 The minimalist reading of Wittgenstein is supported by his apparent endorsements of a deflationary account of truth (1953: 136), although he does not explicitly endorse the idealised justification theory that Putnam proposes. However, the best evidence for minimalism comes from his emphasis on the differences between the use of religious sentences, and historical or scientific (and in general empirical and descriptive) sentences. Specifically, he points up differences between the standards of warrant employed in religious and other discourses—the kinds of circumstance in which a religious believer judges something to be true, grounds for disagreements between religious believers and non-believers, and so on. This pervades his work on religion. For example, Wittgenstein compares the religious belief in the Last Judgement with scientifically based beliefs, or ordinary beliefs about observable states of affairs (he gives the example “There is a German aeroplane overhead”). While religious believers may speak of “evidence” and “historical events”, Wittgenstein argues that the evidence and events cited in connection with religious judgements do not constitutes reasons to believe them in the way that evidence given in support of a hypothesis gives a reason to believe that the hypothesis is true. In religious discourse “reasons look entirely different from normal reasons” (1966: 56), religious belief is not “a matter of reasonability” (1966: 58), religious beliefs are not hypotheses or opinions, they are not properly spoken of as objects of knowledge or as having a high probability, and when historical facts are introduced in support of religious belief “they are not treated as historical, empirical, propositions” (1966: 57). Here Wittgenstein seems at pains to emphasise the contrast between religious discourse and empirical discourses. Indeed, he implies that when taken (or where offered) as reporting scientific facts or scientific theories, religious sentences are in error. Wittgenstein is not, according to the minimalist interpretation, seeking to find any disadvantageous comparison between religion and science; to show, for example, that religion is merely expressive of attitudes, while science is properly descriptive. Rather, he is describing the different standards that make for truth and descriptiveness in these fields of discourse and, in so doing, elucidating the distinctive characteristics of religious truth as well as other realism-relevant concepts.