He Husheng: Research on the Discourse Concerning the Separation of Religion and Education in Party and State Documents in the New Era
Since the Third Plenary Session of the 11th Central Committee [1], the Communist Party of China (CPC) has profoundly summarized the experiences and lessons of religious work in New China, corrected the errors of the "Cultural Revolution," and restored and further clarified the Party's basic views and policies on the religious issue. Furthermore, in light of the new situations and circumstances of reform and opening up and modernization construction, the Party has proposed new understandings, such as managing religious affairs according to the law and actively guiding religion to adapt to socialist society, thereby opening up a new frontier for our country's religious work. Within this framework, upholding the separation of religion and education is an essential component of religious work in the New Era and an important element of the theory of religion with Chinese characteristics.
I. Upholding the separation of religion and education is one of the Party's basic views and policies on religious issues
China existed as a feudal society and a semi-feudal, semi-colonial society for a long period, during which religion and education shared a close relationship; this was especially true among ethnic minorities where the entire population held religious beliefs. It is undeniable that religion once played a positive role in the formation and development of various ethnic cultures. However, against the macro-background of modern scientific development, the obstructive role of religion toward education has become increasingly prominent. After the founding of New China, the CPC implemented the principle of the separation of religion and education. This point has been upheld and further developed during the New Era of reform and opening up, becoming one of the Party's basic views and policies on religious issues.
First, upholding the separation of religion and education is a consistent proposition of the Party regarding religious issues.
On June 27, 1981, the "Resolution on Certain Questions in the History of Our Party since the Founding of the People's Republic of China," adopted by the Sixth Plenary Session of the 11th Central Committee, explicitly pointed out: "Upholding the Four Cardinal Principles [2] does not require religious believers to give up their religious beliefs, but only requires that they must not engage in propaganda against Marxism-Leninism and Mao Zedong Thought, and requires that religion must not interfere with politics or education." (1) On March 31, 1982, the CPC Central Committee issued "The Basic Viewpoint and Policy on the Religious Question during Our Country's Socialist Period"—commonly referred to as Document No. 19—which also emphasized: "Socialist state power certainly can never be used to promote a certain religion, nor can it be used to forbid a certain religion, provided it consists of normal religious beliefs and activities. At the same time, it is absolutely impermissible for religion to interfere in state administration, the judiciary, school education, or public social education. It is absolutely impermissible to force anyone, especially teenagers and children under eighteen, to join a religion, become a monk or nun, or study scripture in a temple. It is absolutely impermissible to restore abolished religious feudal privileges or the system of religious oppression and exploitation. It is absolutely impermissible to use religion to oppose the Party's leadership and the socialist system, or to undermine national unity and the solidarity between the various ethnic groups of the country." (2) On December 4, 1982, Article 36 of the "Constitution of the People's Republic of China," adopted by the Fifth Session of the Fifth National People's Congress, explicitly stipulated in the fundamental law of the state: "The state protects normal religious activities. No one may use religion to engage in activities that disrupt public order, impair the health of citizens, or interfere with the educational system of the state." (3) These three documents hold a significant status in the work of the entire Party. Defining the principle of the separation of religion and education through these documents demonstrates the Party's high level of attention and clear stance toward this issue.
Second, upholding the separation of religion and education is an inherent meaning of the principle of the separation of church and state.
After the founding of New China, the Party led the democratic reform of the religious system and resolutely implemented the principle of the separation of church and state. Separating religion from education is an important aspect of implementing this principle. On July 14, 1990, the "Notice of the CPC Central Committee on Strengthening United Front Work" emphasized: "The principle of the separation of church and state must be upheld. The state protects normal religious activities; religion must not interfere in state administration, the judiciary, school education, or public social education; it must not restore abolished religious feudal privileges or systems of religious oppression and exploitation; and it must not use religion to oppose the Party's leadership and the socialist system or to undermine national unity and ethnic solidarity." (4) In September 1990, during an inspection tour of Xinjiang, Jiang Zemin also clearly stated: "In accordance with the principle that church and state must be separated, the state requires that all religions must not interfere in politics or government affairs, including the judiciary, education, marriage, and family planning, and must not engage in propaganda against the Four Cardinal Principles." (5) It is evident that whenever the non-interference of religion in politics is discussed, the non-interference of religion in education is mentioned correspondingly. It can also be argued that failing to uphold the separation of religion and education constitutes a violation of the principle of the separation of church and state.
Third, upholding the separation of religion and education is an essential link in building socialism with Chinese characteristics.
