 There are general objections to ethical and other varieties of non-cognitivism—most notably the Frege-Geach and the “embedding” problems (see Schroeder 2010 for an overview)—that will equally apply to a putative expressivist account of religious language. However, a thoroughgoing religious non-cognitivism will face the additional problem of identifying the relevant attitudes and plans that are expressed in religious utterances. While there are attitudes that might be considered characteristic of religious language—for instance, awe, devotion and obedience—it is difficult to see how such attitudes could provide the resources to provide a plausible account of the meaning of religious utterances or to individuate the meanings of different religious utterances. To take just one example, “God is omniscient” will need to be expressive of a distinct non-cognitive attitude to “God is omnipresent” to distinguish their meanings.