outlook. He notes in both More Than One Way? and God and the Universe of Faiths that, as he came to know these people who belonged to non-Christian faiths, he saw in them the same values and moral actions that he recognized in fellow Christians. This observation led him to begin questioning how a completely loving God could possibly sentence non-Christians who clearly espouse values that are revered in Christianity to an eternity in hell. Hick then began to attempt to uncover the means by which all those devoted to a theistic religion might receive salvation. Hick has notably been criticized by then-Cardinal Joseph Ratzinger, later Pope between 2005 and 2013, when he was head of the Congregation for the Doctrine of the Faith. Ratzinger had examined the works of several theologians accused of relativism, such as Jacques Dupuis and Roger Haight, and found that many, if not all, were philosophically inspired by Hick. Therefore, the declaration Dominus Iesus was seen by many at the time as a condemnation of Hick's ideas and theories. Kantian influences Having begun his career as an evangelical, he moved towards pluralism as a way of reconciling God's love with the facts of cultural and religious diversity. He was primarily influenced by Immanuel Kant in this regard, who argued that human minds obscure actual reality in favor of comprehension (see Kant's theory of perception). According to Richard Peters, for Hick, "[the] construal of the relationship of the human mind to God...is much like the relationship that Kant supposed exists between the human mind and the world". Despite this, Hick was not strictly Kantian. Peters notes "the divide between the 'noumenal' and 'phenomenal' realms (so far as nature is concerned) is not nearly so severe for Hick as it was for Kant". Hick also declares that the Divine Being is what he calls 'transcategorial', where one can experience God through categories, but God Himself obscures them by his very nature. Pluralism In light of his Kantian influences, Hick claims that knowledge of the Real (his generic term for Transcendent Reality) can only be known as it is being perceived. For that reason, absolute truth claims about God (to use Christian language) are really truth claims about perceptions of God; that is, claims about the phenomenal God and not the noumenal God. Furthermore, because all knowledge is rooted in experience, which is then perceived and interpreted into