Experience and Prospects of Marxist Atheism Publicity and Education in the New Era: A Summary of the 10th Scientific Atheism Forum and the 2022 Annual Academic Conference of the Chinese Atheism Society
To implement the spirit of the important speeches delivered by General Secretary Xi Jinping at the 20th National Congress of the CPC and at the National Conferences on Religious Work in 2016 and 2021, and to summarize and look forward to the propaganda and education of Marxist atheism in the New Era, the 10th Scientific Atheism Forum of the Chinese Academy of Social Sciences (CASS) and the 2022 Annual Academic Conference of the China Association for Atheism were held online on November 27. The conference was hosted by the CASS Leading Group for the Construction of Marxist Theory Discipline and Theoretical Research Project, 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 co-organizing. The theme of the conference was "Propaganda and Education of Marxist Atheism in the New Era: Experience and Prospects." Xin Xiangyang, Secretary of the Party Committee of the CASS Institute of Marxism Studies and a research fellow, and Ding Hong, Deputy Secretary of the Party Committee of Heilongjiang University and a research fellow, delivered addresses at the opening ceremony. Gong Yun, Vice President 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 CASS Party Committee of Group Organs and Director of the Department of Research on the Sinicization of Marxism within the Institute of Marxism Studies, presided over the closing ceremony. Deputy Director He Xinyuan and others presided over the sub-forums. Xu Shaogang, a member of the Leadership Group and Provost 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 National Committee of the CPPCC Ethnic and Religious Affairs Committee, the United Front Work Department of the CPC Central Committee, the Ministry of Education, CASS, the Central Institute of Socialism, the Central Party School (National Academy of Governance), Heilongjiang University, Shandong University, the China University of Mining and Technology, Beijing Union University, Wuhan University, Sichuan University, Xinjiang University, and Xinjiang Normal University—participated in this meeting.
I. Research on the History and Experience of Propaganda and Education in 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 been equally extraordinary and remarkable for the research, propaganda, and education of Marxist atheism. Over the past ten years, China's cause of Marxist atheist propaganda and education has achieved great success, accumulated sound experience, and opened up new horizons. Studying and summarizing the history and experience of these ten years to better guide the next stage of propaganda and education work has become a focus for experts and scholars.
In his speech, Xin Xiangyang proposed that the report to the 20th National Congress provides a guide for summarizing the achievements and experiences of the cause of atheist propaganda and education in the New Era and for creating a new situation in this field. He pointed out that over the past decade, atheist propaganda and education have moved to a new level in terms of both research and practice. Academic research on atheism has made new progress, and a batch of research results has emerged; experts and scholars in atheism have actively offered advice and suggestions, receiving increasing attention from the Party and the state. Practice in atheist propaganda and education has also made significant strides: first, by carrying out active ideological struggles to distinguish right from wrong, expanding influence within theoretical circles; second, by stepping into the classroom to lecture on Marxist atheism to Party members, cadres, and young students; third, by utilizing the internet and new media for extensive social outreach. At the same time, the "two combinations" [1] proposed in the 20th National Congress report provide important topics for our research on atheism. To implement the "first combination," we must strengthen the construction of the discipline of Marxist religious studies (including scientific atheism), focusing on solving various practical problems involving religion and atheism in the New Era, reform and opening up, and socialist modernization, thus forming theoretical results that advance with the times to better guide China's religious work and the practice of atheist propaganda and education. To implement the "second combination," we can integrate Marxist atheist thought with the atheist ideas in fine traditional Chinese culture and align them with the common values of the Chinese people today, continuously consolidating the historical and mass foundations for the Sinicization and modernization of Marxist atheism, allowing it to take deep root in China.
Jing Linbo discussed the construction and development of the journal Science and Atheism from the perspective of periodical development. He mentioned that in 2019, an in-depth analysis of certain indicators in the AMI (Chinese Humanities and Social Sciences Evaluation Report) system was conducted, and the experiences and practices of the editorial department were investigated, resulting in the "Report on the Characteristic Development of Chinese Humanities and Social Science Journals." Based on the AMI detailed standards, he offered opinions and suggestions for the construction and development of Science and Atheism, the journal of the China Association for Atheism.
Ding Hong mentioned at the opening ceremony that this conference would be led by a team of experts to guide everyone in deeply comprehending the spirit of General Secretary Xi Jinping’s discourses on religious work and atheism. It would further research religious theory and both Chinese and foreign atheist thought, promote the Party’s religious policies, and facilitate relevant academic exchanges at home and abroad.