Building socialism with Chinese characteristics is a systematic project integrating four dimensions: politics, economy, culture, and society. Every aspect thereof is inseparable from the support of education and the cultivation of qualified personnel. This requires upholding the separation of religion and education to continuously provide talent for the socialist cause. On January 15, 1983, the Ministry of Education, in its "Opinions on Correctly Handling the Problem of Religious Interference in School Education in Ethnic Minority Areas," pointed out: "Before liberation, Buddhist monasteries among the Tibetan and Dai peoples were both religious institutions and the cultural and educational institutions of that feudal society; religion and education were integrated. Among the Uyghur and Hui peoples, the situation was slightly different, with both specialized religious schools and ordinary schools. After liberation, we implemented the principle of separating education from religion. Through a great deal of work, most religious schools were gradually disbanded, and religious classes in general schools were canceled long ago. This was an important achievement in reforming the old education system." (6) Furthermore, the Ministry of Education emphasized in these "Opinions": "The fundamental task now facing the people of all ethnic groups across the country is to build our country into a modern socialist state with a high level of civilization and democracy. All regions—including ethnic minority areas—must further develop scientific, cultural, and educational undertakings, gradually popularize primary education, cultivate all types of talent, and continuously improve the people's level of science and culture." (7) Therefore, we must proceed from the overall situation of building socialism with Chinese characteristics and fully recognize the importance of upholding the separation of religion and education.
II. Upholding the separation of religion and education is an inevitable requirement for implementing the Party's basic policy on religious work
The main contents of the Party's basic policy on religious work consist of: fully implementing the Party's policy of freedom of religious belief, managing religious affairs according to the law, upholding the principle of independence and self-management, and actively guiding religion to adapt to socialist society. By examining the separation of religion and education in connection with this basic policy, it is not difficult to see that it is an inevitable requirement for implementing the Party's various religious policies.
First, fully implementing the Party's policy of freedom of religious belief inevitably requires upholding the separation of religion and education.
The 1982 Document No. 19 provided a relatively complete definition of the policy of freedom of religious belief, stating: "Every citizen has the freedom to believe in religion and the freedom not to believe in religion; the freedom to believe in this religion and the freedom to believe in that religion; within the same religion, the freedom to believe in this sect and the freedom to believe in that sect; the freedom to have not believed in the past but to believe now, and the freedom to have believed in the past but not to believe now." (8) Therefore, in the process of implementing the policy of freedom of religious belief, we must ensure: "While emphasizing the protection of people's freedom to believe, we should also emphasize the protection of people's freedom not to believe. These are two indispensable aspects of the same issue. Any act of forcing non-believers to believe is just as much a violation of others' freedom of belief as forcing believers not to believe; it is therefore extremely erroneous and absolutely intolerable." (9) It is obvious that if religion interferes with education, it violates the freedom of belief of others and runs contrary to the policy of freedom of religious belief.
Second, managing religious affairs according to the law inevitably requires upholding the separation of religion and education.
On February 17, 1983, when the General Office of the CPC Central Committee and the General Office of the State Council forwarded the Ministry of Education's "Opinions on Correctly Handling the Problem of Religious Interference in School Education in Ethnic Minority Areas," they emphasized: "Through democratic procedures, formulate necessary administrative regulations or local regulations to earnestly resolve [these issues]. For the very few counter-revolutionaries who don religious garb to seize opportunities for incitement to disrupt socialist educational undertakings and other reactionary activities, they must be resolutely exposed and struck down." (10) On December 31, 1983, the "Instruction of the CPC Central Committee on Correctly Treating Religious Issues during the Elimination of Spiritual Pollution," while emphasizing the need to "distinguish normal religious activities from illegal activities that exceed the scope of the Constitution, laws, and Party policies," pointed out: "While protecting religious belief and normal religious activities, we must also guarantee people's freedom not to believe. We must not force non-believers to believe, and especially must not force teenagers and children under eighteen to join a religion, become monks or nuns, or study scripture in temples. Religion is not allowed to interfere in state administration, the judiciary, marriage, school education, or public social education. Religion must not be used to engage in activities that disrupt social order, and the incitement of religious fanaticism must be opposed." (11) Clearly, ensuring the separation of religion and education through the establishment and improvement of laws and regulations is a vital component of managing religious affairs according to the law.
Third, upholding the principle of independence and self-management inevitably requires upholding the separation of religion and education.
