Zhang Ge: Experiences and Prospects of Marxist Atheism Publicity and Education in the New Era
To implement the spirit of the important speeches delivered by General Secretary Xi Jinping at the 20th National Congress of the CPC and the National Conferences on Religious Work in 2016 and 2021, and to summarize and look forward to the publicity and education of Marxist atheism in the New Era, the 10th Scientific Atheism Forum of the Chinese Academy of Social Sciences and the 2022 Academic Annual Meeting of the China Association for Atheism were held online on November 27, 2022. This conference was hosted by the Leading Group for the Construction of Marxist Theory Disciplines and Theoretical Research Programs of the Chinese Academy of Social Sciences (CASS), the CASS Institute of Marxism Studies, Heilongjiang University, and the China Association for Atheism. It was organized by the CASS Research Center for Science and Atheism and the School of Marxism at Heilongjiang University, with the editorial department of Science and Atheism providing assistance. The theme of the conference was "Publicity and Education of Marxist Atheism in the New Era: Experience and Prospects." Xin Xiangyang, Research Fellow and Secretary of the Party Committee of the CASS Institute of Marxism Studies, and Ding Hong, Research Fellow and Deputy Secretary of the Party Committee of Heilongjiang University, delivered speeches at the opening ceremony. Gong Yun, Deputy Director of the CASS Institute of Marxism Studies and Director of the CASS Research Center for Science and Atheism, presided over the opening ceremony. Liu Zhiming, Deputy Secretary of the Party Committee of CASS Organs and Director of the Department of Research on the Sinicization of Marxism at the Institute of Marxism Studies, presided over the closing ceremony. Deputy Director He Xinyuan and others presided over sub-forums. Provost Xu Shaogang, a member of the Party Leadership Group of the Central Institute of Socialism, attended the meeting. More than 130 experts and scholars from various universities, research institutions, and Party schools (academies of governance), including the Ethnic and Religious Affairs Committee of the National Committee of the CPPCC, the United Front Work Department, the Ministry of Education, the CASS Institute of Marxism Studies, the CASS Chinese Academy of Social Sciences Evaluation Studies, the CASS Institute of World Religions, the Central Institute of Socialism, the Central Party School (National Academy of Governance), Heilongjiang University, Shandong University, China University of Mining and Technology, Beijing Union University, Wuhan University, Sichuan University, Xinjiang University, and Xinjiang Normal University, participated in the meeting online.
I. Research on the History and Experience of Publicity and Education of Marxist Atheism
The decade since the beginning of the New Era has been extraordinary and remarkable in the development process of the Party and the country, and it has also been extraordinary and remarkable in the development of Marxist atheism research, publicity, and education. Over the past ten years, China's Marxist atheist publicity and education cause has achieved great success, accumulated good experience, and opened up new horizons. How to research and summarize the history and experience of these ten years to better guide the next stage of publicity and education work has become a focus of research for experts and scholars.
In his speech, Xin Xiangyang proposed that the report to the 20th National Congress provides a guide for us to summarize the achievements and experiences of the atheist publicity and education cause in the New Era and to create a new situation for such work. He pointed out that over the past decade, atheist publicity and education have reached a new level in both research and practice. New progress has been made in academic research on atheism, with a batch of research results emerging; experts and scholars of atheism have actively offered suggestions and counsels, receiving increasing attention from the Party and the state. Practicing atheist publicity and education has also made significant strides. First, through active ideological struggle, we have distinguished right from wrong and expanded influence in theoretical circles. Second, we have taken to the podium to teach Marxist atheism to Party members, cadres, and young students. Third, we have utilized the internet and new media to conduct extensive publicity throughout society. At the same time, the "Two Combinations" [1] proposed in the report to the 20th National Congress provide important subjects for our research on atheism. To implement the "first combination," we must strengthen the building of the discipline of Marxist religious studies, including scientific atheism. We should focus on solving various practical problems involving religion and atheism in the process of reform, opening up, and socialist modernization in the New Era, forming theoretical results that advance with the times to better guide China's religious work and the practice of atheist publicity and education. To implement the "second combination," we can integrate Marxist atheist thought with the atheist ideas found in fine traditional Chinese culture and connect them with the common values of the Chinese people today. This will continuously consolidate the historical and mass foundations for the Sinicization and modernization of Marxist atheism, allowing it to take firm root in China.
