Dong Xiaoqin: Several Questions to Address in Adhering to the Direction of Sinicization of Religion in China
Currently, under the guidance of the Party and the government, "upholding the direction of the Sinicization of religion in our country" has generally entered a stage of "deepening." The "Five Identifications" [1] within religious circles are continuously strengthening, and their confidence, self-awareness, and initiative in profoundly advancing the Sinicization of religion in our country are gradually increasing. However, at the grassroots level, some problems have been encountered in the actual process of advancing Sinicization. Individual investigations have found that some religious believers ask: What is Sinicization? Why Sinicize? What will happen to religion after Sinicization? The fundamental reason for these questions lies in an understanding of the Sinicization of religion that is either missing or biased. Therefore, it is necessary to further understand the connotation of the Sinicization of religion and clarify some erroneous understandings. This will be conducive to the correctness of the grassroots efforts to push forward the direction of Sinicization and will stimulate the endogenous motivation of religious circles and the broad masses of believers to consciously advance the Sinicization of religion. Based on this, this article intends to deeply explore the connotation of the Sinicization of religion from three perspectives: "Is the Sinicization of religion intended to 'dissolve' religion?", "Is the Sinicization of religion the politicization of religion?", and "Is the Sinicization of religion the development of religion?"
I. Is the Sinicization of religion intended to "dissolve" religion?
Some people believe that after the Sinicization of religion, religion will be transformed beyond recognition and will no longer be religion itself. Such an understanding is incorrect. General Secretary Xi Jinping clearly pointed out: "An important task in actively guiding religion to adapt to socialist society is to support the religions of our country in upholding the direction of Sinicization. We must use the Socialist Core Values [2] to lead and educate figures in religious circles and the masses of believers, carry forward the fine traditions of the Chinese nation, and guide the broad masses of believers with concepts such as unity, progress, peace, and tolerance. We should support all religions in maintaining their basic beliefs, core doctrines, and liturgical systems, while simultaneously deeply excavating content within their doctrines and rules that is conducive to social harmony, the progress of the times, and healthy civilization, and making interpretations of these rules and doctrines that conform to the requirements of contemporary Chinese development and progress as well as excellent traditional Chinese culture." [3] This passage provides an important guideline for our understanding of the Sinicization of religion.
First, the purpose of upholding the Sinicization of religion in our country is to guide religion to adapt to socialist society. Viewed historically, the transmission of various foreign religions in China followed the law of survival of the fittest; a higher degree of Sinicization indicates a higher degree of adaptation to society. Take Buddhism and Islam as examples. After Buddhism entered China, it developed through integration with Chinese Confucian and Taoist cultures, primarily undergoing three distinct stages: "Ancient Indian Buddhism in China, the Sinicization of Buddhism, and the development of Chinese Buddhism." [4] This resulted in a "highly Sinicized religion represented by Zen," "ultimately forming a Buddhist culture with Chinese characteristics that left a profound impact on the religious beliefs, philosophical concepts, literature, art, rituals, and customs of the Chinese people." [5] Since Islam's introduction to China, in the process of striving to adapt to Chinese society, it has advocated that "patriotism is a part of faith," correctly handling the relationship between loving one's country and loving one's religion. It promoted "dual loyalty," ritualized "Islamic Sharia (rules)," absorbed traditional Chinese ritual culture, and discarded or avoided the "legalistic" content within Sharia, forming a tradition where religious rules follow national law, thereby wisely resolving the tension between state law and religious precepts. Through "interpreting the scriptures via Confucianism" [6], Islamic theology was rooted in Chinese soil, promoting the integration of Islamic and Chinese cultures. The history of religious "Sinicization" shows that only through a spirit of continuous innovation—actively seeking change and responding to change within Chinese society, and actively eliminating doctrines, rules, and outdated customs that contradict China's political, economic, and social development—can religion truly realize adaptation and integration into Chinese society.
