Li Dafang, Wen Yunying, and Liao Chongxu: A Brief Analysis of the Contemporary Guiding Value of the Marxist View of Religion
As the reform of China’s socialist market economy continues to deepen and the scope of opening up to the outside world expands, our society is undergoing broad and profound changes and transformations. To a certain extent, these changes and transformations have exacerbated feelings of unease, helplessness, and anxiety among social members, prompting them to seek spiritual solace in religious belief. In recent years, China’s religious population has continued to grow, the social influence of religion has steadily expanded, and social contradictions related to religious factors have become more prominent. The complexity and sensitivity of religious issues are increasingly intensifying. Against this historical background, it is more important and urgent than ever before to use the Marxist view of religion as a guide to correctly understand and handle religious issues, thereby guiding religion to adapt to socialist society.
I. The Basic Content of the Marxist View of Religion
In the mid-19th century, the capitalist mode of production had taken shape, and the struggle between the proletariat and the bourgeoisie was becoming increasingly acute. Marxism emerged as the times required. Building upon the practice of the workers' movement, Marx and Engels created an extensive and profound theoretical system, laying the theoretical foundation for the guiding ideology of proletarian parties. The Marxist view of religion is the application of the Marxist standpoint, viewpoint, and method—specifically the basic principles and methods of dialectical materialism and historical materialism—to observe religious phenomena, analyze the essence, origins, and social role of religion, and handle religious issues. It is a scientific religious worldview and methodology. The Marxist view of religion is an open and constantly developing theoretical system; it initially formed during the era of Marx and Engels and was later refined by proletarian revolutionaries such as Lenin through further discourse and interpretation of the social roots and social roles of religion, as well as through a series of policies regarding religion adopted by proletarian parties. The Marxist view of religion is an integral part of Marxism and serves as a guide for proletarian parties to correctly understand and handle religious issues in the process of leading the masses to strive for the victory of socialism and the construction of socialism. At present, revisiting the basic content of the Marxist view of religion is the theoretical prerequisite for our conscious and clear-headed understanding of religious phenomena and our handling of religious issues.
(1) Basic Marxist Viewpoints on the Essence of Religion
Grounded in the materialist conception of history, Marxism insists on exploring the essence of religion within the historical context of its emergence and development, and within the material conditions of actual society. Marx stated: "Religion is from the beginning consciousness of the transcendent, arising from real forces." [1]
In The German Ideology, he elaborated on this even more clearly: "Religion has neither essence nor a kingdom of its own." In religion, humans turn their own world of experience into a conceptual essence, and this essence is an alienated [N] object opposed to the human being themselves. If one wishes to understand the essence of religion, one must seek it in the actual material world where religion exists. [2] It is evident that in Marx’s view at that time, religion as an ideology is dependent on social existence [N]; religion is entirely an "inverted ideology," an alienated self-consciousness. Engels developed the Marxist theory on the essence of religion from the philosophical dimension of epistemology. He pointed out in Anti-Dühring: "All religion, however, is nothing but the fantastic reflection in men’s minds of those external forces which control their daily life, a reflection in which the terrestrial forces assume the form of supernatural forces." [3] This classic summary by Engels reveals the content and object of religion, elucidates the specific form of religious concepts—namely, terrestrial forces manifesting as "supernatural forces"—and further identifies the reasons why terrestrial forces become "supernaturalized." Thus, it clearly explains the essential attributes of religion and distinguishes religion from other ideologies. Building upon the inheritance of the aforementioned thoughts of Marx and Engels, Lenin proceeded from the social reality of Russia at the time and used the method of class analysis to discuss religion and its essence. He pointed out: "To those who work and are in want all their lives, religion teaches them to be submissive and patient while here on earth... Religion is the opium of the people. Religion is a sort of spiritual booze." [4]
Shortly thereafter, in the article "The Attitude of the Workers' Party to Religion," Lenin further elaborated: "Religion is the opium of the people—this dictum by Marx is the cornerstone of the whole Marxist outlook on religion" [5], thereby pointing out the essence of religion as serving the ruling class in a class society. From the overview above, it can be seen that the Marxist conclusions regarding the essence of religion are multifaceted. First is the "alienated self-consciousness theory" proposed by Marx from a socio-historical dimension; second is the "reflection theory" proposed by Engels from an epistemological dimension; and third is the "opium theory" proposed by Marx from the dimension of class struggle and further interpreted by Lenin. Regarding these definitions of the essence of religion from different dimensions, the Chinese academic community has conducted preliminary explorations, but at present, the "reflection theory" is generally recognized as the Marxist theory of the essence of religion.
