Shi Xiuxin: Research on the Sinicization of the Marxist View of Religion and Its Contemporary Value
As an essential component of Marxism, the Marxist view of religion provides a theoretical basis and methodological guidance for correctly understanding and addressing religious issues in contemporary China. Actively researching and innovating the basic theories of the Marxist view of religion—while continuously exploring its contemporary value—will assist in realizing the common ideal of socialism with Chinese characteristics, contribute to the construction of a harmonious society, and facilitate the prosperity and development of society’s overall politics, economy, and culture. Simultaneously, from the perspectives of both theoretical development and practical exploration, the Marxist view of religion remains a crucial subject worthy of deep investigation within the research horizon of the Sinicization of Marxism.
I. The Epochal Nature and Contemporary Value of the Marxist View of Religion
The Marxist view of religion was founded by Marx and Engels through the application of dialectical materialism and historical materialism to the scientific study of religious issues during the process of establishing a scientific worldview and leading the proletariat in the struggle for socialist revolution. It simultaneously inherited and developed the outstanding achievements of various atheistic and religious theories throughout human history. Along with the practice of China's socialist revolution and socialist construction, Marxist religious theory has been continuously reinterpreted and developed, forming a Sinicized Marxist view of religion. This has become the theoretical foundation and guiding ideology for Chinese Communists to perceive and handle religious issues and to formulate religious policies.
(1) The Marxist View of Religion is an Open Theoretical System
The Marxist view of religion is an open theoretical system; its formation was a process of continuous development, maturation, and gradual refinement.
First was the sublation [1] of the Young Hegelians. In his early years, Marx was deeply influenced by the Young Hegelians’ theory of religious criticism. Feuerbach’s critique of religion based on humanism and his critique of Hegelian philosophy based on materialism exerted a tremendous influence on the formation of Marx's thought. However, Marx, possessing a skeptical and critical spirit, did not accept the ideas of the Young Hegelians in their entirety. Instead, through a process of acceptance and reflection, he achieved a major shift in his religious stance. Regarding the origin of religion, Marx believed that although the emergence of religion resulted from alienation as Feuerbach posited, the root cause of religion lay neither in the alienation of self-consciousness nor in the alienation of man’s abstract "species-essence" [2]. Feuerbach only revealed the source of religion from an epistemological perspective and failed to recognize that the alienation of man, the state, and society was the fundamental cause of religion’s emergence. In-depth research into religion, on the one hand, endowed the Marxist view of religion with rich connotations and made it a major growth point in the formation of historical materialism; on the other hand, the continuous formation and maturation of historical materialism provided methodological guidance and a theoretical foundation for the establishment of the historical materialist view of religion. The sublation of the Young Hegelians’ idealistic view of religion ultimately enabled Marx and Engels to thoroughly settle accounts with their former philosophical beliefs and gradually establish the Marxist historical materialist view of religion.
Second was the leap beyond Feuerbach. "Feuerbach had a profound influence on Western thought, and his influence on Marx and Engels was particularly important. Feuerbach constituted the bridge for Marx and Engels to cross from Hegelianism to Marxism." [1] Feuerbach was an important modern philosopher, and "humanism" was the philosophical basis upon which he constructed his view of religion. He believed the essence of religion was the alienation of the essence of man. It should be noted that Feuerbach’s humanist view of religion was a profound critique of the Christian theology of the time, and many of his views possessed an atheistic, materialist character. Feuerbach’s religious theory had a direct influence on the formation of Marx's view of religion. Although Marx was once influenced by Feuerbach’s humanist atheist thought, he was not constrained by Feuerbach’s theory of religious alienation; rather, he adopted a scientific attitude of inheritance and transformation. Marx aligned with Feuerbach’s view that man created religion rather than religion creating man, but he provided a historical materialist explanation of the essence of religion that differed from Feuerbach’s. Marx argued that because Feuerbach did not seek the correct answer in social life but instead took abstract man and his essence as the starting point and foundation, his materialist stance on religious issues was not thorough. Ultimately, the major divergence between Marx and Feuerbach lay in their understanding of the essence of man. In his foundational work for the view of religion, Contribution to the Critique of Hegel’s Philosophy of Right: Introduction, Marx stated: "Man is no abstract being squatting outside the world. Man is the world of man, the state, society. This state, this society, produce religion, an inverted world-consciousness, because they are an inverted world." [2] (P. 452)
From this we learn that "Religion is the self-consciousness and self-feeling of man who has either not yet found himself or has already lost himself again." [3] (P. 1) Marx summarized the ideas of the Young Hegelians and Feuerbach regarding man's creation of God and religion. While affirming and inheriting Feuerbach’s religious theory, he overcame the obstacles that Feuerbach, confined by the limitations of his worldview, was unable to leap across. By adhering to historical materialism, Marx scientifically elucidated the objective laws of the emergence, development, and eventual demise of religion, finally establishing a brand-new proletarian view of religion—the Marxist view of religion. Therefore, the Marxist view of religion is an important theoretical achievement resulting from the use of the materialist conception of history to analyze the essence, roots, and social functions of religion. It has been continuously developed, refined, and matured through borrowing, absorption, and sublation.
