 Face value theorists will, of course, find much to object to in both Ramsey’s and Williams’ discussions of religious language. One obvious point to raise is that if engagement in religious discourse is driven by the purposes that Ramsey and Williams describe then it seems that one need not be concerned with the truth of what one says. Notably, Williams appears to be sympathetic to the endorsement of incoherent claims if they further the broader proposed purposes of religious discourse. However, caution is needed in classifying these accounts as descriptive of religious discourse rather than revisionary proposals for objectives that speakers might aim for. If they fall into the latter category, then they are in a similar position to revolutionary fictionalism.