本文主要是研究李震在其宗教哲學中，嘗試以一位中國人的觀點來理解上帝的問題。眾所皆知，上帝存在的問題在宗教上扮演關鍵的角色。因此，幾乎大多數的哲學家和神學家在著作中花費篇幅來證明或者否定上帝的存在。最為人熟悉的證明，便是稱之為士林哲學對上帝的存在論證（由聖奧斯定、聖安瑟倫、聖多瑪斯，還有晚近的馬利旦等人），這些論證一方面受到無神論者的挑戰，另一方面甚至也受到東方哲學家的質疑。 身為一位東方的哲學家，李震指出理解（不是證明）上帝的方法，是透過人類最基本的本能和需求而來：對於永恆生命的要求、對於絕對者的渴望等等，因為這些基本的需求和本能對所有的人來說都是普遍的且必須的，所以中國人和基督徒的兩者結合的具體存在是可能的。立基於這樣的確信，李震用道家共享(communion) 的概念重新詮釋士林哲學分享(participation)的概念。他同樣認為儒家的實踐行動，可以相應於多瑪斯主義中潛能和實現的形上原則。

　　　　　This paper studies Gabriel Ly's attempt to produce a Chinese alternative for an understanding of God in his philosophy of religion. As well known, the problem of the existence of God occupies a key-role in religion in general. Thus, almost all philosophers and theologians have reserved a great part of their works to prove or deny the existence of God. The most discussed proofs, the so-called scholastic proofs of the existence of God (worked out by St. Augustine, St. Anselm, St. Thomas Aquinas, and recently by Jacques Maritain) are severely challenged by atheists on the one hand, and even by Oriental philosophers on the other hand. As an Oriental philosopher, Gabriel Ly proposes to understand (and not to prove) God from the human most basic instincts and needs: the needs for Eternal Life, the aspiration for the Absolute. Since these basic needs and instincts are universal and necessary to all human beings, a synthesis in the concrete existence of a Chinese and a Christian is possible. Based on such a conviction, Gabriel Ly reinterprets the scholastic concept of participation in terms of the Taoist communion. He also sees in the Confucian idea of dynamic acts as compatible to the Thomist metaphysical principles of act and potency.