(2) The Theoretical Basis and Epochal Nature of the Marxist View of Religion
The Marxist view of religion is a part of Marxist philosophy, specifically historical materialism. "The theoretical basis of the Marxist view of religion is historical materialism. Marx and Engels insisted on using social existence to explain the essence, origin, roots of existence, social role, and the conditions for the development and eventual demise of religion. To depart from this is to deviate from the scientific view of religion." [4] Their research on religious issues resolved the religious question from the heights of materialism. Therefore, the establishment of the Marxist view of religion holds a special and important significance for the creation of the entire Marxist system.
Marxist religious theory is the result of Marx and Engels applying historical materialism to conduct a rational analysis of historical religions and religious issues in real life. Today, when we treat Marxist religious theory as an object of academic discussion, we should also apply the principles of historical materialism to conduct historical and materialist analysis. Consequently, specific historical conditions are extremely important for the in-depth study of Marxist religious theory. This is because, in essence, it is these specific historical conditions that determine the specific content of Marxist religious theory, as well as its conditions and scope of application. Of course, the historical specificity of Marxist religious theory does not mean that it no longer possesses universal significance and value.
Marxist religious theory must advance with the times and continuously innovate to maintain its vitality. Due to the infinity of nature and social life, and the limitations of human understanding of nature and social life in any given period, the truth of any theory is not absolute or immutable; it can only obtain permanent vitality by continuously developing in practice. The religious theories of Marx and Engels also gradually changed, were revised, and developed along with changes in socio-historical conditions and the deepening of their understanding of religious issues. Therefore, Marxist religious theory possesses both historical specificity and historical development. Marx’s view of religion moved from belief, through skepticism, to rational critique, until the maturation and establishment of the Marxist view of religion. Only by comprehensively and systematically studying the entire process of Marxist religious theory's historical development can we truly and scientifically grasp its essence.
(3) The Contemporary Significance of the Marxist View of Religion
The Marxist view of religion originated in the 19th century and has a history of over a hundred years. It not only played an enlightening role in the historical environment of that time regarding how people viewed the essence of religion, handled the relationship between human society and religion, and viewed religion and politics; more importantly, it has continued to play a huge role in the subsequent century of social development and continues to do so today. Its analysis of certain religious theories still serves an advanced and positive role. In particular, the basic methods of the Marxist view of religion, its thorough atheistic foundation, and its scientific spirit of advancing with the times hold great value for contemporary China’s understanding and handling of religious issues in the building of socialism with Chinese characteristics.
Religion possesses an important integrative function for the development of ethnic groups. China is a multi-ethnic, multi-religious country. In the process of ethnic formation and development, religion has played a very important role as an ethnic element. Religion is of great significance for maintaining the "pluralistic unity" [3] cultural structure of the Chinese nation and for consolidating the political unity of our country. Because religion, while concerned with social politics and economic development, often functions as a component of intermediate social organizations between the government and the masses, it exerts effort to alleviate contradictions between the two. "Religious belief first enables various groups, individuals, and social sectors that have accepted it to form a religious community with a shared consciousness, thereby generating organizational integration. Religious organizations organize believers with the same faith through the preaching of clergy at different ranks and levels. Religious rituals normalize ethnic behavior by strengthening religious consciousness." [5] Therefore, religious integration is the foundation of consistent basic cultural concepts and firm cohesive force in terms of a nation's belief.