(2) Marxist Discourse on the Origins, Laws of Development, and Future Trends of Religion
On the question of the origin of religion, the position of Marx and Engels was very clear: namely, to seek the origin of religion within social existence. Proceeding from this logic, Marxism holds that religion is brought about by multiple factors. First, the illusory reflection of natural forces by humans is the natural-historical root of the emergence of religion. Engels pointed out: "Religion arose in very primitive times from erroneous, primitive ideas of men about their own nature and the external world surrounding them." [6]
Specifically, during the savage stage of human society, due to the low level of cognitive and productive forces, humans could not control nature through their own power and could only unconditionally submit to the "bounties" of nature. Thus, in the eyes of primitive people, nature possessed an alienated, mysterious, and all-transcending power. When primitive people engaged in abstract thinking and the personification of these powerful alienated forces, subsequently worshipping them, the earliest religions centered on nature worship emerged. Second, the social misery caused by class exploitation and oppression is an important social root for the emergence and existence of religion. After humans entered class society, productive forces gradually increased and the oppression of nature relatively weakened. However, for the vast laboring masses, this was not purely a blessing because the ensuing class exploitation and oppression pushed them into an abyss of suffering. This cruel reality made people realize that social affairs had also become alienated forces, becoming objects of fear and supplication. When people were powerless against the alienated forces of society and hopeless regarding their own material emancipation, they began to seek spiritual emancipation as a substitute. This provided the socio-historical conditions for the emergence and existence of religion, which pursues "illusory happiness." As Lenin said: "The impotence of the exploited classes in their struggle against the exploiters just as inevitably gives rise to the belief in a better life after death as the impotence of the savage in his battle with nature gives rise to belief in gods, devils, miracles, and the like." [7] That is to say, people cannot correctly perceive the reality of the universe. Finally, the erroneous reflection of phenomena such as consciousness and psychology by humans is the onto-cognitive root of the emergence of religion. Engels believed that within the consciousness of primitive people, the concept of the immortality of the soul emerged very early, which in turn generated a perception of the direct reliability of sensory experience. This perception led primitive people to often treat sensory perceptions, illusions, and even hallucinations as identical to the objective object, taking the illusory for reality. They could not correctly perceive the essence of man. In fact, in religion, people use precisely this illusory method to construct spiritual entities.
Regarding the development of religion and its laws, there are three explanatory models in Marxism: first, the explanatory model of the development of natural religion, polytheism, and monotheism, a thought mainly concentrated in Anti-Dühring; second, the development model of spontaneous religion to artificial religion, a thought formed in Engels' later years when, with the deepening of research into cultural anthropology and the correction of erroneous understandings of the nature of primitive society, he elucidated religious development from the perspectives of general attributes and social functions; third, the development model of clan/tribal religion to national/state religion to world religion, which is the thought on religious development formed by Engels based on the evolution of human social systems. Although these three explanatory models of religious history have different emphases, they all emphasize the basic standpoint of using the materialist conception of history to explain religious development. Furthermore, they all "contain the important thought that the development of religion is determined by social development, the religious process is synchronized with the social process, and the divinity of gods is determined by the nature of society." [8]
Regarding the future trend of religion, classical Marxist authors have provided many brilliant discourses. Among the more representative is Engels’ statement in Anti-Dühring: "When society, by taking possession of all means of production and using them on a planned basis, has freed itself and all its members from the bondage in which they are now held... when man no longer merely proposes, but also disposes—only then will the last extraneous force which is still reflected in religion vanish; and with it will also vanish the religious reflection itself." [9]
In 1876, Marx also expressed a similarly profound insight in Capital, stating: "The religious reflections of the real world can, in any case, only then finally vanish, when the practical relations of every-day life offer to man none but perfectly intelligible and reasonable relations with regard to his fellowmen and to Nature. ... The life-process of society... does not bestow its own veil of mist until it is under the conscious and planned control of freely associated men. This, however, requires for society a specific material groundwork or a set of material conditions of existence which in their turn are the spontaneous product of a long and painful process of development." [10]
It can be seen that Marxism emphasizes that the fundamental condition for the withering away of religion lies in eliminating the natural inhibited forces and social alienated forces that dominate people. In other words, only when the secular basis and conditions upon which religion depends for its emergence and existence are eliminated can religion wither away of its own accord.
