世人絕大多數從政治、經濟與社會的角度解釋辛亥革命的本質。作者原來也是其一，但近年從事深層信仰的歷史研究後，才發現原來孫中山所賴以終生奮鬥、構作革命思想與行動、發展組織、購買武器，並進行武裝流血革命的首要資源，就是作爲信仰基礎的基督教，特別是以英、美兩國爲主的清教。基督清教信仰一直是孫中山在中華世界推動共和革命的主流力量，並且成爲其深層假設，但百年來被「現代性」詞彙所混淆。本文的目的，就在以此爲基，縱貫古今，進入思想的信仰深處探討華夏大地數千年來的政治、經濟與社會之特質。最近的二千年來，已深受儒、釋、道、耶、回（伊斯蘭）五大宗教影響，但領導高層與思想菁英一直沒有察覺而無法兼融並包，更不可能合成一體，因此明末以來社會與政治問題重重。本文以辛亥革命爲出發點加以宏觀討論，並將全文分爲三大部分：第一，辛亥革命前二千年的背景：兼儒、道、佛三教的「雛形」的出現，在兩漢與魏晉南北朝；完整的型，則成於隋唐，其中包含兼三教入世之方法，以及三教歸儒的合三教局面出現。當時基督教與伊斯蘭教雖然已經進入中國，但是卻未匯入主流。第二，辛亥革命前一千年的世界與華夏大地政治結構的主要格局爲：基督歐洲、回教化的西亞、北非、東南亞和中亞，與兼儒、釋、道三教的東亞。八百年前，整個中華帝國其實已經有了五教，但基督教與伊斯蘭教並未獲得平等的禮遇。再加上三百年來中華帝國弱化、「漢民族」外移、西人有組織地東來，五教並存的事實雖一再出現，但執政者仍然未予巧妙協調，使其彼此相「和」。第三、一百六十年以來，一連串的革命明顯偏向基督教：(1)興中會2、30位華人基督徒會員參與夏威夷共和革命；(2)推動辛亥革命的孫中山直接複製基督教式的議會，再由融合佛、儒、道、回的同盟會推動的共和革命；(3)20世紀的「現代化」基本上即爲全盤西化，使得辛亥革命的果實，至今仍結合儒、釋、道三教作爲表面，基督教作裹層，回教則被忽視。結果在中國的社會表裡不合一，自然產生不了和諧，甚至發生結構性錯亂，當然就導致動盪不斷。中華文化信仰結構的主體，應該再加上伊斯蘭，使裡層的五教也是表面的五教；唯有總「和」五教，中國才有可能和平，從而將後辛亥革命百年的紛紜擾攘，內鬥不斷之後的兩岸，穩定地帶向進步與繁榮。

Most scholarly research on the origins of the Xinhai Revolution focus on political, economic and social factors. However, historical research suggests the driving force behind Dr. Sun Yat-sen's revolutionary thought and actions was his Christian faith. Over the last century, the religious roots of China's republican revolution have been obscured by the idea of "modernity". This paper examines the religious dimensions of the Xinhai Revolution in the context of religion's influence on China over the past 2000 years. The paper suggests a strong link between political strife and instability, past and present, and the failure of China's leaders and intellectual elites to achieve a harmony through the combination of China's major religions or faiths.This paper is divided into three sections. The first section discusses the syncretism of Confucianism, Daoism, and Buddhism which began during the Han Dynasty and was completed during the Tang. The second section focuses on the late imperial period and emphasizes the success of sycretism of three religions and the failure of China's imperial equal treatment to Christianity and Islam. The third section shows that despite the goal of the republican revolutionaries in which, Christians were leading, and the modern China's complete Westernization has perpetuated its roots on Christianity, though almost neglected by academic world. Some good and some bad occurred and are still existing on the Republican basis of the 1911 Revolution.The author concludes that resolution of the political and social problems that have plagued China since the late Ming Dynasty can only be achieved in the future through giving up the sycretism of three religions and enter into a new stage of harmonization of China's five major religious traditions, giving equal positions to both Christianity and Islam.