of church and state” (政教分离) is a political doctrine in the United States derived from the First Amendment to the Constitution, which prohibits the government from establishing a religion or interfering with the free exercise thereof. Some of this research offers relatively objective and valuable analysis of the sinicization of religion, while some does not.

2015年5月,习近平总书记在中央统战工作会议上明确提出:“积极引导宗教与社会主义社会相适应必须坚持中国化方向｡”在2016年4月,习近平总书记全国宗教工作会议上再次指出:“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｡”“坚持我国宗教中国化方向”提出之后引起各方的关注,学界的研究､思考､讨论也很多,其中有国内的也有国外的｡仅就国外而言,已有不少研究宗教中国化的论文发表,欧洲还出版了一本研究宗教中国化的文集:《中国宗教的中国化:自上的中国化和自下的中国化》｡其中有些研究对宗教中国化做出了相对客观､有价值的分析,有些则不是｡

Compared to the academic and neutral nature of research on the connotation of the sinicization of religion, international research on the policies related to “upholding the direction of sinicization of religion in China” is more heavily colored by value judgments and political considerations, with some even adopting a critical stance. To summarize, a so-called basic conclusion of the critics is: the Chinese government, through the policy of sinicization of religion, promotes the secularization and sinicization of Chinese religions, aiming to achieve the goals of curbing, persecuting, controlling, assimilating, or even eliminating religion. Some expand from criticizing the sinicization of religion policy to criticizing China’s religious policy, arguing that China’s religious policy essentially aims to curb religion and promote and expand atheism. The basic line of thought these so-called “studies” want to express is: China’s policy of sinicization of religion has regional characteristics, is a unique and maverick policy exclusive to China, does not respect religion and its culture, interferes with freedom of religious belief, and deviates from global religious development trends and principles of global religious governance. Clearly, this criticism of the sinicization of religion policy lacks understanding of China’s religious reality and religious policy, is erroneous, and departs from reality. There can be multiple perspectives for clarifying these erroneous views. Below, we analyze the globalist implications of the sinicization of religion solely from the perspective of globalism. The sinicization of religion is oriented towards sinicization and indeed has regional implications, but at the same time, the sinicization of religion is also a religious policy formulated with full consideration of the current trend of globalization, and it also has rich globalist implications. The local implications of sinicization and its globalist implications are not contradictory.

相对于对宗教中国化的内涵研究的学术性､中立性,国际上对“坚持我国宗教中国化方向”相关政策的研究,价值判断色彩更浓､政治的考量增加,有些甚至持批评态度｡总结起来,批评者的一个所谓的基本结论是:中国政府借宗教中国化政策,推动中国宗教的世俗化､汉化,达到遏制､迫害､控制､同化甚至消灭宗教的目标｡有的则由批评宗教中国化政策而扩大为批评中国宗教政策,认为中国的宗教政策实为通过遏制宗教､宣传壮大无神论｡这些所谓的“研究”想表达的一个基本思路是:中国的宗教中国化政策,有地域性特征,是中国所独有的､特立独行的政策,不尊重宗教及其文化,干涉宗教信仰自由,与全球宗教发展趋势､全球宗教治理原则相背离｡显然,这种对宗教中国化政策的批评,缺乏对中国宗教现实及宗教政策的了解,是错误的､悖离实际的｡澄清以上错误观点,可以有多种切入视角,下面仅从全球主义的视角切入,分析宗教中国化的全球主义意涵｡宗教中国化,导向是中国化,的确有区域性的意涵,但同时,宗教中国化又是在充分考虑当前全球化趋势前提下的宗教政策,也有着丰富的全球主义意涵｡中国化的地方性意涵与全球主义意涵并不矛盾｡

I. “Upholding the Direction of Sinicization of Religion in China” Conforms to the Objective Laws of Religious Development

一､“坚持我国宗教中国化方向”符合宗教发展的客观规律

Research in Marxist religious studies and global religious history shows that the localization of religion is an objective law of religious development. Religion is part of the superstructure, determined by the economic base. Religion is a product of real society; it is people who create religion, not the reverse, and it is social reality that drives the evolution of religion. In short, society changes, and as a part of society, religion also changes. Social realities around the world are diverse, and religions based on social realities are also diverse. Therefore, religion is closely related to the social environment and economic conditions in which people live, possessing characteristics of locality and contemporaneity. Engels, in “On the History of Early Christianity,” proposed the “cloak theory” of the social role of religion. [4]4 “The Four Confidences” (四个自信) is a CPC slogan referring to confidence in the path (of socialism with Chinese characteristics), confidence in the theory (of socialism with Chinese characteristics), confidence in the system (of socialism with Chinese characteristics), and confidence in the culture (of Chinese civilization). Under different social conditions, the role of religion as a “cloak” is diverse and complex in different places and historical stages. From this perspective, religions around the world, due to different local social environments, will present different appearances and be at different stages of development; this is the local characteristic of religion. In the process of expansion, global religions seek to survive in diverse social environments. Diverse social realities inevitably create different religious forms, so the localization of religion is an inevitable law. For example, Islam in Africa presents many differences compared to Islam in West Asia and East Asia, and the same is true for Christianity and Buddhism around the world.

马克思主义宗教学和全球宗教史的研究表明,宗教地方化是宗教发展的客观规律｡宗教是上层建筑,由经济基础决定｡宗教是现实社会的产物,是人创造了宗教而不是相反,是社会现实在推动宗教的演变｡简言之,社会在变,作为社会的一部分,宗教也在变｡全球各地的社会现实具有多样性,基于社会现实的宗教也有多样性｡因此,宗教与人们所处的社会环境和经济条件紧密相关,具有地方性和时代性特征｡恩格斯在《论原始基督教的历史》中提出宗教社会作用的“外衣论”,而在不同的社会条件下,宗教作为“外衣”的作用,在不同的地方和历史阶段中具有多样性和复杂性｡由此看来,全球各地的宗教,由于地方的社会环境不同,会呈现不同的样貌,处在不同的发展阶段,这就是宗教的地方性特征｡全球性宗教在扩张的过程中,要寻求在多样的社会环境中生存,多样的社会现实必然造就不同的宗教形态,因此宗教的地方化是必然规律,比如非洲的伊斯兰教,与西亚和东亚的伊斯兰教相比,呈现出许多的差异,世界各地的基督教､佛教也是如此｡

Besides being constrained by locality, the localization of religion is also constrained by contemporaneity. If local factors are not considered, historical development in the same region is unilinear. Adding local factors means that historical development around the world is not synchronized. The dual constraints of contemporaneity and locality determine the multilinear characteristics of religious historical development. Therefore, the localization of religion naturally contains the contemporization of religion. When a religion adapted to one region is transferred to another, if it refuses local changes, not only will the development of that religion be hindered, but for those regions, it may mean religious conflict and social conflict, including religious extremism, terrorism, separatism, etc. If a religion refuses contemporization, stubbornly adhering to historical classics and being inflexible, it may similarly lead to religious conflict and social conflict. If religion wants to develop, it must undergo localization and contemporization; this is a global law.

