Dong Xiaoqin: Several Questions to Be Answered in Adhering to the Direction of Sinicization of Religions 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] of the religious circles are being continuously strengthened, and their confidence, consciousness, and initiative in deeply 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. Surveys have found that some religious believers ask: what is Sinicization? Why Sinicize? What will happen to religion after it is Sinicized? The fundamental reason for these questions lies in the fact that the understanding of the Sinicization of religion 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 in advancing the direction of the Sinicization of religion and will stimulate the endogenous motivation of the religious circles and the broad masses of believers to consciously advance this process. Based on this, this article intends to explore the connotation of the Sinicization of religion from three perspectives: "Is the Sinicization of religion intended to 'eliminate' 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 "eliminate" religion?
Some people believe that after the Sinicization of religion, religion will be transformed beyond recognition and will no longer be religion. 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 core socialist values to lead and educate religious figures 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 deeply excavating contents within their doctrines and rules that are conducive to social harmony, the progress of the times, and healthy civilization, so as to make interpretations of the doctrines and rules that meet the requirements of contemporary China’s development and progress and are consistent with fine traditional Chinese culture." [2] 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 heritage of various foreign religions in China followed the law of "survival of the fittest"; the higher the degree of Sinicization, the higher the degree of adaptation to society. Take Buddhism and Islam as examples. After Buddhism was introduced to China, it developed through integration with Chinese Confucian and Taoist cultures. It mainly underwent three different stages: "Ancient Indian Buddhism in China, the Sinicization of Buddhism, and the development of Chinese Buddhism," resulting in a "highly Sinicized religion represented by Chan (Zen) Buddhism," and "eventually forming a Buddhist culture with Chinese characteristics, leaving a profound impact on the religious beliefs, philosophical concepts, literature and art, and etiquette and customs of the Chinese people." After Islam entered China, in the process of striving to adapt to Chinese society, it advocated that "patriotism is part of faith," correctly handling the relationship between loving the country and loving the religion. It promoted "dual loyalty," ritualized "Islamic Sharia (rules)," absorbed traditional Chinese ritual culture, discarded and avoided the "legal" content within Sharia, and formed a tradition of Sharia (rules) following the national law, wisely resolving the relationship between national law and religious rules. Through "interpreting the scriptures via Confucianism" [3], it rooted Islamic scriptural studies in Chinese soil and promoted the integration of Islamic and Chinese cultures. The history of the "Sinicization" of religion shows that only with a spirit of continuous innovation—by actively seeking and responding to change within Chinese society and actively discarding religious rules, doctrines, and outdated customs that contradict China's political, economic, and social development—can religion truly realize its adaptation to and integration into Chinese society.
Second, "using core socialist values to lead" and "supporting all religions in maintaining their basic beliefs, core doctrines, and liturgical systems" sets the keynote for the Sinicization of religion. That is to say, the fundamental and core elements that make a 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 demanding that believers give up their faith. Rather, while maintaining "religion as religion," other aspects can be "transformed" (hua). "'Transformation' does not mean thoroughly 'dissolving' it, but rather adapting to an environment and not conflicting with local culture and politics." Then, what are the basic beliefs and core doctrines of a given religion? Who performs the transformation, how is it done, and who supports it? What counts as an "interpretation that meets the requirements of contemporary China’s development and progress and is consistent with fine traditional Chinese culture"? Only by clarifying these issues can we eliminate misunderstandings and guide the religious circles to practice better. These questions all contain a key and profound element: the interpretation of doctrines and rules through Sinicization and the construction of a religious ideological system with Chinese characteristics.
The interpretation of doctrines and rules must always adhere to the principle of advancing with the times and continuously adapt to China's socialist society. If we do not persist in interpretations that advance with the times, it is very likely that distortions of doctrines and rules will occur, endangering our country's religious security and religious discourse power, and consequently endangering national security. Currently, Western hostile forces are using their religious discourse power to conduct long-term infiltration against us, threatening our ideological security. Examples include the "Soil Loosening Project" [4] of "cultural colonialism," the "Two Pan-isms" [5] tide of the "Three Forces" [6], and extremist ideologies such as "Jihadist Martyrdom." As General Secretary Xi Jinping pointed out, "Religious extremist ideology has seeds abroad, soil at home, and a market online." Therefore, once the religious discourse power is lost, our country's religions will deviate from the direction of Sinicization, and our country's ideology, national government, and grassroots political power will face great challenges.
