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PDF versionBenedict perfects the Q&A format
by John L Allen Jr on Mar. 06, 2009
Ironically enough, forty years ago Joseph Ratzinger insisted that the dialogue is not really a legitimate Christian literary form. In his 1969 book Das neue Volk Gottes, the future pope observed that there’s no equivalent in Christian writing to the great dialogues of Plato, arguing that’s because, at its core, Christianity is not about dialogue with the world but rather kerygma, proclamation.
I say that’s ironic because over the last quarter-century, no figure in global Christianity has done more to popularize the Q&A, essentially the modern form of Socratic dialogue, than Joseph Ratzinger. Indeed, one could make a good case that the Q&A has become the most distinctive form of literary expression under Pope Benedict XVI.
The latest entry came on Feb. 26, in the form of a back-and-forth with priests of the Rome diocese. The Vatican released a transcript of that session, which took place in Italian, on Feb. 27; my translation can be found here: The transcript of that session.
While he was still the Vatican’s doctrinal watchdog, then-Cardinal Ratzinger sat down for three book-length interviews published in Q&A form: The Ratzinger Report in 1984; Salt of the Earth in 1996; and God and the World in 2000. The first entry in that series was a global publishing phenomenon, which cemented Ratzinger’s reputation as a lightning rod; the latter two nuanced that image.
Since his election to the papacy in April 2005, Benedict XVI has taken part in several extended Q&A exercises:
- A sit-down with candidates for first communion in Rome in October 2005;
- An annual exchange with Roman seminarians;
- Annual encounters with priests in northern Italy, while the pope is on vacation, and with priests in Rome at the beginning of Lent;
- Sessions with young people as part of the preparation for World Youth Day;
- Several Q&A-style exchanges with reporters either just before his trips, or en route.
By now, the transcripts of these sessions run into hundreds of thousands of words. (Note to publishers: Someone is going to make a bonanza by collecting all these papal Q&A’s into one Ratzinger Report-style volume.)
Some of the most arresting images, and defining insights, of this pontificate have come out of these Q&A exercises. For example, the charter statement of what I have termed Benedict’s “affirmative orthodoxy,” meaning his determination to phrase traditional Catholic identity in the most positive terms possible, came from a session with reporters prior to his 2006 trip to Bavaria. In that Q&A, Benedict was asked why he hadn’t been tougher on Spain’s leftist Prime Minister, Jose Luis Rodriguez Zapatero, when the two met in Valencia in July.
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The pope replied: “Christianity, Catholicism, isn’t a collection of prohibitions. It’s a positive option. It’s very important that we look at it again, because this idea has almost completely disappeared today. We’ve heard so much about what is not allowed that now it’s time to say: we have a positive idea to offer … [Everything] is clearer if you say it first in a positive way.”
To be clear, these Q&A’s are not really unscripted. An aide usually collects questions in advance, giving the pope a chance to think about what he wants to say. In general, however, Benedict doesn’t duck the hard questions, and one rarely has the sense that he’s simply rolling out canned replies. As a result, these events are the closest one gets to watching the wheels turn in this pope’s nimble mind. There are any number of reasons why Benedict XVI might find the Q&A format congenial, but at bottom he’s a veteran university professor who’s most at home around the table in a graduate seminar, and these exchanges are the closest he gets to being back in his natural habitat.
Benedict’s latest Q&A is another instant classic, offering insights into how the pope thinks at the levels of both substance and style.
In terms of content, the pope offered a preview of his forthcoming social encyclical Caritas in Veritate (“Charity in Truth,” expected to be issued later this month), in response to a question about the global economic crisis. The core of his reply was that while protests from the church over unjust economic systems are essential, the distinctive contribution of Christianity is changing hearts.
“Where there aren’t just people, there is no justice,” Benedict said, arguing that the root cause of today’s upheaval, such as the failure of large American banks, is original sin – egoism, greed, and idolatry of worldly goods.
“The dialogue of Abraham with God (Genesis 18:22-33) seems to me still true and realistic,” Benedict went on. “Abraham says: ‘Are you truly going to destroy the city? Maybe there are fifty just people, maybe there are ten, and ten just people are enough for the city to survive.’ On the other hand, if the ten just people are missing, even with all the economic doctrine, society cannot survive. Hence we have to do what it takes to educate, to ensure that there are at least ten just people … but if possible, many more.”