(3) Marxist Insights into the Duality of Religious Functions
Marx and Engels carried out a historical and dialectical exposition and analysis of the positive and negative social functions of religion, proposing the issue of the duality of religious functions.
1. The Negative Role of Religion Combined with the Ruling Class
Marxism has always held that when religion (including various religious groups and organizations) combines with a backward and reactionary class that possesses power, its social role manifests great negativity and destructiveness. Toward this, Marx and Engels launched critiques on two levels. First, they critiqued the negative role played by the combination of traditional religion and feudal privilege within the feudal system. Marx said: "Religious suffering is at the same time an expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people." [11] This discourse acutely points out the political function of religion under the system of feudal exploitation: on one hand, religion gives people in suffering an illusory happiness, causing them to etherealize reality and become obsessed with spiritual solace; on the other hand, religion provides the ruling class with a spiritual tool to maintain its dominant position and provides a "general theory" for the system of exploitation. Simultaneously, the system of exploitation becomes sacrosanct and inviolable by wearing the radiant "halo" of religion. Second, they critiqued the negative role manifested by the combination of religion and bourgeois state power. Engels pointed out in 1892 that in the bourgeois era, there was "more need than ever to use spiritual means to control the people, and the first and most important of all spiritual means that can affect the masses remains religion." [12] That is to say, in the capitalist era, the function of religious spiritual anesthesia and its role in governance remain unchanged; consequently, religion remained an object of intense critique for Marx and Engels. It should be noted that the primary purpose of the Marxist critique of the negative social effects of religion is to awaken the masses, overthrow unreasonable systems of exploitation, strive for the self-emancipation of human nature and the emancipation of society, and thereby establish a rational social order that is fair, just, and free from oppression and exploitation.
2. The "Cloak" Role of Religion Combined with the Non-Ruling Class
The so-called acting as a "cloak" refers to the phenomenon where non-ruling classes utilize religion to oppose the rule of the dominant class, thereby propelling social revolution and development. The classic Marxist writers maintained a basically affirmative attitude toward this function. In The Peasant War in Germany, Engels pointed out that the cloak of religion can become a weapon of revolution; its nature ultimately depends on the class and class interests represented by those wearing this "cloak." Furthermore, by introducing the example of how "Luther’s translation of the Bible provided a powerful weapon for the plebeian movement," [6] he provided proof of the positive role played by the religious "cloak." Lenin not only affirmed the positive role of the religious "cloak" but also proposed the advocacy of "freedom of religious belief" on this basis. It is evident that the classic Marxist writers possessed a clear-headed understanding of the positive aspect of religion’s social function. However, it is worth noting that while Marxism affirms the positive functions of religion, this does not change its identification of the essence of religion. They insisted that although religion can promote the active nature of the masses in opposing the feudal system, "this positive role is, in essence, illusory."
II. Current Issues and Characteristics of Religious Belief in China
As an organic component of Marxism, the Marxist view of religion—like Marxism itself—is an open theoretical system that undergoes constant development and innovation. Therefore, correctly understanding the current state of religion in China and accurately grasping religious issues and their characteristics constitutes the objective basis for upholding and developing the Marxist view of religion, and further guiding religion to adapt to socialist society.
(1) Basic Situation and Problems of Current Religious Belief in China
First, the population of religious believers is showing an expanding trend. Since the Reform and Opening-up [7], alongside the substantial development of China’s economy and society, the number of religious believers has, conversely, trended toward expansion. Taking the growth of the Christian population as an example: in the early years of the People's Republic, there were approximately 1 million Christians; in the 1980s, there were about 10 million; and by 2006, according to a report by Lianhe Zaobao, the number of Christians in China had reached over 16 million. This rate of development led David Aikman, former Beijing bureau chief for Time magazine, to remark in his book Jesus in Beijing: How Christianity Is Transforming China and Changing the Global Balance of Power that despite an unfavorable political and cultural environment, Christianity has achieved an astonishing rate of development in China.
