 One difficulty that might be pressed by supporters of the face value theory is these theories, as least to the extent that they are providing accounts of religious language, appear revisionary rather than descriptive of the meanings of religious utterances. For example, the proposal that “God is good” does not simply express the proposition that God is good seems, in the case of apophaticism, to be based on a contentious theological view about what can be represented in thought and language rather than what speakers mean when they utter this sentence. The sentence is used in a variety of apparently descriptive ways by speakers: it is said to be true (or false), it is used in apparently valid arguments, can be embedded in a conditional, it is said to be a matter of belief or even of knowledge. Any account of religious language will need to do justice to the evidence that religious utterances are used descriptively, particularly ones that put (a*) into question.