The Evolution of the Relationship Between Marxism and Religion in China
By China Youth Network (Collective Authorship)
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: Holding a devout religious belief ‘to the exclusion of science’ and modernity (and post-modernity, etc) is viewed within the ideology of Marxist-Leninism as representing an individual adhering to a mind-set stuck in an earlier (and less enlightened) stage of human existence and psychological evolution. In a vast and ancient country like China, such viewpoints are often found in primitive and backward areas where feudal ideas still persist, or have persisted until recent times. Such ideas are associated with abject poverty reaction, conservativism and quite often ‘resistance’ to Socialism. In the world at large, this backward attitude is probably best represented by the Catholic Church which actively (and routinely) propagandises against Communism, liking it to the ‘devil’, etc. This stupidity in human affairs is exactly what Socialism puts an end to. Socialist countries, of course, emphasis advanced academic education for every citizen, where the history, philosophy, theology and ideology of religious teachings can be ‘objectively’ studied, and understood from a Socialist and logical state of mind without recourse to pointless ‘faith’. From this process of the objective study of religion, certain progressive elements have been discovered within religious discourse by Marxists in China, and developed to engage Scientific Socialism so as to bring the two ideologies closer together. This approach allows Scientific Socialism to reform and restructure religion for the betterment of its adherents. Needless to say, a Marxist academic who specialises in understanding religious ideology does not literally ‘believe’ in the religions he or she studies, as objectively ‘studying’ and subjectively ‘believing’ are two entirely different propositions. Marxism is not ‘anti-religion’, as anyone can follow a religion in a Socialist country - whilst not being able to formerly join the Communist Party. For a devout religionist this is not a problem as the majority of citizens in a Socialist country benefit from Socialist rule, but are not Members of the Communist Party.
ACW (10.9.2020)
"Religion is the sigh of the oppressed soul, an emotion expressed within a ruthless world, just as it is the spirit of a system without a soul. Religion is the opiate of the masses."
——Marx
The Chinese Communists are Marxists. How do Chinese Marxists view religion? What does religion look like through the eyes of a Chinese Marxist?
Revolutionary Leaders: Close Cooperation with Religious Leaders
The Marxist view of religion has two aspects. The first is that the essence of religion is an illusion in the minds of the people (due to an ‘inverted’ consciousness). The second is that religion can be a comfort to the people. However, once religion falls into the hands of the reactionary classes, it becomes a dangerous deception. If religion is freed of this bourgeois and reactionary influence, and is influenced by Socialism, then it becomes useful to the Revolution and the Nation.
China has been a multi-religious country throughout its history. In addition to three foreign religions (I.e. Buddhism, Islam and Christianity), there is native Daoism and a number of primitive belief systems developed by various ethnic minorities. Religion has a wide audience and has become an important and significant social force that cannot be ignored. As early as the Democratic Revolution, the Communist Party of China incorporated religious patriots into political alliances, and formed Patriotic United Fronts. This policy has continued to this day.
During the Revolutionary period, the Communist Party and the Red Army received help from religious figures on many occasions, and in practice they worked out a set of protocols for accommodating ethnic minority beliefs.
In the midwinter of 1936, when Zhu De and the Red Army arrived in the Ganzi area of Sichuan, they ordered the troops not to touch Tibetan compatriots, to clean the streets, and dig wild vegetables to fill their hunger. In the nine conversations between Zhu De and the Living Buddha, he won the support of the religious leader. Not only did he donate all the surplus food in the monastery, he mobilized the masses to help the Red Army replenish supplies, and he also protected more than 200 wounded and sick after the Red Army went north. The Living Buddha was unfortunately killed by secret agents on his way to assist in the liberation of Tibet.
For correct developmental purposes, however, Marxists still ideologically viewed religions as being historically ‘exploitative’ to the masses. Mao Zedong once said that “the Underworld System of “Religious Power” (including the Emperor Yama – the King of the Dead and the Earth Bodhisattva), as well as the Immortal System of the Jade Emperor God, (and various other gods and monsters) mirrored the existing structures of “Political Power” and “Family Power”. Together with "Husband Power", they formed the "four great ropes" that oppressively governed Chinese feudal society.” He also believed that the big landlord often kept land supposedly for monks to live off, but actually grew crops sold at high prices to the monks in order to "cultivate riches for his sons and grandsons," and thus took advantage of Buddhism.
