 Goldhill’s contention that there is something in Christianity inhospitable to dialogue is literally false but gets at a more difficult question about how and whether dissent is tolerated in medieval Christianity, with parallel questions that have and should be asked about medieval Jewish and Muslim culture. (See below, sections 3 and 4.) While neither medieval philosophical dialogues nor the forms of disputation which grew out of them can be reduced to catechism-like question and answer (Goldhill 2009, 5), it is a complex matter to determine whether the rational form of dialogue and disputation foster real open discussion and dissent or control it within strict and non-threatening limits. The same question could, of course, be meaningfully asked about dialogue in antiquity, in non-Christian religious traditions, and in the modern era. In an important sense, it is often too much rather than too little faith in reason in the Latin West, expressed in medieval dialogue and disputation, which leads some to the notion that reason can prove the truth of Christianity over Judaism or Islam, and, then, to condemnation of resistance to Christianity as irrational (Cohen 1999; Sweeney 2012a, 324–5).