The trend of a continuously expanding religious population has primarily created problems in two areas: first, the gap between theory and reality has caused confusion in people's perception of the current "existence" of religion. According to Marxist inference, as productive forces and social formations continue to develop, religion should gradually lose the conditions and basis for its existence. However, the fact is that the religious population is steadily expanding. This phenomenon leads people either to question the theory or to feel confused by the reality of religious "existence." Second, the expansion of the scale of the religious population poses new challenges to religious work and United Front work [8].
Second, the tendency toward the secularization of religion is continuously developing. Since the Reform and Opening-up, with the development of the market economy and massive changes in the social structure, the process of secularization in Chinese religion has accelerated. To begin with, believers' yearning for secular life is gradually surpassing their pursuit of faith. Compared to the past, where believers emphasized the pursuit of the "other world," contemporary believers place more emphasis on the improvement of secular life; faith has become a personal spiritual pursuit secondary to secular life. Furthermore, commodity economic activities and value concepts are gradually being introduced into religious halls, leading to the increasing commodification of temple and monastery culture. For instance, under the guise of "self-support," Christianity has vigorously established economic entities; many ancient Buddhist temples have become distribution centers for commodities, and in some extreme cases, activities such as "listing" on the stock market have been conducted using temples as corporate entities. Finally, the socialization and emotionalization of religious ethics in China have increased. At the current stage, the proportion of "humanistic" ethics in Chinese religion is rising; believers practice secular ethics such as being helpful and kind-hearted, and charitable ventures that encourage moral improvement are continuously expanding. The main problem brought about by the current trend of secularization is that while it reduces the sanctity of religion, it also gradually turns religion into a "private hobby." Therefore, how to protect the right to freedom of religious belief while simultaneously uniting religious masses to contribute to socialist modernization and the construction of a harmonious society is a major problem that needs addressing.
Third, the influence and role of religion in international and domestic affairs are continuously expanding. As a form of social culture, religion’s social role in China's current stage is growing ever larger. From an international perspective, the links and exchanges between Chinese religions and the Hong Kong, Macao, and Taiwan regions, as well as East Asia, Southeast Asia, Central Asia, West Asia, and even North America and Europe, have increased significantly. The fields of exchange have further expanded, which not only builds an important platform for global cultural exchange but also serves as an important force for promoting economic, trade, and tourism development. From a domestic perspective, the positive functions of religion in the construction of a socialist harmonious society have expanded. This is manifested in several ways: first, Chinese religion provides a sense of security and spiritual solace for people during the period of social transformation, allowing believers to face social pressure, spiritual stress, and psychological distress with a "mind of equanimity," thereby acting as a social "safety valve"; second, although multiple religions exist in China, under the guidance of the policy of religious freedom, they are able to achieve pluralistic coexistence and harmonious symbiosis, creating a favorable situation in the religious circles where "five religions shine together to achieve harmony"; third, on the foundation of patriotism, Chinese religious circles have established a relationship with the ruling party characterized by "mutual respect in matters of faith and unity and cooperation in politics," thus playing a huge role in building a harmonious society. However, while religion currently gives full play to its positive role, it also highlights problems regarding negative social functions: first, hostile Western forces have never given up using religious issues for cultural infiltration, or using religious issues as a pretext to frequently interfere in China's internal affairs, affecting social stability and interfering with economic development; second, cults and folk superstitions always use the religious "cloak" to continuously expand their influence and obtain illegitimate interests. Thus, the expansion of religious influence also provides the soil for their proliferation; third, the expansion of religious influence imperceptibly impacts mainstream social value forms and conflicts with the core socialist value system.
(2) The Current Religious Problem in China Exhibits Diversified Characteristics
Currently, China is in a period of social transformation, and religious issues exhibit clear characteristics of mass character, ethnic character, international character, and complexity.