Second, "leading with Socialist Core Values" and "supporting all religions in maintaining their basic beliefs, core doctrines, and liturgical systems" set the keynote for the Sinicization of religion. That is to say, the fundamental and core elements that make religion what it is will not be touched or changed. This makes it clear that the Sinicization of religion is by no means about changing people's religious beliefs or requiring believers to abandon their faith. Rather, while maintaining "religion as religion," other aspects can be "transformed." "'Transformation' (huà) [7] is not a complete 'dissolution' (huà diào); rather, it is adapting to an environment and not conflicting with local culture and politics." [8] So, what are the basic beliefs and core doctrines of these religions? Who performs the transformation, how is it done, and who supports it? What counts as an "interpretation that conforms to the requirements of contemporary Chinese development and progress and excellent traditional Chinese culture"? Only by clarifying these questions can we eliminate misunderstandings and guide religious circles toward better practice. These questions all contain a key and profound element: the Sinicized interpretation of doctrines and rules and the construction of a religious ideological system with Chinese characteristics.
The interpretation of doctrines and rules must always adhere to advancing with the times and continuously adapting to China's socialist society. If we do not persist in interpretations that advance with the times, misinterpretations of doctrines and rules are very likely to occur, endangering our country's religious security and its discourse power [9] in religious affairs, and further endangering national security. Currently, hostile Western forces use their religious discourse power to conduct long-term infiltration against us, threatening our ideological security. Examples include the "Soil Loosening Project" [10] of "cultural colonialism," the "Double Pan-ism" [11] of the "Three Forces" [12], and the extremist ideology of "Jihadist martyrdom." As General Secretary Xi Jinping pointed out, "Religious extremist ideology has seeds abroad, soil at home, and a market online." [13] Therefore, once the discourse power over religion is lost, our country's religions will deviate from the direction of Sinicization, and our country's ideology, the state, and grassroots political power will face great challenges. [14]
Historical experience and lessons tell us that the power to interpret religious doctrines, rules, or classics cannot be limited to a specific individual or a single place of religious activity; otherwise, it is difficult to accurately, systematically, and comprehensively interpret religious classics and ethical thoughts under the prerequisite of maintaining "religious authenticity." Therefore, to ensure the unity of thought and correctness of direction in the work of advancing the Sinicization of religion—making it both consistent with the internal requirements for the healthy transmission of religion itself and the progressive requirements of contemporary Chinese development—we must guide the religious community to be adept at upholding the fundamentals and breaking new ground, and to have the courage to weed through the old to bring forth the new in advancing the Sinicization of doctrines and rules. To this end, theoretically speaking, we need to build a mechanism and platform for "interpreting the scriptures and explaining the meanings"—that is, supporting the establishment of organizations or institutions recognized by the state and accepted by religious circles, operating under the leadership of Party committees and the government, with the interests of the state and the people as the starting point. On this platform, representative figures selected by the Party and government and recognized by all religions will carry out the work of religious ideological construction and the interpretation of doctrines and rules. These representative figures must possess at least the following excellent qualities: being politically reliable, having religious accomplishments, being able to win public trust through their character, observing the law as their bottom line, maintaining monastic discipline in their practice, fulfilling their responsibilities in their duties, and playing a role at critical moments. In short, patriotism must be the prerequisite; they must uphold the leadership of the Communist Party of China, unify love for the country with love for the religion, and safeguard both national sovereignty and the sovereignty of Chinese religion. They must comply with laws and regulations, following our country's laws and policies—religion must never be greater than the law. They must adapt to society with Chinese characteristics and integrate with excellent traditional Chinese culture, better achieving the goal of seeking common ground while reserving differences, and "gathering the commonalities to transform the differences." This involves integrating shared moral and ethical orientations, shared interests, shared legal consciousness, and shared social responsibilities into the Sinicization of religion. Only such Sinicization is more meaningful, can better suppress the negative effects of religion, and highlight the humanistic nature of the Sinicization of religion.
II. Is the Sinicization of religion the politicization of religion?
The Sinicization of religion is not intended to politicize religion. Once the Sinicization of religion was proposed, some hostile overseas forces claimed that upholding the direction of Sinicization meant "religion must take the Party's surname" [15], making Chinese religion "Party-run religion," and was intended to strengthen control over religion. They have used the internet to smear and incite, misleading some members of religious circles and the masses of believers. [16] In the face of such smearing, we must speak out even more confidently: The Communist Party of China has always respected and protected citizens' freedom of religious belief.