Huang Yanhong reviewed the history of atheist research, propaganda, and education in China and the Soviet Union, pointing out that Marxist atheist propaganda and education need to strengthen research work. After the founding of the People’s Republic of China, Marxist atheist research was primarily initiated by Mr. Ren Jiyu [2]. During this period, Mr. Ren Jiyu founded the China Association for Atheism, and under its organization, "monumental" works such as the History of Chinese Atheism were researched and published. After 1987, the China Association for Atheism basically ceased activities, entering a period where "no one spoke of atheism." Subsequently, research results on atheism became increasingly scarce, to the extent that the vast majority of religious books on the market did not promote atheism. Entering the New Era, research on atheism has become active again, yet published works remain few. Research on atheism is still weak, and there is a lack of young talent. This situation is similar to that of the former Soviet Union. After Soviet atheist research declined in the 1970s and 1980s, society and the academic theoretical community pivoted rapidly, leading to a situation where no one studied atheism. Thereafter, although the CPSU repeatedly emphasized atheist propaganda and education, it was to no avail because there was no research support. As for China, although relevant departments want to carry out targeted atheist propaganda and education, they found through investigation that there is no force to carry out this work. Therefore, research work must first be strengthened, radiating from the academic theoretical community to Party members, cadres, and the vast number of teachers, and eventually to the whole of society.
Han Qi presented a report on the development of Marxist atheist propaganda and education in the New Era. She argued that the 2016 and 2021 National Conferences on Religious Work made important deployments for the propaganda and education of Marxist atheism, directly driving the development of atheist research and propaganda work. Using 2016 as a watershed, the propaganda and education of Marxist atheism in the New Era can be divided into three stages: before 2016 was a period of difficult accumulation; 2016–2021 was a period of steady rejuvenation; and after 2021, it entered a stage of relatively rapid development. Summarizing the development of these ten years, the primary experience is to promote policy through academic research and to guide social practice through policy. The propaganda and education of atheism must rely on the disciplinary construction of scientific atheism, closely follow the propaganda of national ideology, and extensively utilize the power of new media.
Zhang Ge researched the paradigmatic innovations in Marxist atheist education during the ten years of the New Era. Marxist atheist education in this decade can be divided into five modes or paradigms. First is the "fragmented integration" mode, where the essence is for frontline teachers to integrate Marxist atheism into existing ideological and political (si-zheng) [3] courses based on their professional backgrounds and the courses they teach. Second is the "Curriculum Ideological and Political" (ke-cheng si-zheng) mode, which involves teaching Marxist atheism through the method of integrating ideological-political elements into all curriculum subjects. Third is the "thematic training" mode, which involves offering independent thematic lectures, training, and workshops on Marxist atheism. Fourth is the "thematic embedding" mode, which involves embedding thematic courses on atheism into public courses that offer higher degrees of freedom. Fifth is the "systematic narrative" paradigm, which involves offering independent, professional, and systematic Marxist atheist courses with a complete framework. It is believed that with the high degree of attention and strong support from the Party Central Committee, and through the research and practice of various experts, the future paradigms of Marxist atheist education will see further innovation, together writing a new chapter for Marxist atheist education work.
II. Research on the Basic Theory of Marxist Atheist Propaganda and Education
Basic theory is the foundation of disciplinary research. Deepening the study of the basic theory of Marxist atheism is of great significance for advancing Marxist atheism research and promoting atheist propaganda and education work. Focusing on the basic theory of Marxist atheism, attending experts proposed innovative and forward-looking viewpoints based on their professional backgrounds.
Zhao Wenhong argued that atheist research in China is a task conducive to researchers strengthening and manifesting their patriotic feelings. He believed that what is most attractive about China’s atheist research team is not their research itself, but the strong patriotic feelings they exhibit, for three reasons. First, atheist research strengthens identity with and love for the culture of the motherland. The worldview of atheist researchers determines their compatibility and "blending like water and milk" [4] with the culture of the motherland, naturally strengthening their identity and manifesting deep patriotism. 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 moving. I know some of them and understand the hardships they have endured. They are utterly sincere toward the country, with no complaints or regrets. Third, the struggle against separatist forces that use religion as a tool to split the country highlights the patriotism of atheist researchers. Exemplars in this regard include Mr. Zhu Weiqun and Mr. Zhu Xiaoming. When defending national interests and fighting against behaviors that violate or damage national interests, China's atheist researchers possess the loyalty and courage of warriors—solemn, unyielding, advancing through the wind and waves. Their strong patriotic feelings have granted atheists and atheist research an even higher moral status and more powerful moral strength.
