 While there is obviously widespread diversity of thought among these monotheistic religions (theistic systems) on such issues as the God’s nature and character, the relationship between divine control and human freedom, the extent to which God unilaterally intervenes in our world, and how God would have us live, it is being increasingly recognized that widespread diversity of thought on all these issues also exists just as clearly, and in exactly the same sense, within basic theistic systems. For example, within Christianity, believers differ significantly on the nature of God. Some see God as all-controlling, others as self-limiting, and still others as incapable of unilaterally controlling any aspect of reality. Some believe God to have infallible knowledge only of all that has occurred or is occurring, others claim God also has knowledge of all that will actually occur, while those who believe God possesses middle knowledge add that God knows all that would actually occur in any possible context. Some believe the moral principles stipulated by God for correct human behavior flow from God’s nature or character and thus that such principles determine God’s behavior, while others believe that God acts in accordance with a different set of moral rules than those moral rules given to humans; that for God what is right is simply whatever God does. Some believe that only those who have consciously “given their lives to Christ” will spend eternity in God’s presence. Others believe that many who have never even heard the name of Jesus will enter God’s presence, while others yet do not even believe subjective immortality (a conscious afterlife) to be a reality. Muslims also differ significantly among themselves on these same divine attributes (Aijaz 2015). Consider, for example, the wide variety of Muslim perspectives on such issues as the autonomy of the individual when interpreting the Qur’an, how best to apply core Islamic values to modern life, and the status of women. We find equally pervasive, significant intra-system diversity in Hinduism (Sharma 2011) and Judaism (Shatz 2011).