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The relationship between evangelicalism and Roman Catholicism is back on the agenda. Just consider "Evangelicals and Catholics Together: The Christian Mission in the Third Millennium," the reconciliatory statement produced earlier this year by a number of leading evangelical and Roman Catholic leaders, including Charles Colson and Richard John Neuhaus. (See "Why I Signed It," by J. I. Packer, in this issue.) If this controversial document is any indication, there is every reason to think that there is a lessening of suspicion on both sides of the evangelical-Catholic gulf and a growing awareness of the possibilities for working together, as well as the dangers of not doing so.

The commonalities between evangelicalism and Roman Catholicism are substantial, particularly in this present "post-Christian" age. Both are major presences in the modern Christian world. (In fact, a leading German theologian, Wolfhart Pannenberg, predicts that the next century will have room for only three major Christian groups - Roman Catholicism, Eastern Orthodoxy, and evangelicalism.) Both are alarmed at the growth in secularism and materialism in Western society, and the dangers posed to Christians throughout the world by the rise of Islamic fundamentalism. Both are concerned about the increasing moral chaos in the West, at both the individual and social levels.

At the same time, both sides are aware of the growing tensions in Latin America as evangelicalism continues to make deep inroads into areas traditionally dominated by Roman Catholicism. Theological disagreements can too easily explode into violence, and, without question, nobody wants Latin America to go the way of Northern Ireland. (I write as someone who spent his first 18 years of life growing up in the troubled city of Belfast.)

In light of these diverse factors, the recent publication of the English translation of the Catechism of the Catholic Church (Liguori Publications [and other publishers], 803 pp.; $19.95, paper), takes on added significance, for evangelicals as well as Catholics. Delayed in its English debut due to snags in its translation from the original French, this monumental document represents a definitive statement concerning Roman Catholic teaching on every issue of importance and thus provides a major reference point for evangelicals wanting to assess the possibilities for collaboration, as well as potential difficulties. In short, this volume must be in the hands of every person concerned with the future of evangelical relations with Roman Catholicism.

A CELEBRATION OF ORTHODOXY

The first thing that strikes the reader about the English translation of the catechism is that, apart from the Virgin Mary, the document studiously - and quite needlessly - ignores the existence of women. Here, Christianity is for men. Only men are saved. The gospel is preached only to men. Only men are in the church. At first sight, this might seem like old-fashioned male chauvinism. However, a closer inspection shows that men are given a hard time at several points. For instance, only men are condemned, and only men go to hell.

The problem is that the catechism uses the term men generically to denote humankind. For example, consider the following statement: "In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: indeed, the words of God, expressed in the words of men, are in every way like human language."

There is some very good theology here - but it could be expressed just as well by replacing "men" with "men and women." It would no doubt be reassuring to the catechism's female readers to know that they, too, can be saved.

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December 12 1994, Vol. 38, No. 14