The present situation of religion in China
The change of the mainstream Confucian religious view in China’s history during the Republic of China from the founding of New China to the establishment and practice of the contemporary new religious view in 1956. The progress and mistakes of the national religious theory from 1957 to 1976, the innovation of the religious theory with China characteristics since the reform and opening up, and several cognitive problems in implementing the basic principles of the party’s religious work
General Secretary of the Supreme Leader emphasized at the Central United Front Work Conference that ethnic work and religious work are all overall work. Religious work is essentially mass work. We should fully implement the party’s policy of freedom of religious belief, manage religious affairs according to law, adhere to the principle of independence and self-management, and actively guide religion to adapt to socialist society. To actively guide religion to adapt to the socialist society, we must adhere to the direction of China, improve the level of legalization of religious work, treat the social role of religion dialectically, pay attention to the role of religious figures, and guide religious efforts to serve the promotion of economic development, social harmony, cultural prosperity, national unity and the reunification of the motherland. The speech highly summarized the importance of religious work and the connotation of the Party’s principles and policies on religious work, especially expounded the four "musts" of actively guiding religion to adapt to the socialist society, and first emphasized that "we must adhere to the direction of China", which was very meaningful. This is not only the latest incisive summary of the religious work experience since the founding of New China, but also contains the historical wisdom of Chinese civilization in dealing with religious issues.
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The mainstream Confucian religious view in China’s history
Historically, the mainstream society and politicians in China have been mainly guided by Confucian views on religion. Confucius famously said, "Stay away from ghosts and gods". He is not keen on the way of ghosts and gods, but he takes a "respect" attitude towards the religious beliefs of ordinary people. Ceng Zi, a student of Confucius, said, "Be cautious in pursuing the future, and people’s morality will return to thick.". Pursuing the distance carefully is ancestor worship, whose function is to make the moral fashion of ordinary people simple and honest, which is the moral function of religion today. Later, Yi Zhuan summarized this function as "teaching by Shinto", which means that the way of ghosts and gods is regarded as a means of moral education. This is the attitude of Confucianism towards religion. Under the influence of Confucius, the mainstream society in China is "moderate" towards religion. Although China’s dynasties were autocratic politically, they were pluralistic and inclusive in cultural and religious policies. After Buddhism and Islam were introduced into China, their contents and forms changed. For example, Zen Buddhism appeared in China, advocating human Buddhism; Chinese Islam does not pursue the unity of politics and religion, and its exclusiveness is greatly weakened. Is Confucius’ thought a religion? My point of view is that Confucianism is basically not a religion, but an ethical anthropology in the East, because Confucius does not talk about the problem of afterlife and ghosts and gods, and the view without gods and the other side cannot be called religion. Confucius spent his whole life talking about how to be a man and how to govern the country."University" summed up these views as: self-cultivation, keeping the family in order, governing the country and leveling the world. Confucius was a thinker and educator, not a religious teacher. Of course, Confucius’ thoughts are also religious, for example, "fearing fate" and attaching great importance to religious sacrifices.
In addition, Confucianism says that "harmony is precious", "harmony is different" and "Tao is parallel but not contradictory", and the concept of harmony is the most abundant in Confucianism. This has enabled China to accommodate many religions. After Wei and Jin Dynasties, Confucianism, Buddhism and Taoism came into being in parallel and multi-religious coexistence. Buddhism spread to China, there are objections, but the mainstream of society is accepted; After Taoism flourished, there was room for its existence. Later, Christianity and Islam also spread to China and became a part of China’s multi-religions. As long as the relevant religions are patriotic, law-abiding and good-advised, there is a reasonable and legal space for their existence in China. Because the mainstream Confucianism in China is tolerant and moderate, there are many religious categories in China, which is rare in the world. The world’s three major religions and their main sects have spread in China, as well as ethnic religions such as Taoism, as well as a large number of folk religions and various primitive worship, so some people say that China is the "United Nations of religions". Today, there are five religions in China, namely Taoism, Buddhism, Islam, Christianity and Catholicism. Except Taoism, the other four religions are foreign religions, which shows the inclusiveness of China’s religious culture. Harmony is the main theme among religions. You have me and I have you. The doctrines of various religions are moderate, and extremism is difficult to develop. In the long-term historical development, religions in China have formed a profound and fine tradition.There are mainly: patriotism and love of teaching are highly unified, with doing good deeds as the first meaning, advancing with the times, being brave in innovation, symbiosis and mutual prosperity, mutual respect and learning, politics leading and teaching assisting, teaching not doing politics, culture promoting and civilized exchanges, national subject, and internal and external integration. For more than 2,000 years, Chinese has had a universal basic belief, that is, to respect the ancestors of heaven and law, but it does not exclude other religions. The core of China’s belief culture is Confucianism, Buddhism and Taoism. Confucianism is not a religion, but it plays the role of western Christianity. When Buddhism entered China, it successfully connected with Confucianism and Taoism, and there was Zen Buddhism in China. China’s Islam has also made great achievements in the direction of China. The China process of Christianity in China (in a broad sense) is facing various difficulties, but it is also advancing steadily. In the history of China, religions have basically maintained peace and harmony. There is no religious war or inquisition, and they can become good neighbors. Although there were frictions, there were also "three martial arts and one incident" to destroy the Buddha, but the duration was short, and religious confrontation could not become a tradition. In history, religion has never created a huge obstacle to social reform and progress, but it is a kind of help.
