Wittgenstein’s Philosophical Investigations appeared posthumously in 1953. The anniversary deserves commemoration. The publication of much more of his late work, not to mention the flood of exposition and commentary, would in any case prompt reflection. But, even after thirty years, with its status as a philosophical classic securely established, the use of the book remains as difficult and controversial as ever. It is appropriate, in these pages, to concentrate on the effect the study of Wittgenstein’s later work might have in the context of theological studies — in fact as an essential therapeutic propaedeutic.

To put it like that is already to suggest that Wittgenstein’s work has had very little effect on the practice of theology in the past thirty years. That is to say, we need not linger long upon the mare’s nest of “Wittgensteinian Fideism”. This nomenclature was introduced, I think, by Kai Nielsen (in Philosophy, July 1967, if not already somewhere else). As an atheist Nielsen wants to go on arguing that religion is nonsense. He therefore objects to the way that certain Christian philosophers, or certain philosophers who are also Christians, try to make out that religion is a practice which can be understood only by the insider. Any outsider, such as a committed atheist, could not even know what he is talking about when he argues against the existence of a god or whatever. Religious language would be intelligible only to those who participate in the “form of life” in which it is at home. Religious discourse would moreover constitute a distinctive and autonomous “language game” which could be understood, let alone criticized only by adepts. This counts as Fideism, in the textbook sense: the propositions and concepts of the Christian faith would simply be unintelligible to people who have not yet been “saved”.