Introduction
Are the Religions of China Both Pluralistic and Compatible?
According to the contemporary Chinese Neo-Confucian, Mr. Liang Shuming, “Historically, those ancient cultures which either pre- or post-date China’s, have either been vulgarized, or forgone their self-contained, ethno-nationalistic livelihood. China alone has preserved this independent aspect of its original culture, which has withstood immutably down to this very day.”(1) I think included in this great mystery is the pluralistic compatibility of China’s religions.
Prejudice is further from the truth than ignorance, it is more of an obstacle to our communication than all the world’s rivers and mountains. Some Westerners consider the Chinese an inexplicable, irreligious and faithless breed, and take it as a matter of course that the atheist Communist Party of China (CPC) and government would seem intolerant toward religion, even insofar as resorting to persecution. Prejudice, as history’s heavy burden, is all the more difficult to set down, something which is unavoidably regrettable.
The world’s many countries, with their respective histories, cultures and traditions, their own forms of governance and societal conventions, have just as many varieties of religion. Different countries also differ in their understanding of religious freedom. In the International Religious Freedom Act of the United States, I saw this particular wording: “The right to freedom of religion undergirds the very origin and existence of the United States. Many of our nation’s founders fled religious persecution abroad, cherishing in their hearts and minds the ideal of religious freedom.” I understand and respect this statement.
The right to freedom of religion has drawn universal international attention as a basic human right and a major, inseparable component of human rights. The United Nations has clear provisions for freedom of religious belief in several international human rights documents, such as the UN Charter, “Universal Declaration of Human Rights,” “International Covenant on Civil and Political Rights,” “Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief,” and “Vienna Declaration and Program of Action.” The Chinese government respects these principles and ensures freedom of religious belief for the people of China according to its Constitution and laws. The Chinese government is amenable to promoting religious freedoms cooperation with the world’s various countries and peoples.
Each country has its own means of ensuring such religious freedoms, and discongruities are inevitable. It is to be expected, therefore, that the same human rights principle would necessarily manifest itself differently due to differences in the politics, economies, cultures and societal development of various countries. Allowing for only one such manifestation is, on the contrary, out of the bounds of normalcy and indeed impossible. The issue of human rights, by its very nature, falls under the rubric of a sovereign country’s internal jurisdiction. Just as other international human right accords regarding human rights must be executed via the laws of a given nation, freedom of religious belief must likewise be put into action and safeguarded via that country’s legislative, judicial and other administrative channels. The universality of human rights must be placed into the specific context of a given country, of the specific relationships among religions in that country. Each country should be permitted to take its current circumstances as a point of departure and adopt the respective policies and methodologies which it deems appropriate to such circumstances, for the purpose of reconciling the religious-human rights issues particular to it. Countries should come to terms with disparities among themselves in terms of these issues by opening dialogues rather than antagonizing, by using the principle of equality rather than force. As the “Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief” states, “[Convinced that] freedom of religion and belief should also contribute to the attainment of the goals of world peace, social justice and friendship among peoples and to the elimination of ideologies or practices of colonialism and racial discrimination.”
The Hall of Supreme Harmony, Hall of Central Harmony and Hall of Preserving Harmony in Beijing’s Forbidden City all have “harmony” in their name, which refers to peace, as in making peace, a principle which is highly valued in Chinese tradition. You might say it is what lights the torch that has been passed down from our ancestors and burns to this very day. Peacemaking is at the very heart of Chinese culture, and I believe at the heart of the world’s religions as well.
The period since China’s reform and opening up has been the most opportune for pervasive implementation of religious freedoms. The country’s religious community also sees it as China’s religious “Golden Age.” Of course, we do not deny the existence of some issues. The State Administration for Religious Affairs of the People’s Republic of China is seeking to resolve these issues in accordance with national laws and policies. One of the responsibilities of the religious affairs departments at each level of government is to investigate and settle infringements of the right to religious freedom. According to the “Criminal Law of the People’s Republic of China,” any person found conclusively to have infringed on the people’s religious freedoms shall be prosecuted for his criminal liability.
Different countries will inevitably have different interpretations of religious freedom. Each nation and religion should communicate to discover and learn from their differences, use civil dialogue as opposed to “civil conflict” to promote the progress of human society in a cooperative fashion. Regardless of its size, each nation has a responsibility to handle this diversity realistically, objectively, and rationally, as well as tolerantly. China has a traditional saying that corresponds to “agree to disagree.” Agreeing is hard in the first place, but remaining friends while disagreeing is even harder. Finding commonalities requires an outlook which another saying compares to the sea imbibing all the world’s rivers, that is, a mindset which tolerates coexistent disparities. Every nation has its own history, culture and traditions. They all have their strengths and advantages. Only mutual respect and studying the strengths of others, can we advance ourselves and make mutual progress. In fact, cultural differences are the impetus for increased understanding, motivation, accommodation, interaction and reflection among the nations, as well as for the promotion of religious freedoms.