First, the existence of religion in China determines that it possesses a certain mass character. China currently has over 100 million religious believers, and this trend is increasing; in areas where ethnic minorities live in concentrated communities, the phenomenon of collective religious belief is widespread; religion has a certain influence among people of all strata, demonstrating a very clear mass character.
Second, China’s religious and ethnic issues are intertwined, giving it an ethnic character. China is a multi-ethnic country. Among the numerous ethnic groups, there are more than 20 ethnic minorities in which almost the entire population holds religious beliefs. Viewed solely from the perspective of ethnic issues, the religious beliefs of ethnic minorities are not only intertwined with their ethnic identity but also linked to politics, culture, and customs, thus creating an "integration" of ethnic and religious issues in China. Therefore, in this sense, the religious problem in China has a strong ethnic character.
Third, Chinese religion possesses international characteristics. China’s Buddhism, Islam, Catholicism, and Protestantism were all introduced from abroad; these are world religions that occupy important positions internationally and have numerous followers in many countries and regions, some being honored as state religions. Since the founding of New China, and especially since the Reform and Opening-up, international exchanges in China's religious circles have increased daily. On one hand, this is manifested in religion acting as a cultural tool, playing an increasingly important role in promoting ethnic and regional exchanges; on the other hand, it is manifested in religion being used by the West as a breakthrough point for the strategy of "peaceful evolution" [9] to implement "Westernization" and "disintegration" against China, gradually becoming a target for utilization and recruitment by overseas hostile forces.
Fourth, religion in China is characterized by complexity. This complexity refers not only to the complicated factors involved—such as social and political issues, mass relations, ethnic relations, and international relations—but also to its complex impact. As Jiang Zemin said: "Religion relates to the stability and unity of our entire country, the unity of ethnic groups, and the unification of the motherland; it relates to our construction of socialist material and spiritual civilization, and also to the struggle between infiltration and anti-infiltration, and between peaceful evolution and anti-peaceful evolution." [10] From the aforementioned religious issues and their diversified characteristics in our country's current stage, it is clear that when dealing with religious issues, we cannot simply treat religion as an alien ideology and deny its mass character; nor can we view it in isolation from ethnic issues and the international environment; and we certainly cannot handle it simplistically in a metaphysical manner. Instead, we should—under the guidance of adhering to the Marxist view of religion and in combination with the actual conditions of China's political, economic, cultural, and social development—think about and handle it from the height of building socialism with Chinese characteristics and realizing the great rejuvenation of the Chinese nation.
III. The Contemporary Guiding Value of the Marxist View of Religion
The basic viewpoints and principles of Marxism regarding religious issues have very important guiding value for us to correctly understand and handle current religious issues, formulate and implement religious policies, give full play to the positive social functions of religion, and actively guide religion to adapt to socialist society.
(1) Adhering to the Marxist View of Religion, Starting from the Basic Standpoint of Historical Materialism, and Viewing the Existence of China's Religious Problems from a Developmental Perspective
The core idea of historical materialism is that social existence determines people's social consciousness. Studying the Marxist investigation and discourses on religion reveals that this basic standpoint runs through from beginning to end. This suggests that for religious issues and their characteristics in China during the transformation period, we cannot analyze them solely from religion itself, nor can we explain them purely through spiritual factors; rather, we should find answers within the reality of social existence. First, look at the existence of religious problems in the transformation period from the perspective of social conditions. Currently, China's total social, political, economic, and cultural spheres are undergoing massive changes, and the social interest structure is constantly being adjusted and reorganized. Under these circumstances, there are contradictions in society such as the gap between rich and poor, social injustice, inadequate social security, and scarcity of social resources. Coupled with the ups and downs of life that are difficult to grasp and the inevitable experiences of birth, aging, illness, and death, every individual is always under the control of "alien" social forces. Religion, therefore, becomes a form of cognition and a method for people to explain social phenomena, resolve social contradictions, and achieve social adaptation. Second, look at the existence of religion in the transformation period from the perspective of natural conditions. Limited by our level of science and our ability to conquer nature, at the current stage, it is not yet possible for people to achieve complete control over nature or the total prevention of natural disasters. "Nature" remains an "alien force" to humans, as seen in the 2008 southern ice and snow disaster and the Wenchuan earthquake. Therefore, religion also becomes a way and means for people to explain and deal with this "alien" nature. Third, look at the existence of religion in the transformation period from the perspective of psychological conditions. The transition of society from traditional to modern generates various social, family, and personal problems, as well as unpredictable emergencies, all of which place immense psychological pressure on people. In reality, people need spiritual decompression, psychological comfort, and psychotherapy; in a certain sense, religion is precisely a relatively good tool for psychological regulation. From the above analysis, it can be seen that the existence of religious problems in China during the transformation period is a very natural and normal process. Thus, we should view it with "equanimity" to truly "de-sensitize" it.
