The Passion of the Pope

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That approach includes Islam. In Ratzinger's 1996 interview book Salt of the Earth (with Peter Seewald), he noted that "we must recognize that Islam is not a uniform thing. No one can speak for [it] as a whole. There is a noble Islam, embodied, for example, by the King of Morocco, and there is also the extremist, terrorist Islam, which, again, one must not identify with Islam as a whole, which would do it an injustice." This sophisticated understanding, however, did not keep Ratzinger from slapping down a bishop who wanted to invite peaceable Muslims to a papal ceremony in Fatima, Portugal, or, in 2004, from objecting to Turkish E.U. entry on grounds that it has always been "in permanent contrast to Europe," a contrast his other writings made clear had much to do with religion.

Islam played a particular role--as both a threat and a model--in the drama that probably lies closest to Benedict's heart: the secularization of Christian Europe. In the same 1996 book, he wrote that "the Islamic soul reawakened" in reaction to the erosion of the West's moral stature during the 1960s. Ratzinger paraphrased that soul's new song: "We know who we are; our religion is holding its ground; you don't have one any longer. We have a moral message that has existed without interruption since the prophets, and we will tell the world how to live it, where the Christians certainly can't."

After Sept. 11, Ratzinger's attitude toward Islam seems to have hardened. According to Gibson, the Cardinals in the conclave that elected Ratzinger made it clear that they expected a tougher dialogue with the other faith. After the London subway bombings in July 2005, the new Pope responded to the question of whether Islam was a "religion of peace"--as George W. Bush, among others, has always stressed-- by saying, "Certainly there are also elements that can favor peace." When he met with moderate German Muslims in the city of Cologne that August, Benedict delivered a fairly blunt warning that "those who instigate and plan these attacks evidently wish to poison our relations." In Rome, he removed Archbishop Michael Fitzgerald, a relatively dovish Islam expert, as head of the Vatican's office on interreligious dialogue and replaced an ongoing study of Christian violence during the Crusades with one on Islamic violence today. And he has stepped up the Vatican's insistence on reciprocity--demanding the same rights for Christians in Muslim-majority countries that Muslims enjoy in the West.

All of this led observers to expect him to eventually make a major statement about Islam, although most assumed that it wouldn't stray too far from John Paul's fraternal tone. Nobody anticipated what happened in southern Germany.

THE POINT OF NO RETURN

On Sept. 12, 2006, the day after the world had marked the fifth anniversary of the 9/11 attacks, Benedict threw himself into the maelstrom. The unlikely venue was his old teaching grounds, the University of Regensburg. His vehicle was a talk about reason as part of Christianity's very essence. His nominal target was his usual suspect, the secular West, which he said had committed the tragic error of discarding Christianity as reason-free. But this time he had an additional villain in his sights: Islam, which he said actually did undervalue rationality and which he strongly suggested was consequently more inclined to violence.

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