Tian Wei and Yang Ping: An Empirical Study on the Experience of the Communist Party of China Guiding the Adaptation of Religions to Socialist Society
China is a country where multiple religions coexist, and religion possesses a significant influence within society. Guiding religion to adapt to socialist society is a profound manifestation of the Communist Party of China’s (CPC) creative application of the Marxist view of religion and its active exploration of religious work methods with distinct Chinese characteristics. Summarizing and refining the CPC’s experience in guiding religion is of great value and significance for performing religious work well in the New Era.
I. A Scientific Understanding of Religion is the Ideological Foundation for Guiding its Adaptation to Socialist Society
Ideology is the precursor to action. By inheriting, innovating, and developing the Marxist view of religion, the CPC has deepened its scientific understanding of the illusory nature of religion, the laws governing its disappearance, and its social functions. This has laid the ideological foundation for guiding religion and has scientifically answered, from a theoretical level, why religion must be guided to adapt to socialist society.
(1) A Scientific Understanding of the Illusory Nature of Religion Marx and other classical authors revealed the illusory nature of religion from the twin perspectives of the individual and society. From the individual perspective, Engels proposed that “all religion is nothing but the fantastic reflection in men’s minds of those external forces which control their daily life.” Due to this illusory nature of religion, human beings lose themselves in the religions they have created, forfeiting the autonomy they ought to possess as humans. From the social perspective, religion should not be mystified; rather, “one must look for this essence only in the existing material world of every stage of religious development,” seeking the essence of religion within actual society.
The CPC's understanding of religion has been a process of gradual deepening alongside the advancement of religious work practice. As early as 1938, in his Annotations on Li Da’s "Outline of Sociology", Mao Zedong profoundly pointed out: “The essence of religion is the worship of supernatural powers, believing that supernatural powers dominate the individual, society, and the world.” In 1950, Zhou Enlai clearly stated in a talk regarding Christianity that “religious thought is idealism.” In 1982, the Central Committee of the CPC issued the Basic Viewpoints and Policies on Religious Issues During Our Country's Socialist Period (Document No. 19 [1982]), which proposed: “Religion is a historical phenomenon of a certain stage of human social development.” Classifying religion as a historical social phenomenon broadened the perspective for understanding religion and had a far-reaching impact on opening up new horizons in religious work and the guidance of religion. From the perspective of this cognitive trajectory, both the classical Marxist authors and the Chinese Communists realized the illusory nature of religion and its social roots. To suppress various negative influences brought about by this illusory nature and to promote religion's better adaptation to the requirements of social development, it is necessary to guide it. This highlights the inevitability of guiding religion to adapt to socialist society.
(2) A Scientific Understanding of the Laws Governing the Disappearance of Religion Marx and other classical authors viewed the disappearance of religion as a natural process. Marx proposed: "With the disappearance of the distorted reality which religion provides as a theory, religion will also disappear of itself." Because it possesses a certain capacity for social adaptation, the disappearance of religion is a protracted process. Influenced by this understanding, Lenin held a cautious attitude toward religion; in 1909, he reiterated Engels's proposition to "not venture into a political war against religion," and emphasized creating the conditions for the disappearance of religion during socialist revolution and construction through developing education, popularizing scientific knowledge, and propagating atheism.
"There will still be religious believers even in communism." Not only does the CPC have a clearer understanding of the long-term nature of religion's existence, it also advocates creating the foundation for its disappearance through the development of productive forces and other areas. The 1982 Central Document No. 19 explicitly stated: "Through the gradual development of socialist material and spiritual civilization, the social and cognitive roots upon which religion depends for its existence will be gradually eliminated." Based on this sober realization of the long-term nature of religion's existence, the CPC realized that it cannot use administrative means to forcibly interfere with the development of religion. Instead, it must use "guidance" to promote the "adaptation of religion to socialist society," which highlights the importance of guiding methods in religious work.
(3) A Scientific Understanding of the Social Functions of Religion "One divides into two" [1] is the characteristic cognitive framework of classical Marxist authors regarding the social functions of religion. While criticizing the negative social functions of religion, classical Marxist authors also affirmed its positive social functions. For instance, in the Preface to A Contribution to the Critique of Political Economy, Marx proposed: "In considering such transformations a distinction should always be made between... the legal, political, religious, artistic or philosophic—in short, ideological forms in which men become conscious of this conflict and fight it out." Here, Marx considers religion as one of the important forms of human social transformation, affirming its positive role in social change.
