 In a part of the dialogue concerned with the Christian doctrine of grace, Berkeley attributes two arguments to the sceptical interlocutor Alciphron. First, when we consider the meaning of the word “grace” we find a “perfect vacuity or privation of ideas”; it is an “empty name” (Alciphron, 7.4). Second, in saying that grace “acts” or “causes” things to happen, we are employing words that are clear and intelligible when used to describe the behaviour of physical objects but have no similarly clear significations when applied to a “spiritual” matters. In supposing that talk of the causally efficacious properties of grace is contentful, speakers are unjustifiably trading on the familiar meanings of these words when talking about physical properties and causal relations between physical objects; when used to elaborate on the nature of grace or describe its nature, these words do not have a clear sense. We have, concludes Alciphron, no clear idea corresponding to the word “grace”; we “cannot assent to any proposition concerning it” or have any faith about it. Berkeley, through the interlocutor Euphranor, rejects Alciphron’s conclusion but concedes Alciphron’s arguments that the word “grace” does not suggest a clear idea. Nevertheless, a discourse “that directs how to act or excites to the doing or forbearance of an action may … be useful and significant”—and express faith—even if it is not representational (Alciphron, 7.5).