Wang Zuoan: How to View and Handle Religious Issues
Wang Zuoan: How to View and Handle Religious Issues
Journalist: Contemporary China's religious issues have increasingly drawn attention from various sectors. What do you believe is the primary reason for this? How should we view religious issues?
Wang Zuoan: Put briefly, the number of believers is growing, some complex situations have emerged in the religious field, and the influence of religion on social life has expanded. These require us to respond correctly and handle them appropriately. At the same time, the phenomenon of religious development has spurred people to reflect on the question of faith among Chinese people. This is a deeper issue with profound implications for China's future development, requiring high attention and deep reflection.
In recent years, people's perceptions of religion have undergone significant changes. Overall, views have become more objective and rational; religion is no longer viewed as an entirely negative or backward phenomenon. Simultaneously, diverse perspectives have emerged. In my view, we cannot approach religious issues solely from "the books" [1]. We must adhere to the attitude of seeking truth from facts, observing and reflecting on religion within the context of China's economic and social development. Currently, we need to clarify three key questions: How should we view the growth in the number of believers? How should we view the social role of religion? How should we view the vast masses of believers?
Journalist: It is often said that the number of believers in China is growing. Exactly how many religious believers are there in China today?
Wang Zuoan: We have long stated that China has over 100 million religious believers. Where did this figure come from? It can be described as a result of "statistics plus estimation." Some religions are easy to track, while others are more difficult. Catholicism, Protestantism, and Islam have strict initiation rites, making them easier to count. Currently, there are approximately 5.5 million Catholics, 23 million Protestants, and 21 million Muslims, totaling about 50 million. Buddhism and Taoism are traditional Chinese religions; while it is easy to count formally initiated disciples, it is difficult to count lay believers because there is no unified standard. We can only make an estimate, leading to the conclusion of over 100 million. I believe the actual number of believers in China is larger than this figure. I hope we can ascertain the baseline as soon as possible, as this is necessary not only for religious work but also for a more comprehensive understanding of our national conditions.
Journalist: Over 100 million is indeed no small number. As the Director of the State Administration for Religious Affairs, how do you view this phenomenon of growth?
Wang Zuoan: Some say the Religious Affairs Bureau is actually a "Religious Development Bureau," claiming that the increase in believers is the Bureau's doing. To be honest, that gives the Bureau too much credit; we don't have that kind of power. The relatively rapid growth of believers at this stage has complex causes. There is "recovery growth" following the end of the "Cultural Revolution" [2], as well as foreign influence under conditions of opening up. The main reason, I believe, is the profound social transformation: social stratification, the differentiation of interests, and the diversification of people’s value orientations, which have granted religion new space for development. Although the people’s material and cultural standards are generally improving, competition in real life is becoming increasingly fierce and uncertainty is rising. Whether one lives in "four bare walls" [3] or has amassed great wealth, a sense of insecurity exists, which can lead people to faith.
Despite this rapid growth, there are two basic judgments to keep in mind. First, it is essentially orderly. We can compare this with the Soviet Union. After the collapse of the Soviet Union, there was a massive religious rebound; today, the Orthodox Church has immense influence in Russia, and Central Asian countries underwent rapid Islamization. Such a situation has not occurred in China. Second, it is essentially stable. This also permits comparison. In some countries and regions today, religious contradictions are prominent, and conflicts or turmoil involving religion occur one after another. In our country, religion is basically stable, and no major problems affecting the overall situation have emerged. We can even compare this to Europe and America, where cultural and religious conflicts brought about by immigration are deepening; in contrast, the harmonious coexistence of various religions in China is particularly precious.
It now appears that religious issues are not as simple as we originally thought. We used to believe that after entering socialist society, religious consciousness would soon fade as the people's material and cultural living standards improved. What is the situation now? More than 60 years after the founding of New China and over 30 years into Reform and Opening-up, the people’s material lives are rich and education levels have risen, yet religious consciousness has not faded; instead, a phenomenon of revival has appeared. In western minority areas with deep religious traditions, religious consciousness is rising; in the southeastern coastal areas that "got rich first," the number of believers is also growing rapidly.
In short, in a socialist society, religion still has profound roots for its existence. It will not only exist for a long time but may also develop during certain periods. We cannot artificially force the number of believers down; it is impossible and would only create problems. However, we should also not actively develop religion. In some places, they use "religion as a stage to perform the play of the economy" [4], artificially expanding religious influence. We must approach religion with a scientific attitude, formulate correct policies to handle religious issues, and—through effective management and guidance—promote normal and orderly religious activities, guiding religion to adapt to socialist society.
Journalist: It seems many people still have misunderstandings regarding the growth of believers. Now, please discuss the second point: how should we view the social role of religion?
Wang Zuoan: The Marxist view of religion holds that the social role of religion is dualistic, possessing both positive and negative sides, and is influenced by complex domestic and international factors. The positive side refers to the role of religion in maintaining social stability and promoting social harmony. The negative side refers to the possibility of religion being exploited to undermine social stability and harmony. Fundamentally, all religions advocate peace, reconciliation, and harmony. If we guide, utilize, and develop this point well, religion will release "positive energy" and play a constructive role in society. However, influenced by various complex factors, religion can also become a trigger for turmoil and antagonism. Observing the state of religion in the world today makes this quite clear. Our religious work is to support the religious community in carrying forward positive factors, suppressing negative ones, and guiding religion to adapt to the requirements of the times to contribute to social development.
Journalist: This is what is commonly referred to now as exerting "positive energy." There are currently many citizens who believe in religion; how should we view this vast mass of believers?