The CPC also recognizes that religion possesses positive social functions. In 1956, Zhou Enlai mentioned: "Religion has certain positive effects in its doctrines and can also play a driving role in ethnic relations." In 1979, Deng Xiaoping used the phrase "great progress" to affirm the contributions and roles of patriotic religious personages. In practice, the CPC adheres to the principle of "uniting and cooperating politically, while respecting each other in terms of ideological belief." Recognizing that religion has positive social functions provides an important foothold for the Party to guide religion, highlighting the possibility and reality of such guidance.
II. Comprehensive Requirements are the Basic Follow-through for Guiding Religion to Adapt to Socialist Society
Grounded in a scientific understanding of religion and rich practice in religious work, the CPC has clarified the basic follow-through for guiding religion by proposing and continuously perfecting various requirements for religion’s adaptation to socialist society. This has scientifically answered the question of what requirements should be followed when guiding religion.
(1) Proposing the Requirement of "Guidance" Based on Long-term Religious Work Practice The proposal of "guiding religion to adapt to socialist society" is the result of our Party's diligent and tireless exploration in long-term religious work. In 1950, in a talk on Christianity, Zhou Enlai emphasized that the religious circles "should, from a democratic and patriotic standpoint, improve themselves and make religious activities beneficial to the New Democratic society." After the Third Plenary Session of the 11th CPC Central Committee [2], the Party and academic circles conducted extensive discussions on related propositions, and terms such as "coordinating with" and "adapting to" socialism appeared successively. In 1992, the Outline for the Work of United Front Departments in the 1990s, forwarded by the General Office of the CPC Central Committee, explicitly proposed to "actively guide religion to adapt to socialist society." This was the first time a central document presented this proposition in its entirety. Subsequently, guiding religion to adapt to socialist society was incorporated into the basic policy of our country's religious work and written into the Party Constitution at the 17th Party Congress, becoming an important requirement and guide for conducting religious work.
(2) Enriching the Requirements of "Guidance" in Line with the Times Grounded in the backgrounds and requirements of different eras, the CPC has continuously enriched the connotations of "guiding religion to adapt to socialist society," demonstrating the contemporary flavor and characteristics of the "guidance" requirement. "Guiding religion to adapt to socialist society" is a complete proposition composed of the goal of "adaptation" and the means of "guidance." From the perspective of the goal of "adaptation," it highlights the leading role of social progress in the evolution of religion, "guiding religion to strive to serve economic development, social harmony, cultural prosperity, ethnic unity, and the reunification of the motherland," thus pushing religion to adapt to various requirements of social development. From the perspective of the means of "guidance," the goal of "adaptation" can only be achieved by using the method of guidance to exert a directional influence on the evolution of religion, thereby promoting the common progress and development of both religion and society. In the New Era, greater emphasis is placed on the status and role of "directing" [3]. It is emphasized that we must "think deeply, see clearly, and grasp accurately the concept of 'directing,' ensuring that 'directing' is done with the right methods, sufficient strength, and effective results." We must comprehensively understand the profound meaning of "directing" from the perspectives of ideological understanding, methods, and effects, and give full play to the important role of guiding means in the religious work of the New Era.
(3) Deepening the Requirements of "Guidance" According to the Situation of Religious Work Based on the internal changes in religion and the shifts in the religious work landscape brought about by the changing times, the CPC has continuously deepened various requirements for "guidance," further clarifying the status, foundation, and direction of guiding religion to adapt to socialist society. First, accurately understanding the status of "guidance" is the prerequisite. Overall, actively guiding religion to adapt to socialist society "is a scientific judgment made by our Party starting from the basic national condition of the primary stage of socialism and summarizing the successful experience of religious work since the founding of New China; it is the correct direction for our country's religions in the historical process." Specifically, among the four clauses of the Party’s basic policy on religious work, the first three involve policies and principles, while the last clause—guiding religion to adapt to socialist society—is the fundamental direction and goal. This definition highlights the importance of guiding religion within religious work. Second, cultivating the foundation of "guidance" is the focus. Since the founding of New China, with the development of various undertakings, the foundations for guiding religion have been continuously improved. These include "the consistency of the fundamental interests of the vast majority of the people, including religious believers, and the reform and progress of various religions in our country themselves, which are the two foundations for the adaptation of religion to socialist society." Doing a good job in these two aspects can create favorable conditions for religious guidance work. Third, clarifying the direction of "guidance" is key. The guidance of religion must adhere to the direction of Sinicization. By using various means across multiple fields to guide religion, we must continuously promote the process of religious Sinicization, highlight the Chinese characteristics of religious development, and strengthen religious believers' identification with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics.