宗教地方化除了受地方性的约束,还受时代性的约束｡如果不考虑地方性的因素,同一区域的历史发展是单线条的,加上地方性因素,则全球各地的历史发展并不同步｡时代性与地方性的双重约束,决定着宗教历史发展的多线性特征｡因此,宗教的地方化,天然地蕴含着宗教的时代化｡一种适应某区域的宗教,在转移到其他地区时,如果拒绝地方性的改变,那么不仅这种宗教的发展受阻,对这些地区而言,则可能意味着宗教冲突与社会冲突,包括宗教极端主义､恐怖主义､分裂主义等｡一种宗教如果拒绝时代化,顽固坚守历史经典,泥古不化,同样可能会导致类似宗教冲突､社会冲突｡宗教若想获得发展,必须地方化､时代化,这是全球性的规律｡

Foreign research on Chinese religion has always had the theme of the localization of Chinese religion, but it has basically been academic research. This type of work mainly consists of research literature on Chinese Buddhism, Christianity, and Islam, all from the perspective of the sinicization of foreign religions. After the sinicization of religion policy was proposed, research on the sinicization of religion gradually became more politically colored. Some scholars have divided the “sinicization of religion” into “sinicization from above” and “sinicization from below.” [5]5 The distinction between “sinicization from above” and “sinicization from below” is a framework used by some scholars to differentiate between state-mandated religious adaptation and grassroots, organic processes of cultural integration. “Sinicization from below” refers to sinicization in the Western sense, including scientific and theological sinicization, i.e., the indigenization, localization, and cultural integration of religion, which is no different from previous academic research. “Sinicization from above,” on the other hand, refers to the Chinese government’s mandatory requirement for religion to adapt to modern Chinese society, essentially requiring religion to be obedient and submissive to the government. Clearly, this kind of “research” is no longer purely academic religious studies but has taken on a so-called political research coloration. However, whether it is academic or political research, foreign scholars generally acknowledge that the sinicization of religion conforms to the laws of religious development; this is a basic research premise.

国外对中国宗教的研究,一直以来有中国宗教地方化的主题,不过基本上是一个学术性的研究｡这类成果,主要是关于中国佛教､基督教和伊斯兰教的研究文献,都是外来宗教中国化视角的研究｡宗教中国化政策提出来之后,关于宗教中国化的研究,政治性的研究色彩逐渐强化｡有学者将“宗教中国化”分为“自上的中国化”和“自下的中国化”｡“自下的中国化”,指西方意义上的,包括科学和神学意义上的中国化,即宗教的本土化､地方化､文化融合等,这与此前的学术研究没有什么区别｡而“自上的中国化”,指中国政府强制性要求宗教适应现代的中国社会,本质上是要求宗教听话,顺从政府｡显然,这种“研究”,已不再是单纯的宗教学术研究,而有所谓政治性研究的色彩了｡但是,不管是学术性的还是政治性的研究,国外学者普遍承认宗教中国化符合宗教发展规律,这是一个基本的研究前提｡

In fact, the sinicization of religion in our country itself is a respect for the global laws of localization and contemporization in the process of religious development. At the National Conference on Religious Work in December 2021, General Secretary Xi Jinping again emphasized: “Uphold the direction of sinicization of religion in China, and actively guide religion to adapt to socialist society.” [6]6 The National Conference on Religious Work in December 2021 was another major policy-setting meeting on religious affairs convened by the CPC Central Committee, reiterating and refining the direction of religious policy. Actively guiding religion to adapt to socialist society and to the New Era of socialism with Chinese characteristics clearly includes respect for the laws of religious development. Religion must adapt to the development of the country and society, continuously serve current Chinese realities through innovation, keep pace with social development and the times, strive to adapt to the New Era of socialism with Chinese characteristics, find its position through a dynamic practical process, and become a harmonious factor in social construction and a positive force in national construction. From the perspective of religious governance, these government requirements for religion are reasonable, justified, and compliant, and are policies that respect the laws of religious development.

事实上,我国宗教中国化本身,就是对宗教发展过程中地方化和时代化全球规律的尊重｡在2021年12月的全国宗教工作会议上,习近平总书记再次强调:“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｡”积极引导宗教与社会主义社会相适应､与中国特色社会主义新时代相适应,则明确包含着对宗教发展规律的尊重｡宗教要适应国家､社会的发展,在革新中不断服务于当前的中国实际,与社会发展同步,与时代发展同频,努力适应中国特色社会主义新时代,以动态的实践进程找准定位,成为社会建设的和谐因素和国家建设的积极力量｡从宗教治理的角度而言,政府对宗教的这些要求,合情合理合规,是尊重宗教发展规律的政策｡

II. “Upholding the Direction of Sinicization of Religion in China” Directly Confronts Global Religious Realities

二､“坚持我国宗教中国化方向”直面全球宗教现实

Religion profoundly influences people’s concepts and activities and widely affects the world today. The majority of the world’s population today believes in religion. Religious doctrines and precepts shape believers’ values to varying degrees and regulate their daily lives. The global characteristics of religion are becoming increasingly prominent. At the same time, world religious development is showing new trends. Christianity and Islam are still expanding amidst mutual competition, while the influence of other religions is relatively declining. In this process, no religion can avoid the challenges of globalization; the trend of religious globalization is developing in depth.