Wang Zhen explored how atheism guarantees and expands human freedom, security, and creativity. She argued that, first, in the New Era, national governance based on the heritage of "not speaking of strange forces and chaotic gods" [5] has become a principle and a true self-consciousness. Second, in the New Era, the historical soil for the "divine way to establish education" (shendao shejiao) [6] in national governance has undergone a fundamental change. In the historical process of Chinese cultural self-awareness intersecting with the West, the era of true atheism has arrived, and it will decisively contribute to the new form of human civilization with Chinese characteristics. Jiang Xuebin researched scientific atheism within Marx’s aesthetic thought. He argued that the practical and materialist nature of Marx's philosophy determines the scientific atheist premise of his ideological system, revealing the relationship between art, humanity, and practice, thereby returning art from divinity to humanity. Chen Huiming researched the classification and application of theistic phenomena from the perspective of social function.
The atheistic thought of 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 women’s liberation. He argued that Li Da, based on the fundamental position of Marxist atheism and from the perspective of human liberation, analyzed the social origins, historical evolution, and religious shackles of women’s issues, profoundly interpreting the internal consistency between women’s liberation, proletarian liberation, and the liberation of all humanity. Liu Fujun studied the atheistic thought in Mao Zedong’s Report on an Investigation of the Peasant Movement in Hunan. He argued that this report addressed major theoretical and practical questions—such as how the Party should understand theocratic power [7], why it must be overthrown, and how to overthrow it—during the New Democratic Revolution [8] period. This work opened the path for the Sinicization of Marxist atheistic thought and elucidated important principles and strategies for the propaganda and education of Marxist atheism. It achieved significant success in breaking superstitions and overthrowing theocratic power while leading the peasant movement. This provides enlightening significance for the New Era in deepening the study of the Sinicization of Marxist atheistic thought, fully recognizing the long-term and complex nature of the roots of theism under socialist conditions, and persistently carrying out the propaganda and education of Marxist atheism. Yang Lan researched the discussions of atheism in New Youth [9]. She argued that the cultural enlightenment of New Youth treated the "negation of ecclesiastical power" as a vital component for breaking traditional conservative thought and advocating science, while linking it to the critique of the feudal autocratic system. Liang Shan researched the understanding of Christianity among Chinese intellectuals who came into contact with Marxism during the New Culture Movement [10]. She argued that in the period on the eve of the founding of the CPC, when the Anti-Christian Movement was about to begin, the understanding and attitudes of these pioneers toward Western religion established a certain foundation for the Party’s future formulation of religious and united front policies, while also serving as a preliminary attempt to introduce Marxism into Chinese revolutionary practice. Additionally, Li Yong studied Li Dazhao’s early rationalist critique of religion.
III. Research on Practical Explorations of Marxist Atheism Propaganda and Education
Practice is the sole criterion for testing truth. Scientific theories can withstand the test of practice. Since the 18th Party Congress, various regions have conducted a series of practical explorations centered on how to carry out Marxist atheism propaganda and education, forming models that suit local realities. Experts and frontline teachers at the forum used this platform to share and exchange the practical experiences of their respective units.
Marxist atheism education is directed at the broad masses of the people, but it has specific targets: youth, the peasantry, and Party members and cadres. Professor Gu Guanghai from the School of Marxism at Xinjiang University introduced his university's practice in conducting Marxist atheism education for university students. He noted that conducting atheism education in Xinjiang’s higher education institutions is of immense theoretical and practical significance for implementing the Party’s ethnic policies, forging a strong sense of community for the Chinese nation, and cultivating the correct attitudes, concepts, and methods for Xinjiang cadres at all levels to handle religious issues. To help the broad student body understand Marxist atheism, and after intensive preparation and strong support from the Chinese Atheism Society, the university's School of Marxism launched independent Marxist atheism courses in the autumn of 2022. First, for undergraduates, they offered an elective general education course, "Introduction to Marxist Atheism," and specialized courses for undergraduate majors in Ideological and Political Education. Second, for graduate students, they offered "Research on Marxist Atheism." While inviting experts from the Chinese Atheism Society to lecture, they also compiled and utilized a "Marxist Atheism Teaching Manual." However, they also face several problems: first, issues of ideological understanding; second, specialized teaching capacity, as both existing and new faculty require strengthened training in Marxist atheism; and third, the proportion of Marxist atheism content in undergraduate "Ideological and Political Theory" textbooks remains low. He suggested that, first, research on Marxist atheism education must be strengthened; second, efforts to recruit and cultivate faculty must be intensified; and third, ideological and political course teachers should be encouraged to integrate Marxist atheism education into their teaching content. Meanwhile, Zhang Xue researched Marxist atheism education for "Gen Z" university students from the perspective of Interaction Ritual Chains.
