 On models of faith as a (special) kind of knowledge, or as firmly held belief, it may seem puzzling how faith could be a virtue—unless some implicit practical component emerges when such models are further explicated, or, alternatively, a case may be made for the claim that what is involuntary may nevertheless be praiseworthy, with theist faith as a case in point (Adams 1987). (For discussion of how faith might be voluntary, even if faith entails belief, or indeed is a type of belief, and belief is not under our direct voluntary control, see Rettler 2018.) Furthermore, as already suggested (Sections 4 &amp; 5 above), models of faith as knowledge or belief fail to provide non-circular conditions sufficient for entitlement, unless the truth of faith-propositions is established by independent argument and evidence. If faith is understood as, or as essentially including, beliefs held on insufficient evidence, it is also hard to understand why Abrahamic religious traditions have valued it so highly, let alone why God might be thought to make salvation contingent on such belief (Kvanvig 2018, 106; McKaughan and Howard-Snyder 2021).