In April 1990, Chen Yun wrote in a "Letter to Jiang Zemin on Attaching Great Importance to the Problem of Religious Infiltration": "Recently, I have seen several reports on the increasingly serious problem of religious infiltration, particularly the rampant counter-revolutionary activities conducted under the guise of religion under the new situation, which I find deeply unsettling. Using religion to compete with us for the masses, especially the youth, has always been a common trick used by domestic and foreign class enemies; it is also a painful lesson from certain countries led by Communist Parties that lost their political power." In his instructions regarding this letter, Jiang Zemin pointed out: "The issues raised by Comrade Chen Yun are very important and indeed require the attention and vigilance of Party committees and governments at all levels. We must never be careless; we must take effective measures early, otherwise, there will be serious consequences." (12) This precious document reflects an important fact: using religion to interfere with education is one of the primary means by which overseas hostile forces conduct religious infiltration. In this regard, we must fully recognize that upholding the separation of religion and education concerns the principle of independence and self-management and the overall situation of counter-religious infiltration.
Fourth, actively guiding religion to adapt to socialist society inevitably requires upholding the separation of religion and education.
On December 10, 2001, Jiang Zemin pointed out at the National Conference on Religious Work: "Actively guiding religion to adapt to socialist society does not require religious personages and believers to give up their religious beliefs, but rather requires them to love the motherland, uphold the socialist system, uphold the leadership of the Communist Party of China, and abide by the country's laws, regulations, and policies. It requires that the religious activities they engage in must submit to and serve the supreme interests of the state and the overall interests of the nation. We support their efforts to interpret religious doctrines in a way that meets the requirements of social progress. We support them in joining the people of all ethnic groups in opposing all illegal activities that use religion to harm the interests of the socialist motherland and the people, making more contributions to ethnic unity, social development, and the reunification of the motherland." (13) It is evident that the requirements placed on religion in the process of actively guiding its adaptation to socialist society do not interfere with internal religious affairs, nor do they violate the policy of freedom of religious belief. They remain consistent with the long-standing principle of "political unity and cooperation, and mutual respect in belief," requiring religion to abide by laws, regulations, and policies that have been tested in practice, including the separation of religion and education.
III. Different requirements for Party members and cadres, the educational circles, religious circles, and academic circles regarding the separation of religion and education
Upholding the separation of religion and education involves various parties, including Party and government administrators, educators, and religious personages. The specific requirements for carrying out this principle vary. Based on historical experience and realistic requirements, the following points repeatedly emphasized in Party and state documents need to be highly valued and effectively implemented.
First, Communist Party members must not believe in religion and must not participate in religious activities.
Communist Party members are vanguard fighters with communist consciousness; their worldview should be a Marxist worldview, and they must adhere to atheism. If Party members and cadres fail to achieve this, they are not true Communists and will be unable to persist in the separation of religion and education. In view of this, Party organizations and leadership frequently emphasize the requirement of atheism for members. In September 1990, during an inspection tour of Xinjiang, Jiang Zemin emphasized education in the Marxist view of religion and demanded particular attention to adhering to atheism and atheist propaganda. He pointed out: "Communists are atheists; at all times they must adhere to atheism and propagate atheism. Regarding the non-atheist thoughts existing among some members, patient and meticulous education and in-depth ideological work must be carried out to help them resolve issues of worldview." {14} On January 28, 1991, the Notice of the Organization Department of the CPC Central Committee on Properly Resolving the Issue of Communist Party Members Believing in Religion explicitly stipulated: "Those who have lost their communist conviction, follow a religion devoutly, or become religious professionals, and who fail to change after education, should be advised to withdraw from the Party; those who are advised but refuse to withdraw shall have their names struck from the rolls." "For those whose communist conviction is wavering and who are keen on organizing or participating in religious activities, if they show a determination to transform and provide practical performance after criticism and education and request to remain in the Party, they may be handled by setting a time limit for correction; if they do not change after criticism and education, they should be advised to withdraw from the Party." {15} Document No. 6 of 1991 also clearly stated: "Those who participate in inciting religious fanaticism or support the indiscriminate construction of temples and churches are to be seriously criticized and educated; those who remain unrepentant after education are to be expelled from the Party." {16} Therefore, we must always keep in mind that for Communist Party members to believe in religion or participate in religious activities violates the nature of the Party, weakens the fighting capacity of Party organizations, lowers the Party's prestige among the masses, and is detrimental to the correct implementation of religious policies, including the separation of religion and education.
Second, strengthening the propaganda and education of the Marxist view of religion and atheism among the masses.
