exclusivisms’ in the description that has been offered thus far.60 In his reflections on Karl Barth in light of a theology of religions, Gavin D’Costa recognizes something of this issue when he describes Barth as simultaneously ‘exclusivist, inclusivist and universalist’.61 Sensitive readers of Barth may be able to detect that there is complete christological exclusivism in his work; but that the situation is somewhat more complex when it comes to revelational exclusivism and also eschatological