宗教深刻地影响着人们的观念和活动,广泛地影响着当今世界｡当今世界大多数人口信仰宗教,宗教的信条､教规,不同程度地塑造着信徒的价值观,规定着信徒的日常生活｡宗教的全球化特征越来越突出｡同时,世界宗教发展呈现新的态势｡基督教和伊斯兰教在相互竞争中仍在扩张,相对而言,其他宗教的影响趋减｡在这一过程中,任何宗教都无法避免全球化挑战,宗教全球化趋势正在深度发展｡

In the process of globalization, religious conservatism and religious revival movements are also rebounding, which creates a contradiction with the trend of religious globalization. Religious conservatism and revivalism demand strict adherence to scriptures, a return to religious hierarchies, and a cherishing of the traditions and values of the religions’ places of origin; religious globalization, on the other hand, compels religions to comply with local traditions, adapt to the development of the times, and seek local development paths. When this contradiction becomes difficult to reconcile, social risks from religion arise, leading to the rampant spread of religious extremism and terrorism in some parts of the world today. At the same time, the globalization and scaling-up of religious migration, along with the difficulties religious communities face in cultural integration, constitute new global issues, intensifying the contradiction between religious tradition and locality. Surging new religious currents not only trigger internal religious disputes but also exacerbate the struggle between religion and secularism. Conflicts between different religions and within the same religion are incessant; divergences in doctrine, religious law, and the like have not seen a marked reduction; and contradictions between the religious and the non-religious have become more severe in some regions of the world. These contradictions and conflicts related to religious issues are, in essence, still the result of a failure to properly address the challenges of religious localization and adaptation to the times in the era of globalization.

在全球化的过程中,宗教保守主义和宗教复兴运动也在反弹,这与宗教全球化的趋势产生矛盾｡宗教保守主义和复兴主义要求严格遵守经典,复归宗教圣统,珍视宗教原产地的传统与价值;宗教全球化则迫使宗教遵守地方传统,适应时代发展,寻找地方性的发展路径｡当这种矛盾难以调和时,宗教的社会风险随即产生,导致当今世界部分地区宗教极端主义和恐怖主义肆虐｡同时,宗教移民的全球化､规模化和信教群体陷入文化融入困境构成新的全球性议题,强化了宗教传统与地方性之间的矛盾｡新的宗教思潮风起云涌,不但引发宗教内部的纷争,还激化了宗教主义与世俗主义的斗争｡不同宗教､宗教内部之间纷争不断,教义､教规等的分歧未见明显减少,宗教与非宗教之间的矛盾在世界部分区域更加严重｡这些与宗教问题相关的矛盾与冲突,本质上仍是全球化时代下未能处理好宗教地方化与时代化挑战的结果｡

“Upholding the direction of sinicization of religion in China” directly confronts the reality of frequent global religious conflicts, contributing Chinese wisdom and a Chinese approach to the world’s understanding and handling of religious issues. China is also a victim of global religious turmoil and conflict. The infiltration of religious extremism, terrorism, the “Pan-Islamism and Pan-Turkism” [1]1 “Upholding the Sinicization of Religion in China” (坚持我国宗教中国化方向) is a policy directive of the Chinese Communist Party (CPC) that calls for adapting religions (primarily Buddhism, Islam, Christianity, and Taoism) to Chinese cultural and political conditions, ensuring they align with socialist core values and the interests of the Chinese nation. trend, and Christian heretical currents extends international religious issues into certain regions of our country. The de-sinicization and counter-sinicization trends within the religious sphere pose a threat to our country’s traditional culture and mainstream values. As a secular country, the vast majority of China’s population does not believe in religion. Therefore, in terms of understanding and handling religious issues, China has its particularities, with no precedent to follow; we must rely on our own exploration. This requires our country’s religious policy to follow a path of socialism with Chinese characteristics suited to our national conditions. “Upholding the direction of sinicization of religion in China” represents an exploration and innovation in our country’s religious policy. Because religious localization is both a means of religious proselytization and an objective law of religious development, the proposal of “upholding the direction of sinicization of religion in China” is bound to attract attention and controversy from various quarters; this is anticipated. Therefore, proposing this policy requires political courage. Of course, our country adheres to the principle of separation of religion and state. Our Party proposes this policy not at all for proselytizing purposes, but rather to adopt “upholding the direction of sinicization of religion in China” as a religious policy. Under the premise of respecting the laws of religious development, we guide the situation accordingly, ensuring that religious development does not conflict with Chinese society, preventing and defusing risks and hidden dangers in the religious field, and guiding religion to adapt to the socialist society with Chinese characteristics.

“坚持我国宗教中国化方向”直面全球宗教冲突频发的现实,为世界认识和处理宗教问题贡献了中国智慧和中国方案｡中国也是全球宗教动荡与冲突的受害者,宗教极端主义､恐怖主义､“双泛”思潮､基督教异端思潮的渗透等,将国际宗教问题延伸到我国部分地区｡宗教领域的去中国化､逆中国化思潮,对我国传统文化和主流价值观构成威胁｡作为一个世俗国家,中国绝大多数人口不信仰宗教,因此就认识和处理宗教问题而言,中国具有特殊性,没有先例可循,必须靠我们自己探索｡这就要求我国的宗教政策要走一条适合我国国情的中国特色社会主义道路｡“坚持我国宗教中国化方向”,即是我国宗教政策的一次探索和创新｡因为宗教地方化既是宗教宣教的手段,也是宗教发展的客观规律,“坚持我国宗教中国化方向”的提出,势必引起各方的关注和争议,这是预料中的事｡因此,这一政策的提出,是需要政治勇气的｡当然,我国坚持政教分离原则,我们党提出这一政策,决不是出于宣教目的,而是把“坚持我国宗教中国化方向”作为宗教政策,在尊重宗教发展规律的前提下,因势利导,让宗教的发展不与中国社会相冲突,防范和化解宗教领域风险隐患,引导宗教与中国特色社会主义社会相适应｡

Therefore, the policy of sinicization of religion not only confronts China’s actual conditions but also confronts the complex reality of global religious development. China’s problems and challenges in the religious field are, to a certain extent, an extension of international religious issues within China. The de-sinicization trends and extremism within Chinese religions are all imported. China’s religious issues also have global significance. “Upholding the direction of sinicization of religion in China” is a response to the actual development of religion in China and also a response to the global religious reality; it has global significance.