Sui Shuqing researched the long-term mechanism for Marxist atheism propaganda and education among the peasantry, mainly including a coordination mechanism for propaganda work, a research and determination mechanism for content, an innovation mechanism for selecting forms, a vetting and training mechanism for personnel, and an assessment and evaluation mechanism for the work. Meanwhile, Zhang Fang researched the current status, problems, and countermeasures of Marxist atheism propaganda and education in rural grassroots areas of Southern Xinjiang.
Peng Wuqing researched the current status, problems, and countermeasures of atheism propaganda and education in frontier regions. He argued that in current specific work, there are problems of "inadequate understanding, resulting in an inability to use theory to guide specific practice" and that "broad propaganda and education have not yet been carried out." He suggested: first, raising the political stance, with Party committees directly issuing specific requirements and taking concrete measures for atheism propaganda; second, incorporating atheism into relevant propaganda and training; and third, creating favorable social conditions and an atmosphere for atheism propaganda and education.
Beyond this, Wang Qichang researched several difficulties and responses in conducting atheism education for Party members and cadres. Xu Lin argued that the lyrics of The Internationale are the theoretical and practical cornerstone of Marxist atheism, suggesting that The Internationale be included in textbooks and that it should be played, sung, and its lyrics and imagery displayed on important occasions.
IV. Research on the Relationship between Marxist Atheism and Marxist Religious Studies
Marxist religious studies is, in essence, a form of scientific atheism; conducting research on Marxist atheism is a necessary component of strengthening the discipline of Marxist religious studies. How, then, should we view the relationship between the disciplinary construction of Marxist religious studies and research on Marxist atheism? Experts at the meeting engaged in in-depth discussions on this.
Li Shen proposed that to engage in atheism work, one must study religion—perhaps even more deeply and comprehensively than scholars of religious studies. A scholar of religious studies might produce a descriptive account and consider it a research result. If they go further to explore the internal connections of religious issues, that is deeper research. However, for those engaged in atheism work, they cannot stop at description; they must conduct deep research. Yet even deep research is not enough; one must transcend religious issues themselves to critique various theological fallacies. At the end of 2021, the National Conference on Religious Work emphasized the need to "strengthen the disciplinary construction of Marxist religious studies." This is a call to action from the Party Central Committee with Comrade Xi Jinping at its core for the cause of Chinese atheism and for the discipline of Chinese religious studies. Consequently, the Marxist Religious Studies Teaching Manual was compiled. It is hoped this can serve as a contribution from the Society to the cause of Chinese atheism and to the development of Marxist religious studies in China.
Zhang Xinying proposed that Marxist religious studies cannot exist without the discipline of atheism. General Secretary Xi Jinping’s attitude toward upholding and publicizing Marxist atheism and curbing the spread of religious theism is very clear and resolute. This is entirely consistent with the fundamental purpose of cultivating a research force for religious studies and strengthening the discipline of Marxist religious studies. It is a vivid manifestation of General Secretary Xi Jinping’s effort since the 18th Party Congress to effectively incorporate the construction of mainstream ideological positions into the Party’s religious work, transforming it from a "two separate skins" [11] situation with united front work into a "grasping with both hands, with both hands being firm" approach. Since the 18th Party Congress, the theory of the Party’s religious work in the New Era—with the series of important discourses by General Secretary Xi Jinping on religious issues as its core concepts—has emphasized the foundational status of the Marxist atheistic worldview as a "major principle" for the Party’s governance and self-construction. This gives the Party’s religious work in the New Era a "global" 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 can the research and elucidation of the Party’s religious work theories and policies in the New Era—including atheistic thought and its propaganda methods—be prioritized as a key aspect of Marxist religious studies. Under the current situation, the religious studies community must be wary of "putting old wine in new bottles" in the name of "Marxist religious studies," and prevent the discipline from falling into the predicament warned of by General Secretary Xi Jinping: "entering the New Era physically while remaining stuck in the past ideologically, still using old concepts, old routines, and old methods to observe problems, make decisions, and advance work."
