Marxism Research Network
Unofficial English Translation

Experiences and Prospects of Marxist Atheism Publicity and Education in the New Era: The 10th Forum on Scientific Atheism and Chinese Atheism

Academic Society

To implement the essence of the important speeches delivered by General Secretary Xi Jinping at the 20th CPC National Congress and the 2016 and 2021 National Conferences on Religious Work, and to summarize and envision the publicity 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 Academic Annual Meeting 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 as a Discipline and the Project for Theoretical Research and Construction, 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 (Kexue yu wushenlun) serving as a co-organizer. The theme of the conference was "Publicity and Education of Marxist Atheism in the New Era: Experience and Prospects." Xin Xiangyang, Secretary of the Party Committee and Research Fellow of the CASS Institute of Marxism Studies, and Ding Hong, Deputy Secretary of the Party Committee and Research Fellow of Heilongjiang University, delivered speeches 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 Organ Party Committee and Director of the Department of Research on the Sinicization of Marxism at the Institute of Marxism Studies, presided over the closing ceremony. He Xinyuan, Deputy Director of the department, and others presided over the sub-forums. Provost Xu Shaogang, a member of the Party Leadership Group of the Central Institute of Socialism, attended the meeting. More than 130 experts and scholars from the Ethnic and Religious Affairs Committee of the National Committee of the CPPCC [1], the Central United Front Work Department, the Ministry of Education, CASS, the Central Institute of Socialism, the Central Party School (National Academy of Governance), Heilongjiang University, Shandong University, China University of Mining and Technology, Beijing Union University, Wuhan University, Sichuan University, Xinjiang University, Xinjiang Normal University, and other universities, research institutions, and Party schools (academies of governance) participated in the conference.

I. Research on the History and Experience of Publicity and Education of Marxist Atheism

The ten years since the start of the New Era have been extraordinary and unusual in the development process of the Party and the country, as well as in the development of Marxist atheist research, publicity, and education. Over the past decade, China's Marxist atheist publicity and education cause has achieved great success, accumulated good experience, and opened up new horizons. How to study and summarize the history and experience of these ten years to better guide the next stage of publicity and education work has become a focus of research for experts and scholars.

In his speech, Xin Xiangyang proposed that the report of the 20th National Congress provides a guide for us to summarize the achievements and experiences of the atheist publicity and education cause in the New Era and to open up a new situation for such work. He pointed out that over the past decade, atheist publicity and education have moved to a new level in terms of both research and practice. New progress has been made in atheist academic research, with a batch of research results emerging; atheist experts and scholars have actively provided suggestions and advice, receiving increasing attention from the Party and the state. Substantial progress has also been made in the practice of atheist publicity and education: first, by carrying out active ideological struggles [2] to distinguish right from wrong and expanding influence within theoretical circles; second, by taking to the podium to preach Marxist atheism to Party members, cadres, and young students; and third, by using the internet and new media for extensive publicity across society. At the same time, the "Two Combinations" [3] proposed in the report of the 20th National Congress provide an important subject for our atheist research. To implement the "first combination," we must strengthen the disciplinary construction of Marxist religious studies, including scientific atheism, focus on solving various practical problems involving religion and atheism in the New Era, reform and opening up, and socialist modernization, form theoretical results that advance with the times, and better guide China's religious work and atheist publicity and education practice. To implement the "second combination," we can link Marxist atheist thought with the atheist ideas in fine traditional Chinese culture and integrate them with the common values of the Chinese people today, constantly consolidating the historical and mass foundations for the Sinicization and modernization of Marxist atheism, allowing it to take firm root in China.

Jing Linbo discussed the construction and development of the journal Science and Atheism from the perspective of periodic development. He mentioned that in 2019, an in-depth analysis was conducted on certain indicators of the AMI (Chinese Humanities and Social Sciences Evaluation Report) index system, and a survey of the experiences and practices of journal editorial departments was carried out, resulting in the "Report on the Characteristic Development of Chinese Humanities and Social Science Journals." Based on the detailed AMI 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 from a theoretical perspective, further studying religious theory and Chinese and foreign atheist thought, promoting the Party's religious policies, and fostering relevant domestic and international academic exchanges.