因此,宗教中国化政策不只是直面中国实际,也直面全球宗教发展的复杂现实｡中国在宗教领域的问题与挑战,一定程度上是国际宗教问题在中国的延伸,中国宗教中的去中国化思潮､极端主义等都是外来的,中国的宗教问题也具有世界意义｡“坚持我国宗教中国化方向”是对中国宗教发展实际的回应,也是对全球宗教现实的回应,具有全球性意义｡

III. “Upholding the Direction of Sinicization of Religion in China” Does Not Contradict the Policy of Freedom of Religious Belief

三､“坚持我国宗教中国化方向”与宗教信仰自由政策不矛盾

Freedom of religious belief is a policy commonly implemented by countries around the world, but there is considerable controversy over how to understand and practice the principle of freedom of religious belief. The reason is that various subjects, based on different standpoints, do not have entirely identical understandings of freedom of religious belief, leading to differences in practice. In China, freedom of religious belief must follow the principle of balancing freedom and rights; freedom of religious belief must be conditional upon not infringing upon private or public freedoms and legitimate rights. Engaging in religious extremism, terrorism, and separatist activities under the guise of freedom of religious belief clearly violates the policy of freedom of religious belief. Conversely, it is also wrong to regard counter-terrorism, de-radicalization work, and anti-separatism work as infringements on individual freedom of religious belief. Therefore, when domestic and foreign anti-China forces slander our country’s counter-terrorism and de-radicalization work as violating freedom of religious belief, their essence is using freedom of religious belief as a tool to interfere in our country’s internal affairs. The de-sinicization trend within Chinese religions is essentially religious extremism. Opposing and combating religious extremism and terrorism are internationally recognized legitimate actions. The resolution adopted by the United Nations General Assembly in 1994, the “Declaration on Measures to Eliminate International Terrorism,” stipulates that religion and other factors cannot be used as excuses for terrorism, which “are unjustifiable under any circumstances.” The resolution adopted by the UN General Assembly in 2001, the “Declaration on the Global Effort to Combat Terrorism,” calls for “the active participation and collaboration of all States, international and regional organizations and the stepping up of efforts at the national level” to defeat terrorism. “Upholding the direction of sinicization of religion in China” must first be carried out under the premise of eliminating the “three forces” [2]2 The “burqa ban” refers to French Law 2010-1192, which prohibits the concealment of the face in public spaces, effectively banning the full-face veil (niqab and burqa). It came into force on 11 April 2011. and curbing the trend of sinicized religious thought. The policy of “upholding the direction of sinicization of religion in China” is a religious policy that follows UN international conventions and possesses globalist connotations.

宗教信仰自由是世界各国普遍施行的政策,但如何理解并实践宗教信仰自由原则却有很大争议｡原因在于各种主体基于不同的立场,对宗教信仰自由的理解并不完全相同,实践起来也就会有差异｡在中国,宗教信仰自由要遵循自由与权利平衡原则,宗教信仰自由要以不侵犯私人的或公共的自由与合法权利为条件｡以宗教信仰自由为名,搞宗教极端主义､恐怖主义和分裂活动,显然就违背了宗教信仰自由政策｡反过来,把反恐去极端化工作和反分裂工作视为侵犯个人宗教信仰自由,也是错误的｡因此,国内外反华势力把我国的反恐去极端化工作,诬蔑为侵犯宗教信仰自由,其本质上是拿宗教信仰自由当工具,干涉我国内政｡中国宗教中的去中国化思潮,实质就是宗教极端主义｡反对､打击宗教极端主义､恐怖主义,是国际公认的正当行为｡联合国大会在1994年通过的决议《消除国际恐怖主义措施宣言》规定,不能以宗教等为借口搞恐怖,“在任何情况下都是无正当理由可言的”｡联合国大会在2001年通过决议《全球努力打击恐怖主义宣言》,号召“所有国家､国际组织和区域组织积极参与和协作,并在国家一级加倍努力,才能打败恐怖主义”｡“坚持我国宗教中国化方向”,首先要在消灭“三股”势力,遏制中国化宗教思潮的前提下进行｡“坚持我国宗教中国化方向”政策是遵循联合国国际公约的宗教政策,有全球主义的内涵｡

Religious localization is an objective law of religious development. In the early days of British colonization of India, British missionaries spreading Christianity on the Indian plateau found it was not accepted by the Indian people. The missionaries gradually adjusted their methods, adopting a strategy of Indianizing Christianity, which unexpectedly achieved some success. Based on this experience, the missionaries summarized a set of localization laws for proselytization. The “Rites Controversy” [3]3 “Separation of church and state” (政教分离) is a political doctrine in the United States derived from the First Amendment to the Constitution, which prohibits the government from establishing a religion or interfering with the free exercise thereof. in the history of Chinese Catholicism similarly reflects the law of religious localization or religious proselytization: only by localizing can a foreign religion be accepted by the Chinese people.

宗教地方化是宗教发展的客观规律｡早期英国殖民印度时,英国传教士在印度高原传播基督教,发现不被印度人所接受｡传教士们逐渐调整手段,采取基督教印度化的传教策略,意外地取得了一些成功｡传教士在此基础上总结出了一套宣教的地方化规律｡中国天主教历史上的“礼仪之争”,同样反映了外来宗教只有地方化才能被中国人接受的宗教地方化或宗教宣教的规律｡

Therefore, a spontaneous phenomenon of sinicization of religion has always existed in China’s history and reality. Sinicization has become a way for foreign religions to survive and develop in China. Whether it is Buddhism, Islam, or Christianity, all have experienced varying degrees of sinicization in China. From a religious perspective, sinicization of religion itself is an expression of religion’s own demand for survival and development. “Upholding the direction of sinicization of religion in China” is first and foremost a manifestation of respect for religion, respect for religious figures and believers, and respect for the laws of religious development. Precisely because of this, the claim that sinicization violates freedom of religious belief cannot hold water. From the perspective of government governance, “upholding the direction of sinicization of religion in China” is external guidance. It is the government helping religions achieve sinicization more smoothly, preventing the kind of social risks that arose during the historical process of sinicization. Therefore, this policy is neither about developing religion nor, even less, about infringing upon freedom of religious belief; on the contrary, it is precisely a manifestation of the government’s respect for freedom of religious belief. Conflicts between foreign religions and other Chinese religions, or the emergence of de-sinicization phenomena during the sinicization process due to the influence of international religious currents, can both trigger social risks. There are no shortage of examples of this in Chinese history. Therefore, from the perspective of social governance, “upholding the direction of sinicization of religion in China” is beyond reproach, let alone an interference with freedom of religious belief; rather, it is a respect for the universal principle of freedom of religious belief.