Changes of mainstream religious views in the Republic of China
Since modern times, the religious view of mainstream society in China has changed, and the treatment of religion is no longer moderate and inclusive, but radical and negative, especially after the Revolution of 1911, religion has been constantly impacted. This is because China’s modern society is relatively backward and has suffered too much humiliation from the West. In order to liberate and revitalize the country independently, people think that China’s culture lacks democracy and science, so they should learn from the West and save the country with science and democracy. China needed democracy and science, but scholars in the Republic of China didn’t see that when the West developed democracy and science, Christianity was not replaced, but reformed it to serve modernization. At that time, the theory of "religious substitution" was popular in academic circles, arguing that there was no religious position in China’s future cultural construction. Cai Yuanpei proposed aesthetic education to replace religion, Chen Duxiu and Hu Shi proposed science to replace religion, Liang Shuming proposed ethics to replace religion, and Feng Youlan proposed philosophy to replace religion. So at that time, people ignored the study of religion. During the period of the Republic of China, Buddhism and Taoism were also proposed to "develop learning through temple property", and the National Government confiscated many temple properties. In fact, it looked down on Buddhism and Taoism and wanted to restrict it. At the same time, a "non-Christian movement" took place, totally denying Christianity, with a fierce attitude. At that time, the mainstream of academic circles was dominated by scientism and belittled religion on the grounds of "unscientific". In fact, the major religious subjects performed well in War of Resistance against Japanese Aggression and the democratic revolution, which is commendable.
从新中国成立到1956年当代新宗教观的建立和实践
这一时期的宗教观体现了唯物史观与中国实际的结合，理论上有所创新，政策健康，实践成果辉煌，是新中国宗教工作的黄金时期。中国共产党在革命年代确立的民族平等和尊重保护宗教信仰自由的政策，新中国成立之后不仅继承下来，而且加以发扬。尤其在和平解放西藏、进军新疆、实现全国统一的过程中，解放军和党的干部忠实执行民族宗教政策，起了关键作用。1951年5月，毛泽东对主持西藏工作的张国华说：“你们在西藏考虑问题，首先要想到民族和宗教这两样事，一切工作必须慎重稳进。”从而“慎重稳进”成为党处理民族宗教问题的基本方针。十七条协议明确规定：实行宗教信仰自由政策，保护喇嘛寺庙，尊重西藏人民的宗教信仰自由和风俗习惯。1952年10月毛泽东接见西藏代表团时说：“共产党对宗教采取保护政策”，“今天对宗教采取保护政策，将来也仍然采取保护政策。”由于民族宗教政策符合马克思主义和中国国情，特别是能够对藏传佛教和伊斯兰教加以正确对待，在短时间内，中国顺利实现了统一大业（台湾除外），It ended the unstable and turbulent state in Xinjiang, Tibet and other ethnic areas that existed for a long time because of imperialist intervention and the corruption and incompetence of the old China government. The national feelings were unprecedentedly harmonious and the construction industry developed rapidly.
In terms of Christianity and Catholicism, it is mainly to carry out anti-imperialist patriotic movements, eliminate imperialist forces and influences, and establish patriotic church groups run by China Christians, such as the Christian "Three Self" Patriotic Association and the Catholic Patriotic Association. Buddhism and Taoism in Han Dynasty mainly get rid of the influence of feudal system, advocate self-reliance and participate in social construction.