“Justice cannot be created in the world solely through good economic models, however necessary those are,” Benedict said. “Justice is created only where there are just people. There cannot be just people without a humble, daily work of conversion of hearts, or creating justice in hearts.” In that light, Benedict argued, the simple daily work of a pastor of souls, even in a small, out-of-the-way parish, is “fundamental, not only for the parish, but for humanity.”
In light of those comments, one can expect that the new social encyclical – which was set to appear in September 2008, but then delayed in light of the crisis – will likely stress that systemic change must be rooted in individual metanoia, or conversion, away from self-interest or tribal concern toward the common good.
In terms of style, this Q&A confirms a defining feature of Benedict’s approach to problems: his relentless insistence upon “both/and” solutions.
Perhaps especially in the field of social doctrine, Catholicism is rife with either/or divisions. Some emphasize the church’s pro-life message, others its peace and justice concerns. More basically, some accent the “horizontal” dimension of Catholic spirituality, its impact on the broader culture, while others see that as a distraction from “vertical” matters of prayer and liturgical worship.
Benedict’s comments point to a more balanced vision. Not only are private devotion and the sacramental life not a distraction from changing the world, the pope suggests, they are a necessary prerequisite to the extent that they promote a sense of solidarity with others – because “good structures can’t be developed if they’re opposed by egoism, including that of competent people.” In other words, in response to the question of whether the church should concern itself with piety or politics, Benedict’s answer is clearly “both.”
The rest of the Q&A is also worth reading. Among other things, Benedict discusses faith and culture, youth ministry, liturgy, the Petrine ministry, Mary, and indulgences. We catch glimpses of his sense of humor; for example, in reply to a pastor who suggests that today’s priests need more real-world experience, the pope quips, “We don’t live on the moon.” We also see him offering meat-and-potatoes pastoral advice: “A youth center that merely offers games and something to drink would be absolutely superfluous,” he says, and he suggests that three years is about the right time for a young priest to spend in an assignment before moving on.
Benedict’s cool is also on display. Towards the end, an older priest becomes highly-horsed about the post-Vatican II tendency to downplay forms of devotion such as First Fridays and Marian apparitions. Benedict calmly swats the question away, saying that while these are “beautiful things” that have grown up over the centuries, and they shouldn’t be disrespected, “everyone can more or less understand what’s less important than something else.”
Benedict’s treatment of the role of the papacy is perhaps especially interesting, which he defines in terms of protecting the church against “particularisms,” meaning attempts to absolutize pieces of its message or particular forms of cultural expression. Alas, no one asked the obvious follow-up, which is how Benedict might square that with his insistence that the Hellenistic conceptual repertoire of Christianity, as well as its European legacy, represent indispensable components of the “culture” of the church. Perhaps that’s a subject for a future Q&A.
Unfortunately, the sad truth is that very little of this interesting material is likely to get much attention, especially in light of the pope’s recent PR woes. Anyone taking the trouble to look, however, can’t help but notice that for a guy who’s not sold on the dialogue, Benedict XVI is pretty good at it.
* * *
One hears a fair bit of consternation these days about religious illiteracy, including among Catholics, and the church’s failure to deliver effective catechesis. (God knows there’s abundant grist for the mill; a poll commissioned ahead of last fall’s Synod on the Bible, for example, found that large numbers of Americans, like people in other countries surveyed, mistakenly believe Jesus authored a book of the Bible, and they can’t correctly distinguish between Paul and Moses in terms of which figure belongs to the Old Testament.)
In that regard, there’s an interesting model out in California in the form of “The University Series,” a Lenten faith formation program put together by a 10-parish consortium spanning the border between Los Angeles and Ventura counties. From late February to early April, “The University” offers 90 different seminars on a staggering variety of subjects, drawing upon both local talent and also speakers from the outside. (I gave a seminar last Monday on the subject of, “Pope and President for Peace?”)
The founder is Fr. Dave Heney, pastor of St. Pascal Baylon Catholic Church in Thousand Oaks, but today Heney says he’s been able to hand over most of the nuts-and-bolts work so that the series has become largely self-perpetuating. Thousands of people take part each year, making The University one of the more remarkable instances of large-scale adult faith formation in the U.S. church.
In effect, Heney’s success confirms the “Field of Dreams” principle: “Build it, and they will come.”
