 Wittgenstein’s work on religion has served as a sourcebook for modern opposition to the face value theory. His remarks have been seen as lending support to many of the positions considered in this article. Non-cognitivists can find support in Wittgenstein’s characterisation of religion as “a passionate commitment to a system of reference” (1970 [1994, 64]; see also Tilghman 1991); fictionalists in his proposal that religious believers live their lives according to certain “pictures”; non-assertoric speech act theorists in his comparison of religious utterances to commands (1970 [1994, 61]). Wittgenstein was even attracted (if only briefly) to a subjectivist interpretation of God-talk ([PO]: 42). Given Wittgenstein writings on religion are only infrequent and relatively brief, it is perhaps not surprising that, beyond his clear resistance to the face value theory, he would not have settled views on the topic. For accounts profoundly influenced by or interpretative of Wittgenstein, see Winch (1987), N. Malcom (1997), Rhees (1970).