Xi Wuyi remarked that the key to advancing the construction of Marxist religious studies in the New Era is to uphold Marxist atheism. Upholding the "major principle" of Marxist atheism means ensuring that Marxist atheism, as the mainstream ideology, maintains a dominant position in the minds of the masses. To consolidate the guiding status of Marxism and enhance the attraction and cohesion of socialist ideology, the nature of scientific atheism must not be distorted, nor its role ignored. The public opinion that attempts to excise scientific atheism from the Marxist view of religion and socialist ideology is dangerous; it neither conforms to the secularization trends of human history and the modern age, nor does it align with China’s humanistic tradition.
Jia Runguo pointed out that Marxist atheism is the "hard core" discipline of Marxist religious studies, and the research force for Marxist atheism is the "hard core" of the Marxist religious studies contingent. He argued that we must properly handle three relationships: first, the relationship between Marxist atheism and Marxist religious studies, which the Chinese Atheism Society must clarify. Second, the relationship between Marxist religious studies and Western religious studies; we must study, analyze, and critique Western religious studies, which is itself a part of atheism research and propaganda. Third, the relationship between Marxist religious studies and contemporary Chinese religious studies. He noted that since the 2021 National Conference on Religious Work, the development of the atheism cause in China has been positive, and universities have begun to respond to the spirit of the conference. He suggested that Schools of Marxism across the country 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 proposed strengthening the disciplinary construction of Marxist religious studies and cultivating "three contingents" [12]. How should this be done? Experts offered their suggestions.
Zheng Xiaoyun pointed out that the talent foundation for the disciplinary development of Marxist religious studies must be solidified. She noted that the Atheism Society was founded in 1978 and the Religious Studies Society in 1979, both by Mr. Ren Jiyu. Mr. Ren 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 a research force for Marxist religious studies and strengthening Marxist religious research." She further pointed out that in profoundly studying and implementing the spirit of the 20th Party Congress, we must innovatively promote the high-quality development of the Marxist religious studies talent pool within the process of Chinese-path modernization. Researchers should adhere to Marxism as a guide and consciously integrate the theoretical system of socialism with Chinese characteristics throughout the entire process of teaching and research. They should focus on the intrinsic link between socialist ideology and scientific atheism, and strengthen research on the relationship between the research force and the disciplinary construction of Marxist religious studies.
Lü Jianfu argues that there are currently three major institutional bottlenecks in the study of religion: first, a bottleneck in physical research institutions; second, a bottleneck in academic social organizations; and third, a bottleneck in the disciplinary system of religious studies. Among these, only the bottleneck in social organizations is expected to be overcome first. Currently, national social organizations for religious research include the China Association for Religious Studies and the Chinese Association for Atheism. The former is primarily composed of academia and religious circles (those researching religion and those practicing it), while the latter is primarily composed of academia. This composition dictates that the China Association for Religious Studies cannot become the primary subject for constructing Marxist religious studies, as one cannot require its religious members to adhere to the Marxist view of religion, nor can scholars within it who hold Western religious studies perspectives or apologetic stances be expected to do so. The Chinese Association for Atheism, however, is composed of scholars researching religion and science who all operate within the framework of the Marxist view of religion. The association's mission is to propagate and promote Marxist atheism, which is entirely integrated with Marxist religious studies. He calls upon the Chinese 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 contingent of professionals in Marxist religious studies, and to serve as an exchange platform for such research.
Furthermore, Lü Jianfu pointed out that the current disciplinary system and its settings have led to three consequences: First, Marxist religious studies have been weakened and diluted, with religious theory trending toward Western religious studies and "religious culture-ism." Second, the subdivision of religious disciplines has merged with religion itself, causing scholars to shift from professional sentiment to religious sentiment—even reaching the point of "apologetics," "living off religion," or converting to religion [13]—thus blurring the boundary between religious studies and religion. Third, the strength of general theoretical research and research on practical issues is very weak; there is a lack of action regarding major theoretical and practical problems in religion, and the role played in the major decision-making of the Party and the state is limited. In practice, it is mostly "outsiders" who perform these functions. The key to strengthening the disciplinary construction of Marxist religious studies lies in how it can break through existing disciplinary systems to become the main subject of Chinese religious studies.