From the perspective of how to treat and deal with religious issues, the mainstream religious theory and practice at that time can be summarized into two theories, namely, the theory of five natures and the theory of United front. On behalf of the Central Committee, Comrade Li Weihan, then head of the United Front Work Department of the Central Committee, put forward the theory of five religions: mass, long-term, complexity, nationality and internationality. Religion is not only regarded as a world outlook and spiritual culture, but also fully seen the social attributes of religion, which is a living social force and social culture with great influence and stability. Therefore, religious work must not be simplified, but should be taken seriously. The mass nature of religion makes us understand that the attitude towards religion is the attitude towards believers, which must be respected and cannot be forced to order. The long-term nature of religion makes us consciously overcome impatience and not regard religion as the remnants of old culture and rush to destroy it, because the roots of religion will exist for a long time and religious work must make long-term plans. The complexity of religion requires us to understand the multiple structures and diverse forms of religion itself, its multi-faceted relationship with social politics, economy and culture, and the duality of its social functions. Only by fully studying and understanding it can we do a good job in religious work. The nationality of religion tells us that religious issues are intertwined with ethnic issues. In China, religious issues are an important part of ethnic issues, and religious work is related to national unity and national unity. The internationality of religions makes us pay attention to the transnational influence of the three major religions in the world and the international communication of religions.由此宗教工作与中国的外交事业联系起来。统战论是中国共产党处理与宗教界爱国人士关系的方针。鉴于中国宗教界大多数在革命与建设中有良好表现，故中国共产党把宗教界作为团结对象，是朋友不是敌人。
1957年至1976年民族宗教理论的进展与失误
这一时期，民族宗教工作在理论与实践上既有开拓，也有失误和倒退。毛泽东在1957年发表的《关于正确处理人民内部矛盾的问题》中指出：“我们不能用行政命令去消灭宗教，不能强制人们不信教。不能强制人们放弃唯心主义，也不能强制人民相信马克思主义。”他肯定了宗教信仰是思想问题和人民内部问题，不能用强制方法解决。这一时期强调宗教信仰自由政策并明确反对用行政命令消灭宗教，坚持了马克思主义宗教观。
从1957年反右派斗争起，经过1958年大跃进，到1962年反右倾斗争，强调千万不能忘记阶级斗争，再到1963年起开展的“四清”运动，“左”倾思潮逐渐抬头，民族宗教领域不断受到冲击。一是强调“民族问题实质是阶级问题”，把民族宗教领域阶级斗争扩大化。二是大量关闭拆除宗教寺庙，有些地方粗暴限制宗教正常活动。三是坚持正确路线的李维汉同志遭到批判，造成思想混乱，民族宗教工作开始走偏。
1966年至1976年“文化大革命”时期，领导人错误地贯彻“以阶级斗争为纲”的路线，各项工作包括民族宗教工作遭到全面破坏，宗教活动停止，宗教场所和文物被大量毁坏，宗教界人士被当作“牛鬼蛇神”遭到横扫和迫害。这是中华民族的一场大浩劫，也是民族宗教领域的一场大灾难。
改革开放以来中国特色宗教理论的创新
改革开放后，我们进行了反思，认为“文革”的做法完全违背了马克思主义。恩格斯说：“一切宗教都不过是支配着人们日常生活的外部力量在人们头脑中的幻想的反映，在这种反映中，人间的力量采取了超人间的力量的形式。”他指出了宗教存在的深刻根源，因此反对向宗教宣战。这种唯物史观是马克思主义宗教观的理论基石。
By bringing order out of chaos, religious work has returned to the Marxist track. There are the following signs:
One is the 19th Document in 1982, which summarized the experience and lessons of the Party and the government on religious issues and pointed out that religion will exist for a long time in socialist society. After religion entered the socialist society, its functions have undergone fundamental changes, mainly contradictions among the people; The fundamental task of religious work is to unite religious people with non-religious people and devote themselves to socialist modernization. This is our party’s new understanding of religion.
Secondly, in 1993, the Central Committee proposed "actively guiding religions to adapt to socialist society". I think the theory of religious adaptation is of great significance. It is the first positive affirmation that religion and socialist society have something in common and can adapt to each other, which is a new development of Marxist religious view.
Thirdly, since the 21st century, the central government has proposed to give full play to the positive role of religion in building a harmonious society, emphasizing the theory of building religious harmony, and giving full play to the positive role of religious figures and believers in promoting cultural prosperity and economic and social development. As a result, religious culture theory, religious harmony theory and religious promotion theory rose.
