 The approach to conflicting religious perspectives Quinn outlines has in fact become increasingly popular in exclusivistic circles. Consider, for example, the ongoing debate among Christians over how God brought the rest of reality into existence. Some still claim the Bible clearly teaches that God created the “heavens and the earth” in six twenty-four hour periods about ten thousand years ago. Others still maintain that the fact that “a day is to the Lord as a thousand years” (Psalms 90:4) means that while God is directly responsible for what the Bible says was created each “day,” it is most reasonable to believe that the time frame for each instance of creative activity could well have been millions, or even billions, of years. And then there are those who still hold that God’s direct creative activity consisted primarily of orchestrating the “Big Bang.” However, more recently, many Christians have taken a more Kantian approach. Based on their assumption that we may well not have access, even through Scripture, to exactly how God was involved in the creative process, they have modified what is to be considered essential to Christianity on this issue. Rather than affirming any of the specific explanations of how God created all else, they affirm a more general contention compatible with each of these specific explanations: that God is in some manner directly responsible for the existence of all else. They have, in Quinn’s terms, thinned their core theologies in a way that reconciles the divergent perspectives. [We will see in sections below that this emphasis on working toward common belief is sometimes cited as a way to minimize differing perspectives on the eternal destiny of humans (Section 7) and to approach diversity of thought on controversial issues in education (Section 8).]