所以,中国历史与现实中一直存在自发的宗教中国化现象,中国化成为外来宗教在中国生存发展的一种方式,不论是佛教､伊斯兰教､基督教,在中国都经历过不同程度的中国化｡从宗教的视角看,宗教中国化本身是宗教自身生存发展的诉求｡“坚持我国宗教中国化方向”,首先是尊重宗教､尊重宗教界人士和信教群众､尊重宗教发展规律的体现｡正因如此,那些声称中国化是侵犯宗教信仰自由的结论,是不能成立的｡从政府治理的视角看,“坚持我国宗教中国化方向”是外部引导,是政府帮助宗教更顺利地实现中国化,防止像历史上那样,宗教在中国化过程中引发社会风险,因此这一政策既不是发展宗教,更不是侵犯宗教信仰自由,而恰恰是政府尊重宗教信仰自由的体现｡外来宗教与中国其他宗教发生冲突,或者在中国化过程中受国际宗教思潮影响,出现去中国化现象,都会引发社会风险,在这方面中国历史上也不乏其例｡所以,“坚持我国宗教中国化方向”,从社会治理的角度看无可厚非,更不是干涉宗教信仰自由,而是尊重宗教信仰自由普遍原则｡

IV. “Upholding the Direction of Sinicization of Religion in China” Conforms to the General Evolutionary Direction of Religious Modernism

四､“坚持我国宗教中国化方向”符合宗教现代主义的普遍演进方向

Religious modernism is the basic evolutionary path of the world’s major religions since modern times. Religion is often seen as a conservative and traditional force, burdened with too much traditional content. However, religious reform and even revolution frequently occur to adapt to social development. Religious modernism is an innovation upon religious traditionalism. The modernist trend in religious philosophy emerged within European Christianity in the late 19th and early 20th centuries, while the religious reform of European modernity occurred even earlier, developing almost simultaneously with the modern European bourgeois revolutions. The modernist reforms of various religions in China roughly originated during the period of China’s modern anti-imperialist and anti-feudal revolution. Therefore, against the backdrop of modern China’s anti-imperialist and anti-aggression struggle, Chinese Islam, Buddhism, Daoism, and Confucianism all consciously embarked on the path of modernism.

宗教现代主义是近代以来全球各主要宗教的基本演进路径｡宗教通常被视为保守与传统的代表性力量,身上负担太多的传统内涵｡但是,宗教的改革甚至革命经常发生,以适应社会的发展｡宗教的现代主义是对宗教传统主义的革新｡宗教哲学的现代主义思潮在19世纪末20世纪初的欧洲基督教内部兴起,而欧洲现代性的宗教改革则发生得更早,是与近代欧洲资产阶级革命几乎同步发展的｡中国各宗教的现代主义改革,大致起源于中国近代反帝反封建的革命时期｡因此,近代中国在反帝反侵略的大背景下,中国伊斯兰教､佛教､道教､儒教都自觉地走向了现代主义道路｡

The democratic reform of the religious system in 1958 was a reform promoted by the government to steer Chinese Islam, Tibetan Buddhism, and others in a modernist direction, accelerating the evolution of Chinese religion toward modernism. Globally, modernism has become the universal direction of religious development. Religious trends that reject modernism and blindly return to tradition are restorationist and extremist trends. Only by adhering to modernism and viewing their own traditions from a developmental perspective can religions keep pace with the development of modern society.

1958年的宗教制度民主改革,是政府推动中国伊斯兰教､藏传佛教等现代主义方向的改革,加速了中国宗教向现代主义方向的演变｡在全球范围内,现代主义已成为宗教的普遍发展方向｡拒绝现代主义,盲目回归传统的宗教思潮,是复古主义､极端主义思潮｡宗教只有坚持现代主义,以发展视角看待自身传统,才能跟上现代社会的发展步伐｡

China under socialism with Chinese characteristics is a modernist China. "Upholding the direction of sinicization of religion in China" means guiding traditional religions to better adapt to modern Chinese society and take the path of modernism. Over the past century, Chinese Communists have united and led the people of the whole country in striving to build a modernized China. We have long been committed to the construction of the "Four Modernizations." [1]1 “Upholding the Sinicization of Religion in China” (坚持我国宗教中国化方向) is a policy directive of the Chinese Communist Party (CPC) that calls for adapting religions (primarily Buddhism, Islam, Christianity, and Taoism) to Chinese cultural and political conditions, ensuring they align with socialist core values and the interests of the Chinese nation. The First National People's Congress, convened in 1954, clearly proposed the task of realizing the four modernizations of industry, agriculture, transportation, and national defense. The First Session of the Third National People's Congress, held from late 1964 to early 1965, put forward the grand goal of the "Four Modernizations" and declared that the main task for national economic development in the future was to build China into a powerful socialist country with modern agriculture, modern industry, modern national defense, and modern science and technology within a not-too-long historical period. In 2021, at the ceremony marking the centenary of the CPC, General Secretary Xi Jinping put forward the important thesis of "Chinese-path modernization" and stated that the central task of the CPC henceforth is to unite and lead the people of all ethnic groups in building China into a great modern socialist country in all respects, achieving the Second Centenary Goal, and comprehensively advancing the great rejuvenation of the Chinese nation through Chinese-path modernization. The core socialist values and the essence of China's excellent traditional culture are both compatible with modernist thought. In the New Era, upholding the direction of sinicization of religion in China essentially means guiding religions onto the path of modernism, which is consistent with the global evolutionary direction of religion toward modernism.