Huang Yanhong reviewed the history of atheist research, publicity, and education in China and the Soviet Union, pointing out that Marxist atheist publicity and education need to strengthen research work. After the founding of the People’s Republic of China, Marxist atheist research was primarily initiated by Mr. Ren Jiyu [4]. During this period, Mr. Ren Jiyu established the China Association for Atheism, under whose organization "magnum opus" works such as the History of Chinese Atheism were researched and published. After 1987, the China Association for Atheism basically ceased its activities, entering a period where "no one spoke of atheism." Subsequently, atheist research results became increasingly sparse, to the point where the vast majority of religion-related books on the market did not promote atheism. Entering the New Era, atheist research has become active again, but the number of published works remains small. Atheist research 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, social and academic-theoretical circles pivoted rapidly, resulting in a situation where no one studied atheism. Thereafter, although the CPSU repeatedly emphasized atheist publicity and education, it was to no avail due to the lack of support from atheist research. Regarding our country, although relevant departments want to carry out targeted atheist publicity and education, they found through investigation that there is no force available to carry out this work. Therefore, research work must be strengthened first—from academic and theoretical circles to Party members, cadres, and the broad ranks of teachers—gradually radiating out to the whole of society.

Han Qi delivered a report on the development of Marxist atheist publicity and education in the New Era. She argued that the National Conferences on Religious Work in 2016 and 2021 made important deployments for the publicity and education of Marxist atheism, directly promoting the development of atheist research and publicity work. Taking 2016 as a watershed, Marxist atheist publicity and education work in the New Era can be divided into three stages: before 2016 was a period of difficult accumulation; 2016–2021 was a period of stable rejuvenation; and after 2021, it entered a stage of relatively rapid development. Summarizing the development of these ten years, the primary experience is to promote policy through academic research and to lead social practice with policy. The publicity and education of atheism must rely on the disciplinary construction of scientific atheism, keep pace with national ideological publicity, and extensively utilize the power of new media.

Zhang Ge studied the paradigm innovation of Marxist atheist education in the ten years of the New Era. Marxist atheist education in this decade can be divided into five modes or paradigms. First is the "fragmentary integration" mode, where the essence is frontline teachers integrating Marxist atheism into existing ideological and political courses based on their own professional backgrounds. Second is the "Curriculum Ideological and Political" mode [5], which involves teaching Marxist atheism through the integrated "curriculum sovereignty" approach. Third is the "thematic training" mode, which involves setting up independent special lectures, training, and workshops on Marxist atheism. Fourth is the "thematic embedding" mode, where atheist thematic courses are embedded into public courses with higher degrees of freedom. Fifth is the "systematic narrative" paradigm, which involves establishing independent, professional, and systematic Marxist atheist courses with a complete pedagogical system. It is believed that with the high level of importance and strong support from the Party Central Committee, and through the research and practice of experts, the paradigms of Marxist atheist education will continue to innovate in the future, together writing a new chapter for Marxist atheist education work.

II. Research on the Basic Theory of Marxist Atheist Publicity 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 research and promoting its publicity and education. Centering on the basic theory of Marxist atheism, participating experts put forward innovative and forward-looking views based on their professional backgrounds.

Zhao Wenhong believes that atheist research in China is a task conducive to researchers strengthening and manifesting their patriotism. He believes that what is most attractive about China's atheist research team is not yet their atheist research itself, but rather the strong patriotic sentiment they display, for three reasons. First, atheist research strengthens the identification with and love for the culture of the motherland. The worldview of atheist researchers determines their natural affinity and seamless integration [6] with the motherland’s culture, which naturally strengthens their identification and love, manifesting a profound patriotism. Second, defending the motherland’s culture and interests 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 devoted to the country, with no regrets. Third, the struggle against separatist forces that use religion as a tool to split the country highlights the patriotism of atheist researchers. Exemplars in this regard include Mr. Zhu Weiqun and Mr. Zhu Xiaoming. When defending national interests and struggling against acts that violate or damage them, China's atheist researchers possess the loyalty and courage of warriors, acting with imposing righteousness [7], moving forward with indomitable will, and cleaving through the wind and waves. Their strong patriotism has granted atheists and atheist research an even higher moral status and more powerful moral strength.

