 Does truth-conditional reductionism offer a plausible theory of religious language? The obvious place to start is to consider whether or not there are any compelling reasons to prefer a reductive rather than a face value theory. Unfortunately, reductionists appear to stumble at this first hurdle. It is clear from the writings of reductionists that the reductionist interpretation of religious discourse is not advanced from a consideration of the meanings of what speakers say when they talk about God but instead on the basis of religious or metaphysical theories about the nature of the universe. However, the belief that there is no creator God is not a reason for giving naturalistic truth-conditions to (1); it is a reason for thinking that (1) is false. Notably, even among writers more sympathetic to linguistic reductionism we find lapses into non-linguistic reductionism. For example, while Kaufman sometimes presents his theory as an account of what is meant by talk about God, at other times he presents a much more clearly revisionary proposal. He writes, “It is this cosmic serendipitous creativity, I suggest, that we should today think of as God” (Kaufman 2007: 26, my italics) and he proposes that the “traditional notion” of God’s purposive activity in the word should be replaced with 