Wang Zuoan: Behind the religious aura, what we see is a large mass of believers. For a Marxist party, the question of how to treat religion is essentially the question of how to treat the masses who believe in religion. In our cause of revolution, construction, and reform, we need to unite and rely on the masses; without their support, nothing can be achieved. The "masses" here include both those who believe and those who do not.
How to view the masses of believers should be understood on two levels.
On the ideological level: For a Marxist party, we must help the masses establish a correct worldview through ideological and political work and the popularization of scientific and cultural knowledge, so they can view life, death, luck, and misfortune scientifically. However, we must recognize that this is a long process that requires sufficient patience and persistent effort. Religion is a long-term phenomenon. If we are eager for quick results and try to "liberate" the masses from religious influence immediately, the result will be the opposite of what we intend, pushing the believers to the opposing side. We have already learned many lessons in this regard.
On the political level: Among the masses, there are believers and non-believers. If we only unite the non-believers and fail to unite the believers, we will have artificially split the masses, which will inevitably weaken the Party’s mass base. In fact, whether a person believes in a religion does not determine their political attitude or social stance. Although there are differences in faith, the fundamental political and economic interests of believers and non-believers are identical. They both support the Party’s leadership and the socialist system, and both are active forces in building socialism with Chinese characteristics. If we arbitrarily exaggerate differences in faith to the point where they become political divides, it will split the people and harm the cause of the Party and the state.
Therefore, believers are part of the masses. We should treat them as we treat all members of the masses—without discrimination or prejudice. At the same time, we must respect their beliefs and carry out targeted ideological work.
Journalist: Freedom of religious belief is a basic right granted to citizens by the Constitution and is the Party's fundamental policy toward religion. Why exactly do we implement the policy of freedom of religious belief?
Wang Zuoan: There are three main reasons. First, respecting laws [of development]: religion will exist for a long time and will not change according to one's will; it cannot be resolved through means of dictatorship or administrative orders. Second, respecting the masses: to unite believers, we must respect their faith. Third, respecting human rights: freedom of religious belief is a basic right of citizens that must not only be respected but also protected. I summarize the main content of the policy of freedom of religious belief as the "Three Persists."
First, persist in the freedom to both believe and not believe. Citizens can independently choose to believe or not believe; no organization or individual may interfere. The policy of freedom of religious belief should not be simply understood as a policy to "protect religion," but rather as a policy to protect the right of citizens to choose freely in matters of religious belief.
Second, persist in the separation of church and state. This separation means the state power is separated from religious organizations, which is a vital prerequisite for realizing freedom of religious belief. The state protects normal religious activities, manages religious affairs in accordance with the law, and does not interfere in the internal affairs of religious groups. Religion must carry out activities within the scope permitted by state law and must not interfere in the implementation of state functions such as administration, justice, and education. The state treats all religions equally and cannot use state power to suppress or support any specific religion. Religious figures participate in national political life through legal channels.
Third, persist in the unity of rights and obligations. While enjoying the right to freedom of religious belief, citizens must fulfill their legally prescribed obligations; one must be both a good believer and a good citizen. Freedom of religious belief has a "bottom line." First is the legal requirement: China is a secular state, not a religious one. We must correctly handle the relationship between national law and religious law, upholding the dignity of national law and ensuring that religious law is never placed above national law. Second is the rights of others: one cannot interfere with the freedom of others or infringe upon their rights. Third is public order and good customs: citizens should consciously maintain social order and respect cultural traditions and social ethics.
The starting point and the ultimate goal of implementing the policy of freedom of religious belief is to unite the masses—both believers and non-believers—to work together toward the cause of socialist modernization.
Journalist: Religious issues are quite complex and religious work is extremely important, which involves the issue of managing religious affairs according to the law. Please share your thoughts on this.
Wang Zuoan: Religious belief is a matter of ideological understanding, but religious activities involve national and public interests. Managing religious affairs according to the law means managing those religious affairs that involve national and public interests.
First, incorporate it into the legal system. The most important experience in religious work is to respect the laws of development and act in accordance with the law; we cannot simply manage things however we please. Since Reform and Opening-up, the most profound change in religious work has been the shift from relying primarily on policy to managing according to the law. Dealing with religious issues through the rule of law, standardizing the management of religious affairs, and promoting law-based administration is the general direction.
Second, establish norms. We must improve various specific regulations based on the Regulations on Religious Affairs. For instance: the registration and management system for religious social organizations; the establishment, registration, financial supervision, and democratic management systems for sites for religious activities; the identification and filing of religious clergy; and management measures for religious activities such as the Hajj. We are currently working toward this and must persist over the long term.
Third, resolve difficult problems. There are still many challenges in the management of religious affairs. We must explore effective methods to protect the legal, stop the illegal, crack down on crimes, and resist penetration. We must maintain normal order in the religious field and unite those believers who have been misled by domestic or foreign forces, helping them lead a normal religious life.
Fourth, provide services. We should combine the management of religious affairs with providing services to the religious community, embedding management within service and reflecting management through service. Management should be "reasonable and evidence-based," and service should be "sincere and meaningful." For example, we should help improve the infrastructure of religious sites, achieving full coverage for water, electricity, heating, roads, and communications, and progressively improving their basic living conditions. Another example is to accelerate the inclusion of religious clergy in the social security system, ensuring they have access to medical care and support in old age, so they can share the fruits of reform and development.
I also want to place special emphasis on protecting the legitimate rights and interests of the religious community. The demolition and relocation of religious properties must be conducted according to the law, with full consideration given to the needs of believers to lead a religious life, preventing any infringement on their rights. We must coordinate the interest relationships between religion and various sectors of society to prevent phenomena such as temples being "commercially operated," "contracted out," or "listed on the stock market." We must resolutely correct infringing behaviors such as forced apportionments, extortions, forced donations, or the forced enclosure of land.
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