Wang Zhen explored the guarantee and expansion of human freedom, security, and creativity by atheism. She argued, first, that in the New Era, atheist national governance based on the inheritance of "not speaking of extraordinary forces or chaotic spirits" [8] has become a principle and a state of true self-awareness; second, that in the New Era, the contemporary soil for national governance through "establishing religions to teach the people" [9] has undergone fundamental changes. 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 in Marx’s aesthetic thought. He argued that the practical and materialistic essence of Marxist philosophy determines the scientific atheist premise of its 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 functions.

The atheistic thought of the early leaders of the Communist Party of China (CPC) is a focal point of research into the basic theories of Marxist atheism. Huang Chao studied Li Da’s Marxist atheism and his thoughts on women’s liberation. He argues that, based on the fundamental standpoint of Marxist atheism and proceeding from the perspective of human liberation, Li Da traced the social roots, historical evolution, and religious constraints of women’s issues, profoundly interpreting the inherent consistency between women’s liberation, proletarian liberation, and the liberation of all humanity. Liu Fujun studied the atheistic thought in Mao Zedong’s Report on an Investigation of the Peasant Movement in Hunan. He contends that this work answered major theoretical and practical questions—such as how the Party should understand theocratic power, why it must be overthrown, and how to do so—during the New Democratic Revolution [10]. It blazed a trail for the Sinicization of Marxist atheistic thought and elucidated important principles and strategies for Marxist atheistic publicity and education. By achieving significant success in eradicating superstition and overthrowing theocratic power while leading the peasant movement, it offers enlightenment for deep research into the Sinicization of Marxist atheistic thought in the New Era, for fully recognizing the long-term and complex nature of the roots of theism under socialist conditions, and for persisting over the long term in Marxist atheistic publicity and education. Yang Lan researched the discussions on atheism in New Youth [11]. She believes that the cultural enlightenment of New Youth treated the "negation of ecclesiastical authority" as a vital component of breaking with traditional conservatism and advocating for science, linking it to the critique of the feudal autocratic system. Liang Shan studied the understanding of Christianity among Chinese intellectuals who encountered Marxism during the New Culture Movement [12]. She argues that on the eve of the founding of the CPC, as the Anti-Christian Movement was about to begin, the understanding and attitudes of these pioneers toward Western religion laid a foundation for the Party’s future formulation of religious and united front policies, while also serving as a preliminary attempt to integrate Marxism into the practice of the Chinese revolution. Additionally, Li Yong studied Li Dazhao’s early rationalist critique of religion.

III. Research on the Practical Exploration of Marxist Atheistic Publicity and Education

Practice is the sole criterion for testing truth. Scientific theories must withstand the test of practice. Since the 18th CPC National Congress, various localities have conducted a series of practical explorations centered on how to carry out Marxist atheistic publicity and education, forming models that suit local realities. Participating experts and frontline teachers used the forum to share and exchange the practical experiences of their respective units.

Marxist atheistic education targets the broad masses but emphasizes three key groups: youth, the peasantry, and Party members and officials. Professor Gu Guanghai from the School of Marxism at Xinjiang University introduced the university’s practices in atheistic education for college students. He noted that conducting atheistic 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 [13], and cultivating the correct attitudes, concepts, and methods for Xinjiang’s officials at all levels to handle religious issues. To ensure students understand Marxist atheism, the School of Marxism, with strong support from the Chinese Atheism Society, established an independent Marxist atheism curriculum in the autumn of 2022. First, for undergraduates, they offered a general education elective titled "Introduction to Marxist Atheism" and specialized courses for students majoring 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 the Teaching Materials for Marxist Atheism. However, challenges remain: first, in terms of ideological understanding; second, regarding professional teaching staff—both existing and new teachers require strengthened training in Marxist atheism; and third, the proportion of Marxist atheistic content in undergraduate ideological and political theory textbooks remains low. He suggested strengthening research into Marxist atheistic education, increasing the recruitment and cultivation of teachers, and encouraging teachers to integrate atheistic education into their pedagogy. Meanwhile, Zhang Xue researched Marxist atheistic education for "Gen Z" college students through the lens of interaction ritual chains.