Adhering to the basic standpoint of historical materialism also requires viewing the existence of religious issues in our country through the lens of development, rather than rigidly clinging to certain assertions made by classical Marxist theorists regarding religion. The religion discussed by Marx and Engels at that time was 19th-century Western religion, and their corresponding critique of religion primarily served their social revolution; the religion discussed by Lenin was mainly based on observations and reflections on Russian society around the time of the "October Revolution." Today, the world has changed. From the perspective of the international environment, economic globalization and technological informatization are developing rapidly; from the domestic environment, our country's political system, economic development, and cultural psychology are undergoing a massive modern transformation. Under this background, religious doctrines, rules, rituals, nature, and social functions have all undergone major changes. The most significant is the continuous "secularization" of religion—that is to say, religion is increasingly turning its attention toward secular affairs such as world peace, the ecological environment, human rights, and ethics, while actively participating in the operation of social and civil affairs. This has gradually eased the "tension" between religion and society. Furthermore, while Chinese religious groups concern themselves with socio-political and economic development, they have also become an important bond connecting the government with religious citizens, and an important social force serving the cause of socialist modernization. Based on these changes in religion, we should downplay religious considerations from the perspectives of political confrontation and class struggle, and instead focus on religious examinations at the social and cultural levels; we should promote the concept of religious harmony more than ideas of conflict. [27]
(II) Adhering to the Marxist view of religion, viewing freedom of religious belief correctly, and conducting religious work according to the characteristics of religion in contemporary China.
At present, because the social, natural, and psychological roots of religion's existence have not yet been eliminated, religion will continue to exist for a considerably long historical period. Under these circumstances, adhering to the policy of freedom of religious belief is particularly necessary. This is not only an inheritance of the basic Marxist propositions on religious issues but also a realistic choice for our country at its current stage. Specifically, it can maximize the unity of all religious and non-religious citizens, concentrating their wisdom and strength toward the cause of Chinese-path modernization and the great rejuvenation of the Chinese nation.
Under the prerequisite of adhering to the policy of freedom of religious belief, we should also carry out religious work based on the characteristics of religion in contemporary China. First, we must emphasize the education and guidance of religious citizens. Religion possesses a "mass character" (qunzhongxing) [11], meaning it can constitute a very powerful social force. This force "often becomes an object for various social forces to utilize and win over, while conversely, it often becomes the support and profound background for certain actual struggles and contradictions." [28] Therefore, we must value the education and guidance of religious citizens, giving full play to their initiative and creativity to advance the construction of socialism with Chinese characteristics. Second, we must be attentive to the sensitivity of religion regarding ethnic relations. Our country is a multi-ethnic and multi-religious nation, and religious issues are always linked with ethnic issues. Therefore, in understanding and handling religious issues, one must maintain high political sensitivity. For example, in areas where Han Chinese and ethnic minorities live together, issues caused by religion should be treated with distinction; ethnic unity must not be harmed due to a simplistic handling of religious issues. The religious beliefs of ethnic minorities must be fully respected; there must be no religious discrimination, nor can different religious beliefs be used as a pretext to undermine ethnic unity. Third, religious work should be placed within the grand strategy of the rejuvenation of the Chinese nation. The current internationalized character of our country's religions indicates that religion is involved in the international "Great Game" [N2]; the Western use of religious issues to infiltrate our country is a form of strategic containment, and we should strengthen international exchanges of religious culture to form a counter-containment against the utilization of religion by hostile Western forces. This strategic game, with religion as the medium, compels us to understand and handle religious issues and perform religious work from the height of the great rejuvenation of the Chinese nation. Fourth, we must regard religious work as a systematic project. Religious issues involve all aspects of international and domestic affairs; religion relates to the stability and unity of our entire country, ethnic unity, and the unification of the motherland. It relates to the construction of our entire socialist material and spiritual civilizations, as well as the struggle between infiltration and counter-infiltration, and between "peaceful evolution" [N3] and counter-peaceful evolution. [29] Thus, we must attach high importance to religious issues and construct religious work as a systematic project.
