 The idea that faith must have a practical element commands broad support. Faith is said to be intrinsically motivational (Bishop 2007: 105–106), to involve desires (MacDonald 1993: 44; Howard-Snyder 2013: 363), plans and commitments (Swinburne 2005: 211–212; Kvanvig 2013: 111), stances (Callahan &amp; O’Connor 2014: 13–14) pro-attitudes (Audi 2011: 67; Alston 1996: 12–13; Schellenberg 2014: 83). Berkeley sees it as one of the main selling points of his non-cognitivism that it explains why faith in religious mysteries should have practical effects on the dispositions and behaviour of the faithful and lead people to change their lives (Alciphron, 7.10). More generally, it appears that there are at least the rudimentary components for an argument akin to the argument from motivational force used to support ethical non-cognitivism (see van Roojen 2016). This offers one potentially promising line of argument for the non-cognitivist to pursue. Note that religious utterances need not be exclusively either cognitive or non-cognitive. It is possible to argue that religious utterances conventionally express both non-cognitive attitudes and beliefs (for a defence of this position see Scott 2013: 71–85).