are. And I have read headlines, when I have been at the speech, and I have read headlines in the press where I cannot figure out how they ended up with the headline from the text. And that means something collectively to us as ambassadors because it comes back at us because of the fluid nature of communication. We have to report very quickly and accurately because the worst thing would be for somebody to respond to the press about something the press reported the Pope as having said when he hadn't said it. But on the Equality legislation here was the Bishop of Rome speaking to the Bishops of England, on an ad limina visit. There was nothing new in what he said but that was the position of the English bishops articulated publicly in this country. And the misinterpretation was that he was referring to the act - the legislation was going through Parliament at that point of time and in fact it had been written in the past tense. What's important in a diplomat's job in any context is to ensure that an accurate record has been presented back to the government and that forms the basis for a discussion. Well by and large with things of that nature, it comes back to the question of education. You would be completely overwhelmed if you started to get involved in the relationship between the Catholic Church and the government of this country - I would see that as domestic rather than foreign. If you are instructed to do something or if you are asked by the Vatican - you could well be asked by the Vatican, what's going on over some key domestic issue, you would then ask the respective Whitehall department for a briefing paper or encourage the relevant official to come over or a minister to come over because none of our embassies can represent the whole of government. But I think in order to be able to conduct business here, this is a very complicated relationship because 10% of the British population are Catholic and there are very serious stakeholders here in the Catholic Church in direct contact with the government. And as well the relationship with Lambeth Palace: I do not concern myself with the ecumenical relationship between the Vatican and Lambeth Palace. I report on it, but the last thing they need is a troublesome ambassador interfering and similarly between the Catholic leadership in this country and the government. So I'd say it came down to accurate reporting. What you say about what I quoted earlier from Gertrud Himmelfahrt: she wrote the 'Paths to Modernity' and she used that phrase about freedom from religion and freedom for religion contrasting the Scottish/English Enlightenment rather than the French Enlightenment which had a very very different historical trajectory because the Church was one of the instruments of power whereas she would argue that the Pilgrim Fathers were looking for religious freedom. And then the question about the religious cause of conflict, or to what extent it is a cover for political ambition. At the risk of falling into broad generalities about religion and social interaction - I suppose the backcloth here is of Christianity and particularly of Catholicism. I'm conscious that the distinctions between secular and religious are not there in other faiths to the same extent. Let me ground it in one example for you - let me ground it in an example quite close to home which is Northe rn Ireland. Some people will very quickly step forward and say that's nothing to do with religion - I'm not sure that I could agree with that. I'd say that was not the primary issue, there is a correlation with sectarianism, and of course there are people who are engaging in sectarian behaviour who are not attending any church on Sunday, but I don't think you can then say that is not religion - religion is a key ingredient - two competing forms of nationalism are also there and criss-crossing.