Jing Linbo discussed the construction and development of the journal Science and Atheism from the perspective of periodical construction. He mentioned that in 2019, an in-depth analysis was conducted on certain indicators of the AMI (Chinese Humanities and Social Sciences Evaluation) index system, and research was carried out on the experiences and practices of journal editorial departments, resulting in the Report on the Characteristic Development of Chinese Humanities and Social Science Journals. Starting from the detailed AMI standards, he offered opinions and suggestions for the development of Science and Atheism, the journal of the China Association for Atheism. Ding Hong mentioned at the opening ceremony that this conference would lead everyone to profoundly grasp the spirit of General Secretary Xi Jinping's discourses on religious work and atheism from a theoretical perspective, further study religious theory and Chinese and foreign atheist thought, publicize the Party's religious policies, and promote relevant domestic and international academic exchanges.
Huang Yanhong reviewed the history of atheism research, publicity, and education in China and the Soviet Union, pointing out that Marxist atheist publicity and education need to strengthen research work. After the founding of New China, Marxist atheism research was primarily initiated by Mr. Ren Jiyu. During this period, Mr. Ren Jiyu established the China Association for Atheism, under whose organization "tome-like" works such as The History of Chinese Atheism were researched and published. However, after 1987, the China Association for Atheism basically ceased its activities, entering a period where "no one spoke of atheism." Subsequently, research results on atheism became increasingly scarce, to the point where the vast majority of religion-related books on the market did not promote atheism. Entering the New Era, research on atheism has become active again, but published works remain few. Atheism research is still weak, particularly due to a lack of younger talent. This situation is similar to that of the Soviet Union in history. After the decline of Soviet atheism research in the 1970s and 1980s, social and academic theoretical circles quickly pivoted, leading to a situation where no one studied atheism. Thereafter, although the CPSU repeatedly emphasized atheist publicity and education, it was to no avail because it lacked the support of atheist research. Regarding our country, although relevant departments intend to carry out targeted atheist publicity and education, they found upon investigation that there is a lack of force to carry out this work. Therefore, research work must be strengthened first, spreading from the theoretical and academic circles to Party members, cadres, and the vast number of teachers, and gradually radiating out to the whole of society.
Han Qi presented a report on the development of Marxist atheist publicity and education in the New Era. She argued that the National Conferences on Religious Work in 2016 and 2021 made important deployments for the publicity and education of Marxist atheism, directly promoting the development of atheist research and publicity work. Using 2016 as a watershed, Marxist atheist publicity and education in the New Era can be divided into three stages: before 2016 was a period of difficult accumulation; 2016–2021 was a period of stable rejuvenation; and after 2021, it entered a stage of relatively rapid development. Summarizing the development of these ten years, the primary experience is using academic research to promote policy and using policy to lead social practice. The publicity and education of atheism must rely on the disciplinary construction of scientific atheism, keep pace with national ideological publicity, and extensively utilize the power of new media.
Zhang Ge studied the paradigmatic innovation of Marxist atheism education in the ten years of the New Era. Marxist atheism education in this decade can be divided into four modes or paradigms. The first is the "fragmented integration" mode. Its essence is that frontline teachers, proceeding from their own professional backgrounds and the courses they teach, integrate Marxist atheism into already existing ideological and political courses. The second is the "curriculum-based ideological and political education" (kechengsizheng) mode [2]. That is, teaching Marxist atheism through the method of "integrated curriculum-based ideological and political education." The third is the "specialized training" mode, which involves offering independent lectures, training sessions, and advanced workshops on Marxist atheism. The fourth is the "thematic embedding" mode, where specialized atheist modules are embedded into public courses. Finally, there is the "systematic narrative" paradigm, which involves offering independent, professional, and systematic Marxist atheism courses with a complete pedagogical framework. It is believed that with the high level of attention and strong support from the Party Central Committee, and through the research and practice of various experts, the future education paradigms for Marxist atheism will further innovate, and more and better paradigms will emerge to jointly write a new chapter for Marxist atheism education.
II. Research on the Basic Theory of Marxist Atheist Publicity and Education
Basic theory is the foundation of disciplinary research. Deeply studying the basic theory of Marxist atheism is of great significance for deepening research on Marxist atheism and promoting atheist publicity and education. Centering on the basic theory of Marxist atheism, participating experts put forward innovative and forward-looking views based on their professional backgrounds.