To be fair, Heney has the advantage of being able to piggy-back to some extent upon the massive Religious Education Congress staged by the Los Angeles archdiocese in Anaheim. Nonetheless, for anyone pondering how to move the ball on the catechetical front, “The University” represents an intriguing experiment indeed. The web site may be found here: http://www.theuniversityseries.org/
John Allen Jr., as valuable
John Allen Jr., as valuable as he is, has a greater obligation to truth than he seems willing to undertake. To equate "q&a" with "dialogue" is just a bit too stretched. In an earlier article Allan had reported on Benedict's denial of the possibility of "dialogue" with Islam. The implication being that in "dialogue" one had to truly respect the possibility of truth in the other (I think he said something like, one would have to suspend one's own truth).
To my mind a scripted, then edited transcript of a question and answer session is not even a conversation. I don't discount its value as a methodology but to ascribe it as conversation or dialogue is to belie the significance of the mutuality implicit in conversation and the intimacy and respect of dialogue.
"Q&a" is the traditional catachetical methodology, it is a PR, political structure that is akin to if not identified with pontification: I have an answer for which I must construct an appropriate question and there are no questions for which I have not predetermined and intended an answer.
The world needs less "q&a" and more conversation and dialogue. Card Ratzinger/Pope Benedict doesn't seem to have changed much over the forty years
"how Benedict might square
"how Benedict might square that with his insistence that the Hellenistic conceptual repertoire of Christianity, as well as its European legacy, represent indispensable components of the “culture” of the church."
But it seems to me that to insist, as Benedict does, that a particular 'piece,' like Greek thought, is integral to the catholicity of the faith does not necessitate 'particularism,' since by that insistence one is not de facto excluding other expressions of thought (as absolutizing would). It only insists that the Hellenistic dimensions of the (esp) patristic tradition, by historical accident or providential design, are necessary partners in any conversation regarding the integral catholic tradition.
A beautiful and badly needed
A beautiful and badly needed reminder of Benedict's special gift. Of course we are distressed at his lack of any antenna for P.R. Like most people at the top of any enormous organization, he lives in a small bubble and talks to few people, all of whom consider him the smartest man in the world. How does one correct, or even warn, the smartest man in the world? Despite the loud chorus of criticism, however, we need to ask ourselves: Which of today's cardinals, anywhere in the world, would be a better Pope than the one we have now?
Carlo Maria Martini Walter
Carlo Maria Martini
Walter Kasper
Godfried Daanels
Sean O'Malley
I hope that's a joke. Among
I hope that's a joke. Among the four, only Cardinal O'Malley would assume the papacy with any sense of humility. The others seek controversy and pet causes and place those causes above the Church. I specifically enjoyed Cardinal Daanels statement concerning the paucity of intellectuals among the cardinals. Yeah, what a great guy to be pope. I am sure collegiality with the college would be among his highest priorties.
After all the negativisms
After all the negativisms that have been hurled at the Holy Father, it is refreshing to read this article. Thank you. I have learned alot from Pope Benedict and continue to every day. No man is perfect, but more of this flock could learn from this man who's faith is boundless, who's intellect is amazing and who's witness is something we should all hope to attain.
Actually, St. Thomas More was
Actually, St. Thomas More was a great writer of Christian Socratic dialogues. The greatest example is his book-length Dialogue of Comfort in Tribulation, in which a dying man of experience encourages his young nephew to remain staunchly Christian despite potential persecution and death. (And if you don't have time to read the Gutenberg.org text, you can listen to a free audiobook of it from archive.org.)
As for Christian/non-Christian dialogues, I'm not sure. St. Justin Martyr's Dialogue with Trypho is a very interesting read or listen, but I'm not sure it counts as a fair Socratic dialogue.
Of course, I'm not into philosophy, so I guess I just evaluate these things as a normal reader and may not have an opinion that's all that valuable. But then again, people said a lot of things thirty or forty years ago about which they may have acquired more info today. And the Pope has consistently affirmed Q&A formats for catechisms as helping students remember the material better.
Mr. Allen, You have
Mr. Allen,
You have identified Pope Benedict as continuing the form of "dialogue" found in Plato. But the Q&A is not the modern form of the Socratic dialogue. Go back and reread Plato. These "dialogues" were running conversations, often lasting for days, in quest of the truth. Points were made, taken apart, retracted or augmented, and then raised to new levels as the participants continued to examine their presuppositions.
