 Just for the sake of argument, suppose that psychological states other than the propositional belief that God exists can suffice as whatever cognitive requirement for “getting started” in a personal relationship with God involves. We might yet wonder whether those other states are as good as belief that God exists as a cognitive foundation for a personal relationship with God; and, if they are not, we might well question why a perfectly loving God provides less than the best on this score. Furthermore, even if a perfectly loving God might permit less than the best on this score, perhaps we have just as good a reason to think that there are nonresistant people who are in none of the optional psychological states who are capable of relating personally with God as we do to think that there are nonresistant nonbelievers who are capable of relating personally with God—in which case we can modify the latest version of his argument to absorb the force of the point (Schellenberg 2007b, 2015b, 2021a).