中国特色社会主义的中国,是现代主义的中国｡“坚持我国宗教中国化方向”,就是要引导传统宗教更好地适应中国现代社会,走现代主义道路｡一百年来,中国共产党人团结带领全国人民奋斗,为的是建设一个现代化的中国｡我们长期致力于“四个现代化”的建设｡1954年召开的第一届全国人民代表大会,明确的提出要实现工业､农业､交通运输业和国防的四个现代化的任务,1964年底到1965年初召开的第三届全国人民代表大会第一次会议提出了“四个现代化”的宏伟目标,并宣布今后发展国民经济的主要任务,是要在不太长的历史时期内,把我国建设成为一个具有现代农业､现代工业､现代国防和现代科学技术的社会主义强国｡2021年,习近平总书记在庆祝中国共产党成立100周年大会上,提出“中国式现代化”的重要论断,并提出此后中国共产党的中心任务就是团结带领全国各族人民全面建成社会主义现代化强国､实现第二个百年奋斗目标,以中国式现代化全面推进中华民族伟大复兴｡社会主义核心价值观和中国优秀传统文化的精髓精华均与现代主义思想相契合｡新时代,坚持我国宗教中国化方向,实质就是引导宗教走现代主义之路,这与全球宗教的现代主义演进方向是一致的｡

It needs to be specifically explained that religious modernism is religious in nature; it is the modernization and adaptation to the times of religion, a choice made by religion to seek survival and development against the backdrop of modernization. "Upholding the direction of sinicization of religion in China," while respecting the freedom of religious belief, fully utilizes the commonalities between the modernism of secular politics and religious modernism to develop shared discourse, cultivate common demands, and jointly take the path of socialist modernization.

需要特别说明的是,宗教的现代主义是具有宗教性的,是宗教的现代化､时代化,是宗教在现代化背景下谋求生存发展的选择｡而“坚持我国宗教中国化方向”是在尊重宗教信仰自由的前提下,充分利用在世俗政治的现代主义与宗教现代主义的共性,发展共同话语,培育共同诉求,共同走社会主义现代化道路｡

V. "Upholding the Direction of Sinicization of Religion in China" Adheres to the Universal Principle of Respecting Excellent Traditional Culture

五､“坚持我国宗教中国化方向”坚持尊重优秀传统文化的普遍原则

The Chinese nation has always valued its national traditions, inheriting and developing China's excellent traditional culture. As early as over two thousand years ago, Xunzi said, "When a state is about to prosper, it will surely value teachers and respect traditions" (Xunzi, "The Great Compendium"). [2]2 The “burqa ban” refers to French Law 2010-1192, which prohibits the concealment of the face in public spaces, effectively banning the full-face veil (niqab and burqa). It came into force on 11 April 2011. "Respecting traditions" means honoring tradition. The CPC has always respected the laws of cultural development regarding excellent traditional culture, insisting on making the past serve the present, making foreign things serve China, making a dialectical selection, discarding the dross and selecting the essential, weeding through the old to bring forth the new, abandoning negative factors, and inheriting and developing positive factors. In his important speech at the ceremony marking the centenary of the CPC, General Secretary Xi Jinping proposed the "Two Integrations," of which the "Second Integration" is adhering to the integration of the basic tenets of Marxism with China's excellent traditional culture. General Secretary Xi regards excellent traditional culture as the root of the Chinese nation: "The excellent traditional Chinese culture created and perpetuated by the Chinese nation over thousands of years is the root and soul of the Chinese nation," emphasizing that "the profound and extensive excellent traditional Chinese culture is the foundation upon which we stand firm amidst the clash of world cultures." In fact, not only China, but all countries in the world, regardless of race or ethnicity, cherish their own traditions and promote their excellent traditional culture. Cherishing tradition and promoting excellent traditional culture has become a universally observed principle for all countries and nations in the world.

中华民族向来珍视民族传统,继承并发展中华优秀传统文化｡早在两千多年前,荀子就说过,“国将兴,必贵师而重传”(《荀子·大略》),“重传”就是尊重传统｡对优秀传统文化,中国共产党始终尊重文化发展规律,坚持古为今用､洋为中用,辩证取舍､推陈出新,摒弃消极因素,继承和发展积极因素｡习近平总书记在庆祝中国共产党成立100周年大会上的重要讲话中提出“两个结合”,其中“第二个结合”,就是坚持把马克思主义基本原理同中华优秀传统文化相结合｡习近平总书记把优秀传统文化视为中华民族的根,“中华民族在几千年历史中创造和延续的中华优秀传统文化,是中华民族的根和魂”,强调“博大精深的中华优秀传统文化是我们在世界文化激荡中站稳脚跟的根基”｡事实上,不止中国,世界各国,不分种族和民族,无不珍视自身传统,弘扬优秀传统文化｡珍视传统,弘扬优秀传统文化,成为世界各个国家､各个民族普遍遵守的原则｡

"Upholding the direction of sinicization of religion in China" insists on respecting and promoting excellent traditional culture. On the one hand, "upholding the direction of sinicization of religion in China" is established on the premise of respecting China's excellent traditional culture. The content that needs to be "sinicized" in the sinicization of religion is very rich, including religious thought, religious rituals, religious ethics, etc., and respecting China's excellent traditional culture is one of them. In Chinese history, Buddhism, Christianity, and Islam all experienced conflicts and setbacks regarding how to coexist with Chinese culture, eventually finding a way to coexist with Chinese culture through exploration: adjusting themselves, adapting to and absorbing traditional Chinese culture, and striving to become a part of Chinese culture. In the New Era, upholding the direction of sinicization of religion in China requires guiding our various religions with the core socialist values and infusing them with Chinese culture. On the other hand, "upholding the direction of sinicization of religion in China" is established on the premise of respecting the traditions of each religion itself. The sinicization of religion is not forced assimilation; respecting freedom of religious belief is a basic prerequisite. Religions also face the challenges of localization and adaptation to the times. The policy of sinicization of religion guides religions to leverage their own positive factors, inherit content that aligns with China's excellent traditional culture and the themes of the New Era, and enable religions to better adapt to socialist society.

