  In closing, we suggest three possible extensions to Habermas's reply to believers. First, one might note that in the West at least, Christians are not so burdened as one might think. After all, some of the most important secular ideas that inform constitutional democracy—ideas of inalienable individual rights, liberty, and the like—partly originated in Christianity. Second, one might point out that a reverse duty of translation on non-believers would involve a far heavier burden than that on believers, particularly in light of the first point. This is because some religious reasons, though they might have a surface intelligibility as propositions to non-believers, cannot be adequately appreciated or weighed apart from prolonged experience of living the faith. Although it remains important for non-believers to learn from believers, one should probably expect believers to have an epistemic advantage in the translation process, that is, the process of determining whether or not a given secular content adequately renders a religiously based reason. So if believers have the greater burden, then that makes sense: believers are actually in a better position to make the translation.