During the New Democratic Revolution [17] period, when handling religious issues in the Central Soviet Area, the Communist Party of China clearly pointed out: "The Chinese Soviet power aims to guarantee the actual freedom of religious belief for the laboring masses of workers and peasants and strictly implements the principle of the separation of church and state." [18] To meet the needs of the revolutionary situation, Comrade Mao Zedong clearly stated in the report to the Seventh National Congress of the CPC, On Coalition Government: "The freedoms of speech, press, assembly, association, thought, belief, and person are the most important freedoms" [19]; "According to the principle of freedom of religious belief, various religions are allowed to exist in the Liberated Areas of China. Whether it is Protestantism, Catholicism, Islam, Buddhism, or other religions, as long as the followers abide by the laws of the People's Government, the People's Government will provide protection. Those who believe in a religion and those who do not each have their own freedom, and no coercion or discrimination is allowed." [20] During the Liberation War [21] period, the "freedom of thought, speech, press, assembly, association, communication, person, residence, migration, religious belief, and demonstration for the people of the People's Republic of China" [22] was written into the Common Program of the Chinese People's Political Consultative Conference, which served as a provisional constitution. In 1954, the first Constitution of New China was released, clarifying that "citizens of the People's Republic of China have freedom of religious belief," marking the transition of "freedom of religious belief" from policy protection to legal protection. Since the founding of New China, the Party's policy on freedom of religious belief has evolved—from "respecting and protecting freedom of religious belief is the Party's basic policy on religious issues. This is a long-term policy that will be implemented until the time when religion naturally withers away in the future" [23], to writing "comprehensively implementing the Party's basic policy on religious work" into the Party Constitution, and finally to General Secretary Xi Jinping's emphasis that "we must completely, accurately, and comprehensively implement the Party's policy on freedom of religious belief and respect the religious beliefs of the masses." [24] This series of important expressions and legal regulations consistently reflects the Communist Party of China's respect for and protection of citizens' freedom of religious belief, as well as its efforts to uphold the fundamentals and break new ground regarding the policy of freedom of religious belief.
In short, with its superb political wisdom, the Communist Party of China has always based itself on China's actual conditions and adhered to the Marxist view of religion. It creatively proposed "political unity and cooperation, and mutual respect in belief" with figures in religious circles, establishing, consolidating, and developing the patriotic united front between the Party and religious circles. It has correctly handled the relationship between atheists and theists, forming our Party's unique experience and political advantage in handling religious issues, and providing Chinese wisdom for how socialist countries should handle religious problems. Practice has proven that the Communist Party of China, which adheres to atheism, is the fundamental guarantee for realizing freedom of religious belief, maintaining harmony and stability in the religious field, promoting healthy and harmonious religious relations, and guiding the healthy transmission of religion. CPC members' adherence to Marxist atheism does not simply equate the difference between atheism and theism with political opposition. Under socialist conditions, although atheists and theists differ in their worldviews, they are consistent on fundamental issues involving political stance and direction, such as patriotism, maintaining national unity, and supporting socialism. Therefore, what we pursue is "seeking great commonality while preserving small differences"—continuously consolidating and developing the patriotic united front between the Party and religious circles to unite hearts and gather strength for the great rejuvenation of the Chinese nation.
The Communist Party of China (CPC) does not believe in religion, yet it respects the religious choices of the masses. Chinese Communists have proposed that religious work is essentially "mass work" [25]. They have consistently integrated people-centered thinking into religious work, pointing out that "the fundamental political and economic interests of religious and non-religious masses are identical; both constitute the mass base of the Party’s governance" [38], and that the "vast majority are part of the broad masses of the people, laborers and patriots who support the leadership of the Communist Party and the socialist system, and actively participate in socialist construction" [39]. These discourses clarify the positioning of religious believers and refute the erroneous views of certain individuals in society who regard them as "backward elements" or "alien forces." Practice has proven that as the "mass base for the Party’s governance," religious believers have likewise made outstanding contributions to safeguarding national unity and security and promoting ethnic solidarity and social stability. For instance, in 2022, the United Front Work Department of the CPC Central Committee held the first National Commendation Conference for Advanced Collectives and Individuals in the Religious Circles, honoring 253 collectives and 156 individuals. This reflects the full affirmation by the Party and state of advanced models within the national religious sphere. Therefore, regarding figures in the religious world and the broad masses of believers, we have always upheld the concepts of respect, trust, unity, education, and guidance, maximizing their unity around the Party and the government. Of course, respecting the faith of believers does not mean leaving religion to its own devices. It must be clear that freedom of religious belief is not the same as religious freedom; the boundary of religious belief is the law, and there must never be extra-legal places, extra-legal persons, or extra-legal religions.