III. Party Leadership is the Fundamental Guarantee for Guiding Religion to Adapt to Socialist Society
The 1982 Central Document No. 19 emphasized: "Strengthening Party leadership is the fundamental guarantee for properly handling religious issues." By continuously strengthening the leadership capacity in religious work, the CPC has highlighted the fundamental guaranteeing role of Party leadership and scientifically answered how the Party can effectively guide religion to adapt to socialist society.
(1) Attaching Great Importance to Religious Work Attaching great importance to religious work and placing it in a prominent position has created a favorable atmosphere for conducting religious guidance. Our Party has attached great importance to religious work since its founding, and its understanding of the importance of religious work has deepened alongside the practice of such work. Since the reform and opening up, the Party has gained a more comprehensive understanding of the importance of religious work. The 1982 Central Document No. 19 systematically explained the significant impact of religious work on national stability, ethnic unity, and international exchanges from both domestic and international levels, calling on the whole Party to attach great importance to religious work. After entering the 21st century, it was further emphasized that religious work is "an important component of the work of the Party and the state, holding an important position in the overall situation of the development of the Party and the state's undertakings." The importance of religious work is highlighted by these two "importants"—"important component" and "important position." After the 18th National Congress, it was emphasized that "religious work has special importance in the overall work of the Party and the state," with the focus on "special importance" to highlight the prominent status of religious work in the New Era. From the Party's practice in religious work, this ideological emphasis has led the CPC to focus on planning and advancing religious work and religious guidance from a holistic perspective.
(2) Continuously Perfecting Leadership Mechanisms
The continuous refinement of the leadership structure for religious work and the convening of relevant meetings at opportune moments have provided significant momentum for the Party to effectively guide religion. First, the leadership structure for religious work has been steadily improved. After the founding of New China, the establishment of specialized agencies vigorously promoted the comprehensive and orderly development of religious work in our country. Following the Reform and Opening-up, as the situation surrounding religious work evolved, strengthening religious work mechanisms and refining the organizational framework became key tasks. Through unremitting efforts, a working mechanism and framework characterized by multi-departmental collaboration gradually took shape. In the New Era, emphasis has been placed on forming and exercising a highly efficient synergistic framework led by Party committees, with united front departments taking the lead in coordination and religious affairs departments exercising management according to the law. Second, major issues in religious affairs are researched and deployed in a timely manner. We research and plan for major issues involving religious affairs by convening national-level religious work conferences, ethnic work conferences, and united front work conferences, as well as forms such as the Forum on Work in Tibet and the Forum on Work in Xinjiang; this is an important method by which our Party advances religious work and the guidance of religion. Particularly since the 18th National Congress of the CPC, our Party has successively convened all the aforementioned types of conferences and forums. By researching and analyzing the new situations and problems facing religious work, the Party has effectively pushed forward religious work and the guidance of religion in the New Era.
(3) Enhancing the Working Capacity of Cadres
Enhancing the religious work capacity of cadres—particularly emphasizing their mastery and application of the Party's religious theories and policies—has strengthened the force supporting the guidance of religion. In 1961, during a conversation with the 10th Panchen Erdeni [4], Mao Zedong clearly stated: "I am in favor of some communists studying the scriptures of various religions... If we want to do mass work but do not understand religion, being 'red' but not 'expert' [5] will not work."
After the Reform and Opening-up, the Party's requirements regarding the religious work capacity of cadres were gradually clarified. For instance, the 1991 Notice of the CPC Central Committee and the State Council on Certain Issues Concerning Further Improving Religious Work emphasized the great importance of training religious work cadres and proposed that they "must become religious work cadres possessing good political quality, an excellent work style, and high professional knowledge." At the 2001 National Religious Work Conference, Jiang Zemin pointed out: "Attaching importance to religious work and being adept at performing religious work is an important manifestation of the political maturity of leading cadres." Entering the New Era, our Party has placed even greater emphasis on building the religious work capacity of cadres. On one hand, by incorporating religious work into the important agendas of Party committees at all levels, the leadership mechanism for religious work has been improved, and the sense of responsibility among cadres at all levels to perform religious work well has been strengthened. On the other hand, by incorporating the Party’s religious theories and policies into cadre education and training, the requirements for cadres to study relevant theories and policies have been solidified, enhancing their mastery thereof. In practical work, some regions have also explored effective practices such as incorporating religious management into cadre evaluations and establishing long-term mechanisms for cadres to maintain contact with mosques, personages in religious circles [6], and religious believers, effectively enhancing cadres' capacity for religious work and their ability to guide religion.