Zhao Wenhong believes that atheism research in China is a task conducive to researchers strengthening and demonstrating their patriotic feelings. He mentioned that what attracted him most about China's atheist research team was not just their research, but the strong patriotic sentiment they displayed. There are three reasons for this. First, atheism research strengthens the identification with and love for the culture of the motherland. The worldview of atheist researchers determines their affinity with and integration into the motherland's culture. This naturally strengthens their identification and love, manifesting in profound patriotic feelings. Second, defending the culture and interests of the motherland highlights the patriotism of atheist researchers. If erroneous phenomena in the religious sphere are not taken seriously, they may evolve into major crises. China's atheist researchers have been engaged in a resolute and arduous struggle against these phenomena. The deeds of some are very touching. I know some of them and understand the hardships they have endured. They are utterly devoted to the country and have no regrets. Third, the struggle against separatist forces that use religion as a tool to split the country highlights the patriotism of atheist researchers. Exemplars of this include Mr. Zhu Weiqun and Mr. Zhu Xiaoming. When defending national interests and struggling against behaviors that violate or damage those interests, China's atheist researchers possess the loyalty and courage of warriors—standing tall, moving forward indomitably, and braving the waves. Their strong patriotic feelings have given atheists and atheist research a more exalted moral status and more powerful moral strength.
Wang Zhen explored how atheism guarantees and expands human freedom, security, and creativity. She believes, first, that in the New Era, atheist national governance based on the heritage of "not speaking of strange forces and chaotic spirits" [3] has become a true principle and conscious act. Second, in the New Era, the era of "establishing religion to institute education" (shendao shejiao) [4] in national governance is gone and will never return. In the historical process of Chinese cultural self-awareness intersecting with the West, a truly thorough atheist era has arrived. It will decisively contribute to the new form of human civilization with Chinese characteristics. Jiang Xuebin studied scientific atheism within Marx’s aesthetic thought. He argued that Marx's aesthetic thought contains profound reflections on scientific atheism. The practical and materialistic nature of Marxist philosophy determines the scientific atheist premise of its ideological system, revealing the relationship between art, man, and his practice, thereby returning art from divinity to humanity. Chen Huiming studied the classification and application of theistic phenomena from the perspective of social functions.
The atheist thought of the early leaders of the Communist Party of China is also a focus of research on the basic theory of Marxist atheism. Huang Chao studied Li Da's Marxist atheism and his thoughts on the women's liberation movement. He argued that Li Da, based on the fundamental stance of Marxist atheism and from the perspective of human liberation, analyzed the social roots, historical evolution, and religious constraints of women's issues, profoundly interpreting the inherent consistency between women's liberation, proletarian liberation, and the liberation of all humanity. Liu Fujun studied the atheist thought in Mao Zedong's Report on an Investigation of the Peasant Movement in Hunan. He argued that this report answered major theoretical and practical questions such as how the Party understood "divine authority" (shenquan) during the New Democratic Revolution, why it had to be overthrown, and how to do so. It opened up the path for the Sinicization of Marxist atheist thought and elucidated important principles and strategies for Marxist atheist publicity and education. It achieved significant success in breaking down superstitions and overthrowing divine authority while leading the peasant movement. This has enlightening significance for modern research on the Sinicization of Marxist atheist thought, fully understanding the long-term and complex nature of the roots of theism under socialist conditions, and persistently doing a good job in Marxist atheist publicity and education in the New Era. Yang Lan studied the discussions on atheism in New Youth. She argued that the cultural enlightenment of New Youth brought...
"Negating clerical authority" was a key component in breaking down traditional, conservative thought and advocating for science, while simultaneously connecting this to the critique of the feudal autocratic system. Liang Shan researched the understanding of Christianity among Chinese intellectuals who encountered Marxism during the New Culture Movement [5]. She argues that in the period on the eve of the founding of the Communist Party of China, just as the Anti-Christian Movement [6] was about to commence, the understanding and attitudes of these pioneers toward Western religion laid a certain foundation for the Party’s later formulation of religious and united front policies; it also represented a preliminary attempt to integrate Marxism into the practice of the Chinese revolution. Additionally, Li Yong researched Li Dazhao's [7] early rationalist critique of religion.