Communist Party members not only cannot believe in religion but must also propagate a scientific worldview to the masses. If the masses establish a Marxist view of religion, persisting in the separation of religion and education will have a broad mass foundation. On September 13, 1979, the document Principles and Tasks of the United Front in the New Historical Period, circulated by the CPC Central Committee, clearly pointed out: "Under the new situation, management of religious activities must be strengthened, and ideological education work for the religious masses and personages in religious circles must be conscientiously performed. Among the masses, atheist propaganda and education must be carried out." {17} Document No. 19 of 1982 pointed out again: "Guaranteeing the freedom of religious belief should not only not hinder, but should strengthen the efforts to popularize scientific education and strengthen propaganda against superstition." {18} Therefore, strengthening propaganda and education on the Marxist view of religion and atheism, as well as strengthening education on basic religious knowledge and basic policies, should become an important component of ideological and political education. At the same time, we must recognize that "propaganda and education on atheism for the masses must be distinguished from the requirements for Party members, and must be integrated with the concrete practice of building the 'two civilizations' [3] of socialism. We must be adept at using the materialist viewpoint to explain the roots of religious belief, work hard to improve people's scientific and cultural quality, and prevent simplistic methods that hurt the religious feelings of the believing masses or the use of administrative orders to force people not to believe in religion." {19} On December 7, 1990, during a discussion with some representatives of the National Religious Work Conference, Jiang Zemin elaborated deeply on this: "For us Communists, we must both adhere to the Marxist worldview and conscientiously implement the policy of freedom of religious belief stipulated by the National Constitution—that is to say, every citizen has the freedom to believe in religion and also the freedom not to believe in religion. We cannot adopt a 'Left' [4] attitude toward religious belief just because we Communists believe in atheism. Conversely, we cannot stop propagating atheism or the cultivation of 'four-haves' [5] new people just because there is a policy of freedom of religious belief; this is also unacceptable. It should be explained that Communist Party members must be atheists, and this does not violate the policy of freedom of religious belief. It cannot be said that because of the freedom of religious belief, we should be hesitant or afraid to conduct education on the issue of Party members believing in religion. However, for non-Communists who believe in religion, we cannot intervene casually. Otherwise, it is very easy to damage the relationship between the Party and the religious masses and affect stability and unity. In a word, we must use the Marxist view of religion as a guide to prevent the two types of one-sidedness in religious work." {20}
Third, strengthening patriotism and socialism education for personages in religious circles.
Persisting in the separation of religion and education is inseparable from the close cooperation of personages in religious circles. This requires educating and guiding them to understand that the separation of religion and education is an inevitable requirement of social development and is also very important for religious circles themselves. Regarding the education of religious personages, there are many discussions in the documents of the Party and the state. For example, Document No. 19 of 1982 pointed out: "For all personages in religious circles, first and foremost various religious professionals, we must give them due importance, unite with them, care for them, and help them progress. We must unremittingly and patiently conduct education on patriotism and law-abidingness, upholding socialism, and upholding the unification of the motherland and ethnic unity; among Catholics and Protestants, education on the principle of independence and self-management of churches must also be strengthened." {21} On May 11, 1983, in a speech celebrating the 30th anniversary of the founding of the Islamic Association of China (中国伊斯兰教协会), Xi Zhongxun [6] also pointed out: "Continue to run Islamic theological academies well, and plan the training and education of the younger generation of religious professionals; run advanced study classes well to train existing Ahongs [7] and Mullahs, continuously improving their patriotic and socialist consciousness, and raising their cultural level and religious knowledge, so as to conscientiously implement the religious policies of the Party and the state." {22} On March 28, 1984, the Summary of the Forum on Work in Tibet pointed out: "It is necessary to strengthen education on patriotism and law-abidingness for religious personages, and guarantee the legitimate rights and interests of religious professionals and Rinpoches (Living Buddhas) [8] engaging in normal religious activities, especially giving full play to the active role of patriotic personages in religious circles. Regarding archaic religious customs and taboos that seriously harm production, affect the lives of the masses, or even endanger people's lives, they should be reformed voluntarily and gradually on the basis of full consultation with religious personages and patient education of the masses, and by relying on them and having them preside over the process." {23} On February 5, 1991, the Notice of the CPC Central Committee and the State Council on Further Doing Well Several Aspects of Religious Work pointed out: "All patriotic religious organizations should accept the leadership of the Party and the government, abide by national laws, carry forward the tradition of self-education, and frequently conduct education for teaching staff on patriotism, socialism, current affairs and policies, national laws, and regulations, continuously improving their consciousness of safeguarding national and ethnic interests and adhering to the principle of independence and self-management." {24} Undoubtedly, the content of the separation of religion and education is contained in all the aforementioned education.
Fourth, the educational circles must adhere to the basic requirement that religion must not interfere with education.