Similarly, the current work on the Sinicization of religion is an inheritance and development of religious policy. It represents full respect for the laws and inevitable requirements of the survival and development of religion, and more importantly, it is a strategic measure to resolve prominent problems in China’s religious field. The Sinicization of religion concerns not only the healthy transmission of religion and the health and harmony of religious relations but also China's international discourse power [26] regarding religion, social stability, and national sovereign security. Furthermore, it relates to the realization of the Chinese Dream of the great rejuvenation of the Chinese nation. Precisely for this reason, the Party and government must not stand idly by in advancing the Sinicization of religion. They must strengthen guidance for representative figures in the religious world regarding political awareness, policies and regulations, cultural literacy, and self-management, creating conditions, optimizing the environment, and providing safeguards for the advancement of religious Sinicization. Those erroneous claims that religious Sinicization is a means of controlling religion are merely another pretext used by hostile external forces who have long maintained that China lacks freedom of religious belief.
Facts speak louder than words: Chinese religions are generally "harmonious," and no large-scale religious wars have occurred. "China has religions such as Buddhism, Taoism, Islam, Catholicism, and Protestantism, with nearly 200 million religious citizens, more than 380,000 clerical staff, and over 140,000 legally registered sites for religious activities" [40]. The mainstream of China's religious circles is positive. Overall, the mainstream of China's major religions and the broad masses of believers is good; they love the country and their religions, and are capable of making positive contributions in many fields, such as promoting social stability, strengthening ethnic solidarity, safeguarding national unity, carrying forward traditional culture, building an ecological civilization, improving moral literacy, conducting public welfare and charity, and promoting grassroots diplomacy.
In short, the Sinicization of religion is not the "Party running religion," nor is it interference in internal religious affairs. Rather, it is a matter of respecting faith, providing active guidance and support, and continuously improving the quality of religious Sinicization. From the perspective of the United Front [27], it means continuously consolidating and developing the patriotic united front between the Party and the religious circles, maximizing the unity of the broad religious masses around the Party and government, uniting forces, building consensus, solidifying the ideological foundation for deeply advancing the Sinicization of religion, and highlighting its humanistic nature.
III. Is the Sinicization of Religion the Development of Religion?
The Sinicization of religion is not intended to develop religion, but to guide religion to better adapt to China’s socialist society. China is an atheist country; "Marxism is the fundamental guiding ideology upon which our Party and country are founded; it is the soul and banner of our Party" [41]. On the issue of religion, the CPC has always followed the spirit of "upholding the basic principles of Marxism, seeking truth from facts, proceeding from Chinese reality, gaining insight into the general trends of the times, grasping historical initiative, and conducting arduous exploration" [42]. Based on the scientific understanding that religion has its own objective laws of emergence, development, and disappearance—and that its final disappearance may take even longer than the disappearance of classes and the state—our Party maintains that administrative force can neither be used to develop religion nor to eliminate it. Based on the objective scientific understanding of the contradiction between atheism and "theism," and between belief and non-belief, our Party advocates for the complete, accurate, and comprehensive implementation of the Party's policy on freedom of religious belief, respecting the religious beliefs of the masses while conducting advocacy and education on Marxist atheism for society. Based on the recognition that religion is closely related to politics, economy, society, and culture—acting as a role where "pulling one hair moves the whole body" [28]—our Party attaches great importance to religious work, treating religious issues as major issues in the Party’s governance of the country and incorporating religious governance into the national governance system, thereby forging a path of religious governance with Chinese characteristics.
"Religion is not only an ideology but also a social entity" [43]; "Religion... is also a special cultural phenomenon" [44]. To this end, we must deeply understand that religion as an ideology is antithetical to Marxism in its worldview. As a social entity, religion has a special role in value orientation, but it cannot serve as the core value for national and social development. As a special cultural phenomenon, religion can only be positioned as a "harmony" in the "chorus" of China’s multicultural coexistence. The Sinicization of religion must proceed under a correct understanding of the social positioning and status of religion in China; religious circles must not "leap over the sacrificial vessels to take the place of the cook" [29]. Any attempt to artificially boost the development of religion under the guise of Sinicization is erroneous, runs contrary to our country’s principle of the separation of church and state, contradicts our mainstream ideology, and does not align with our national conditions or the state of our religious affairs. Whether the direction of religious Sinicization is correct concerns not only religious transmission but, more importantly, the destiny of the nation. From "indigenization" to "Sinicization," it implies to some extent a conscious shift from a "self-centered" approach to one starting from the "overall interests of the Chinese nation." It means that the healthy transmission of religion must reflect the national will and safeguard national interests, while always remaining people-centered, safeguarding the fundamental interests of both religious and non-religious masses, and subordinating itself to the overall strategic framework of the great rejuvenation of the Chinese nation. Therefore, we cannot equate guiding the healthy transmission of religion with the development of religion; there is an essential difference between the two.