III. Research on Practical Explorations of Marxist Atheist Publicity and Education
Practice is the sole criterion for testing truth. Scientific theory must withstand the test of practice. Since the 18th CPC National Congress, various regions have carried out a series of practical explorations centered on how to conduct Marxist atheist publicity and education, forming models that suit local realities. Participating experts and frontline teachers used the forum platform to share and exchange the practical explorations of their respective units.
While Marxist atheist education is oriented toward the broad masses of the people, it has specific key targets: youth, the peasantry, and Party members and officials. Professor Gu Guanghai from the School of Marxism at Xinjiang University introduced his school’s practices in conducting Marxist atheist education. He noted that conducting atheist education in Xinjiang’s higher education institutions is of immense theoretical and practical significance for implementing the Party’s ethnic policy, forging a strong sense of community for the Chinese nation [8], and cultivating the correct attitudes, concepts, and methods for Xinjiang officials at all levels when handling religious issues. It possesses foundational value for the masses in resisting the infiltration of religious extremism, curbing the growth of extremist forces, combating crime, and enhancing the "Five Identifications" [9]. To ensure students understand Marxist atheism, the School of Marxism at his university, after intensive preparation and with strong support from the China Association for Atheism, launched independent Marxist atheism courses this autumn. First, for undergraduates, they opened a general education elective titled "Introduction to Marxist Atheism" and professional courses for undergraduate majors in Ideological and Political Education. Second, for graduate students, they opened "Studies on Marxist Atheism." Experts from the China Association for Atheism were invited to lecture, and a "Marxist Atheism Teaching Manual" was compiled and put into use. However, some problems remain: first, regarding ideological understanding; second, regarding professional faculty strength—both existing and new faculty need strengthened training in Marxist atheism; third, the proportion of Marxist atheist educational content in undergraduate Ideological and Political Theory textbooks remains low. He suggested that research into Marxist atheist education must first be strengthened. Second, the recruitment and cultivation of faculty should be intensified. Third, Ideological and Political course teachers should be encouraged to integrate Marxist atheist education into their teaching content. Simultaneously, Zhang Xue researched Marxist atheist education for "Gen Z" college students from the perspective of interaction ritual chains.
Sui Shuqing analyzed paths for Marxist atheist publicity and education among the peasantry. She suggested that such education for farmers requires a systematic and long-term mechanism, mainly including: a coordination mechanism for publicity and education work; a research and determination mechanism for content; an innovation mechanism for selecting formats; a vetting and cultivation mechanism for personnel; and an assessment and evaluation mechanism. Meanwhile, Zhang Fang researched the current status, problems, and countermeasures of Marxist atheist publicity and education in rural grassroots areas of Southern Xinjiang.
Peng Wuqing researched the current situation, problems, and countermeasures of atheist publicity and education in border regions. He believes that in current concrete work, problems exist such as "insufficient understanding leading to an inability to use theory to guide practice" and "extensive publicity and education not yet being carried out." The causes lie in the fact that the topic of atheism remains extremely sensitive in border areas due to the long-term influence of "binding religion to ethnicity" and "the unity of religion and ethnicity" [10]. He suggested: first, political standing must be elevated, with Party committees directly issuing specific requirements and taking concrete measures for atheist publicity; second, atheism should be incorporated into relevant publicity and training; third, favorable social conditions and an atmosphere for atheist education must be created.
Furthermore, Wang Qichang researched several difficulties and responses in conducting atheist education for Party members and officials. Xu Lin argued that the lyrics of "The Internationale" are the theoretical and practical cornerstone of Marxist atheism, and suggested incorporating the song into textbooks, playing or singing it at important occasions, and displaying its imagery and lyrics.
IV. Research on the Relationship Between Marxist Atheism and Marxist Religious Studies
Marxist religious studies is, in essence, a form of scientific atheism, and conducting Marxist atheist research is an inherent requirement for strengthening the discipline of Marxist religious studies. How, then, should we view the relationship between the disciplinary construction of Marxist religious studies and Marxist atheist research? Experts at the meeting conducted in-depth discussions on this.