Religion plays a transformative [4] role in encouraging people to better observe social morality. As an important constituent of the human spiritual world, religion manifests man’s self-affirmation and pursuit of faith, belonging to man’s spiritual world. Religion is also the eternal questioning of the mysteries of the universe, nature, and life. Through such inquiry, we appreciate human spiritual aspirations, spiritual needs, and authentic faith. Religion is precisely man’s life, experience, reflection, perception, action, and witness within faith. Religion is an important component of social life in my country, containing many positive factors helpful to the promotion and cultivation of the national spirit. These positive factors should be utilized to make due contributions to the construction of a socialist harmonious society. [6]
Religion possesses important cultural-strategic significance. Religion is an important part of our country’s social and cultural life, containing many positive factors that help promote and cultivate the national spirit. Religion has an important integrative function for national development and a significant influence on culture. [6] "Because religion is not simply a subjective idea, but an objectively existing socio-cultural system, containing content much broader than the concept of God." [7]
At the end of the 20th century, "religion fever" gradually swept the globe, manifested primarily in the revival of traditional religions and the rise of new religious movements, accompanied by a cultural wave of religion. Therefore, in responding to the global situation of economic globalization and cultural diversification, formulating corresponding cultural strategies is crucial. The core of building a strong socialist culture lies not merely in developing cultural industries, but in forming a cultural spirit that can inspire the entire nation. While we vigorously promote the national spirit and the spirit of the times, enrich the people’s spiritual world, and enhance their spiritual power, religion, as cultural heritage, should become a positive factor in our promotion of Chinese culture; as a spiritual faith, religion should become an important component in the reconstruction of our spiritual home. [8]
II. The Process of the Sinicization of the Marxist View of Religion
Theoretical circles have been engaged in continuous, in-depth exploration regarding the issue of the Sinicization of the Marxist view of religion. Both from the multi-dimensional understanding of religion and the development of religion itself, new requirements have been placed upon Marxist religious theory. In China, on the one hand, this theory has generated new interpretations and developments alongside the practice of our country’s socialist revolution and socialist construction, forming a Sinicized Marxist view of religion. On the other hand, in the process of its Sinicization, the Marxist view of religion has become the theoretical foundation and guiding ideology for Chinese Communists to understand and handle religious issues and to formulate religious policies.
(1) Promoting the Innovative Development of Socialist Religious Theory with Chinese Characteristics
In the Decision of the CPC Central Committee on Several Major Issues Concerning the Building of a Socialist Harmonious Society, the Communist Party of China (CPC) clearly proposed the need to "leverage the positive role of religion in promoting social harmony." Since the founding of the People's Republic, and particularly since the reform and opening-up, the CPC has achieved a historic leap in its epistemological understanding of the Marxist view of religion, attaining significant theoretical breakthroughs. As the understanding of religion has become increasingly profound, authentic, and correct, our Party has recognized the long-term nature and complexity of religion's existence, and that properly handling religious issues in a socialist society is a major task in the Sinicization of the Marxist view of religion. On this basis, important and feasible reforms of our country's religions have been carried out. "Reform religious systems and dogmas that do not adapt to socialism, and utilize certain positive factors within religious teachings, regulations, and ethics to serve socialism." [13] Through continuous reform, a socialist religious theory with Chinese characteristics has been formed—namely, the Sinicized Marxist religious theory.
In the practice of socialist construction and reform, the CPC has started from China’s realities to develop Marxist religious theory in terms of the essence of religion, the value of religion, and the historical view of religion. It has established a socialist religious theory with Chinese characteristics marked by "actively guiding religion to adapt to socialist society." The theory of "actively guiding religion to adapt to socialist society" fundamentally resolves the question of the relationship between religion and socialist society, enriching and developing the Marxist view of religion. First, it enriches and develops Marxist theories on the origin of religion, the roots of its existence, and its eventual withering away. Second, it enriches and develops Marxist theories on the laws of religious development and the relationship between religion and society. Third, it enriches and develops Marxist theories on the social functions of religion. This theory not only affirms the right of religion to exist but also proposes basic principles for the healthy development of religion, while simultaneously mobilizing the positive roles of religion. It elevates the Chinese Communists' understanding of religion to a new scientific level.
The scientific thesis of "actively guiding religion to adapt to socialism" is the core and foundation of the Sinicization of the Marxist view of religion. It represents the inheritance and development of the Marxist view of religion by Chinese Communists, an innovation in the theory of the relationship between religion and socialist society in the contemporary era, and a new requirement for our Party and state’s religious work in the contemporary world. It is also an important theoretical weapon for strengthening and improving our country's religious work and theoretical research, and for promoting further improvement in the domestic religious situation. The development and innovation of this theory reflect the inherent link between the leadership core of the Party and the inheritance, development, and innovation of the Marxist view of religion. It holds significant theoretical and practical importance for enhancing the Party's governing capacity and promoting harmony in religious relations.
