 On a fiducial model, having faith in God is making a practical commitment—the kind involved in trusting God, or, trusting in God. (The root meaning of the Greek pistis, ‘faith’, is ‘trust’ (see Morgan 2015).) On such a model, faith’s active, practical component takes central place, though a cognitive component may be presupposed by it. Swinburne calls it the ‘Lutheran’ model, and defines it thus: ‘the person of faith does not merely believe that there is a God (and believe certain propositions about him)—he trusts Him and commits himself to Him’ (2005, 142). Yet, as noted earlier, Aquinas too takes the ultimate object of faith to be God, ‘the first reality’, and, furthermore, understands ‘formed’ faith as trusting commitment to God, motivated by, and directed towards, love of God as one’s true end (see Summa Theologiae 2a2ae, 4, 3; Aquinas [2006], 123–7). It is true that Aquinas allows that the devils have faith in a certain sense, but this ‘faith’ amounts only to their belief that what the Church teaches is the truth, arrived at not by grace but ‘forced from them’ reluctantly by ‘the acumen of their natural intelligence’ (Summa Theologiae 2a2ae, 5, 2; Aquinas [2006], 155 &amp; 157). Aquinas’s account of ‘saving’ faith is thus also a fiducial model.