Although the early Marxists believed that religion hindered human progress, they had a constant relationship with religion. However, slowly but surely, this attitude began to change. The value of Buddhism to save all living beings (and to give freely) demonstrated their spiritual source of dedication and self-sacrifice – all attributes of socialist thinking and activity. Indeed, Qu Qiubai (瞿秋白) claimed that Buddhism embodies the ultimate ideals of socialism or communism, and that Buddhist teachings can be used to strengthen self-cultivation.
Marxists in China developed a dual interpretation of religion. They not only saw that religion could hinder social progress if it was conservative and dogmatic in nature, but also recognized the positive effects of religion upon socialist society, after having established the basic policy of freedom of religious belief. Early Chinese Marxists analysed religious issues from the perspective of class struggle, and absorbed the beneficial ideological elements of religion, and advocated political co-existence.
Deng Xiaoping: Administrative Orders cannot be Used to Regulate Religion
During the Cultural Revolution, a large number of religious buildings were destroyed under the impact of the "Four Olds" policy, whilst some religious figures were regarded as targets of Reform. After the Cultural Revolution, Deng Xiaoping brought this chaos in the religious circles to an end, and developed and improved the relationship between Marxists and religious figures.
In 1980, when he discussed the issue of religion and Tibet with the Panchen Lama, he also stated that “with regard to religion, administrative orders cannot be used; however, religious enthusiasm must not be used to excite the masses, otherwise it will be contrary to Socialism and the interests of the people.” Throughout China and the border areas containing ethnic minorities - all problems must be solved through Socialist development.
In March 1982 - the "Basic Viewpoints and Basic Policies on Religious Issues in my Country's Socialist Period" was promulgated - ending the situation of dealing with religious issues based on class struggle.
This generation of Marxists also attached great importance to the friendly exchanges of religions in the world. Deng Xiaoping actively affirmed Jianzhen’s (鉴真) value in Sino-Japanese cultural exchanges, but he also clarified the basic principles for establishing diplomatic relations with the Vatican: First, sever diplomatic relations with Taiwan. The second is not to interfere in China's internal affairs in the name of religious affairs.
Xi Jinping's Requirements for Religious Circles: Care for the People, Love the Country, Love the Religion
In the new post-90s era, Marxists meet the Panchen Lama, and a Profound Spark of Cooperation was Ignited!
On June 10th, 2015, Xi Jinping accepted the ‘Blessing’ (哈达 - Ha Da) of the Panchen Lama Erdeni Choekyi Jeb, and encouraged him to study hard and practice hard, uphold the last wishes of the 10th Panchen Lama, uphold the Buddhist philosophy of equality and compassion for all beings, and actively promote Tibet. Buddhism has adapted to the Socialist society and strives to become a powerful vehicle for the Living Buddha of Tibetan Buddhism who possess profound Buddhist attainments and are beloved by monks, laymen, and believers. At the same time, all Buddhists must develop their understanding of Scientific Socialism and extend their compassion to all beings in China and the world!
In consideration of the relationship between politics and religion, in addition to insisting on "political unity and cooperation, mutual respect in ideology and belief," and "maintaining the coherence and stability of religious policies", Marxists in the new era also demand that religion be guided by Socialism. To adapt to the society, it is proposed that religions should advance with the times, and the people must reform the religious systems that have not yet adapted to Socialism, and use the positive factors in religious teachings and canons to serve Socialism.
As a Marxist, a Party Member must be an atheist, and non-belief in religion is the minimum requirement for a qualified Party Member.
Marxists are always staunch atheists, whilst they adhere to the ideal of freedom of religious belief in China. They may strive to understand and unite religious forces to develop a United Front in various social stages. Under the complicated international environment, they also place all ethnic and religious issues within a strict legal framework.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2020.
Chinese Language Reference: http://ethn.cssn.cn/zjx/zjx_zjyj/mkszyzjll/201508/t20150807_2110384.shtml
马克思主义者眼里的宗教什么样?
“宗教是被压迫生灵的叹息,是无情世界的感情,正像它是没有精神的制度的精神一样。宗教是人民的鸦片。”
——马克思
中国共产党人是马克思主义者。马克思主义者是如何和宗教相处的?他们眼里的宗教是什么样的?