宗教文化论阐述宗教的文化属性和功能，揭示了宗教满足人们心灵情感需求的深层本质，展示了宗教在精神文化领域影响社会的特殊作用，为引导宗教健康发展和更好地适应当代社会开辟了广阔的空间。
宗教和谐论是对前苏联式宗教斗争论的反思与超越，也是对中华宗教文化多元和谐传统的继承和发展，同时体现科学发展观以人为本、全面协调、统筹兼顾的要求，推动宗教多元平等、和谐共生、政教协调、文明对话，促进民族团结、社会稳定、和平发展，成为引导宗教关系走向的主要理论。
而宗教促进论则表现出主流社会对宗教界的尊重和信任，突出信教群体的主体地位，从而有益于发挥宗教界人士的积极性主动性。从中我们可以看出，党的宗教理论和宗教政策发展有阶段性，随着改革开放的进展，向着更开放、更现代、更文明的方向发展。
宗教的社会作用有其两重性，但是完全可以通过引导，尽量缩小消极作用，充分发挥积极作用，这正是习总书记所強调的“必须辩证看待宗教的社会作用”。今天，主流社会的宗教观是社会主义与中华文明的有机结合，因此才有民族宗教关系的和谐。
贯彻党的宗教工作基本方针的几个认识问题
第一，贯彻宗教信仰自由政策与温和无神论。保护宗教信仰自由是宗教工作基本方针中最重要、最根本的一条，现在我们已经把它提到了尊重和维护人权的高度。外国有人说中国共产党是无神论政党，中国社会主义意识形态是无神的，共产党不可能贯彻宗教信仰自由政策。我认为这里面有很多误解和偏见。无神论有多种。十八世纪法国战斗无神论影响很大，有其历史功绩，但其哲学是旧唯物论，不了解宗教存在的根源和发展规律，简单否定和激烈反对宗教，认为宗教是“傻瓜遇到骗子的产物”。而马克思主义者应该是温和的无神论者，不会人为地去消灭宗教；同时，维护群众的权益，其中就包含选择信仰的权益。我们真心实意维护宗教信仰自由，它是社会主义思想体系所决定的，是社会主义宗教观、民主观、平等观所决定的。我们是唯物史观支持下的无神论，它不信神，但能尊重别人的宗教信仰，这是它高于战斗无神论的地方。因此社会主义者应该是宗教信仰自由政策最坚定的维护者。“信仰上互相尊重，政治上团结合作”，体现了温和无神论的平等、包容精神。
Second, manage religious affairs and normalization of religious affairs according to law. This is what is needed to establish a modern democratic and legal country. In the past, we used to manage religious affairs by administrative means or by relying solely on policies. In the future, we will change to manage religious affairs according to law. First, religious legislation should be improved, second, the concept of legal system should be strengthened, and third, the law enforcement system should be complete. Our legal system is still not perfect. At present, the Regulations on Religious Affairs promulgated in the State Council is a comprehensive national administrative regulation, which needs to be improved. Managing religious affairs is not interfering in the internal affairs of religious circles, but managing affairs related to public interests and national interests. The purpose of management is to protect normal and legal activities, stop illegal activities and crack down on criminal activities. At present, management is undergoing two changes: from direct administrative management to indirect management according to law, and from preventive abnormal management to service-oriented normal management. "Protection, management, guidance and service" advocated by the State Bureau of Religious Affairs is the essence of management.
Third, adhere to the principle of independence and self-management and the localization of religion. This mainly deals with Catholicism and Christianity. Historically, after the Opium War, Catholicism and Christianity were indeed under the control of imperialism, and they once became tools for western powers to invade China. Today, western hostile forces are still using religion to try to evolve China’s regime. Therefore, it is very important to emphasize independence and self-management. We should make Catholicism and Christianity a cause run by patriots in China. This is not only conducive to safeguarding our national dignity and national sovereignty, but also conducive to the healthy development of Catholicism and Christianity. On the premise of independence and self-management, on the basis of mutual respect, equality and mutual benefit, we will carry out international friendly exchanges in religion, actively participate in world religious dialogues and civilized dialogues, and promote world peace and development. We should not only be independent in educational affairs, but also absorb Chinese culture and thoughts, build theology with China characteristics, make Catholicism and Christianity China, and make our own way in doctrine.
Fourth, actively guide religion to adapt to socialist society and multi-dimensional guidance. Adaptation is multi-level and multi-faceted, and it can’t just be satisfied with patriotism and law-abiding. It is adaptation at the legal and political levels. At the same time, it should be carried out in an all-round way economically, culturally and socially. Adaptation is a two-way street — — Religious circles should adapt to our socialist society in the process of modernization; Our cadres and scholars also have a problem of re-learning, re-understanding the function of religion and actively guiding religion to adapt to socialist society. Now is the most relaxed historical period for the normal existence and activities of religions in China. The teaching community should establish a healthy teaching style, strictly observe the religious rules, build a good teaching staff, inherit and carry forward the Chinese spirit of benevolence, tolerance and harmony, stay away from and resist extremism, provide better services to the society in its own way, and live up to this great era and the ardent expectations of the party, the government and all walks of life for the religious community. Academic circles should continue to participate in the construction of Socialism with Chinese characteristics’s religious theory, which is our responsibility and responsibility.