IV. Rich Methods and Approaches Provide Methodological Support for Guiding the Adaptation of Religion to Socialist Society
Guiding the adaptation of religion to socialist society is a complex systematic task. The CPC has carried out comprehensive and systematic guidance of religion through the integrated use of multiple means, highlighting the supporting role of comprehensive guidance methods and scientifically answering the question of which means to rely upon to guide the adaptation of religion to socialist society.
(1) Taking Political Guidance as the Core
"Under the historical conditions of socialism, the consistency of the fundamental interests of religious believers and non-believers far outweighs the differences in their beliefs; such differences in belief must never be allowed to lead to political opposition." Solidarity and cooperation with religious personages is a fine tradition of the CPC and the primary path for carrying out political guidance of religion. In 1950, Zhou Enlai proposed: "Materialists and idealists can cooperate politically and coexist; they should respect each other." In 1951, Mao Zedong proposed: "Intellectuals, industrialists and businessmen, religious figures, democratic parties, and democratic personages must be united on the basis of anti-imperialism and anti-feudalism, and be educated." Central Document No. 19 of 1982 [7] stated: "Winning over, uniting, and educating personages in religious circles—primarily various professional religious personnel—is an important content of the Party's religious work and an extremely important prerequisite for implementing the Party's religious policy." From the perspective of religious work practice, the Party's political guidance of religious believers has played the role of a "bridge" and "bond," serving a constructive function.
(2) Taking Rule of Law Guidance as the Focus
Managing religious affairs in accordance with the law is the primary method by which the CPC carries out rule of law guidance of religion. As early as 1982, Central Document No. 19 proposed: "To ensure the further normalization of religious activities... formulate practical and feasible religious regulations." In 1990, during a discussion with some representatives of the National Religious Work Conference, Jiang Zemin proposed "managing religious affairs according to the law," a formulation reaffirmed in the following year's Notice on Certain Issues Concerning Further Improving Religious Work. Since then, the connotation of managing religious affairs according to the law has been continuously enriched, eventually becoming an important component of the Party's basic policy on religion. In this process, on one hand, the formulation of the principles of "protecting the lawful, prohibiting the unlawful, containing extremism, resisting infiltration, and combating crime" has provided a strong principled basis for managing religious affairs according to the law. On the other hand, the relevant legal system has been continuously improved. Regarding religious affairs, China now has 2 sets of administrative regulations, 11 departmental rules, and over 60 local and government regulations. This complete legal system provides a strong foundational support for managing religious affairs according to the law. From the perspective of practical effects, rule of law means have played an important role in handling issues such as "extremism," the generalization of the "halal" concept [8], unauthorized Christian meeting points, and "commercialization" in the fields of Buddhism and Taoism, becoming a powerful means to guide the orderly development of religion.
(3) Taking Cultural Guidance as the Key
Religion belongs to the categories of ideology and culture, exerting significant influence in the ideological and cultural spheres. Cultural guidance is an important means for the CPC to carry out religious work. The Party's cultural guidance of religion is a systematic process involving content, subjects, tasks, and goals. First, regarding content, the focus is on guiding and saturating religion with the core socialist values and Chinese culture, "striving to integrate religious doctrines with Chinese culture," so that religions rooted in Chinese soil and Chinese culture reflect the characteristics and temperament of fine traditional Chinese culture. Second, regarding the subjects, the primary focus is on mobilizing the enthusiasm of personages in religious circles, guiding them to interpret religious thoughts and doctrines from a perspective beneficial to social progress, and using religious thoughts (doctrines) with progressive significance and the spirit of the times to help religious believers strengthen their identification with Chinese culture. Third, regarding tasks, the key is to use cultural guidance to actively play religion’s positive role in promoting fine traditional Chinese culture and in preventing and resisting extremism and foreign religious infiltration, manifesting the constructive role of religion in maintaining ideological security. Fourth, regarding goals, it is essential to adhere to the direction of the Sinicization of religion. One must understand the work of guiding religion from the perspective of inheriting and promoting fine traditional Chinese culture, and advance cultural guidance of religion from the layout of cultural construction, thereby promoting the process of the Sinicization of religion in our country through cultural guidance.
In summary, guiding the adaptation of religion to socialist society is a process of long-term exploration. The relevant experience formed in this process is a precious treasure of our Party. It is necessary to continuously summarize and refine relevant guidance experiences in combination with the practice of religious work, so as to constantly enrich the theory of religion with Chinese characteristics and better promote the high-quality development of religious work.