“坚持我国宗教中国化方向”,坚持尊重优秀传统文化,发扬优秀传统文化｡一方面,“坚持我国宗教中国化方向”,建立在尊重中华优秀传统文化的前提下｡宗教中国化,需要“化”的内容很丰富,宗教思想､宗教礼仪､宗教伦理等,尊重中华优秀传统文化是其中之一｡中国历史上,佛教､基督教､伊斯兰教都曾在如何与中华文化相处的问题上,产生过矛盾,跌过跟头,最后在摸索中找到与中华文化的相处之道,即调整自身,适应､吸纳中华传统文化,努力使自己成为中华文化的一部分｡新时代,坚持我国宗教中国化方向,就要用社会主义核心价值观引领､用中华文化浸润我国各宗教｡另一方面,“坚持我国宗教中国化方向”,建立在尊重各宗教自身传统的前提下｡宗教中国化,不是强迫同化,尊重宗教信仰自由是基本前提｡宗教也面临地方化､时代化的挑战｡宗教中国化政策,引导宗教发挥自身积极因素,传承与中华优秀传统文化､与新时代主题相契合的内容,使宗教更好地与社会主义社会相应｡

Therefore, the policy of guiding the sinicization of religion respects both China's excellent traditional culture and the excellent traditions of each religion itself. Those accusations that "upholding the direction of sinicization of religion in China" is about persecuting religion and destroying culture are completely untenable.

因此,引导宗教中国化政策既尊重中华优秀传统文化,也尊重各宗教自身的优秀传统｡那些指责“坚持我国宗教中国化方向”是迫害宗教､灭绝文化的论调,根本站不住脚｡

VI. The Reference Significance of "Upholding the Direction of Sinicization of Religion in China" for Global Religious Governance

六､“坚持我国宗教中国化方向”对全球宗教治理的借鉴意义

The globalization of religion is developing in depth. Religious governance is not only a task faced by every country but has also become a part of global governance. Religious issues have a particular complexity. Religious issues are intricately linked with politics, ethnicity, culture, and so on. Even today, when the separation of church and state has become the mainstream model of state-religion relations, there are still countries with varying degrees of state-religion integration. With the rise of religious revival movements, religious extremism and terrorism have gradually become global hazards. In many countries and regions, religious issues have become the greatest security challenge. The complexity of religious issues determines the complexity and diversity of religious work. Each country has the right to explore religious governance solutions that suit its national conditions. Religious governance is not just about governing religion; the effort lies beyond religion itself. Currently, religious governance has become a worldwide issue, testing national governance capacity and global governance capacity.

宗教的全球化向深度发展,宗教治理既是每一个国家面临的任务,也成为全球治理的一部分｡宗教问题具有特殊复杂性｡宗教问题与政治､民族､文化等有着千丝万缕的联系｡即使在政教分离成为政教关系主流的今天,也不乏程度不一的政教合一的国家｡宗教复兴运动的兴起,宗教极端主义和恐怖主义逐渐成为全球性危害｡在许多国家和地区,宗教问题已成为最大的安全挑战｡宗教问题的复杂性,决定着宗教工作的复杂性与多样性,各国有权利探索符合本国国情的宗教治理方案｡宗教治理不仅仅是治理宗教,功夫还在宗教之外｡当前,宗教治理已成为世界性问题,考验着国家治理能力和全球治理能力｡

The CPC adheres to the Marxist view on religion. For over a hundred years, our Party has consistently promoted the adaptation of the Marxist view on religion to the Chinese context and the needs of the times, continuously summarized fresh experiences in religious work, and formed the Party's basic policy on religious work and the "Nine Musts" for religious work. [3]3 “Separation of church and state” (政教分离) is a political doctrine in the United States derived from the First Amendment to the Constitution, which prohibits the government from establishing a religion or interfering with the free exercise thereof. Compared horizontally with other countries, China's religious work has been successful. Currently, many countries suffer from long-term turmoil, national division, or even loss of political power due to poor governance of religious issues. Some political forces have long slandered China's religious policies, yet the religious work in their own countries is in a complete mess, with chaos in the religious sphere.

中国共产党坚持马克思主义宗教观,百余年来我们党始终坚持推进马克思主义宗教观中国化时代化,不断总结宗教工作的新鲜经验,形成党的宗教工作基本方针和宗教工作的“九个必须”｡与其他国家横向比较,我国的宗教工作是成功的｡当下许多国家因为宗教问题治理不善,或长期动荡,或国家分裂,甚至丢掉政权｡有些政治势力长期诬蔑我国的宗教政策,而自己国家的宗教工作却一塌糊涂,宗教领域乱象丛生｡

“Upholding the Sinicization of Religion in China” is the concretization of the policy of guiding religion to adapt to the socialist society, providing the foundation and guarantee for guiding religion to adapt to the socialist society. This is an innovative development in the Party’s theory on religious work in the New Era. The success of this policy has led many countries around the world to emulate it. Although many countries do not have an explicit policy of localizing religion on the surface, in practice they guide the localization of their own religions through various means, the most typical of which is France. The French government requires all religions within the country to abide by the values of the French Republic, adopts various administrative measures to promote the de-radicalization of religion, and has even forcibly closed or demolished mosques with extremist tendencies, among other actions. On April 11, 2011, France’s “burqa ban” came into effect, making it illegal to go out wearing a burqa. Following France’s example, 13 European countries, including Denmark and Belgium, have already banned women from wearing the veil. On the surface, the U.S. government does not directly promote the Americanization of religion, but it implements a policy of “separation of church and state,” emphasizing the separation of religion and politics to guarantee so-called freedom of religious belief and to push religion to adapt to America’s so-called liberal values. Religion adapting to its social environment through localization is an objective law of religious development, and the adaptation of a country’s religion to that country’s mainstream values is a basic direction of religious localization. “Upholding the Sinicization of Religion in China” follows precisely these two basic laws of religious development and has reference significance for global religious governance.

