 Recently Rowan Williams (2014) has proposed that religious language serves to challenge us both morally, by undermining selfishness and complacency, as well as conceptually by encouraging us to think about the world in different terms. The use of religious language involves innovations that “invite us to rethink our metaphysical principles” (2014: 130), undercut “our sense of being a finished subject with a clear agenda of need and desire” (2014: 152–3), and “open us to a truth that is changing us and never leaves us in complacent possession of the power we think we have” (2014: 154). A similar approach is taken to discourse about God. What we are representing in talking of God is not an object but “a particular aspect of every perception, the aspect that gives to any specific perception its provisionality, its openness to being represented afresh” (2014: 148). These purposes can be furthered even by using religious sentences that are not consistent.