A Q&A is not a Socratic dialogue. It's answers to questions. It's a different genre. The Pope is correct: he is proclaiming, not dialoguing. Even the context of a Q&A where he offers his own opinions, the Pope is still not participating in dialogue. He is answering a question.
This piece by John Allen
This piece by John Allen gives excellent insight into Benedict's way of approaching issues. In general, I don't disagree with his major emphases on core orthodoxy and believe that the term "affirmative orthodoxy" catches well what he's about.
The central paradox of Benedict's leadership, though, is that, while he wants to guard the church as-a-whole from the particularisms of various groups, ideological or theological camps, nations, cultures, and enthusiasms, he seems untroubled by the fact that the church's ordained office-holding corps is itself a particular culture.
Having spent forty years working in environments that put me in touch with the cultures of peoples in Oceania, Africa, Latin America, and Asia -- while being a midwestern United Statesian who studied in Rome and who acquired and edited books at a progressive American Catholic publishing house for twenty years -- I am especially sensitive to the reality fact that the U S makes only six percent of the total church. Europe is a larger part of the total, but in terms of practicing Catholics possibly doesn't quite get to even five percent of the total. While I tend to lean left on issues like women's ordination, criminalization of abortion, married priets, and justice issues, I suspect that it's really only peace and justice issues where "progressive" American Catholics really join their fellow Catholics around the world. And even in this area, many believe the world would be better if our democratic values were practiced universally. A certain sort of unargued but sense that American values are superior (in areas like feminism or technological knowhow, for instance) often undercut our efforts to do "good," as if our definition of "good" is universal.
My point? The pope's affirmative orthodoxy on key theological points is excellent, but the particularity of the ordained leadership's own groupthink needs to be examined. The unstated assumption that this corps knows what is for the "good" of the church is, I believe, gratuitously assumed by too many bishops and Vatican office holders. The only solution in the long run is a leadership that will encourage cultural adaptation to the healthy mores and worldviews of the world's various Catholic blocs, while (in the American context)not surrendering to the relativist, historicist theological minimalism of many progressives, on the one hand, and the absolutist, ahistorical theological maximalism of many conservatives, on the other hand.
In other countries other sacred cows need to be confronted. Tribalism in Rwanda? Beholdenness to traditional elites in parts of Latin America?
That calls for a kind of ecclesial leadership that I have not seen demonstrated by many bishops. When Archbishop Jadot died, we lost the archetype of that sort of person.
This new style of Pope
This new style of Pope Benedict seems to be coming dagerously close to opening himself to the concept of " courageous conversations " with the rest of the church ( that is - all of us ) perhaps there might even be a session with the Women of the World and maybe even with Women Religious.??????
I think that there may be two
I think that there may be two different sorts of "dialogue" here:
* In Socratic dialogue, Socrates/Plato asks people of the world to think about various things, guiding them to reach the answer that they themselves already knew but only needed some prompting to see.
* In Benedict's Q&A (and in Anselm's dialogues and those of the desert fathers and, indeed, in Jesus' interactions with the disciples), the student (rather than the teacher) asks the questions and the teacher himself proclaims the answers.
Christianity can't have a Socratic dialogue with the world because, as Romans 1 tells us, the world has turned from God and, despite the knowledge of Him written on the heart, it is "vain in its thoughts." Divine grace and revelation, rather than merely the natural equipment we have at our universal disposal, are necessary for us to discern the answers concerning highest things. However, Christianity _can_ have a Jesus-style dialogue in which the world puts difficult questions to Christianity, and Christianity replies with a challenging and life-giving response. This sort of dialogue, which -- because the teacher answers -- is proclamatory, is the one in which Pope Benedict is engaged.
It doesn't mean that Christianity learns nothing from non-Christians; it does mean that when speaking of Christianity and the mysteries of the Trinity and of repentance, we can't by socratic method expect any human being to be guided through a process of reasoning by which they would reach what Christ proclaims in Galilee and through the Church.
Thanks for the perceptive
Thanks for the perceptive analysis, as usual. One plea: Can we translate the Italian "egoismo" with the expressive English word "selfishness," instead of the rather lumpy "egoism"?