Li Shen proposed that to engage in atheist work, one must study religion—perhaps even more deeply and comprehensively than scholars specializing in religious studies. A scholar of religious studies might produce a descriptive account and consider it a research result. If they go a step further and explore the internal connections of religious issues, that is deeper research. However, for those engaged in atheist work, one cannot stop at description; one must conduct deep research. Moreover, deep research alone is not enough; one must step outside the religious issues themselves to critique various theological fallacies.
At the end of 2021, the National Conference on Religious Work was held. The conference emphasized the need to "strengthen the disciplinary construction of Marxist religious studies." This was a call issued by the CPC Central Committee with Comrade Xi Jinping at its core to the cause of Chinese atheism, and a call to the discipline of Chinese religious studies. Consequently, the "Marxist Religious Studies Teaching Manual" was compiled. It is hoped this will serve as a contribution from the Association to the cause of atheism and as a modest contribution to the development of Marxist religious studies in China.
Zhang Xinying argued that Marxist religious studies cannot exist without the discipline of atheism. General Secretary Xi Jinping’s attitude toward upholding and promoting Marxist atheism and curbing the spread of religious theism is very clear and determined. This is entirely consistent with the fundamental purpose of cultivating religious research teams and strengthening Marxist religious studies. It is a vivid manifestation of General Secretary Xi Jinping’s effort since the 18th CPC National Congress to effectively incorporate the construction of mainstream ideological fronts into the Party’s religious work, moving from a "two-track" approach [11] to one where both the united front work and ideological work are "grasped with both hands and both hands are firm."
It was only with the Theory of Religious Work in the New Era—with General Secretary Xi Jinping’s series of important expositions on religious issues since the 18th CPC National Congress as its core concepts—that the foundational status of the Marxist atheist worldview was emphasized to the level of a "cardinal principle" for our Party's governing logic [12] and self-construction. This gave the Party’s religious work theory in the New Era a "comprehensive" strategic positioning that transcends narrow "religious affairs" within the framework of the Overall State Security Outlook and the modernization of the national governance system. Only within this strategic framework is it possible to prioritize the research and elucidation of the New Era Party theory and policies on religious work—including atheist theory and educational methods—as a key aspect of Marxist religious studies. Under current circumstances, the religious studies community must be wary of "putting old wine in new bottles" in the name of "Marxist religious studies." They must prevent the discipline from falling into the predicament warned against by General Secretary Xi Jinping: "entering the New Era physically while remaining ideologically in the past, still using old concepts, old routines, and old methods to view problems, make decisions, and push work forward."
Xi Wuyi remarked that the key to advancing Marxist religious studies in the New Era is to adhere to Marxist atheism. To uphold the cardinal principle of Marxist atheism, we must ensure it maintains its dominant position as the mainstream ideology in the minds of the masses. To consolidate the guiding role of Marxism and enhance the attraction and cohesion of socialist ideology, the nature of scientific atheism must not be distorted, and its role must not be ignored. Opinions that seek to excise scientific atheism from the Marxist view of religion and socialist ideology are dangerous; they neither conform to the historical and contemporary trends of secularization nor align with China’s humanistic tradition.
Jia Runguo pointed out that Marxist atheism is the "hardcore" sub-discipline of Marxist religious studies, and the Marxist atheist research community is the "hardcore" team within religious research. He argued that we must properly handle three relationships: first, the relationship between Marxist atheism and Marxist religious studies—the China Association for Atheism should clarify this. Second, the relationship between Marxist religious studies and Western religious studies—we must study and critically analyze Western religious studies, which is also part of atheist research and publicity. Third, the relationship between Marxist religious studies and the current state of religious studies in China. He noted that since the 2021 National Conference on Religious Work called for "strengthening the disciplinary construction of Marxist religious studies," the development of atheism in China has seen a positive trend. Universities have begun to respond to and implement the spirit of the meeting. He suggested that Schools of Marxism nationwide could establish research directions in Marxist religious studies.
V. Research on the Disciplinary Construction of Marxist Religious Studies
At the 2021 National Conference on Religious Work, General Secretary Xi Jinping called for strengthening the disciplinary construction of Marxist religious studies and cultivating "three teams" [13]. How specifically should this be achieved? Participating experts shared their views and suggestions.
