Comparative law of religions is an emerging discipline that still needs to refine its methodology. It compares religious laws such as Jewish, Islamic, Hindu or Buddhist law, or Christian church laws. These lie at the intersection of theology and jurisprudence. Both comparative theology and comparative law use established methods. The speaker's initial thesis is that comparative law of religions can learn from both methods, which is why he compares the two. Surprisingly, there are convergences between the methods of comparative law and comparative theology that can be made useful. Regarding comparative law, the following aspects, in particular, must be taken into account: One must not look for that which has the same term in the different traditions, i.e. "law" as in the present case. There are no identical terms in the different languages anyway. Rather, in accordance with the functionalist approach that has proven effective in comparative law, one should seek that which fulfills the same function. In comparative theology, the idea of initially starting with a vague concept that is then increasingly filled with content, can be of use. Furthermore, comparative theology practices a reciprocal participant perspective. Applied to the comparative law of religions, this means that the scholars of one tradition become involved in the legal thinking of the other in order to gradually understand it better, and then import the experience thence gained into their own sphere and relate the two to each other. In both areas, the tertium comparationis plays a crucial role; in both areas, it is important that the context is included; and in both areas, there are similar steps: identifying the objects of comparison, juxtaposing them, explaining similarities and differences, etc. Interdisciplinary cooperation, thus, proves to be fruitful.