Sui Shuqing studied long-term mechanisms for conducting Marxist atheistic publicity and education among the peasantry, primarily including mechanisms for overall coordination, research and determination of content, selection and innovation of forms, auditing and cultivation of personnel, and assessment and evaluation. Concurrently, Zhang Fang researched the status, problems, and countermeasures of atheistic publicity and education at the rural grassroots level in southern Xinjiang.

Peng Wuqing studied the current state, problems, and countermeasures of atheistic publicity and education in border regions. He argued that current work suffers from "insufficient understanding, leading to a failure to guide practice with theory" and a "lack of widespread publicity and education." He suggested: first, raising the political stance [14], with Party committees directly issuing specific requirements and measures; second, incorporating atheism into relevant publicity and training programs; and third, creating favorable social conditions and an atmosphere for atheistic education.

Furthermore, Wang Qichang researched difficulties and responses regarding atheistic education for Party members and officials. Xu Lin argued that the lyrics of The Internationale are the theoretical and practical foundation of Marxist atheism, suggesting its inclusion in textbooks and its performance—along with the display of its lyrics and imagery—at important occasions.

IV. Research on the Relationship between Marxist Atheism and the Marxist Study of Religion

The Marxist study of religion is essentially a form of scientific atheism; conducting research on Marxist atheism is an inherent requirement for strengthening the discipline of the Marxist study of religion. How, then, should we view the relationship between the two? Participating experts engaged in a deep discussion on this.

Li Shen proposed that to engage in atheistic work, one must study religion even more deeply and comprehensively than scholars of religious studies. While a scholar of religious studies might produce research merely by describing phenomena, a deeper study requires exploring the internal connections of religious issues. For those in atheistic work, one cannot stop at description; one must go deep. Even that is insufficient—one must move beyond religious issues to critique the various fallacies of theology. At the end of 2021, the National Conference on Religious Work emphasized the "strengthening of the discipline of the Marxist study of religion." This was a call to arms for the cause of Chinese atheism and the Chinese study of religion from the CPC Central Committee with Comrade Xi Jinping at its core. Consequently, the Teaching Materials for the Marxist Study of Religion were compiled. He hoped this would serve as an achievement of the Society contributed to the cause of Chinese atheism and a modest contribution to the development of the Marxist study of religion in China.

Zhang Xinying argued that the Marxist study of religion cannot exist without the discipline of atheism. General Secretary Xi Jinping has been very clear and resolute regarding the persistence in and publicity of Marxist atheism and the containment of the spread of religious theism. This is completely consistent with the fundamental goal of cultivating research teams and strengthening the discipline of the Marxist study of religion. It is a vivid manifestation of how, after the 18th National Congress, General Secretary Xi Jinping effectively brought the construction of mainstream ideological positions into the scope of the Party’s religious work, transforming the relationship with united front work from "two separate skins" into a "two-handed approach, with both hands being tough" [15]. Since the 18th National Congress, the Party’s theory on religious work in the New Era—with the General Secretary’s series of important discourses on religious issues as its core—has elevated the foundational status of the Marxist atheistic worldview to the level of a "major principle" in the Party’s governance and self-construction. This gives the Party’s religious work in the New Era a "total" strategic positioning that transcends narrow "religious affairs" within the perspective of the Holisitic Approach to National Security and the modernization of the national governance system. Only within this framework can the research and elucidation of the Party's theories and policies on religious work—including atheistic theory and its educational methods—be strengthened as a key aspect of the Marxist study of religion. In the current situation, the religious studies community must be wary of "putting old wine in new bottles" in the name of the "Marxist study of religion." We must prevent the discipline from falling into the predicament warned of by General Secretary Xi Jinping: "entering the New Era physically while the mind remains in the past, viewing problems, making decisions, and advancing work with old concepts, old routines, and old methods."

Xi Wuyi noted that the key to advancing the Marxist study of religion in the New Era is to uphold Marxist atheism as a major principle. This ensures that Marxist atheism, as the mainstream ideology, maintains its dominant position in the minds of the masses. To consolidate the guiding role of Marxism and enhance the attraction and cohesion of socialist ideology, the nature of scientific atheism must not be distorted, nor its role ignored. Public opinion attempting to excise scientific atheism from the Marxist view of religion and socialist ideology is dangerous. Such a move would be inconsistent with historical and contemporary secularization trends and contrary to China’s humanistic tradition.