I think Joseph Ratzinger's
I think Joseph Ratzinger's aversion to dialogue remains intact insofar as "Q&A" between young seminarian and Supreme Pontiff is not true dialogue, just as question time with a professor (of theology or otherwise) is not true dialogue. First, true dialogue supposes some level of parity between the two corresponding parties, and obviously when we consult a Pope, a professor, or any authority figure, it is in deference to their assumed greater authority on the topic, so the conversation is destined to be very one-sided. Second, true dialogue supposes contrary, or at least independent views, and in most of the settings countenanced here, we are not talking about a true give and take in which both parties contribute robust, independent ideas to the dialogue. That said, I don't think there's anything wrong with that, and I agree with theologian Ratzinger. Christ sent His apostles to proclaim the good news, not to dialogue.
I think this is a wonderful
I think this is a wonderful start to a Q&A dialogue. I have sat through so many Catholic discussions that start out on one subject and end up with a rant on pedophile priests and the bishops who will not give up their corrupt "brothers" who enabled these priests to continue their satanic mission. We are never going to close this issue until Justice is done. We must encourage the bishops to turn on the enablers as they are now turning on the neo-NAZI Bishop Williamson of England.
Thanks for helping me see
Thanks for helping me see there may be far more to Benedict than a person of privilege with a rigid adherence to what appears to be "truth" because the Vatican fraternity deems it to be truth. The Church needs to listen more to the cries of the poor and the oppressed, worldwide, than to the complacency of the world's wealthy and "successful." Perhaps this man, whom I have deemed to be sheltered by a privileged environment (the clerical Roman one), is more of a human person than I had assumed. Mea culpa.
To Presbyter simplex, There
To Presbyter simplex,
There are always other Cardinals who (by the grace of God) are ready to step in and take over the guiding of the Barque. Benedict XVI is not a young stag.
He certainly was not as young as JP II when he became Pope. If and when the Lord calls him---there will be someone in the wings ready to take over.
Thank you for the article,
Thank you for the article, John. I almost didn't recognize it, since you almost never say anything positive about this most extraordinary man.
Ignoring all the people who will *never* be happy with Benedict until their pet issue (women, abortion, homosexuality, contraception) is addressed, I think that he is about the best the Church can give to the world. Every time I read him, every time I watch him, every time I see him, I am filled with great pride that such a simple, humble, meek, shy man was given the role he has. He is a symbol of the anti-hero. We all love the big, Hollywood, fill-the-room, charismatic person--the one who commands attention by his looks or speech or action. We all want the bigger than life people to lead us. And so we scorn or worse ignore the quiet, the thoughtful, the bookish, the shy. Here is a man who hates no one, who prays for all, who does his best every day to reflect God in his life and in his words. He was always well known, for example, by how kind he was to everyone he met in the Vatican (a place where there's often lots of unkindness.) And what does such a man get from most people? Scorn, ridicule, complaint.
Maybe, just maybe, people can put away all their complaints, issues, politics, and just listen to him. What a better world we'd have. What a novel concept. Try turning down our own volume and let his gentle, quiet words reach us. (I was reading _Spe Salvi_ today in Barnes and Noble and it brought tears to my eyes. I greatly commend it.)
I was horrified when Card.
I was horrified when Card. Ratzinger engineered himself into the papacy, but I admit to being pleasantly surprised by his shift to a more gentle approach. Plus he plays the piano and he kept his cat, so he can't be all bad. However, he still has no idea of the size and importance of the problems in the church such as the bishops that continue to use power to put down the laity and hide the offenses of the clergy and hierarchy, the emphasis on obedience as a greater duty than truth or justice or love, no matter how important B16 says charity is in the end. The putting down of women, the related point of making sex evil, the refusal to use married priests to help fill the need for ministers (unless of course the married priests are former Anglicans or Lutherans). The demand that we accept abortion as the fundamental offense of killing innocents without a serious look at poverty, war, and the death penalty. The flat ban on abortion with no concern for the plight of women who will get abortions no matter who bans it, and will be the ones to suffer in back allies, leaving their earlier children with no mother and themselves with no compassion in sight. This is a matter for demonstrating concern for all sides, so that abortions are legal, safe and rare, and a person who feels she has to do it is at least given the respect of good intentions. (In this regard, I firmly believe that voting for Obama was the most Christian position to take. Does Benedict have any grasp of this point of view?)
