 Another difference is that Evans regards faith as justifiable in light of inherent limits to human rationality as such, whereas on Bishop’s account, evidential ambiguity is a feature of the world viewed relative to what he calls “our rational empiricist evidential practice.” The latter qualification seems to leave room for other practices to which ambiguity about God’s existence might be foreign. Bishop raises this possibility in a discussion of “isolationist” epistemologies (such as Wittgensteinian Fideism, if such a thing exists), which attempt to segregate questions of evidential support for religious claims from the standards of a “wider, generally prevailing, evidential practice” (79). From within what the isolationist regards as the appropriate practice, the “evidence” may seem to point incontrovertibly toward, e.g., theistic conclusions (or certain propositions about God may count as basic). However, Bishop contends that insofar as questions may still arise for the reflective believer about the justifiability of commitment to the framework principles of the theistic doxastic practice, isolationism cannot avoid the need for doxastic ventures that outrun the available evidence. Some version of fideism thus seems unavoidable for the reflective believer. But granting, for the sake of the argument, that Bishop is right about the options available to the contemporary reflective believer, it might nevertheless be argued that a very different situation obtained prior to the development of rational empiricist evidential practice (and perhaps continues to obtain where that practice has not taken root). Arguably for premodern thinkers there was no question of “isolating” belief in God from any “wider, generally prevailing, evidential practice,” and thus no existential “choice” to be made about which standards to employ. If this is right, it provides additional support for the claim that it is anachronistic to describe someone like Tertullian as a fideist. Put differently, starting from the thesis of evidential ambiguity allows for the historicizing of fideism, in a way that encourages us to view the possibility to which the descriptive use of the term refers as contingent on particular historical developments, rather than as perennially available – i.e., as a distinctively modern response to a distinctively modern problem. (To what extent the “Christian” account of fideism articulated in Section 3 can be generalized across other traditions is unclear.)