Zheng Xiaoyun pointed out that the foundational talent for the development of Marxist religious studies must be consolidated. She noted that the Association for Atheism was founded in 1978 and the Religious Studies Association in 1979, both by Mr. Ren Jiyu [14]. Ren Jiyu was also the founder of the Institute of World Religions at the Chinese Academy of Social Sciences. During his tenure as director, he emphasized the policy of "cultivating Marxist religious research teams and strengthening Marxist religious research." She further noted that, in deeply studying and implementing the spirit of the 20th CPC National Congress, we should innovatively promote the high-quality development of the Marxist religious studies talent pool within the process of Chinese-path modernization. Religious researchers should adhere to Marxism as their guide and consciously integrate the system of theories of socialism with Chinese characteristics throughout the entire research and teaching process. They should focus on the inherent connection between socialist ideology and scientific atheism, and strengthen research on the relationship between the research teams and disciplinary construction.
Lyu Jianfu argued that religious studies currently faces three institutional bottlenecks: institutional research entities, social organizations for research, and the disciplinary system itself. Among these, the bottleneck regarding social organizations is likely to be broken first. Currently, national social organizations for religious research include the Religious Studies Association and the Association for Atheism. The former is mainly composed of academia and religious circles, while the latter is primarily academic. This determines that the Religious Studies Association cannot be the primary subject for building Marxist religious studies, as one cannot demand that the religious figures within it uphold the Marxist view of religion, nor is it possible for scholars who hold Western religious studies or apologetic stances to do so. Conversely, the China Association for Atheism is composed of scholars who study religion and science and operate within the scope of upholding the Marxist view of religion. Its mission—to publicize and promote Marxist scientific atheism—is entirely integrated with Marxist religious studies. He called upon the China Association for Atheism to shoulder the heavy responsibility of strengthening Marxist religious studies in the New Era, to further connect, expand, and consolidate the national professional talent pool, and to become an exchange platform for Marxist religious research. Additionally, Lyu Jianfu pointed out that the current disciplinary setup of religious studies has three negative consequences: first, Marxist religious studies is weakened and diluted, with theoretical trends leaning toward Western religious studies and religious-cultural theories. Second, the sub-disciplines of religion have merged with religion itself; scholars have moved from professional passion to religious passion, even becoming apologists or adherents, blurring the line between religious studies and religion. Third, the strength of general theoretical research and practical research on religion is weak, leaving scholars incapable of addressing major theoretical and practical religious issues, thus playing a limited role in the major decision-making processes of the Party and the state. In this regard, those who actually play a role are mostly—
"Outsiders." The key to strengthening the construction of Marxist Religious Studies as a discipline lies in how it can break through the existing disciplinary system to become the main body of Chinese religious studies.
Zuo Peng argues that several trend-related issues in Marxist Religious Studies research need correction. First is the tendency toward de-ideologization in religious research. Influenced by the trends of "non-Marxization" and "de-ideologization" during a certain period after the Reform and Opening-up, some scholars advocated that religious research should maintain a "neutral" stance, which ultimately turned "critical theology" into "eulogy theology." Second is the excessive promotion of the cultural functions of religion. Third is the one-sided emphasis on the positive functions of religion. Fourth is the improper interpretation of the "Five Characteristics Theory" [15] of religion. In religious research during a certain period, scholars were keen to discuss the "Five Characteristics Theory," while rarely touching upon the "Four Characteristics Theory" [16] centered on the nature of illusion; even in interpretations of the "Five Characteristics Theory," they consciously or unconsciously obscured or denied the "Four Characteristics Theory."
Additionally, some scholars have researched specific issues in the disciplinary construction of Marxist Religious Studies. For example, Xu Zhijian believes that in the theoretical construction of China's Marxist Religious Studies, it is vital to actively absorb the nutritious resources from Soviet textbooks.
VI. Research on the Party's Religious Work in the New Era
At the 2016 National Conference on Religious Work, General Secretary Xi Jinping emphasized that the issue of religion is always a major issue that our Party must handle, and that religious work holds special importance in the overall work of the Party and the state. It concerns the development of the cause of socialism with Chinese characteristics, the flesh-and-blood ties between the Party and the masses, social harmony, ethnic unity, national security, and the unification of the motherland. Doing a good job in the Party's religious work in the New Era is an important task for promoting harmony and stability in the religious field and safeguarding national ideological security and long-term stability. Participating experts conducted in-depth discussions on how to perform the Party's religious work well in the New Era.
