 One might wonder, however, whether one could bring to one’s conscious awareness a relationship that one is in without believing the proposition that the other person exists, for two reasons. First, perhaps one could bring to one’s conscious awareness a relationship that one is in while being in a kind of psychological state toward the proposition that the other person exists other than propositional belief, e.g., credence, confidence, acceptance, propositional trust, propositional hope, or beliefless assuming, as well as non-doxastic faith. Second, perhaps one could bring to one’s conscious awareness a relationship that one is in while believing a proposition that is “thinner” than the “thick” proposition that the other person exists, e.g., the proposition that the other person probably exists, or the proposition that it’s more likely than not that the other person exists, or the proposition that its likely enough that the other person exists to act on it. And there are other options for believing “thinner” propositions as well. (For more on these optional psychological states, see Alston 1996; Audi 2011; Buchak 2018; Cohen 1992; Howard-Snyder 2013, 2016; Howard-Snyder and McKaughan 2022; McKaughan 2013; McKaughan and Howard-Snyder forthcoming; Poston and Dougherty 2007; Schellenberg 2011, 2014; Weidner 2018.) Thus, perhaps one might “get started” in a personal relationship with God—a conscious, reciprocal, positively meaningful personal love relationship with God—without believing that God exists, provided that, e.g., one has non-doxastic faith that God exists and/or one believes that it’s likely enough that God exists to act on it. Indeed, one may well wonder whether propositional belief that God exists would be all that important to God since so many people lack such belief (van Inwagen 2002; Megill and Linford 2017).