Jia Runguo pointed out that Marxist atheism is the "hard core" discipline of the Marxist study of religion, and its researchers are the "hard core" of the research team. He argued that we must handle three relationships: first, the relationship between Marxist atheism and the Marxist study of religion, which the Chinese Atheism Society must clarify; second, the relationship between the Marxist study of religion and Western religious studies, which involves analyzing and critiquing the latter as part of atheistic research and publicity; and third, the relationship between the Marxist study of religion and current Chinese religious studies. He noted that since the 2021 National Conference on Religious Work, the cause of atheism in China has developed well, with universities responding to and implementing the spirit of the conference [16]. He suggested that Schools of Marxism nationwide establish research directions for the Marxist study of religion.

V. Research on the Disciplinary Construction of the Marxist Study of Religion

At the 2021 National Conference on Religious Work, General Secretary Xi Jinping called for strengthening the discipline of the Marxist study of religion and cultivating the "three teams" [17]. How should this be done? The participating experts offered their suggestions.

Zheng Xiaoyun pointed out that the talent foundation for the development of the Marxist study of religion 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, who also founded the Institute of World Religions at the Chinese Academy of Social Sciences. During his tenure as director, Ren emphasized the policy of "cultivating a research team for the Marxist study of religion and strengthening Marxist religious research." She further noted that to deeply study and implement the spirit of the 20th CPC National Congress, we must innovatively promote the high-quality development of the Marxist religious research team within the process of Chinese-path modernization. Researchers should persist with Marxism as their guide and consciously integrate the theoretical system of socialism with Chinese characteristics throughout their teaching and research. They should focus on the inherent connection between socialist ideology and scientific atheism, strengthening research into the relationship between the research team and the construction of the discipline.

Lü Jianfu believes that religious studies currently faces three major systemic bottlenecks: first, the bottleneck of physical research institutions; second, the bottleneck of academic social organizations; and third, the bottleneck of the disciplinary system of religious studies. Among these, only the bottleneck regarding academic social organizations is expected to be broken through first. Currently, national-level academic social organizations for religious studies include the Association for Religious Studies and the Association for Atheism. The former is primarily composed of academia and religious circles researching religion, while the latter is primarily composed of academia. This dictates that the Association for Religious Studies cannot become the main body for the construction of Marxist religious studies, as one cannot require the religious personages therein to adhere to the Marxist view of religion; nor is it possible for those scholars holding positions from Western religious studies or apologetic stances to adhere to the Marxist view of religion. The Chinese Association for Atheism is composed of scholars researching religion and science, all of whom fall within the scope of adhering to the Marxist view of religion. The purpose of the association is also to publicize and promote Marxist atheism, which is fully integrated with Marxist religious studies. Here, [the speaker] calls upon the Chinese Association for Atheism to shoulder the heavy responsibility of strengthening the discipline of Marxist religious studies in the New Era, to further connect, expand, and unite the national pool of professional talents in Marxist religious studies, and to become a platform for exchange in Marxist religious studies research. Furthermore, Lü Jianfu pointed out that the current disciplinary system and setup of religious studies have resulted in three consequences: first, Marxist religious studies has been weakened and diluted, with religious studies theory tending toward Western religious studies and religious-culturalism. Second, the sub-disciplines of religious studies have merged with religion itself; scholars have moved from professional passion to religious passion, and even to defending, living off [18], or joining religions, blurring the boundary between religious studies and religion. Third, the power of general theoretical research and practical problem research on religion is very weak, proving incapable of addressing major theoretical and practical religious issues and playing a limited role in major decision-making for the Party and the state. In this regard, it is mostly "outsiders" who effectively play a role. The key to strengthening the disciplinary construction of Marxist religious studies lies in how Marxist religious studies can break through the existing disciplinary system to become the disciplinary main body of Chinese religious studies.

Zuo Peng argued that several problematic tendencies in Marxist religious studies research need to be corrected. First is the tendency toward de-ideologization in religious research. Influenced by the trends of "non-Marxization" and "de-ideologization" during a certain period after the reform and opening up, some scholars advocated that religious research should maintain a "neutral" position, which ultimately turned "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 role of religion. Fourth is the improper interpretation of the "Five Characteristics" [19] of religion. In religious research during a certain period, scholars spoke enthusiastically about the "Five Characteristics" of religion while rarely touching upon the "Four Characteristics" [20] centered on its illusory nature; even in the interpretation of the "Five Characteristics," the "Four Characteristics" were intentionally or unintentionally obscured or negated.