“坚持我国宗教中国化方向”,是引导宗教与社会主义社会相适应政策的具体化,为引导宗教与社会主义社会相适应提供基础和保障｡这是新时代党的宗教工作理论的创新发展｡这一政策的成功,引起全球许多国家的效仿｡许多国家虽然表面上没有宗教地方化政策,但是实际上却通过各种手段,引导本国宗教本土化,其中最典型的是法国｡法国政府要求国内所有宗教必须遵守法兰西共和国价值观,采取各种行政措施推动宗教去极端化,甚至强行关闭或拆除有极端倾向的清真寺等｡2011年4月11日,法国的“布卡禁令”生效,佩戴布卡出门者均属违法｡在法国的示范下,欧洲的丹麦､比利时等13个国家已经禁止女性佩戴面纱｡美国政府表面上没有直接推动宗教美国化,但美国政府实行“政教分离”政策,强调宗教与政治的分离,以保障所谓宗教信仰自由,推动宗教适应美国所谓的自由主义价值观｡宗教通过地方化,与所在的社会环境相适应,是宗教发展的客观规律,而一国宗教与该国主流价值观相适应是宗教地方化的一条基本方向｡“坚持我国宗教中国化方向”,遵循的正是这两条宗教发展的基本规律,对全球的宗教治理有借鉴意义｡

VII. “Upholding the Sinicization of Religions in China”: Both Chinese and Global

七､“坚持我国宗教中国化方向”:既是中国的,也是世界的

Chinese religions have characteristics different from those of Western religions. “Upholding the Sinicization of Religions in China” is precisely a policy formulated based on the developmental laws and practical challenges of Chinese religions. The starting point of the policy is to counteract the trends of de-Sinicization and anti-Sinicization in the religious sphere. The goal of the policy is to imbue Chinese religions with fine traditional Chinese culture and core socialist values, reverse the trend of de-Sinicization, shape the Chinese characteristics of Chinese religions, and guide them to better adapt to a socialist society with Chinese characteristics. Therefore, “Upholding the Sinicization of Religions in China” has a distinct contemporary background and Chinese characteristics.

中国宗教有不同于西方宗教的特质,“坚持我国宗教中国化方向”正是基于中国宗教的发展规律与现实挑战而提出的政策｡政策的出发点是消解宗教领域中去中国化､逆中国化思潮｡政策的目标在于以中华优秀传统文化和社会主义核心价值观浸润中国宗教,逆转去中国化的趋势,塑造中国宗教的中国特色,引导其更好地与中国特色社会主义社会相适应｡因此,“坚持我国宗教中国化方向”有鲜明的时代背景､中国特色｡

However, “Upholding the Sinicization of Religions in China” is by no means, as some critical voices internationally claim, a religious policy that only emphasizes Chinese characteristics and Chinese demands, suppresses and persecutes religions, promotes the Sinicization of foreign religions, and violates the universal principle of freedom of religious belief. In fact, this policy simultaneously possesses a distinct global character and profound globalist implications. It fully respects the universal laws of both religious and non-religious matters and contains a globalist perspective. This is manifested at least in: respecting the objective laws of religious development, confronting the global religious reality, adhering to the policy of freedom of religious belief, respecting the universal evolutionary direction of religious modernism, and respecting the universal principles of fine traditional culture. This policy has referential significance for global religious governance and has global value. Therefore, behind the localized Chinese expression of “Upholding the Sinicization of Religions in China,” there is also a global vision. In this sense, the policy of guiding the Sinicization of religion is both Chinese and global.

但是,“坚持我国宗教中国化方向”,绝非国际上有些批评声音所说的那样,是只强调以中国特色､中国诉求的宗教政策,压制宗教､迫害宗教,推动外来宗教的汉化,违反宗教信仰自由的普遍原则｡事实上,这一政策同时具有鲜明的世界性,有深刻的全球主义意涵,充分尊重宗教的､非宗教的普遍性规律,内含全球主义的关照｡至少表现在:尊重宗教发展的客观规律,直面全球宗教现实,坚持宗教信仰自由政策,尊重宗教现代主义的普遍演进方向,尊重优秀传统文化的普遍原则｡这一政策对全球宗教治理有借鉴意义,有全球性价值｡所以,“坚持我国宗教中国化方向”其中国化地域性表述的背后,兼俱全球视野｡从这一意义上说,引导宗教中国化政策,既是中国的,也是世界的｡

The anti-China forces internationally that criticize and slander the policy of religious Sinicization are by no means genuinely concerned about China’s freedom of religious belief and human rights. Rather, they worry that the success of this policy will impact their own governance models. The success of “Upholding the Sinicization of Religions in China” instead proves the correctness of our country’s religious policy. Facts once again prove that the more Chinese something is, the more global charm and value it possesses. This reminds us that we must unswervingly uphold “Upholding the Sinicization of Religions in China” with firm confidence in the path, confidence in the theory, confidence in the system, and confidence in the culture [7]7 The Four Confidences (四个自信) refers to confidence in the path, theory, system, and culture of socialism with Chinese characteristics, a guiding principle promoted by the CPC., and we must adhere to and apply well the Party’s theory on religious work in the New Era, while also providing useful reference for global religious governance.

国际上那些批评､污蔑宗教中国化政策的反华势力,绝非真的关心中国的宗教信仰自由和中国人权,而是担心这一政策的成功对他们的治理模式带来冲击｡“坚持我国宗教中国化方向”的成功,反而证明我国宗教政策的正确性｡事实再次证明,越是中国的,越具有世界性的魅力和价值｡这提醒我们,要以坚定的道路自信､理论自信､制度自信､文化自信,毫不动摇地坚持“坚持我国宗教中国化方向”,坚持好运用好新时代党的宗教工作理论,同时也能为全球的宗教治理提供有益借鉴｡

(Author bios: Li Weijian, Research Fellow at the Institute of World Religions, Chinese Academy of Social Sciences, and Distinguished “Tianshan Scholar” Professor at Xinjiang Normal University; Yin Di, Master’s student at the School of Political Science and Law, Xinjiang Normal University)

（作者简介：李维建,中国社会科学院世界宗教研究所研究员,新疆师范大学“天山学者”特聘教授;尹迪,新疆师范大学政法学院硕士研究生）

Network Editor: Tongxin

网络编辑：同心