Zuo Peng identified several problematic tendencies in Marxist religious studies research that need correction. First is the "de-ideologization" tendency. Influenced by the trends of "non-Marxization" and "de-ideologization" prevalent for a period after the Reform and Opening Up, some scholars advocated that religious research should maintain a "neutral" stance, eventually turning "critical theology" into "eulogistic theology." Second is the excessive promotion of the cultural functions of religion. Third is the one-sided emphasis on the positive roles of religion. Fourth is the improper interpretation of the "Five Characteristics theory" of religion [14]. For a time in religious research, scholars spoke enthusiastically about the "Five Characteristics," while rarely touching upon the "Four Characteristics theory" [15] centered on religion's illusory nature. Some even intentionally or unintentionally obscured or denied the "Four Characteristics" while interpreting the "Five Characteristics."
Additionally, some scholars researched specific issues in the disciplinary construction of Marxist religious studies. For instance, Xu Zhijian believes that in constructing China's Marxist religious theory, it is vital to actively absorb the "nutritional resources" from Soviet textbooks.
VI. Research on the Party's Religious Work in the New Era
General Secretary Xi Jinping emphasized at the 2016 National Conference on Religious Work that the issue of religion is always a major issue that our Party must handle well in the governance of the country. 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 essential for promoting harmony and stability in the religious sphere and for maintaining national ideological security and long-term stability. Participating experts conducted in-depth discussions on how to improve the Party’s religious work in the New Era.
Preventing and resolving risks and hidden dangers in the religious sphere is a major task for the Party's religious work in the New Era. Tian Xinming pointed out that properly handling the relationship between freedom of religious belief and the ideological struggle is a scientific summary of the historical experience of the Party's long-term religious work and ideological struggle. He believes that since ideological work involves all areas of social life, the ideological struggle is inevitably linked to the religious field. Conversely, religion is a form of ideology, so religious work is inevitably related to ideology. Thus, the relationship between the ideological struggle and freedom of religious belief is a contradiction both within ideological work and within religious work. The propaganda and education of atheism must follow both the guiding principles of ideological work and the basic policies of religious work, thus embodying this contradictory relationship. From the perspective of the ideological struggle side of the contradiction, to persist in Marxism, one must oppose theism. This is because it is the work of strengthening the foundations for the Party and the state in the realm of thought and theory; it is the work of upholding the Party’s fundamental purpose and protecting the interests of the people; and it is an important part of 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 religion's ideological nature and its social entity nature; the contradiction between religious theism and its rich intellectual and cultural content; the contradiction between religion and the society in which it exists; and fourth, the contradiction between religion's long-term nature and its changeability.
Based on an analysis of both sides of the contradiction, to understand this pair of contradictions as a whole, one must fully implement the Party's principles and policies, unifying the conduct of the ideological struggle with the persistence of freedom of religious belief. Tian Xinming further noted that mastering this contradictory relationship involves several aspects. First, accurately identify the fields of struggle where Marxist atheism opposes theism. Second, accurately identify the target audience for atheism propaganda. Propaganda should be directed toward the broad masses; it should neither be aimed specifically at religious believers nor be limited only to the Communist Party. Third, properly handle the relationship between opposing theism and correctly treating religious culture. The clear opposition to theism must be unified with a correct treatment of religious culture. Fourth, properly handle the relationship between maintaining "militant atheism" in the ideological sphere and persisting in uniting the broad masses of religious believers around the Party and the government. Both religious work and ideological work are part of the cause of socialism with Chinese characteristics led by the Party, and their fundamental goals are consistent. This requires grasping unity within opposition and opposition within unity.
Yan Shaohua researched the history of the CPC’s handling of religious issues in the southern region of Xinjiang during the 1950s. She mentioned that when implementing religious policies in the 1950s, the CPC integrated the specific conditions of southern Xinjiang, adhered to the principle of the separation of church and state, and propagated the policy of freedom of religious belief in a strategic, phased, and group-specific manner. They cautiously and steadily advanced the democratic reform of the religious system, paid attention to uniting and educating religious figures, and established an anti-feudal united front, becoming a model for the CPC’s peaceful resolution of religious issues in ethnic minority areas. Li Chaoying, regarding the article "Attention Must Be Paid to How to Correctly Understand Religion," discussed the problem of understanding religion correctly. He emphasized that calling religion an "achievement" of the Reform and Opening Up is tantamount to hijacking the Reform and Opening Up. The limitation of human knowledge does not mean that the explanations and predictions provided by religion are valid. To study atheism only after clarifying the nature and types of religion is to place a restriction on atheistic research.
