Abstract

This chapter addresses two major questions: a) What is the differentia of language of religion (LR)? Does LR/register differ from other registers of a language exclusively in terms of its linguistic (structural) features and/or social functions? and b) Does LR make any significant contribution to our understanding of language? In other words, does it provide any insights into the nature of language—its structure and function? The chapter presents evidence to show that LR cannot be defined exclusively in terms of its linguistic structures, and if it is defined exclusively within functional approach as “register”, it cannot be treated at par with other registers of a language. I argue that LR differs from other register as its non-religious counterpart in terms of the underlying conceptualization of reality. The linguistic structures of language of religion derive their meaning with reference to its underlying conceptual framework, the worldview, that is, its “deep structure” or the conceptualization of reality is based on their religious beliefs, which marks it different from other registers. This distinctiveness of religious language provides a criterion for separating it from other registers (i.e., it differs from other registers in its conceptualization of reality). Furthermore, I argue that the users of language of religion can have two different conceptual frameworks of reality.Finally, I suggest that a community’s repertoire can include more than one conceptual framework. I suggest that similar to diglossia (Ferguson 1959), according to which, speakers use the language, which is functionally appropriate to a domain, there is a need to assume a di-system (more than one system of underlying conceptualization, “world view” of reality) which people use in different social contexts. In order to support this claim, I will provide evidence from the language of religion in the Hinduism in the US diaspora.