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In conversations with evangelical thinkers, I am impressed by how many have been influenced by Ratzinger's much earlier book, Introduction to Christianity, published in English in 1970. For some, that encounter was the first dawning of an awareness that Catholics and evangelicals can affirm core beliefs about "the gift of salvation," to employ the title of the recent statement issuing from the project of Evangelicals and Catholics Together. As off-putting as it is to Protestants, for many Catholic theologians the Reformation is not a formative event. In the worlds of Catholic faith and life, they believe, other things of equal or greater importance were happening in the sixteenth century. That is not the case with Cardinal Ratzinger. In part, no doubt, because he was born and reared in Germany, his theology has always been in intense conversation with the Reformation traditions.

He is not, of course, a "minimalist" theologian who is inclined to tailor Catholic teaching to fit Protestant tastes. But he has intimate understanding and appreciation of the religious and theological genius of figures such as Luther. He believes that what is true in the Protestant critique can and should be embraced by what he calls "the structure of faith." At the same time, he does not seem to expect too much in the healing of the breach between Rome and the Reformation. Speaking of the prospects for Christian unity, he says at one point that perhaps the most we should hope for is that there will be no new schisms. At another point, however, he speaks of Catholic "responsibility for the unity of the Church, her faith, and her morals," and he envisions the ways in which the exercise of the office of the papacy will change "when hitherto separated communities enter into unity with the Pope."

As might be expected, Salt of the Earth pays extensive attention to the office of the papacy. It is assumed that the New Testament intends a continuing "Petrine Ministry" in the church. The question is the relationship, if any, between that ministry and the ministry of the bishop of Rome, who, it is claimed, is the successor of Peter. Some Protestants, Ratzinger notes, "are ready to acknowledge providential guidance in tying the tradition of primacy to Rome, without wanting to refer the promise to Peter directly to the Pope." Many others, he says, recognize that Christianity ought to have a spokesman who can personally and authoritatively articulate the faith both to the world and to the Christian community.

In 1995, John Paul II issued the encyclical letter Ut Unum Sint (That They May Be One). In an unprecedented way that astonished many (including many Catholics), he invited non-Catholics to join in rethinking the exercise of the papal office so that it might become an instrument of, rather than an obstacle to, Christian unity. As Ratzinger notes, the invitation is addressed first of all to the Orthodox East, but it also has large ramifications for the separated communities of the West. It is a source of considerable disappointment in Rome, a disappointment reflected in this book, that other Christians have not taken up that invitation. But, as it is said, Rome thinks in terms of centuries—and, as is evident in this book, in terms of millennia.

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May 18 1998, Vol. 42, No. 6