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The great variety of contradictory religious views is for many reason enough to conclude that there is no truth to be had in such matters, that no one religion is at all likely to be closest to the truth. For example, in his debate with Dinesh D'Souza, John Loftus makes the gravamen of his case against the Christian God these inter-religious and intra-religious disagreements, arguing that in effect they cancel each other out in virtue of the mutually exclusive nature of their claims.¹ He does not see, apparently, that by such reasoning, the ageless debate between naturalists and theists is also cancelled, each position nullified. Indeed, every point of view falls prey to such a criterion. When we look within naturalism, we also find denominations and sects, a cacophony of diverse and contradictory positions on fundamental questions. It turns out, the problem of pluralism is an equal opportunity employer. Worldviews are like personalities. Each one is unique. Though there are types of personalities, just as there are broad worldview categories, none is identical. Whatever our worldview, that view must countenance the fact that many others think it mistaken. This is the problem of pluralism. The implication of this reality, however, need not be the defeat of any particular set of beliefs. Rather, the proper response is epistemological. It begs modesty, a profound intellectual humility about our take on reality. And second, it should serve as a call to personal responsibility for our beliefs, and therefore to the epistemic virtues, for there is no consensus on ultimate questions that we can simply adopt by proxy.