 Particularly important for our purposes is the distinction between revolutionary and hermeneutic fictionalism. Revolutionary religious fictionalism is not a theory of religious language—it is not a position on what speakers actually mean—but instead a revisionary proposal that is usually offered in response to error theory about religion. Despite religious claims being untrue, revolutionary fictionalists argue religious discourse has sufficient pragmatic benefits that we should continue to employ religious language and engage in religious thought rather than eliminate it, even though we should not believe that it is true. In general, revolutionary fictionalism is motivated by the wish to continue to receive the social and other benefits of engagement with a religion without commitment to its truth. LePoidevin and Lipton are both revolutionary fictionalists. The Sea of Faith Network, inspired by the work of Don Cupitt (1980), can also be understood as sympathetic to revolutionary fictionalism because it promotes Christian practice and the continuing engagement with religious discourse without religious belief. Interesting though they are, we will not be investigating these theories further because they are not saying anything about the meaning of religious utterances. Instead, they are recommending a change of attitude towards the claims of religion and quasi-assert rather than assert them.