One of the most powerful defences the media can offer for controversial actions is, of course, public interest.
In loving his own productive, generative, generous love, God loves all those ways in which that love can be realised in creation.
It is impossible to deny that Christians and Muslims have a common agenda here: both faiths have at their heart the living image of a community raised up by God's call to reveal to the world what God's purpose is for humanity.
The answer was that in Burundi, having a clean bill of health has taken on a very particular meaning: unless and until you have paid for your hospital treatment, you simply can't leave, you are in effect a captive.
And when the world is created, it is created in such a way that those eternal objects of God's loving wisdom become actualities - interacting with one another, relating to God in the finite realm.
St Paul, in his second letter to Corinth, spells this out further in the important eighth and ninth chapters, where he urges some of the Christian communities to be generous to others so that they may also have the chance to be generous in return.
Marriage has a unique place because it speaks of an absolute faithfulness, a covenant between radically different persons, male and female; and so it echoes the absolute covenant of God with his chosen, a covenant between radically different partners.
To be a Christian is to believe we are commanded and authorised to say certain things to the world; to say things that will make disciples of all nations.
In the context of interfaith encounter, we need to bring to the surface how our actual beliefs shape what we do - not simply to agree that kindness is better than cruelty.
Friendship is something that creates equality and mutuality, not a reward for finding equality or a way of intensifying existing mutuality.