Last year Cardinal Ratzinger, head of the Vatican’s Congregation for the Doctrine of the Faith, addressed gatherings of eighty bishops and of the presidents of the doctrinal commissions of the bishops’ conferences of Latin America, on the subject of Relativism as the central problem for the Faith today. In religion, what he calls relativism is what most writers in this area today call pluralism. He says of the ‘so-called pluralist theology of religion’ that ‘only now has it come to the center of the Christian conscience’ (Origins: CNS documentary service, Vol. 26, No. 20, October 31, 1996, p. 311). On studying the text I find that Cardinal Ratzinger, speaking of contemporary religious pluralism, identifies me as ‘one of its founders and eminent representatives’ (p. 312).

If I were a Catholic, owing allegiance to the Pope, I would probably not feel able to question Cardinal Ratzinger’s pronouncements. But as what he calls an American Presbyterian (I am not in fact an American, although I taught for a number of years very happily in the United States), I feel entitled to respond to the Cardinal as a fellow theologian—a much more eminent one than myself, but nevertheless subject to the same canons of accuracy when expounding views which one intends to criticise. The tone of the Cardinal’s address is courteous throughout and I can appreciate the concerns which he expresses from his own very conservative point of view. My regret, however, is that internal evidence reveals that he has relied on a secondary source which has provided him with a misleading version of what I have written.