 Unfortunately there is no standard way to categorize responses to the diversity of perspectives on religious truth claims. Religious exclusivism and religious pluralism appear in most categorizations, but not always with the same meanings. Religious inclusivism also sometime appears, but primarily in discussions about sufficient conditions for spending eternity with God, as it does in the discussion below (section 8) on the Eternal Destiny of Humankind. Accordingly, our general discussion of religious truth claims will focus on three basic categories: religious exclusivism, religious non-exclusivism, and religious pluralism. For our purposes, individuals are religious exclusivists when they believe that their perspective on some disputed inter-theistic truth claim—for example, that Allah is the true God—or some disputed intra-theistic truth claim—for example, that the Christian God cannot control free human choice—to be the truth or at least closer to the truth than any other competing religious perspective on this  issue.[1]  Individuals are religious non-exclusivists with respect to a disputed religious truth claim when they deny that any given religious perspective on this claim is superior to all other competing religious perspectives on this issue. Finally, individuals are religious pluralists with respect to a given inter-theistic or intra-theistic truth claim when they maintain not only (as non-exclusivists) that no single religious perspective is superior to all others but also make a positive claim about the truth of the matter. The nature of this claim depends on the type of issue in question. If the issue is one on which it is possible that the perspectives of more than one religion or variant thereof could be true—for example, the sufficient conditions for spending eternity in God’s presence—pluralists claim that the religious perspectives of more than one basic theistic system or variant thereof can justifiably be considered equally close to the truth (Marbaniang 2010). If the issue is one on which there can be only one actual truth to the matter, but we have no objective means of determining exactly what that truth is—for example, the actual nature of God—pluralists claim that the perspectives of more than one basic theistic system or variant thereof can justifiably be considered to reflect some aspect of this truth (Byrne 2011,  36–7).[2]