 Church’s argument implies that if Pierre’s doxastic position is as described (in §2.6), then London and Londres are distinct objects. Assuming the standard account of identity, the result is that either Pierre’s doxastic position cannot be as described or else London and Londres are different cities (or else we must punt). Since London and Londres are not different cities, the standard account entails that Pierre’s doxastic position cannot be as described (or else we must punt). This was Church’s own position as regards certain puzzles about synonymy, such as Mates’ puzzle (Mates 1952). Church held that one who believes that lawyers are lawyers, must indeed believe that lawyers are attorneys, despite any refusal to assent to (or desire to dissent from) ‘Lawyers are attorneys’ (Church 1954). Kripke later argued (Kripke 1979) that assent and failure to assent must be taken at face value (at least in the case of Pierre) and Pierre’s doxastic position is as described. Kripke chose to punt — concluding that the problem is a problem for any “logic” of belief. The relativist concludes instead that (a) Pierre’s doxastic position is as described, (b) if so, London and Londres are distinct objects, and (c) London and Londres are nonetheless the same city. Whether this resolution of Church’s paradox can be exploited to yield solutions to Frege’s puzzle (Salmon 1986) or Kripke’s puzzle (1979) remains to be seen. Crimmins (1998) has suggested that the analysis of propositional attitudes requires a notion of “semantic pretense.” In reporting Pierre’s doxastic position we engage in a pretense to the effect that London and Londres are different cities associated with different Fregean senses. Crimmins’ goal is to reconcile (a), (c) and the following, (d): that the pure semantics of proper names (‘London’, ‘Londres’) is Millian or directly referential (Kripke 1979). The relativist proposes just such a reconciliation but suggests that the pretense can be dropped.