Additionally, some scholars researched specific issues in the disciplinary construction of Marxist religious studies. For instance, Xu Zhijian argued that in the theoretical construction of Marxist religious studies in China, it is very important to actively absorb the nutritional resources from Soviet textbooks.

VI. Research on the Party's Religious Work in the New Era

At the 2016 National Conference on Religious Work, General Secretary Xi Jinping emphasized that the religious issue is always a major issue that our Party must handle well in governance, and 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 reunification of the motherland. Doing a good job in the Party's religious work in the New Era is an important task for promoting harmony and stability in the religious field and safeguarding national ideological security and long-term peace and stability. Participating experts conducted in-depth discussions on how to perform the Party's religious work in the New Era well.

Preventing and defusing risks and hidden dangers in the religious field is an important task of the Party's religious work in the New Era. Tian Xinming pointed out that properly grasping the relationship between freedom of religious belief and the ideological struggle is a scientific summary of the Party's long-term historical experience in religious work and ideological struggle. He argued that ideological work involves all areas of social life, and the ideological struggle is inevitably linked to the religious field. On the other hand, religion is a form of ideology, and religious work is inevitably related to ideology. Therefore, the relationship between the ideological struggle and freedom of religious belief is both a contradiction within ideological work and a contradiction within religious work. Atheist publicity and education must follow both the guiding principles of ideological work and the basic guidelines of religious work, and thus this contradictory relationship runs through it. From the aspect of the ideological struggle within the contradiction, adhering to Marxism requires opposing theism. This is because it is work to strengthen the foundations for the Party and the state in the field of thought and theory; work to uphold the Party's fundamental purpose and safeguard the interests of the people; and important work to strengthen the Party's ideological and political building. From the other aspect of the contradiction, religion is a unity containing multiple contradictions. These include the contradiction between the ideological nature and social entity nature of religion, the contradiction between the theism of religion and its rich ideological and cultural content, and the contradiction between religion and the society in which it exists. Fourthly, there is the contradiction between the long-term nature and the mutability of religion.

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 guidelines and policies, unifying the conduct of ideological struggle with the adherence to freedom of religious belief. Tian Xinming further pointed out that grasping this contradictory relationship includes mastering the following aspects: First, accurately grasp the field of struggle in using Marxist atheism to oppose theism. Second, accurately grasp the target of atheist publicity. Publicity should be directed toward the broad masses. It should neither be specifically targeted at religious believers nor limited to within the Communist Party. Third, properly grasp the relationship between opposing theism and correctly treating religious culture. One must unify a clear-cut opposition to theism with a correct treatment of religious culture. Fourth, properly grasp the relationship between persisting in militant atheism in the ideological field and persisting in uniting the broad masses of religious believers around the Party and the government. Religious work and ideological work are both part of the cause of socialism with Chinese characteristics led by the Party, and their fundamental purpose is consistent. This requires grasping unity within opposition and grasping opposition within unity.

Yan Shaohua researched the history of the Communist Party of China's handling of religious issues in the southern region of Xinjiang during the 1950s. She mentioned that when the CPC implemented the Party's religious policy in the 1950s, it combined the specific conditions of southern Xinjiang, adhered to the principle of the separation of politics and religion, and publicized and implemented the Party's policy of freedom of religious belief in a categorized, strategic, and phased manner. It cautiously and steadily promoted the democratic reform of the religious system, 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, in response to the article "We Must Pay Attention to How to Correctly Understand the Issue of Religion," discussed how to correctly perceive religion. He emphasized that describing religion as an achievement of the reform and opening up is "kidnapping" the reform and opening up. The fact that human knowledge is limited does not mean the explanations and predictions provided by religion are valid. To study atheism only after first clarifying the nature and types of religion is to place a restriction on atheist research.

In addition, experts and scholars researched specific issues that the Party's religious work needs to recognize and handle. Zhang Xiaochen researched 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 [21]. Ning Yu explored the penetration of religions and cults in universities since 2019.

