it went against the orthodox claims of Christian theology. Second, Hick’s claim could only be sustained if all religions were re-interpreted, thus requiring that all religions conform to his demand that they abandon ultimate ontological convictions. Third, D’Costa tried to show that pluralism was internally incoherent, because it makes a privileged claim for its own position as the greatest truth. In his next work, The Meeting of Religions and the Trinity (2000), D'Costa shifts his attention towards exclusivism. He argues that there is no such position as pluralism; pluralism is technically a disguised form of exclusivism, either religious (as in the case of the Dalai Lama, in his study of modern Tibetan Buddhism, or in the case of Sarvapelli Radhakrishnan, the modern proponent of Advaita neo-Hinduism), or a form of modernity (in the case of Hick and the Roman Catholic theologian Paul F. Knitter, and the Jewish theologian, Dan Cohn-Sherbok). Hence, these positions advocate that all religions are equal, but actually have an explicitly religious exclusivism (in the case of the Dalai Lama, there is no liberation until one has become a De Lug Buddhist monk), but one has endless lifetimes to achieve this; likewise for Radhakrishnan, but in this case (a non-dual Advaitin experience of moksha is required for final release from the cycle of birth and death), or a secular modern exclusivism (an ethical rule, that derives from Kant and stands in judgment upon all religions). D’Costa defends a trinitarian approach to other religions that refuses to see them as equal or provisional/imperfect forms of revelation or salvific means; nevertheless, he acknowledges the grace of God operative within these traditions in a fragmentary and inchoate manner. He relies heavily on the work of Alasdair MacIntyre and John Milbank. D'Costa develops this position in his Theology in the Public Square (2005) in relation to the importance of Christian theology taking a decisive public stance and developing a public voice, the latter mainly through the idea of a Christian University. In Christianity and the World Religions: Disputed Questions in the Theology of Religions (2009), D'Costa addresses four disputed questions in the field of theology of religions. He argues for a form of "exclusivism", although he criticizes the categories of pluralism, inclusivism, and exclusivism. He calls into question the prevailing definition of "religion", arguing that it is part of modernity's narrative and serves a certain rhetorical strategy related to the privatising