Historical experiences and lessons tell us that the power to interpret doctrines, rules, or religious 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 religious ethical thoughts under the premise of maintaining "religious authenticity." Therefore, to ensure the unity of thought and correctness of direction in advancing the Sinicization of religion—making it consistent with both the internal requirements of religion's own healthy transmission and the progress requirements of contemporary China's development—we must guide the religious circles to be adept at upholding the fundamentals and breaking new ground, and to have the courage to discard the old and establish the new while 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 building of an organization or institution that takes the interests of the state and the people as its starting point, is led by the Party committee and the government, and is recognized by the state and accepted by the religious circles. On this platform, representative figures selected by the Party and government and recognized by various 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, being religiously accomplished, being able to win the heart of the masses through their character, observing the law as their bottom line, maintaining discipline in their cultivation, 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 and unify love for the country with love for the religion, safeguarding both the security of national sovereignty and the security of China's religious sovereignty. They must comply with laws and regulations, observing our country's laws, regulations, and policies, ensuring that "religion does not override the law." They must adapt to Chinese-path socialism and integrate with fine traditional Chinese culture, better realizing the goal of seeking common ground while reserving differences and converging commonalities while dissolving differences. Common moral and ethical orientations, common interests and concerns, a common sense of the rule of law, and common social responsibilities should be integrated into the Sinicization of religion. Such Sinicization will be more meaningful, better inhibiting the negative functions of religion and highlighting the humanistic nature of the Sinicization of religion.
II. Is the Sinicization of religion the politicization of religion?
The Sinicization of religion is not the politicization of religion. Once the concept of the Sinicization of religion was proposed, some overseas hostile forces argued that upholding the direction of the Sinicization of religion meant making "religion follow the surname of the Party" [7], turning Chinese religion into "Party-run religion," and strengthening control over religion. They have used the internet to smear and incite, misleading some religious figures and believers. In the face of such smearing, we must state even more confidently: the Communist Party of China has always respected and protected the freedom of religious belief of its citizens.
During the period of the New Democratic Revolution, the CPC clearly pointed out when dealing with religious issues in the Central Soviet Area: "The Chinese Soviet power aims to guarantee the laboring masses of workers and peasants have real freedom of religious belief, and absolutely implements the principle of the separation of church and state." To meet the needs of the revolutionary situation, Comrade Mao Zedong clearly pointed out in the political report "On Coalition Government" at the Seventh National Congress of the CPC: "The freedoms of speech, press, assembly, association, thought, belief, and the person are the most important freedoms," and "According to the principle of freedom of religious belief, the liberated areas of China allow all religions to exist. Whether it is Protestantism, Catholicism, Islam, Buddhism, or other religions, as long as the followers obey the laws of the People's Government, the People's Government will give them protection. Those who believe and those who do not each have their freedom, and no coercion or discrimination is allowed." During the Liberation War (1946–1949), the clause "the people of the People's Republic of China have the freedoms of thought, speech, press, assembly, association, communication, person, residence, migration, religious belief, and demonstration" 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 issued, clearly stating that "citizens of the People's Republic of China have freedom of religious belief," marking the true transition of "freedom of religious belief" from policy protection to legal protection. Since the founding of New China, the Party's policy on religious belief has evolved from "respecting and protecting the freedom of religious belief is the Party's basic policy on religious issues; it is a long-term policy that will be implemented until the time when religion naturally withers away in the future," 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." This series of important expressions and legal regulations consistently reflect the CPC's respect for and protection of citizens' freedom of religious belief and demonstrate the CPC's ability to uphold the fundamentals and break new ground regarding the policy of freedom of 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 religious figures, and established, consolidated, and developed the patriotic united front between the Party and the religious circles. It has correctly handled the relationship between atheists and theists, forming our Party's unique experience and political advantage in dealing with religious issues, and providing Chinese wisdom for how socialist countries can handle religious issues effectively. 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 adhere to Marxist atheism, but they do 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 unified on principled issues involving political positions and directions, such as patriotism, maintaining national unity, and supporting socialism. Therefore, what we pursue is "seeking great common ground while reserving minor differences," which means continuously consolidating and developing the patriotic united front between the Party and religious circles, gathering the hearts and strength of the people for the great rejuvenation of the Chinese nation.