The Sinicization of religion is the fundamental direction for actively guiding religions to adapt to socialist society and is also a focus of scholarly research. Zhu Xiaoming, combining his experience in compiling the "General History of Chinese Religious Thought: Volume on the Primary Stage of Socialism," pointed out that the key nodes, major achievements, historical processes, and historical experiences in the evolution of contemporary Chinese religious thought possess important revelatory and referencing significance for doing religious work in the New Era and promoting the Sinicization of religion. First, religious work must be conducted in combination with the central tasks and political activities of each period. Second, the Party and government provide political leadership and action orientation to promote the evolution of religious thought. Third, the government follows the trend to reclaim sovereignty in the religious field whenever the opportunity arises. Fourth, do a good job in the united front work regarding representative figures in religious circles. Fifth, rely on and mobilize the broad masses of the people, including religious believers. Sixth, make interpretations of doctrines and rules that conform to social progress and the requirements of the times. Seventh, recognize the differences between contextualization, localization, and Sinicization. Eighth, give play to the role of the "three teams" of politics, education, and academia in the development of religious thought in New China. Zhu Xiaoming further pointed out that grasping the "relationship between freedom of religious belief and the ideological struggle" involves the contest between theism and atheism, as well as the contest between correct and incorrect thoughts within religious circles. Because the targets, content, and requirements of the two are different, the leadership systems and mechanisms should also be distinguished to ensure clear responsibilities and effective implementation. Persisting in and publicizing Marxist atheism is not targeted at the religious circles but at the whole of society, focusing 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 Party member and cadre education), the Central Propaganda Department (responsible for ideological work), and the Ministry of Education (responsible for school education) take the lead in implementation to further sound and perfect the system and mechanism of the Party's leadership over Marxist atheist research, publicity, and education. The contest between correct and incorrect thoughts within religious circles should still be led primarily by the United Front Work Department and the Religious Affairs Bureau, supporting and guiding religious circles to actively and consciously engage in it, and being adept at mobilizing, discovering, and summarizing typical cases and practical experiences of the Sinicization of religion in the New Era, guiding according to the circumstances and continuously opening up the practical path for the Sinicization of religion in the New Era.

Zeng Chuanhui researched the issue of the Sinicization of religion from the perspective of religious views in Chinese culture. He argued that traditional Chinese culture is colored by humanistic rationality, and the spirit of its religious view is highly consistent with the essence of the Marxist view of religion. Concepts such as "severing the communication between heaven and earth" [22], "respecting ghosts and gods but keeping them at a distance" [23], "establishing teachings through the way of the gods" [24], and "becoming a god through merit" [25] have all been critically inherited and carried forward by the Party's theory of religious work in the New Era. Zhang Jiansong shared several thoughts on the Sinicization of religion in our country in the New Era. He argued that the founding of the People's Republic of China in 1949 serves as a boundary: the period before was the preparation stage for the Sinicization of religion in our country—the stage of localization and indigenization of foreign religions (excluding Taoism). From 1949 to 2015, this period is called the initial stage or the pre-Sinicization stage of Sinicization. Starting from 2015, the characteristic of the stage of Sinicization of religion in our country is that various religions are adapting to the requirements of the New Era and accelerating the process of Sinicization.

Experts and scholars put forward their own views on specific issues of the Sinicization of religion. Ding Tao argued that in adhering to the direction of the Sinicization of religion in our country, the role of religious circles should not be overly elevated.

At the closing ceremony, Jia Runguo provided a summary of the conference. He pointed out that the leaders, experts, and scholars at this meeting all made excellent speeches, and it was a very successful convention. Since the 2021 National Conference on Religious Work proposed to "strengthen the disciplinary construction of Marxist religious studies," the development situation of the cause of atheism in our country has been favorable, and various universities have begun to respond to and implement the spirit of the conference. Overall, research in Marxist atheism has a long way to go [26], and we should have confidence. The "Three Musts" [27] proposed at the 20th CPC National Congress are also applicable to Marxist atheism and Marxist religious studies. We must study and implement the spirit of the 20th CPC National Congress and compose a more magnificent chapter for Marxist atheism in the New Era.