(III) Adhering to the Marxist view of religion and using scientific and dialectical methods to comprehensively view the social role of religion in our country.
The Marxist view of religion is a scientific religious worldview and methodology. Whether it be the basic theories of the Marxist view of religion or its basic policies, both radiate the light of truth from dialectical materialism. This inspires us that we must apply scientific and dialectical analytical methods to correctly analyze the current social role of religion and rationally advance the practice of religious policy.
- Clarifying the "duality" of religion and actively guiding religion to adapt to socialist society.
Currently, religion exerts a "dual" influence across political, economic, and cultural-psychological dimensions. Regarding political security, on the one hand, with the worldwide expansion of religious extremist forces, our country's religions have gradually become tools utilized by "separatists" and foreign hostile forces, causing great harm to our national security and social stability. On the other hand, religion plays a positive role in the construction of a harmonious society. Regarding economic development, as a form of social consciousness, religion is, in a certain sense, one of the guides for social production and social labor, indirectly influencing economic activities—though this influence is currently minimal. At the same time, as a social organization, religion also participates in socialist modernization in various ways. [30] Regarding science and culture, on the negative side, heterodox religious "wicked ways" [N4] contain false and erroneous concepts about nature, which to some extent can "stupefy" the masses and hinder the development of modern science and culture. But on the positive side, orthodox religion, as an important cultural value, plays an irreplaceable role in psychological adjustment, moral education, public welfare, and cultural inheritance. Particularly during the current period of transition, its roles in psychological adjustment and moral education have become increasingly prominent, playing an important role in social stability and the improvement of people's moral cultivation. Since religion possesses such a complex "duality" at present, encouraging the religious community to promote the positive factors of religion and suppress its negative factors has become an important task in socialist modernization.
The social role of religion in our country not only possesses the complex "duality" mentioned above but also possesses variability; it changes along with the development and evolution of society, the specific stages of religion itself, and its differing social status. This reminds us that we must be adept at using effective regulation and active guidance to make religion a factor of harmony in our society, thereby realizing to the maximum extent the adaptation of religion to socialist society. To this end, the following key points should be noted: First, "guiding religion to adapt to socialist society does not require religious figures and religious citizens to abandon their religious beliefs," [31] but rather requires them to love the motherland, support the socialist system, and serve and obey the supreme interests of the state and the overall interests of the nation. Second, in guiding religion to adapt to socialist society, emphasis must be placed on adjusting those doctrines and rules that do not adapt to economic and social development; religion should actively accept the influence of modern science, culture, and spiritual civilization, making interpretations of relevant doctrines and rules that advance with the times. Third, guiding religion to adapt to socialist society requires bringing religious activities within the scope of the Constitution and legal regulation, ensuring moderate development and standardized activities.
- Paying attention to overall planning and all-around consideration to actively advance the practice of religious policy.
At the level of religious policy practice, we must truly grasp the dialectical materialism contained within the Marxist view of religion, actively advance the practice of religious policy, and prevent the emergence of both "Leftist" and Rightist erroneous tendencies. Specifically, in terms of macro-strategy, we must both frankly acknowledge the ideological opposition between Marxist theory and religion, and emphatically highlight the fundamental identity of interests between the vast majority of religious and non-religious citizens. Regarding the function of religion, we must both be careful to overcome and suppress the negative effects of religion and fully affirm and give play to its positive effects. Regarding the management and guidance of religion, we must both persist in the law-based management of religious affairs and focus on actively guiding religion to adapt to socialist society. Regarding religious policy, we must both respect and protect the freedom of religious belief and respect and protect the freedom to not believe and to propagate atheism. Regarding the development of religion, we must both continuously strengthen international religious and cultural exchanges and persist in the principle of independence and self-governance, resolutely resisting the use of religion by hostile forces for infiltration, and so forth. [32]