一、本文論題之所以設定為「災難、宗教與生命教育」，主要在於傳遞宗教在生命教育中可以有的終極關懷意義。 二、在上述論題的設定下，我們從災難與生死的關係著手，了解一般人對於生死的心態與認知。三、在這樣的生死心態與認知的情況下，一般人無能於生死問題的面對與處理，唯有透過宗教的幫助才有可能。 四、這種宗教幫助的方式，一方面藉著一套宗教教義的解釋來說服人們的理性，一方面藉著一套宗教科儀的程序來安頓人們的情感。透過這種教義與科儀的雙重作用，讓生者與亡者能夠生死兩相安。 五、雖然上述的宗教做法對於生者與亡者的生死兩相安有某種程度的助益，但受限於過去教義與作為的消極性與形式性，以致於無法產生完整的作用。 六、因此，為了讓上述的宗教生命教育目的能夠如實達成，我們建議將意義的賦予，由他律轉為自主、意義的完成，由客觀參與轉為主體體現。

一、The main purpose of this topic 'disaster, religion and life-education' is discussing about the ultimate concern of religion in life-education. 二、First of all, we find out the relation between disaster and the life-death, in order to understand the attitude and acknowledge of people in face of life-death. 三、Depending on such attitude and acknowledge, people can not face to and deal the matter of life-death. They must need the help of religion.四、How can people get the help from religion? On the one hand, we can interpret the religious tenet to persuade the human being in reason; on the other hand, the persons sensibility can be niche in the process of the religious ritual.By this twofold effect of tenet and ritual, the living and the dead can set their heart at rest. 五、The above modus can give the living and the dead some help, but in the foretime, the religion is too negative and formalized to producing the complete working. 六、Thereby, for carrying through the meaning of religious life-education, the suggestions are: 1. The meaning-endowed must be conversed from heteronomy to autonomy. 2. The meaning-completed must be conversed from objective participation to subjective consummation.