The Communist Party of China does not believe in religion, yet it respects the masses' choice of belief. Chinese Communists posit that religious work is, in essence, mass work. They have consistently integrated people-centered thinking throughout religious work, noting that "the fundamental political and economic interests of believers and non-believers are identical; both constitute the mass base of the Party’s governance" [21], and "the vast majority [of believers] are part of the broad masses of the people; they are laborers and patriots who support the leadership of the Communist Party, support the socialist system, and actively participate in socialist construction" [22]. These expositions clarify the positioning of believers and refute the erroneous views of certain individuals in society who regard believers as "backward elements" or "alien forces." Practice has proven that believers, as the "mass base of the Party’s governance," 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 Sector, honoring 253 advanced collectives and 156 advanced individuals. This embodies the full affirmation by the Party and the state of advanced models within the national religious community. Therefore, regarding personages in the religious sector and the broad masses of believers, we have always upheld the concepts of respect, trust, unity, education, and guidance, striving to unite them around the Party and the government to the greatest extent possible. Of course, respecting the faith of believers does not mean taking a hands-off approach toward religion. It must be clear that freedom of religious belief is not the same as religious freedom; the boundary of freedom of religious belief is the law. No extra-legal space, extra-legal person, or extra-legal religion shall ever be permitted.
Similarly, current efforts toward the Sinicization of religion represent the inheritance and development of religious policy. They constitute full respect for the laws and inevitable requirements of religious existence and development, and moreover, 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 religious discourse power on the international stage, social stability, and national sovereign security. Even more so, it relates to the realization of the Chinese Dream of the great rejuvenation of the Chinese nation. Precisely for this reason, the Party and the government must not stand idly by in advancing the Sinicization of religion. Guidance must be strengthened for representative personages in the religious sector regarding their political awareness, policies and regulations, cultural literacy, and self-management, thereby creating conditions, optimizing the environment, and providing safeguards for the advancement of the Sinicization of religion. Those erroneous statements suggesting that the Sinicization of religion is a means of controlling religion are merely another pretext used by hostile overseas forces who have long claimed that there is no freedom of religious belief in China.
Facts speak louder than words. Chinese religion is "harmonious" overall, 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 personnel, and over 140,000 legally registered venues for religious activities" [23]. The mainstream of China's religious circles is positive. Generally speaking, the mainstream of China's various religions and the broad masses of believers is good. They love the country and their religion, and are able to make positive contributions in many fields such as promoting social stability, strengthening ethnic unity, safeguarding national reunification, carrying forward traditional culture, building an ecological civilization, improving moral literacy, carrying out public welfare and charity, and promoting people-to-people diplomacy.
In short, the Sinicization of religion is not the Party "running" religion, nor is it interference in internal religious affairs. Rather, it is about respecting belief, providing active guidance, offering support, and continuously improving the quality of the Sinicization of religion. From the perspective of the united front, it means continuously consolidating and developing the patriotic united front between the Party and the religious circles, uniting the broad masses of believers around the Party and the government to the maximum extent, uniting forces, building consensus, and solidifying the ideological foundation for deeply advancing the Sinicization of religion, thereby 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" [24]. On the issue of treating religion, the Communist Party of China has always followed the spirit of "upholding the basic tenets of Marxism, seeking truth from facts, proceeding from China’s reality, gaining insight into the general trends of the times, grasping historical initiative, and conducting arduous exploration" [25]. 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 power can neither be used to develop religion nor to eliminate it. Based on the objective scientific understanding of the contradiction between atheism and theism ("God"), and between those who believe in God and those who do not, 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 carrying out public publicity and education on Marxist atheism. 