革命领袖:与宗教领袖亲密合作
马克思主义宗教观具有两个方面,一是宗教的本质是人头脑中的幻想,二是宗教可以慰藉大众,一旦被反动阶级利用又成为一种欺骗手段。
中国历史上是一个多宗教信仰国家,除了有外来三大宗教,还有本土的道教以及一些少数民族的原始信仰,受众广泛,成为一股重要的社会力量。早在民主革命时期中国共产党就将宗教爱国人士纳入政治联盟,形成爱国统一战线,这一政策一直延续至今。
革命时期,党和军队多次获得宗教人士的帮助,在实践中摸索出一套与少数民族信教群众打交道的办法。
1936年隆冬,朱德和红军到达四川甘孜地区时,令部队不许动藏族同胞的东西,打扫干净街道露宿,挖野菜充饥。在朱德与活佛的九次交谈中取得了这位宗教领袖的支持。他不仅将寺内全部余粮献出,发动群众帮红军补充物资,还在红军北上后保护了200多名伤病员,这位活佛最后为解放西藏奔走不幸被特务杀害。
而在思想上,他们仍坚持马克思主义宗教观,毛泽东曾说“由阎罗天子、城隍庙王以至土地菩萨的阴间系统以及由玉皇上帝以至各种神怪的神仙系统,同“政权”、“族权”、“夫权”一起,是统治中国封建社会的“四条极大的绳索”。他还认为大地主为了“修子修孙修自己”所以修田给和尚,从而利用了佛教。
早期的马克思主义者虽然认为宗教阻碍人类进步,但又与宗教有着剪不断的缘分,佛教普度众生的价值观成为他们乐于奉献、勇于牺牲的精神来源,瞿秋白就自称对社会主义或共产主义的终极理想比较有兴趣,还提倡利用佛教教义加强自我修养。
他们既看到了宗教阻碍社会进步,同时也认识到宗教对社会起到的积极作用,并已确立了宗教信仰自由的基本政策。中国早期马克思主义者以阶级斗争角度分析宗教问题,又吸收了宗教有益得思想元素,政治上主张合作共存。
邓小平:不能用行政命令来对待宗教
文革时期在“破四旧”的冲击下,大量宗教建筑被破坏,一些宗教界人士被当做专政对象。文革后邓小平在宗教界拨乱反正,发展并改善了马克思主义者与宗教界人士的关系。
1980年,他与班禅谈论宗教和西藏问题时也表示“对于宗教,不能用行政命令的办法;但宗教方面也不能搞狂热,否则同社会主义,同人民的利益相违背。”边疆少数民族地区的一切问题都要靠发展来解决。
1982年3月,《关于我国社会主义时期宗教问题的基本观点和基本政策》出台,结束了以阶级斗争为纲处理宗教问题的局面。
这一代的马克思主义者还十分重视宗教在国际间友好往来,邓小平积极肯定了鉴真在中日文化交流中的价值,但也明确了与梵蒂冈建交的基本原则:一是断绝与台湾外交关系,二是不得以宗教事务为名干涉中国内部事务。
习近平对宗教界的要求:心系人民 爱国爱教
新时期,当马克思主义者遇到90后班禅,他们将碰撞出什么样的火花呢?
2015年6月10日习近平接受了班禅额尔德尼确吉杰布的哈达,勉励他刻苦学习、努力修行,秉承十世班禅大师遗愿,秉承佛教众生平等、慈悲为怀的理念,积极促进藏传佛教与社会主义社会相适应,努力成为一位具有精深佛学造诣和深受僧俗信众爱戴的藏传佛教活佛。同时也对宗教界提出了要求,不论是哪个民族、哪种宗教、哪个派别都要心系人民爱国爱教。
在政治与宗教关系的考量上,新时期的马克思主义者除了坚持“政治上团结合作,思想信仰上相互尊重”,“保持宗教政策的连贯性和稳定性”外,还要求引导宗教与社会主义社会相适应,提出宗教要与时俱进,改革不适应社会主义的宗教制度,运用宗教教义、教规中的积极因素为社会主义服务。
作为一个马克思主义者,共产党员必须是无神论者,不信仰宗教是一个合格共产党员的起码条件。
马克思主义者永远都是坚定的无神论者,他们在中国坚持宗教信仰自由,在不同社会阶段,团结宗教力量发展统一战线;在错综复杂的国际环境下,也将一切民族、宗教问题置于法律框架中。
(中国青年网根据中国民族报、爱思想、凤凰网等)