(2) Systematically Proposing Basic Principles and Policies for Handling Religious Issues during the Socialist Period
The Marxist view of religion provides the theoretical basis for the Party and government to formulate specific religious policies; it must be transformed into concrete policies to play a role in handling religious issues in contemporary China. Faced with China's religious issues, the CPC has established its own basic views and policies by adhering to the Marxist view of religion while integrating it with China’s specific national conditions.
First, correctly implementing the Party’s policy of freedom of religious belief. Religion has its own process of emergence, development, and withering away, but this is a protracted process, and religion will exist for a long time in socialist society. Furthermore, religious issues possess a mass character, specificity, and complexity. We can neither use administrative force to abolish religion nor use administrative force to develop it; rather, we must comprehensively and correctly implement the Party’s policy of freedom of religious belief. The CPC represents the fundamental interests of the broad masses of the Chinese people, which means representing not only the interests of the non-believing majority but also the legitimate interests of the broad masses of believers. Under our country’s socialist conditions, the difference in belief between religious and non-religious masses is secondary compared to the consistency of their fundamental political and economic interests. Therefore, while we must propagate atheism, we cannot equate the distinction between theism and atheism with political opposition. Based on the principles of political unity and cooperation and mutual respect for beliefs, we must educate and guide religious believers, non-believers, and followers of different religions to persist in political unity and mutual respect, striving together to build a socialist harmonious society.
Second, persisting in the law-based management of religious affairs. The Marxist view of religion holds that religion is not only a spiritual matter but also a social, political, and economic issue. Therefore, in the process of managing religion, the CPC persists in law-based management, requiring all religions to operate within the scope permitted by law. The Constitution of the People's Republic of China stipulates that citizens of the PRC enjoy freedom of religious belief; no state organ, public organization, or individual may compel citizens to believe in, or not to believe in, any religion, nor may they discriminate against citizens who believe in, or do not believe in, any religion. However, this freedom is by no means an abdication of the management of religious affairs. The state manages religious affairs in accordance with the law to protect normal religious activities and the legitimate rights and interests of religious circles, and to suppress and crack down on illegal and criminal activities carried out under the guise of religion. We must persist in the law-based management of religious affairs and the principle of independence and self-governance [5], and actively guide religion to adapt to socialist society so that religion becomes a harmonious factor in society.
At the same time, we must resolutely resist the infiltration of external hostile forces using religion, and we shall not allow any foreign organization, group, or individual to interfere in our country's religious affairs. Religious figures and believers should establish a sense of citizenship, integrating love for the country with love for their religion, and conduct activities within the scope permitted by national laws, regulations, and policies. All religious groups and personages must uphold the dignity of the law, the interests of the people, ethnic unity, and the unification of the motherland. In short, bringing religious management into the legal track both protects the right to freedom of religious belief and prevents the influence of negative religious factors. This represents an innovation and leap in Marxist religious theory within the CPC’s practice of religious management.
Third, actively guiding religion to adapt to socialist society. The theory of religious harmony is a necessary logical development of historical materialism and its view of religion under socialist conditions. It is a new form of the Marxist view of religion and the dominant theory for interpreting the relationship between religion and socialism. In 1990, the Notice of the CPC Central Committee on Strengthening United Front Work clearly stated: "We must guide patriotic religious groups and personages to combine love for religion with love for the country, and to bring religious activities within the scope of the Constitution and the law to adapt to the socialist system." The thesis of "actively guiding religion to adapt to socialist society" contains two meanings: "First, religious personages and believers must abide by national laws, regulations, and policies; second, religious activities must be subordinate to and serve the supreme interests of the state and the overall interests of the nation. Religious personages should strive to tap into and promote the positive factors within religion to contribute more to the unification of the motherland, ethnic unity, and social development." [14] Carrying forward and cultivating the spirit of the Chinese nation is an important task in the building of socialist spiritual civilization, requiring the joint efforts of people of all ethnic groups and the mobilization of all positive factors in society. Therefore, we must actively guide religion to adapt to socialist society, leveraging these positive factors to make due contributions to the construction of a socialist harmonious society.
