First off, Brody and others shouldn't be deceived by a headline. The pope's letter itself makes clear that he is talking about forgiveness (and dialogue) more than salvation — and that's hardly so controversial.
As Robert Mickens, Vatican correspondent for the London-based Catholic journal The Tablet, said in that same story: "Francis is still a conservative. … But what this is all about is him seeking to have a more meaningful dialogue with the world."
That sort of openhanded approach toward nonbelievers and others has been characteristic of this pope since the first days he took office in March, as he greeted the news media and made a point of respecting the consciences of non-Catholics and those who have no religious belief.
Another point: The debate over who will be saved and who will not is and will remain a lively one in the Catholic Church, but it is not that new, relatively speaking.
As the late Cardinal Avery Dulles wrote, the main break came in the middle of the 20th century, when some theologians — and the church — started downplaying the age-old anathema "extra Ecclesiam nulla salus" — that "there is no salvation outside the church," meaning the Church of Rome.
Since then, Catholic thinkers have been trying to come up with new formulas to give people a sense of who will be saved and who will not.
The 20th-century German theologian Karl Rahner, a Jesuit like Francis and Dulles, elaborated the notion of "the anonymous Christian" — that people who have never heard of Christ (or Christianity) but live and strive in accordance with gospel values can be saved.
The idea was to explain how those who, through no fault of their own, could be spared by a merciful God even if they did not know the Jesus of Christian tradition.
Rahner was often at odds with his fellow German theologian Cardinal Joseph Ratzinger (later Pope Benedict XVI), but even Ratzinger himself in 2000 issued an authoritative document, Dominus Iesus, that proposed a modified form of Rahner's concept that men and women of good will could be saved.
Both as a cardinal and as pope, Ratzinger also frequently made common cause with nonbelievers, for example co-writing a book with the atheist and Italian politician Marcello Pera that praised Christian values. Benedict's request, he said, was that earnest nonbelievers "act as if God exists."
That phrase was in fact part of Francis' first encyclical, Lumen Fidei, or "The Light of Faith," which was started by Benedict and later finished by his successor. In it the two popes write:
"Because faith is a way, it also has to do with the lives of those men and women who, though not believers, nonetheless desire to believe and continue to seek. To the extent that they are sincerely open to love and set out with whatever light they can find, they are already, even without knowing it, on the path leading to faith. They strive to act as if God existed."
Even more controversial was the thought of another recent Catholic thinker, the Swiss theologian Hans Urs von Balthasar, who is famous for arguing that Christians can hope (though can't be certain) that hell is empty and all are saved.
Disputes about von Balthasar's theology continue, but, in 1988, Pope John Paul II honored the theologian — a few days after his death — by making him a cardinal.