本文的主旨，擬將筆者的外推策略，放在第三個千禧年天主教的本土化脈絡中來考量。首先，我要簡介我的「外推」想法及其相關概念，諸如「內省」、「相互外推」、「多元他者」、「原初慷慨」、「相互豐富」等，並以天主教為最卓越的外推宗教。然後，從外推策略來撿討第一個千禧年景教來華，第二個千禧年中葉利瑪竇開啟近代初期天主教與中華文化互動，以及第二個千禧年末葉于斌與羅光所領導的現代時期。進而，我要提出第三千禧年的大概特徵，指出由全球化而太空化、全面資訊化、俗化與密契化之對比加深等特徵，使得人類不斷跨界域、尋求深度內省、緊密溝通與密契，並討論其中天主教可採行的本土化外推策略。

With its original generosity, Catholicism has always been a religion of stragification par excellence, spreading Jesus' Gospels to strangers. However, in China, after almost 14 centuries' of effort, Catholicism is still considered as a ＂foreign religion,＂ as it was when first introduced to China in the 7th Century in the form of Nestorianism. Why? This paper will look for the reasons-why by presenting the ideas and strategies of ＂strangification＂ and ＂self-reflection＂ on three levels: linguistic, pragmatic and ontological. Then it will move on to examine the major periods of Catholicism in China: Nestorianism in the middle of the first millennium, Matteo Ricci and his Jesuit followers in the middle of the second millennium, and Cardinal Yu Bin and Archbishop Lokuang at the end of the second millennium. With this historical background, we will proceed to characterize the third Millennium as moving from globalization to spacialization, total informatisation, and contrasting secularity with mysticism. At the end, I will give some suggestions as to how to work with the strategy of strangification on the inculturation of the Catholic Church in the third millenium with these characteristics.