牟宗三先生對於中國的宗教與西方的宗教是有嚴格之區分，且先生在詮釋宗教思想時，始終是關注以人之主體性為主，雖然在牟先生之詮釋下人之主體性獲得了挺立，但牟先生之詮釋卻也造成取消人與耶穌之距離，而呈現「人人皆可成耶穌」，最終走向人人唯我獨尊之可能。唐君毅先生哲學視域下對基督教思想有其肯定與批判之處，肯定之處在於基督教思想有重人與愛人之無私精神；批判之處在於原罪意識與對人之主體性無法有所肯定。然不可諱言的是，唐先生始終肯定基督教思想亦有安頓生命之意義價值。總結兩位先生對於基督宗教思想的詮釋可以分成三點：一是「護衛傳統」與「兼容並蓄」；二是「離教」與「歸向一神境」；三是「只有我沒有祢」與「我與祢的感通」。

Mr. Mou Zongsan has a strict distinction between Chinese religion and Western religion, and when interpreting religious thought, Mr. Mou has always paid attention to the subjectivity of man, although under Mr. Mou’s interpretation, the subjectivity of man has been established, but Mr. Mou’s interpretation has also caused the cancellation of the distance between man and Jesus, and the rendering of “everyone can become Jesus”, and finally towards the possibility of everyone’s solipsism. Mr. Tang Junyi’s philosophical vision has its affirmation and criticism of Christian thought, and the affirmation is that Christian thought has a selfless spirit of valuing people and loving people; The criticism lies in the fact that the consciousness of original sin and the inability to affirm the subjectivity of man are made. It is undeniable that Mr. Tang has always affirmed that Christian thought also has the meaning value of settling life. To sum up the two gentlemen’s interpretations of Christian thought, they can be divided into three points: one is “defending tradition” and “inclusiveness”; The second is “apostasy” and “return to the realm of one god”; The third is “Only I have no You” and “My understanding with You.”