China’s respect for religious freedom is sincere and has been consistently so. It is respect for objective existence, for the objective process, and for the patterns inherent in social development. China’s respect for religious freedom is respect for basic human rights. Respect for the religious freedoms of the citizenry is the only way that brings the masses together, brings about national renaissance, and co-creates a harmonious world. China’s respect for this freedom is deeply rooted in its aforementioned traditional concept of “harmony.” Throughout Chinese history, believers of various faiths and non-believers alike have always coexisted amicably amidst their diversity, seldom has religious conflict broken out on a large scale. China’s respect for religious freedom is guaranteed constitutionally and protections are enacted into legislation by the government. Chinese citizens enjoy ample freedom of religious belief according to law.
I don’t believe that “God,” in dividing the world into the East and West, intended to cause hostilities between the two, but instead a neighborly association of the two. In dividing mortals into man and woman, the intent was not perpetual strife, but intimate love. We should respect facts and discard prejudice. Prejudice is further from the truth than ignorance, it is more of an obstacle to our communication than all the world’s rivers and mountains. We all concur with the words of Mother Teresa, “Peace begins with a smile. Teach people to smile, religion needs joy.”
– Ye Xiaowen
China is in urgent need of creative thinkers. They must have a broad understanding of different industries and disciplines, while also being skilled at putting into practice rigorous ways of thinking in different areas such as society, politics, economics, science, culture, and international affairs. Mr. Ye Xiaowen is such a thinker. He possesses a composite of many excellent character traits: the intellectual’s thirst for knowledge, the scholar’s dedication to research, the scientist’s analytical precision, the sociologist’s attention to contemporary society. As the former director of the State Administration for Religious Affairs dealing with different (and even opposing) religions, he is broad in perspective, and strict in professionalism. As a thinker, he is boldly innovative and progressively daring. As a patriot, he is unflinchingly devoted to his homeland. People who I have encountered in life that have contributed as much knowledge and vitality to development, analysis and argumentation in modern thought are few and far between. Every time I come to China, I look forward to meeting with Mr. Ye. We can discuss anything, and occasionally debate.
China’s administrative management of religion is in a constant state of change. This was not only hugely attracted to me as a curious individual, but also is crucially important for the world’s understanding of China, especially the international community’s ubiquitous misunderstanding of China’s religious development. Mr. Ye’s thought and work have helped me show the reality of religion in China to the world, including elucidating the development of religion in China, the main point of which was to introduce Mr. Ye’s vision and work.
Former American President Jimmy Carter told Mr. Ye Xiaowen that he asked Deng Xiaoping three questions about religion on meeting with him. Deng Xiaoping told him that he would think about it and give him an answer the next day. The first question was, “Will China be able to have religious freedom?” Deng Xiaoping said, “Yes, of course.” The second question was, “Can the Bible be printed and published in China?” Deng Xiaoping answered, “Yes. No problem.” The third question was, “Does China welcome American missionaries to do their work here?” Deng Xiaoping answered decidedly, “No.”
The basic platform of the CPC regarding religion, as I understand it, is: Firstly, to pervasively implement all aspects of the Party’s policy on freedom of religious belief. This is a fundamental right of the people, and it demonstrates the CPC’s policy of “building on the foundation of the individual” and its respect for human rights. Secondly, regarding the management of religious affairs under the law, the government cannot use administrative powers to abolish or encourage religion, but no person may use religion to oppose the CPC leadership or socialist institutions, or to undermine national or racial unity, or social stability. Thirdly, follow the principles of independence and autonomy. China’s religious affairs should be handled independently by Chinese devotees, without being subject to foreign influences. China’s religious adherents should resist penetration by the religions of foreign powers. China encourages communication with fair and legal foreign religions. Fourthly, guide religions toward positive adaptation to a socialist society, give full expression to the positive role religious personages and communities of believers play in promoting the economy and social progress, and steer religion toward contributing to the building of a harmonious society.
Some people also say Mr. Ye Xiaowen is not himself religious, so he will not respect or be sympathetic to religion. Mr. Ye answers them, “As the director of the State Administration for Religious Affairs, if I were a Christian, Buddhists might not be pleased. If I were a Buddhist, Muslims might not be pleased. Since I am not personally devoted to any one faith, I have the same respect for all religions, I am at their service. Isn’t that a good thing?” Western critics had best remain silent.
Mr. Ye broadened China’s official interpretation of religion. He proved to people that religion would not gradually fade out of existence, it is something that permanently exists in human societies. Therefore, it can promote a harmonious society and encourage patriotic spirit. Although Mr. Ye Xiaowen is an atheist, he is highly sensitive to issues of religion, and committed to making it into a tool for the conveyance of spiritual awareness, by which people’s lives may be enriched. Mr. Ye’s unique, penetrating insight shows how religion can adapt to a China led by the CPC. Since the Party is committed to promoting the welfare of the Chinese people at large, religion is the important constituent of a harmonious society for the country’s religious adherents.
– Robert Lawrence Kuhn
(1) See Liang Shuming (1949), The Substance of Chinese Culture, Shanghai: Shanghai People’s Publishing House, 1949.