At the 2021 National Conference on Religious Work, General Secretary Xi Jinping clearly pointed out: "We must deeply advance the Sinicization of religion in our country, guide and support our religions to take the core socialist values as their lead, and strengthen the identification of religious figures and believers with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics. We must carry out education in patriotism, collectivism, and socialism within religious circles, and strengthen targeted education in the history of the Party, the history of New China, the history of reform and opening up, and the history of socialist development. We must guide religious figures and believers to cultivate and practice core socialist values and carry forward Chinese culture" (referred to as the "One Guidance, Five Identifications, Three Loves, and Four Histories education"). This is the top-level design for guiding our country's religions toward the New Era and the new journey, adapting to a society of socialism with Chinese characteristics, and opening a new chapter in the Sinicization of religion; it points out the correct direction for the healthy transmission of religion. We must take this as our guide and deeply understand the great significance of carrying out the "Three Loves and Four Histories" education for the Sinicization of religion: From studying the "Four Histories," we can deeply root the sentiment of the "Three Loves," profoundly internalize the precious spiritual resources within the "Four Histories," promote a correct view of history within religious circles, draw the intellectual strength to advance religious Sinicization, and enhance historical confidence and resolve. Through the "Three Loves and Four Histories" education, religious circles can recognize and support the Party, deeply understand the Two Establishments, and consciously practice the Two Upholds, ensuring that the realization that "without the Communist Party of China, there would be no New China and no great rejuvenation of the Chinese nation" is deeply rooted in people's hearts. Through this education, they can assess the world and national situations; while scientifically grasping the country’s historical positioning, they can clarify why and how religious circles should undertake the responsibility and mission of serving the country and the people, and what social roles religion should play. From this education, they can excavate the historical traditions of loving the Party, the country, and socialism within religious circles, combine them with fine traditional Chinese culture, and transform them into a spiritual weapon for "strictly governing religion," continuously enhancing the Five Identifications so that the religious world’s heart for the country and feelings for the nation can be sustained in the contemporary era.
Therefore, the Sinicization of religion is not about developing religion. Rather, while achieving a state where the major religions of our country "each cherish their own beauty, respect the beauty of others, and share beauty together" [30], it is about actively guiding religion to adapt to socialist society and ensuring that the existence and development of religion are subordinate to the overall strategic framework of the great rejuvenation of the Chinese nation.
IV. Conclusion
Upholding the direction of the Sinicization of religion in our country is a step-by-step strategic task that cannot be accomplished overnight. Looking to the future, the road is rugged and the process difficult. We must always maintain the correct direction and strategic resolve, placing the deep advancement of religious Sinicization within the new journey of comprehensively building a modern socialist powerful country and comprehensively promoting the great rejuvenation of the Chinese nation. We must continuously deepen theoretical and practical innovation in religious Sinicization and strengthen the construction of an academic discourse system for it. Upholding the Sinicization of religion does not mean "dissolving" religion, nor is it the politicization of religion or the development of religion. Rather, we must always adhere to the guidance of Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era. We must persist in the Party’s leadership, with the religious circles as the main body and the academic community as a support. We must adhere to the "Five Favorables"—namely, being favorable to establishing correct views of the state, nation, culture, history, and religion; favorable to increasing identification with the great motherland, the Chinese nation, Chinese culture, the Communist Party of China, and socialism with Chinese characteristics; favorable to uniting the broad masses of believers around the Party and government; favorable to maintaining national unity and social stability; and favorable to the standards of healthy and harmonious religious relations. We must construct a religious ideological system, a religious institutional system, and a religious governance system with Chinese characteristics, ensuring that religion integrates into the developmental path of socialist culture with Chinese characteristics and actively adapts to a society of socialism with Chinese characteristics.
Online Editor: Tong Xin Source: Science and Atheism, Issue 3, 2023