隨著宗教對話新近動向，繼漢斯‧昆（Hans Küng）《全球倫理宣言》發 表之後，長期致力於宗教實踐對話的美國天主教神學家、沙勿略大學宗教學教 授尼特（Paul F. Knitter），又嘗試提出了第五種新的宗教對話模式—「宗教 實踐論」；其倡議：各宗教之間的對話應該採取一種「全球負責的和相互關聯 的對話模式」以進行諸宗教的對話。 基此，本文嘗試通過「宗教實踐論」的三個核心概念：「全球責任」、 「相互關聯」、「實踐與合作對話」，以解析當代台灣新興宗教的「宗教實踐 觀」—「社會實踐觀」、「宗教他者觀」和「宗教對話觀」；同時，針對 「全球苦難」的議題，提出當代台灣新興宗教的回應與解答。此外，本文亦希 冀通過當代台灣新興宗教的「宗教實踐觀」以驗證「重視社會實踐」與「重視 宗教對話」這兩項假設，能否作為解釋當代台灣新興宗教之生存與發展的兩項 基本特徵；同時，探討這兩項基本特徵是否亦能呼應「宗教實踐論」之核心主 張與假設。

With the recent tendency toward religious dialogue, after the “Global Ethic Declaration ” had been proclaimed by Hans Küng, Paul Knitter, the U.S. Catholic Theologian and Professor of Religious Studies at Xavier University, who has devoted himself for a long time to the dialogue of religious practice, proposes the fifth new model for religious dialogue, the “Religious Practicalism.” He advocates that dialogues among religions should adopt a “globally responsible and correlational model for dialogue.” Therefore, this paper attempts to analyze the “religious practice view” of new religions in contemporary Taiwan, composed of the “social practice view,” “religious ‘Others’ view” and “religious dialogue view,” based on the three core concepts – “global responsibility,” “correlation” as well as “practice and cooperation dialogue” – of the “Religious Practicalism.” In the meantime, concerning the issue of “global suffering,” this study presents responses and solutions new religions in contemporary Taiwan could offer. In addition, this research expects to verify whether the two assumptions – the “emphasis on social practice” and “emphasis on inter-religious dialogue” – can serve as the two fundamental characteristics to explain the survival and development of new religions in contemporary Taiwan, by means of the “religious practice view” of new religions in contemporary Taiwan. At the same time, it discusses whether these two fundamental characteristics can be in accordance with Knitter’s core ideas and assumptions of his “Religious Practicalism.”