Preventing and resolving risks and hidden dangers in the religious field is a major task of the Party's religious work in the New Era. Tian Xinming pointed out that properly grasping the relationship between freedom of religious belief and the ideological struggle is a scientific summary of the Party's long-term historical experience in religious work and ideological struggle. He believes that ideological work involves all fields of social life, and the ideological struggle is inevitably linked to the religious field. On the other hand, religion is a form of ideology, and religious work is inevitably related to ideology. Therefore, the relationship between the ideological struggle and freedom of religious belief is a contradiction within both ideological work and religious work. The propaganda and education of atheism must follow both the guiding principles of ideological work and the basic policy of religious work; thus, it is permeated by this pair of contradictory relations. From the perspective of the ideological struggle side of the contradiction, adhering to Marxism requires opposing theism. This is because it is the work of strengthening the foundation for the Party and the state in the fields of thought and theory; it is the work of upholding the Party's fundamental purpose and safeguarding the interests of the people; and it is an important task for strengthening the Party’s ideological and political building. From the other side of the contradiction, religion is a unity containing multiple contradictions. These include: the contradiction between the ideological nature and social entity of religion; the contradiction between the theism of religion and its rich ideological and cultural content; the contradiction between religion and the society in which it exists; and fourth, the contradiction between the long-term nature and the mutability of religion.
Based on an analysis of both sides of the contradiction, understanding this pair of contradictions as a whole requires comprehensively implementing the Party's principles and policies and unifying the conduct of ideological struggle with the adherence to freedom of religious belief. Tian Xinming further pointed out that grasping this pair of contradictory relations includes mastering the following points: First, accurately grasp the field of struggle in using Marxist atheism to oppose theism. Second, accurately grasp the targets of atheism propaganda. Propaganda should be oriented toward the broad masses; it can neither be specifically targeted at religious believers nor be limited to within the Communist Party. Third, properly grasp the relationship between opposing theism and correctly treating religious culture. A clear-cut opposition to theism must be unified with a correct approach to religious culture. Fourth, properly grasp the relationship between maintaining militant atheism in the ideological field and adhering to the goal of uniting the broad masses of religious believers around the Party and the government. Religious work and ideological work are both parts of the cause of socialism with Chinese characteristics led by the Party, and their fundamental goals are consistent. The conduct of ideological struggle and the adherence to freedom of religious belief are unified. However, this is a unity that contains opposition—it is both opposite and unified. This requires grasping unity within opposition and grasping opposition within unity.
Yan Shaohua studied the historical experience and insights from the CPC’s handling of religious issues in the Southern Xinjiang region during the 1950s. She mentioned that when the CPC implemented the Party’s religious policy in the 1950s, it combined the specific conditions of Southern Xinjiang, adhered to the principle of the separation of church and state, and propagated and implemented the policy of freedom of religious belief in a categorized, strategic, and phased manner. It cautiously and steadily promoted the democratic reform of the religious system and took care to unite and educate personages in religious circles to establish an anti-feudal united front, becoming a model for the CPC’s peaceful resolution of religious issues in ethnic minority areas. Regarding the article "We Must Pay Attention to the Question of How to Correctly Understand Religion," Li Chaoying discussed the issue of how to correctly understand religion. He emphasized that describing religion as an achievement of Reform and Opening-up is effectively "kidnapping" the Reform and Opening-up. The fact that human knowledge is limited does not mean that the explanations and predictions provided by religion are valid. To claim one must first clarify the nature and types of religion before studying atheism is an attempt to restrict research into atheism.
Furthermore, experts and scholars also researched specific issues that need to be understood and handled in the Party's religious work. Zhang Xiaochen studied the ideological security risks and responses to the dissemination of religion through the internet. Wang Weiping analyzed ideological risks in forging a sense of community for the Chinese nation. Tu Jianhua combed through the current status of contemporary "Huidaomen" [17] (secret societies and cults). Ning Yu explored the trends and countermeasure analysis of religious and cult infiltration in universities since 2019.
