 Hick argues for salvific pluralism on what might best be called metaphysical or epistemological grounds. Other philosophers, however, have attempted to make a moral case for salvific pluralism (or at least against salvific exclusivism.) For instance, Kenneth Himma has argued that moral considerations require Christian salvific exclusivism to be rejected (Himma 2002, 1–33). It follows both from God’s perfection and conceptual truths about punishment, Himma maintains, that God would not punish individuals who are not morally culpable for their behavior. But those with non-Christian beliefs are generally not morally culpable for the fact that they hold these beliefs. Not only is it not the case that any objective line of reasoning demonstrates the Christian (or any other religious) path to salvation to be the correct one, religious traditions are, themselves, extremely elastic. That is, because of the shaping, foundational nature of basic religious belief, devout proponents of any given religion are capable of (in fact, usually simply find themselves) offering self-consistent responses to almost any challenge to their salvific perspective, no matter how strong or damaging this challenge might seem on the surface. Furthermore, sociological, psychological, and anthropological studies have confirmed that while one’s basic religious beliefs are not inevitable, they are quite often to a significant extent “beyond the direct volitional control of the believer” (Himma 2002, 18). So we must conclude, argues Himma, that it would not be morally just for the Christian God to deny salvation to devout people of other faiths.