(3) Consolidating the Unity between the Communist Party of China and Religious Personages
The American philosopher and historian Will Durant, in his book The Story of Civilization, noted that religion is a social phenomenon that is difficult to define and judge: on the one hand, it has an inseparable ancestral connection with human civilization and has produced many thinkers, scientists, artists, statesmen, and great figures of noble moral strength; on the other hand, the shadow of religion is often seen in human bigotry, social evils, and racial hatred, and religion frequently becomes a catalyst for social upheaval, conflict, and even war. [15] That is to say, if religious work is done well, it can play a positive role in promoting socialist construction; if done poorly, it can be exploited by foreign hostile forces. Therefore, doing religious work well is of great significance. Since the reform and opening-up, the CPC has fully recognized that patriotic religious organizations are a bridge between the Party and government and the religious masses, and that patriotic religious personages are an important force for uniting the religious masses and maintaining social stability. Consequently, religious work is treated with high priority as a vital aspect of the Party and state's work. We support them in strengthening their self-construction and conducting activities independently to allow them to play their full role.
Our Party represents the fundamental interests of the broad masses, which naturally includes the legitimate interests of the religious masses. China has five major religions—Buddhism, Taoism, Islam, Catholicism, and Protestantism—with at least 100 million believers, and nearly 20 ethnic minorities in which almost the entire population follows a religion. "They are also an active force in building socialism with Chinese characteristics. We must unite, educate, and guide this segment of the masses... to jointly promote the construction of socialist material and spiritual civilization." [16] Furthermore, "We must deeply study the characteristics and laws governing the growth of patriotic figures in religious circles under new circumstances, increase our efforts in cultivation, and strive to form a contingent of religious clergy who are politically reliable, academically accomplished, and capable of commanding public respect through their character. This ensures that the leadership of religious organizations remains firmly in the hands of those who love the country and their religion, and ensures that our country's religious circles and believers move forward in the general direction of adapting to socialist society." [15]
Socialist religious theory with Chinese characteristics has opened up new horizons for our Party’s religious work and further promoted unity between our Party and religious personages. Today, patriotic figures in religious circles and the broad masses of believers all support the socialist system and the Party and government; they have become an important force in socialist construction and development.
III. Challenges Facing the Marxist View of Religion in Contemporary China
Currently, China is in a period of social transformation, and we still face multifaceted challenges regarding religious issues. How to adhere to the Marxist view of religion, better guide religion to adapt to socialist society, and bridge the role of religion in promoting the construction of a socialist harmonious society with Chinese characteristics is both a fundamental requirement for religious work under the new circumstances and an important subject for enriching the Marxist view of religion.
(1) Issues Concerning Religious Belief and Party Organization Building
As China undergoes social transformation, religious belief is tending to expand, and this has involved some members of the Communist Party. The issue of Communist Party members believing in religion is particularly prominent in some ethnic minority areas. In this regard, we should correctly understand and handle the distinction between respecting or following ethnic customs and holding religious beliefs—this is a difficult problem faced by Party members and cadres in ethnic areas when dealing with religious issues. Although the issue of whether Party members can hold religious beliefs has been largely resolved at the theoretical level, in practice, it cannot be treated with a "one-size-fits-all" or simplistic approach due to its complexity. The question of whether Party members are permitted to believe in religion in socialist China is definitely not a simple matter of religious belief, and even less a simple theoretical issue; it is a vital political issue. It must be recognized that while issues of faith do exist in the words and deeds of a small minority of Party members, this does not indicate a problem with the Marxist view of religion itself; rather, it indicates a problem with that minority of members' understanding of and faith in Marxism. If this issue is not properly resolved, the organizational building of our Party will face immense challenges. As an atheist party, the Communist Party of China must adhere to the Marxist view of religion and to atheism; this is an unshakeable conviction. "The reason why Communist Party members cannot believe in religion is that our Party takes Marxism-Leninism, Mao Zedong Thought, and Deng Xiaoping Theory as its guide for action. This nature requires that members must establish a Marxist scientific worldview and be thorough atheists." [17] (P. 55)
(2) On how to address the complexity of religion and the issue of emerging religions
From the perspective of the international situation, under the global background of economic globalization, political multipolarity, cultural diversity, and social informatization, the field of world religion exhibits highly complex phenomena. The influence of religious factors in international political, cultural, and diplomatic competition is steadily rising; traditional religions are experiencing a universal resurgence, while emerging religions continue to surface. Furthermore, the process of religious secularization is accelerating, religious fundamentalism is on the rise, religious contradictions and conflicts occur in succession, and religious exchange and dialogue are becoming increasingly active.
