宗教終極關懷，無論基督宗教或佛教，均上達於那個不與「多」對立的「唯一」；此「一」之性質是超越絕對的一。制度型宗教在其教旨中突顯強調這個「一」，形成其之終極關懷，表現出來乃是身心修養的純然至善的工夫和境界，都是清淨聖潔而純一不雜的精神。基督宗教標榜乾淨潔善的靈魂；佛教則宣揚如來藏自性清淨心，其超凡入聖之義實則一也。儒家雖然不屬於制度式宗教，但其心性、生命的存有性修養，亦主張這個不與「多」相對的超越性純然性的「唯一」。在《論語》所載孔子的話語中多已表達了對於心性、生命、宇宙的純粹之「一」的終極性指向。在此終極關懷的「一」的發用下，人與世界的神聖性乃能彰著。本文從基督福音書提揭此論，及於佛經的詮釋而論述孔子和傳統儒家的「一」之終極關懷，然後由此基礎進而敘論當代新儒家唐君毅的宗教信念。依據相關文本史的詮釋，點明儒家從古代衍演到當代的宗教倫常之中流。

The ultimate concern of most religions, including Christianity and Buddhism, indicates the 'One', which is not the opposite of 'Multitude', is absolute and transcendent. It is manifested in a pure and supreme state achieved by deep spiritual exercises within body and mind, and such an ideal is common in many systematical religions.Although Confucianism does not featured by apparent religious systematicity, its existential discipline also sets the 'One' as its ultimate goal. In the Confucian Analects, many recorded statements of Confucius clearly represent such an aspect: the divinity of human and heaven is demonstrated through the pursuit of the ultimate 'One'.This article will firstly work on relevant discourses in the Four Gospels, Buddhist sutras and traditional Confucian texts; then it will be followed by a discussion on the religious beliefs of a contemporary Confucian, Tang Jun-Yi. Finally, the unique religious and ethical legacy that characterizes the history of Confucianism from the beginning till now will be clearly pointed out.