This article studies the practice subject of the modern religious canon education from a sociological perspective of religion. The author considers our modern society is not only a post traditional society but also a differentiated and highly complex society. Therefore, the focus of this article is that: in a society with high reflexivity, how can it possible for the education of religious canon (having a traditional marking) to persist continually, and actively exert its function and impact in a post traditional society, through the spirit of "reflexive practices"? There are four arguments of this analysis: First, the author analyzes that, in our modern time, religion field had already lost its legitimately dominant power over other fields of the society, which is very different from the situation in traditional society. Besides, the religious life has become more individualized and secularized, and also more differentiated in itself. However, this kind of development is not a bad thing for the religion, because religion itself has achieved its autonomy in the same time; Secondly, the author uses four perspectives from contemporary sociology theory (including: possessive individualism, colonization of the life world, the sequestration of experience, and risk society) to delineate the basic existential situation for a person in the modern society; Thirdly, the author inquires the patterns of interpretation for the religion canon in the Post-Enlightment era, through an analysis of three historical stages of "the forms of knowledge and religion", with the religion theory from Lindbeck and Hick; Finally, the author tries to reconstruct a possible post traditional education form for the religious canon, through four different dimensions of "reflexive practices", including the dimensions of history, dialogue, critique, and life.