In his next encyclical the Pope has to proclaim loudly and clearly, without any reservations, that economic policy requires the fundamental principle underlying any system to be that everyone has the right to a decent living and to respect as an equal participant on some basis, workers at all levels as well as CEOs and stockholders. In Centesimus Annos (probably spelled that wrong) Pope JPII pointed out that capitalism is probably necessary because of the strong motivation of profit, but that it must be regulated to some extent, and it must be understood that the workers are not to be exploited in the name of profit. Once everyone has a fair share of benefit and protection, let profit be a consideration, but not to the disregard for that principle. This is the only proper Christian stance, and the Church is the perfect one to wave this around and insist that governments and banks take notice, if they wish to make a Christian proclamation on economics.
Dear Mr. Allen, I am
Dear Mr. Allen,
I am President of Region 9 of The Voice of the Faithful and would like to extend an invitation for you to discuss current topics within our church that you deem important. Our 2rd quarter meeting is April 4, 2009 @ 9:30 @ Redemptorist Church's Senior Center, @ Linwood and Broadway.
Please advise, thank you
I must comment as I was a
I must comment as I was a "Cradle-Catholic" who fell away from and basically ignored the Church during a period of my life. Then came back to Christ through the "anti-Catholic" wing of American Evangelicalism. Then after years of struggling with my faith, Biblical and theological education with an underlying motive to prove the Roman Catholic Church wrong, the opposite happended. I ended up praying, studying, and dialoguing my way right back to the Catholic Church which I now love more than ever! I have a deep love and appreciation for my evangelical brothers and sisters in light of my experience, though I certainly wish some of them would be more open-minded to the "truth, beauty, and goodness" of the Catholic Church. Having said all of this, my journey back to the Church began right as Cardinal Ratzinger become Pope Benedict XVI, and for me the timing couldn't have been better. I have been reading books he has written, following his discussions and weekly addresses to the Church, and some of his travels covered by Catholic and secular media. I must profess that I believe Benedict XVI is one of the best Popes in the 2000 year history of the Catholic Church. The man has a theological brilliance and a humble, gentle, Christ-centered spirituality that is so necessary and valuable for the Church today. To those who see him as a "man of priviledge" who "worked himself into the Papacy" need to go back and remember what this man and his predecessor lived through in Poland and Germany and the many "God-incidences" that brought them each to their former and current roles and positions in the contemporary Church. I have no doubt that this is indeed the man that God the Holy Spirit guided the Church to fill the "See of Peter" for our sake during this period in Church history.
This article is just another
This article is just another example of John Allen's inability to report on things Vatican without his pro-Vatican spin. John, I suggest you just out yourself as a "spinmeister" for the Vatican. I have heard from several sources that B16's Q and A's are nothing more than answering questions which have been submitted in advance. Nothing special with these Papal encounters except the Popes addiction to verbal masturbation.
I don't agree with everything
I don't agree with everything B16 says. Still, I can't help but like this Pope. I was not entirely elated when he was elected, but now, I think he is what the Church needs at this time.
Stemming from my desire to genuinely understand his views on orthodoxy, I have learned to delve deeper than what I see on the surface. He has the wisdom of ages past but we are so focused on steering the ship forward that he wants to remind us of our anchor. I used to think the anchor was holding us back but now I understand what Benedict sees- the anchor is holding us firm.
One day, we will have married priests, a re-examination of homosexuality, and other reforms but now is not the time. Let's first learn to understand & love. People are leaving the Church because they can't love those they disagree with. If progressives got everything they want, traditionalists would leave the church... and nothing would be solved. Unlike most, I think you can satisfy everyone.. it is excruciatingly difficult, but possible.. we just need to appeal to higher standards.
I think the Q&A format is a great step for the papacy.. even if the questions are pre-screened. The Pope needs to dialogue. I get the feeling however, that people want him to debate.. that is not what we need in the Church today... that would be detrimental to our evangelizing mission. I think we can lovingly disagree on issues and focus on what is more important- loving our neighbors and resources, even when we dislike them.
To David in AZ: pro-Vatican!? Holy smokes! John Allen clearly doesn't agree with everything in the Vatican, but he won't snub... I appreciate his objective reporting. He helps us to understand all sides.
Hey David from AZ! If your
Hey David from AZ!
If your despicable comment is the way you carry out dialogue, well, then go to talk to your mirror dude!
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One man's "effective catechesis" is another man's brain-washing.
I have to agree with Prima
I have to agree with Prima the Pope is still not participating in dialogue. He is answering a question. beads
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