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" [8]—our Party attaches great importance to religious work, regarding religious issues as major matters of national governance, and incorporating religious governance into the consideration of 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" [26] and "moreover... a special cultural phenomenon" [27]. To this end, we must profoundly understand that as an ideology, religion stands in opposition to Marxism in its worldview. As a social entity, religion has a specific value-orientation role, 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" [9] within the "grand chorus" of China's multicultural coexistence. The Sinicization of religion must proceed from 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 cook's place" [10]. Any attempt to artificially boost the development of religion under the guise of Sinicization is erroneous, runs contrary to China's principle of the separation of church and state and our mainstream ideology, and is inconsistent with China’s national conditions and religious situation. Whether the direction of the Sinicization of religion is correct concerns both religious transmission and the fate of the nation. Moving from "indigenization" to "Sinicization" implies, to some extent, a conscious shift from a "self-centered" starting point to one based on the "overall interests of the Chinese nation." It means that the healthy transmission of religion must both reflect the national will and safeguard national interests, while always remaining people-centered, safeguarding the fundamental interests of both believers and non-believers, and submitting to the overall strategic landscape of the great rejuvenation of the Chinese nation. Therefore, we cannot equate guiding the healthy transmission of religion with developing religion; there is a fundamental 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, guiding and supporting our religions to take the core socialist values as their lead, and increasing the identification of religious personages and believers with the Great Motherland, the Chinese nation, the 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 carry out targeted education in Party history, the history of New China, the history of reform and opening up, and the history of socialist development, guiding religious personages and believers to cultivate and practice core socialist values and carry forward Chinese culture" (abbreviated as "One Lead, 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 socialist society with Chinese characteristics, and creating a new situation for the Sinicization of religion. It points out the correct direction for the healthy transmission of religion. We must follow this as our guide and profoundly understand the great significance of carrying out the "Three Loves and Four Histories" education for the Sinicization of religion:
First, by learning the "Four Histories," we can deeply root the "Three Loves" sentiment, profoundly grasping the precious spiritual resources within the "Four Histories," promoting the establishment of a correct view of history within religious circles, drawing intellectual strength for advancing the Sinicization of religion, and enhancing historical confidence and resolve. Second, through the "Three Loves and Four Histories" study and education, we can help people recognize and support the Party, deeply understand the "Two Establishments," and consciously practice the "Two Upholds," so that the realization that "without the Communist Party of China, there would be no New China and no great rejuvenation of the Chinese nation" becomes deeply rooted in the hearts of those in the religious sector. Third, through this education, we can assess world and national conditions, scientifically grasping the country's historical position while clarifying why and how the religious sector should undertake the responsibility and mission of serving the country and the people, and what social roles religion should play. Fourth, through this education, we can excavate the historical traditions of the religious sector’s love for the Party, the country, and socialism, combining these with fine traditional Chinese culture to transform them into a "spiritual weapon" for "strictly governing religion," continuously increasing the "Five Identifications," and allowing the religious sector’s devotion to home and country and its national sentiment to continue in the contemporary era.
Therefore, the Sinicization of religion is not about developing religion. Rather, it is about realizing a state where China’s various religions "each cherish their own beauty, respect the beauty of others, and share beauty in common" [11], while actively guiding religion to adapt to socialist society and ensuring that the existence and development of religion submit to the overall strategic landscape of the great rejuvenation of the Chinese nation.
IV. Conclusion
Upholding the direction of the Sinicization of religion in China is a gradual 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 the Sinicization of religion within the new journey of comprehensively building a modern socialist powerhouse and comprehensively promoting the great rejuvenation of the Chinese nation. We must continuously deepen theoretical and practical innovation regarding the Sinicization of religion and strengthen the construction of an academic discourse system for its advancement. Upholding the Sinicization of religion does not mean "dissolving" religion, nor is it the politicization of religion or the development of religion. Rather, it means consistently taking Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era as the guide. It requires upholding the leadership of the Party, with the religious sector as the main body and the academic community providing support. We must adhere to the "Five Favorables" as our standard—namely, whether it is favorable to: establishing correct views of the state, nation, culture, history, and religion; increasing identification with the Great Motherland, the Chinese nation, Chinese culture, the CPC, and socialism with Chinese characteristics; uniting the broad masses of believers around the Party and the government; safeguarding national unity and social stability; and ensuring healthy and harmonious religious relations. By doing so, we can construct a religious ideological system, institutional system, and governance system with Chinese characteristics, ensuring religion integrates into the path of socialist cultural development with Chinese characteristics and actively adapts to socialist society with Chinese characteristics.
Online Editor: Tong Xin Source: Science and Atheism, Issue 3, 2023