The Sinicization of religion is the fundamental direction for actively guiding religion to adapt to socialist society, and it is also a key focus of scholarly research. Combining the practical work of compiling the General History of Chinese Religious Thought: Volume on the Primary Stage of Socialism, Zhu Xiaoming pointed out that the key milestones and important achievements in the evolution of contemporary Chinese religious thought history, as well as the historical processes and experiences of these achievements, provide important inspiration and reference for doing religious work well in the New Era and promoting the Sinicization of religion. First, religious work must be carried out in conjunction with the central tasks and political activities of each period. Second, the Party and government provide political leadership and action orientation for the evolution of religious thought. Third, the government follows the trend and loses no time in reclaiming sovereignty in the religious field. Fourth, do a good job in the united front work regarding representative figures in religious circles. Fifth, rely on and mobilize the broad masses of the people, including religious believers. Sixth, provide interpretations of doctrine and rules that conform to social progress and the requirements of the times. Seventh, recognize the differences between contextualization, localization, and Sinicization. Eighth, give play to the roles of the three teams—government officials, clergy, and academics—in the development of religious thought in New China. Zhu Xiaoming further pointed out that properly grasping the "relationship between freedom of religious belief and the ideological struggle" involves the contest between theism and atheism, as well as the contest between correct and erroneous thoughts within religious circles. Because the targets, content, and requirements of these two are different, their leadership systems and mechanisms should also be distinguished to ensure clear responsibilities and effective implementation. Adhering to and propagating Marxist atheism is not targeted at religious circles but at society as a whole, with the focus on Party members, cadres, and young people. This exceeds the scope of united front work. It is suggested that leadership organs and departments such as the Central Organization Department (responsible for the education of Party members and cadres), the Central Propaganda Department (responsible for ideological work), and the Ministry of Education (responsible for school education) take the lead in implementation, further strengthening and improving the system and mechanism of the Party's leadership over Marxist atheism research, propaganda, and education. The contest between correct and erroneous thoughts within religious circles should still be led primarily by the United Front Work Department and the State Administration for Religious Affairs, supporting and guiding religious circles to actively and consciously engage in this process, and being adept at mobilizing, discovering, and summarizing typical cases and practical experiences of religious Sinicization in the New Era to guide the trend and continuously open up the practical path of religious Sinicization in the New Era.
Zeng Chuanhui studied the issue of religious Sinicization from the perspective of the religious outlook of Chinese culture. He believes that traditional Chinese culture takes humanistic rationality as its background, and the spirit of its religious outlook is highly consistent with the essence of the Marxist religious outlook. Its concepts such as jue di tian tong [18], "respecting ghosts and gods while keeping them at a distance" [19], "establishing doctrine through the Way of the gods" [20], and "attaining godhood through merit" [21] have all been critically inherited and carried forward by the theory of the Party's religious work in the New Era. Zhang Jianming shared several reflections on the Sinicization of religion in China during the New Era. He believes that using the founding of the People's Republic of China in 1949 as a boundary, the preceding period was the preparatory stage for the Sinicization of religion in China—that is, the stage of localization and indigenization of foreign religions (with the exception of Taoism). The period between 1949 and 2015 is called the initial stage of Sinicization or the pre-Sinicization stage. Beginning in 2015, the stage of religious Sinicization in China has been characterized by various religions adapting to the requirements of the New Era and accelerating the process of Sinicization.
Experts and scholars also put forward their own views on specific issues regarding religious Sinicization. Ding Tao argued that in adhering to the direction of religious Sinicization in China, it is inappropriate to overstate the role of religious circles.
At the closing ceremony, Jia Runguo provided a summary of the conference. He pointed out that the leaders, experts, and scholars had all made brilliant speeches, making this a very successful convention. Since the 2021 National Conference on Religious Work proposed to "strengthen the construction of Marxist Religious Studies as a discipline," the development situation of the cause of atheism in China has been good, and various universities have begun to respond to and implement the spirit of the conference. Overall, the research on Marxist atheism has a long way to go, but we should have confidence. The "Three Musts" [22] proposed at the 20th National Congress of the CPC also apply to Marxist atheism and Marxist Religious Studies. We must study and implement the spirit of the 20th National Congress to write an even more brilliant chapter for Marxist atheism in the New Era.
(Author: Assistant Researcher at the Institute of Marxism Studies, Chinese Academy of Social Sciences) Web Editor: Cai Hong Source: Science and Atheism, Issue 2, 2023