Additionally, experts and scholars researched specific issues that the Party's religious work needs to recognize and handle. Zhang Xiaochen studied the ideological security risks and responses to the online dissemination of religion. Wang Weiping analyzed ideological risks in forging a strong sense of community for the Chinese nation. Tu Jianhua surveyed the current status of contemporary "secret societies and cults" (huidaomen) [16]. Ning Yu explored the infiltration of religion and cults into universities since 2019.
The Sinicization of religion is the fundamental direction for actively guiding religion to adapt to socialist society and is also a focus of scholarly research. Zhu Xiaoming, drawing on the practice of compiling the General History of Chinese Religious Thought: Volume on the Primary Stage of Socialism, pointed out that the key milestones and major achievements in the evolution of contemporary Chinese religious thought—as well as the historical processes and experiences behind them—provide important inspiration for religious work in the New Era and for promoting the Sinicization of religion. First, religious work must be conducted 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 to steer developments, seizing the opportunity to reclaim sovereignty in the religious sphere. Fourth, do a good job in the united front work regarding representative figures in the religious circles. Fifth, rely on and mobilize the broad masses of people, including religious believers. Sixth, provide interpretations of religious doctrines and rules that conform to social progress and the requirements of the times. Seventh, recognize the differences between "contextualization," "localization," and "Sinicization." Eighth, leverage the roles of the three teams—government officials, scholars, and religious clergy—in the development of religious thought in New China. Zhu Xiaoming further noted that grasping the "relationship between freedom of religious belief and the ideological struggle" involves the contest between theism and atheism, but also the contest between correct and incorrect thoughts within religious circles. The targets, content, and requirements of these two are different, and their leadership systems and mechanisms should also be distinct to ensure clear responsibilities and effective implementation. The persistence in and propaganda of Marxist atheism should not target religious circles specifically, but the whole of society, with a focus on Party members, cadres, and youth. This exceeds the scope of united front work. It is suggested that leading 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)—should take the lead. This would further improve the system and mechanism for the Party's leadership over Marxist atheism research, propaganda, and education. As for the contest between correct and incorrect thoughts within religious circles, it should still be led primarily by the United Front Work Department and the Bureau of Religious Affairs, supporting and guiding religious circles to actively and consciously conduct this work, and being adept at identifying and summarizing typical cases and practical experiences of religious Sinicization in the New Era.
Zeng Chuanhui researched the issue of religious Sinicization from the perspective of the religious outlook in Chinese culture. He believes that traditional Chinese culture is colored by humanistic rationality, and the spirit of its religious outlook is highly consistent with the essence of the Marxist view of religion. Concepts such as "severing the communication between heaven and earth" (jue di tian tong) [17], "respecting ghosts and gods but keeping them at a distance" (jing gui shen er yuan zhi) [18], "establishing teachings through the way of the gods" (shen dao she jiao) [19], and "becoming a god through merit" (gong de cheng shen) [20] have all been critically inherited and promoted by the Party's theory on religious work in the New Era. Zhang Jiansong shared thoughts on the Sinicization of religion in the New Era. He argued that the period before the founding of the People's Republic of China in 1949 was the preparatory stage, focusing on the indigenization and "vernacularization" of foreign religions (excluding Taoism). The period from 1949 to 2015 can be called the initial or "pre-Sinicization" stage. Since 2015, the characteristic of the Sinicization of religion has been that various religions are accelerating their Sinicization process to meet the requirements of the New Era.
Regarding specific issues of religious Sinicization, scholars offered their views. Ding Tao argued that in persisting with the direction of the Sinicization of religion, the role of religious circles should not be overly exaggerated.
At the closing ceremony, Jia Runguo provided a summary of the conference. He noted that the leaders and scholars had all made excellent presentations, making this a very successful convention. Since the 2021 National Conference on Religious Work proposed to "strengthen the disciplinary construction of Marxist religious studies," the development of atheism in China has shown a positive trend, and 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 Requirements" (san ge wu bi) [21] proposed at the 20th National Congress of the CPC are also applicable to Marxist atheism and Marxist religious studies. We must study and implement the spirit of the 20th National Congress to compose an even more splendid chapter for Marxist atheism in the New Era.