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Truth-Rooted Ecumenical Dialogue

Truth-Rooted Ecumenical Dialogue

Last updated on: June 17, 2026 at 5:12 pm by Jordan Bennett

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Truth-Rooted Ecumenical Dialogue 2026-06-17T17:12:01-04:00 Jordan Bennett

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In his encyclical, Ut Unum Sint, Pope John Paul II writes that the unity to which God calls His Church:

“can be attained only by the adherence of all to the content of revealed faith in its entirety. In matters of faith, compromise is in contradiction with God who is Truth. In the Body of Christ, “the way, and the truth, and the life (Jn 14:16), who could consider legitimate a reconciliation brought about at the expense of truth?”

While I am not Catholic, I am convinced that John Paul II expresses here a proper posture toward Christian unity. If unity among Christians is to be genuine and perfect, it must be established in truth. In the same way, the path toward a perfected oneness cannot be traveled unless Christ’s followers also strive to grasp the truth that God has revealed.

In fact, the latter necessarily precedes the former; it would not be possible for believers to attain a compromise free communion that did not resolve contradictions in faith and practice beforehand. Thus, if the furtherance of authentic unity among Christians is truly the goal of any given ecumenical exercise, it follows that such an endeavor could succeed only if it made truth a priority.

A Commitment to Hard Questions

So what does it mean to be committed to truth-rooted ecumenical dialogue? For one, I believe it means that individuals who facilitate dialogue among Christians must be willing to propose those theological subjects that have been historically divisive; hard questions need to be asked with the expectation that hard answers will be given. How else will agreement ever be reached among estranged Christian brethren if disagreements are not first expressed, and expressed faithfully?

To draw back from tough topics is to dialogue for dialogue’s sake, and not for the sake of Christian unity. Indeed, genuine unity among the faithful will not advance so long as easy conversations are valued over those that are honest, albeit uncomfortable. For this reason, let Southern Baptists and Roman Catholics, for example, dialogue over questions that concern: assurance of salvation, baptismal regeneration, structures of ecclesial authority, etc. These are the kinds of discussions that must be had if authentic unity among Christians is to be accomplished.

To Commend Truth When It Is Heard

Furthermore, to prioritize truth in ecumenical dialogue is to be forthright about agreement when it is found. Dialogue that is responsible cannot be incessantly polemical. Those who enter into ecumenical exchanges must be willing to acknowledge correct doctrines—regardless of their source—if those exchanges are to be effective. That is, they must commend truth when they hear it. When agreement is suppressed, on the other hand, ecumenical advances lose their forward momentum, and confusion is likely sown within the Body.

I am thinking here of those instances in which entire theological systems are written off on account of perceived soteriological disagreements. Accusations that certain Christians believe in a ‘different gospel’ or worship a ‘different Jesus’ merely because they disagree with another tradition’s understanding of free will could lead the regular churchman who agrees with such accusations to develop heretical views in other areas.

“Surely a Wesleyan cannot be right about theology proper if they actually believe that one can resist God’s grace,” some might say. “We must rethink what we share with this tradition in light of the ‘authentic gospel.’” This kind of problem runs counter to the objective of Christian unity all by itself. If Christians drift farther from truth due to their overreacting against existing disagreements, they are widening the gap of division and likely creating entirely new disputes.

A Disposition Toward Agreement

Recognizing theological truths regardless of their source is essential for an ecumenical dialogue that is oriented around truth. Yet, alongside this principle, truth-rooted dialogue must also be characterized by a disposition toward agreement. As one might expect—and as was discussed earlier—I do not mean by this that dialogists should remain open to compromise in matters of faith if it serves the cause of Christian unity.

Those who represent different communions of Christ-followers in ecumenical dialogue, like those who facilitate and shape dialogue, must never gloss over theological disparities if they are truly seeking unity in truth. What I am suggesting by a “disposition toward agreement” is rather that any given ecumenical exchange should be honest about its aims.

If ecumenism’s goal is to heal Christian division, then, simply put, healing division must be the focus of ecumenical dialogue. Those believers who engage in discussions with Christians of other traditions shouldn’t just agree with their dialogue partners when it is absolutely obvious, nor should they recognize what is of value in the other’s tradition only when it is convenient to do so. Rather, they should be eager to probe further to explore what hidden theological agreements lie beyond current discovery.

The opposite of this would obviously be a dialogue disposed toward disagreement. And I see this often today in the form of many unhelpful debates that betray an unconcern for Christian unity. These debates are instead focused on bolstering the walls of divided Christian camps and reaffirming the identities of those who find themselves seated at the discussion table, as well as the onlookers who cheer from and for one side or another.

If a dialogist is more inclined to locate new disagreements than agreements, the spirit of truth-seeking ecumenism is replaced with the attitude of a warrior who prioritizes victory over unity. Personally, I don’t believe that the way forward consists of conversions to this or that church. The path toward greater unity is, alternatively, the fraternal journey of divided Christians together toward Him who is truth, the Lord Jesus Christ.

Having Christ as the Center

Truly, the center of all truth-rooted ecumenical dialogue is the Chief Cornerstone. It is on Him that the life of the Christian is built; thus, he is the foundation upon which we must begin and end our work of Christian unity. If we desire to conduct our ecumenical efforts rightly, it is essential that we prioritize growth in holiness. The more Christ-like that Christians become, the more they will love their brothers and sisters just as Jesus has loved them. When the image of Christ is cultivated in believers by God’s grace, holding steadfast to the truth will become a greater priority; Christians will seek not their own will, but the will of their Father who is in heaven.

On account of these effects, it is no great revelation to assert that ecumenical dialogues are transformed when their participants pursue personal holiness and strive after Him who is perfectly holy. Discussion partners become more charitable and more likely to attend to truth when it takes hold of them. Yet, they remain uncompromising in matters of revealed faith.

The Work of the Holy Spirit

Over the last few paragraphs, I have detailed several principles that I am convinced characterize truth-rooted ecumenical dialogue. And while it may seem difficult for believers to hold to all of these principles faithfully, and at all times, we can find comfort in knowing we are not alone in our efforts; we have been sent a helper. The same person by whom the Lord Jesus Christ was miraculously conceived also bears witness about Him. The Spirit of Truth will guide us, followers of Jesus, into all truth if we remain open to the work that He conducts in our midst.

This Spirit, who was received by the Apostles with a great spectacle of fire in the form of flaming tongues, is Himself the great refiner’s fire of Christian unity. Because truth cannot help but be aired among the faithful when those of different traditions dialogue with one another, the Spirit of God will use these instances to uplift truth and convict those who are lacking in it.

He will illuminate the riches of each communion and arouse divided Christians to recognize these treasures. Above all, when believers are gathered together, the Spirit will shine His light on the one who suffered for our salvation, was raised on the third day, and now sits at the right hand of God the Father Almighty. To Him be the glory forever.

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