在解讀朱子理氣論的宗教意涵時，萊布尼茲的自然神學是一個有意義的切入點。朱子理氣論有不離不雜、理先氣後、理在氣中、理靜氣動等意涵。萊氏站在「和會中西教理」的態度上，盡量拉近儒學的理、太極與基督宗教的上帝、天主之性格，從而提出自然神學式的「以理為神」（上帝的另一種顯現）。對萊氏而言，至極、純善而具活動性格的理或太極，才能真正安排與主宰複雜而變化的萬物（氣），而此能活動的精神體便是上帝。在此參照的基礎上，朱子理氣論的諸意涵乃可得到另一種神學式的解讀。然而其理靜氣動思維乃面臨了一種力學的反思：能活動的氣如何願意遵循不活動的理/太極所安排的秩序？萊氏則提供了一個融合東西方旨趣的精神之「力學」要求，即只有靈性、具活動性之「理」才能藉由「氣」而得以展示自身，亦即只有具備活動力的理/太極，才可能真正面對氣化世界。

This paper aims to explore a religious interpretation, namely how can Zhu Xi’s li-qi theory be understood in a significant way in which Leibniz uses his theology to comprehend Confucian thought. As it has evolves in Zhu Xi’s speech, the field of relationship of li and qi has been defined at least in several distinct ways, that are “non-separated and non-mixed,” “prior and posterior” and “move (active) and still.” But for Leibniz, as discussed in this article, only supramundane intelligence or “active li” can really arrange and dominate changeable and complicated things (qi). Leibniz is concerned to integrate Chinese and western religious thoughts and tries to close distance between Confucian li (taiji) and Christian God. Based on this integration, the li-qi thought of Zhu Xi can get a dynamical-theological interpretation and reflection, namely only “active li” can face the “qi world.”