From the domestic perspective, following the continuous deepening of institutional reforms in China's economic, political, cultural, and social spheres, and with the continuous expansion of opening up, China is in the midst of a broad and profound social transformation and transition [6]. Against this broad background, many new problems have emerged in China's religious sphere. First, the religious population is steadily growing; second, the social influence of religion is continuously expanding; third, the complexity and sensitivity of religious issues are becoming stronger; and fourth, social contradictions related to religious factors have become somewhat prominent. Among these, the emergence of "New Religious Movements" warrants particular attention. Regarding this, some scholars have pointed out: "At the start of the new century, emerging religions and cults [7] have persisted despite repeated prohibitions across the world, which will inevitably exert a considerable influence on our country. While we observe the struggle for territory between theism and atheism, we should see even more clearly the struggle for territory between patriotic forces and unpatriotic forces, and between orthodox religion and cults. This latter struggle represents a more severe challenge to us than the former. Subjugating the heterodox with the orthodox is our best choice." [19]
Therefore, we should scientifically understand and evaluate "New Religious Movements" and formulate corresponding policies and laws. This issue involves both the basic theoretical questions of the Marxist view of religion and questions at the level of specific management systems. New types of religion possess a unique complexity; one must grasp the methodological principles of the Marxist view of religion to ensure that we do not deviate from the correct direction when facing the issue of emerging religions.
(3) On the issue of the spiritual beliefs of non-religious people in China
In recent years, the Central Authorities [8] have clearly proposed the construction of the Socialist Core Value System and have repeatedly emphasized the maintenance and consolidation of the guiding position of Marxism in the realm of ideology.
Currently, among the world's population of over 6 billion, approximately 4.8 billion are religious believers, while 1.2 billion are non-believers. Within China’s population of over 1.3 billion, the religious population is approximately 100 million, while nearly 1.2 billion are non-believers. That these billion-plus people have not become members of the major religions is due to the particularity of Chinese culture. Therefore, in the current context where religious trends are sweeping the globe, we must use advanced atheistic thought to call upon and guide the masses. Properly handling the issue of the spiritual beliefs of China's non-religious people is an important matter relating to the harmonious development of socialist society.
The only correct and fundamental way to resolve and handle the religious issue is to do so gradually—under the prerequisite of guaranteeing freedom of religious belief—through the step-by-step development of socialist economy, culture, and science and technology, and through the gradual development of socialist material and spiritual civilization. From the perspective of the objective reasons for the existence of religion, the class roots of religion’s existence in a socialist society have been basically eliminated, but other social roots and various alien forces [9] that people cannot control will continue to exist for a long time. From the perspective of developmental goals, the primary objective of the socialist cause is to promote economic and social development and achieve common prosperity and social justice. Therefore, when handling religious issues, we must emphasize the common interests and the consistency of the political direction of both groups [believers and non-believers], uniting the religious masses to participate together in socialist construction. This necessitates being people-oriented, respecting and protecting their beliefs, and not expanding the contradictions between the religious and non-religious masses. From the perspective of the nature of religion, as a form of social culture within the superstructure with strong continuity, religion must and can undergo reform to adapt to the new socialist economic base, coordinating with it to form a positive interaction; otherwise, religion cannot survive and develop normally, and society cannot achieve stability and harmony.
In short, we must hold high the banner of socialist culture that guides Chinese society forward, continuously develop socialist culture, and enrich the spiritual world of the masses.
IV. Conclusion
The Marxist view of religion is a component of Marxism, and Marxism is itself a scientific system that is constantly enriched and developed. In recent years, the academic and theoretical communities have paid great attention to the issue of the Marxist view of religion and have achieved a wealth of research results. The study of the Marxist view of religion is an unshirkable mission for contemporary Chinese religious theory workers. We should actively and initiatively undertake this mission to construct a Marxist theoretical system of religion with Chinese characteristics, making it a necessary guarantee for guiding our religious work. This provides a powerful impetus for the Sinicization of the Marxist view of religion. Research on the Marxist view of religion will further deepen alongside the process of China’s reform and development and the development of Chinese religion and culture, making due contributions to the continuous promotion of the Sinicization, modernization, and popularization of the Marxist view of religion.