兩岸在80 年代後走上了兩個在政策上截然不同、卻又在宗教管理的大 方向上有著微妙的相似之處。兩岸執政者雖對宗教的本質抱持著不同的認 知，但對利用與壓制具有信仰的社會菁英跟具有群眾基礎的宗教團體以利政 權穩定這樣的大目標抱持著相同的態度。作者主張兩岸在政教關係上的不同 發展恰好提供了一個「準實驗」（quasi-experiment）的環境：一個脆弱偏安 的政權被迫接受國際民主化浪潮跟跨國市民社會的強力影響，而對宗教組織 採取開放市場的政策；一個擁有超穩定集權政治結構的統治集團強力地排除 任何有與這兩個國際因素的可能關連，甚至直至今日仍對宗教組織一律採取 封閉市場的策略，兩岸的宗教政策從歷史的角度來看都脫不出國際因素的考 量，其中政教關係的不同發展也正凸顯國際因素的重要性，而這正顯示出對 現有依賴國內因素分析的宗教市場理論的不足之處。本文主要探討從兩岸政 教關係的研究成果中提出一個新宗教市場研究的跨國比較框架，提出一個比 較兩岸宗教市場的可能性，期寄更多的研究者投入探討類似的議題。

The religion-state relations in China and Taiwan present an interesting comparison. After the 80s, the two sides embraced different forms of politics, but a subtle similarity exists in the general direction of religious administration. Although the rulers held distinct views toward religions, they pursued the same political goal by manipulating and oppressing religious organizations that represented strong elitist and social bases. The author argues that comparing the two religious politics provides a "quasiexperimental" environment: one regime was fragile and forced to embrace democratization with the full impact of international civil society, and therefore adopted an open market policy toward religions, while another had a strong authoritarian structure with apparent tendencies for expelling any influence from democratization and international civil society. Even today China still restricts its religious market from any foreign player. From a historical perspective, religious administration policies in China and Taiwan were both affected by international considerations, and the development paths of religion-state relations showcased the importance of international factors overlooked by the current religious economy theory. This paper proposes a new transnational focus in religious economy theory, as illustrated by this cross-country comparison, and hopes that the new framework can draw attention to the deficiency and encourage more investigators to explore similar issues.