On January 15, 1983, in its Opinions on Correcting the Problem of Religious Interference in School Education in Ethnic Minority Areas, the Ministry of Education proposed: "In ordinary schools it should be explicitly stipulated: (1) One must not propagate religion or instill religious thoughts into students in schools; (2) Schools must not suspend classes for collective religious activities; (3) One must not force students to believe in religion, nor force them to become monks, lamas, or Manlas [9], etc.; (4) Religious classes must not be opened or taught in schools in any form; (5) One must not use religion to interfere with or sabotage the normal teaching order of schools; (6) One must not interfere with or obstruct schools from conducting education in Marxism-Leninism, Mao Zedong Thought, and scientific and cultural education in any form." {25} These several opinions are all valuable experiences gained from practice and must be persisted in and implemented.
Fifth, strengthening scientific research on religious issues.
Persisting in the separation of religion and education also requires theoretical support. Therefore, the academic community should take Marxism as a guide, strengthen research on religious issues to serve practical work, and at the same time prevent religious infiltration under the guise of 'culture' or 'academic' study. Regarding this, Document No. 19 of 1982 emphasized: "Using the Marxist standpoint, viewpoint, and method to conduct scientific research on religious issues is an important component of the Party's theoretical work. Using Marxist philosophy to criticize idealism (including theism), conducting education on the scientific worldview of dialectical materialism and historical materialism (including atheism) for the masses—especially for the vast youth—and strengthening the propaganda of scientific and cultural knowledge regarding natural phenomena, social evolution, and human birth, aging, illness, death, and fortune or misfortune, is one of the important tasks of the Party on the propaganda front. Building a team of religious theory researchers armed with Marxism, and striving to run research institutions and relevant majors in universities that use Marxism to study religious issues, is an indispensable and important aspect of the construction of the Party's theoretical ranks." {26}
In summary, persisting in the separation of education and religion, and ensuring that no organization or individual may use religion to engage in activities that obstruct the national education system, is one of the basic viewpoints and policies of the Communist Party of China on religious issues. It is also an inevitable requirement for fully implementing the Party's policy of freedom of religious belief, managing religious affairs according to law, adhering to the principle of independence and self-management, and actively guiding religion to adapt to socialist society. Of course, persisting in the separation of education and religion in practice is no easy task; it requires the joint efforts of Party members and cadres, educational circles, religious circles, and the academic community.
Since the 18th National Congress of the CPC, the CPC Central Committee with Comrade Xi Jinping at its core has coordinated the overall strategy for the great rejuvenation of the Chinese nation within the context of momentous changes unseen in a century. It has profoundly summarized the practical experience of religious work, continuously promoted the Sinicization of Marxism, and formed Xi Jinping’s important discourse on religious work. On April 22, 2016, at the National Conference on Religious Work, Xi Jinping emphasized: “We must adhere to the principle of the separation of religion and education; religion must not interfere with secular education.” [10] This requirement clarifies the fundamental premise for handling the relationship between religion and education in the New Era.
Subsequently, the CPC and the state issued several documents that further refined and standardized the specific requirements for the separation of religion and education. In 2017, the newly revised Regulations on Religious Affairs stipulated: “The state separates education from religion. No organization or individual may use religion to obstruct the state’s educational system.” This represents the institutionalization of the principle of separation of religion and education in the form of administrative regulations. In 2018, the Working Plan for Deepening the Investigation and Rectification of Illegal Religious Activities and Infiltration in Colleges and Universities was issued, explicitly demanding that religions be prevented from infiltrating campuses and that "the campus must not become a place for religious activities." [11] These documents demonstrate that in the New Era, the Party and the state place greater emphasis on the systematic and legal nature of the separation of religion and education.
At the same time, the separation of religion and education in the New Era is closely integrated with the strategy of "cultivating people through virtue" [12] in education. Education in China is socialist education, aimed at nurturing builders and successors of the socialist cause who are well-developed morally, intellectually, physically, and aesthetically. Adhering to the principle of separating religion and education is fundamentally about maintaining the socialist orientation of education and ensuring that the classroom is not utilized by any religious forces to disseminate religious doctrines or ideas. This is not only a requirement of the Constitution and the Education Law but also an essential component of the "Four Confidences." [13]
In conclusion, the discourse on the separation of religion and education in the Party and state documents of the New Era reflects a high degree of continuity and innovative development. It not only upholds the fundamental principles of historical materialism and dialectical materialism regarding the religious question but also provides a solid institutional guarantee for the healthy development of religion and the modernization of education in China. Persisting over the long term to achieve lasting results in this work is of great significance for building a modern socialist country in all respects and promoting Chinese-path modernization.
{25} Selected Documents on Religious Work in the New Period, Religious Culture Publishers, 1995 edition, pp. 81-82. {26} Selected Documents on Religious Work in the New Period, Religious Culture Publishers, 1995 edition, p. 72. Internet Editor: Jiafei