Ecumenism is a movement that seeks to foster greater unity, reconciliation, and cooperation among Christians. The term derives from the Greek word oikoumene (“the whole inhabited world”) and reflects Jesus’ prayer that his followers “may all be one” (John 17:21).
Yet ecumenism is not simply a programme for bringing churches together, nor is it an attempt to erase theological differences or create a single worldwide hurch. Rather, it is the patient pursuit of Christian unity in ways that are faithful to the gospel and respectful of the theological convictions of different Christian traditions.
Ecumenism takes several forms. Theological ecumenism involves dialogue about doctrine, ministry, sacraments, and church order. Spiritual ecumenism encourages Christians to pray together, repent of past divisions, and seek the renewing work of the Holy Spirit. Practical ecumenism is expressed through shared mission, humanitarian service, advocacy for justice and peace, disaster relief, and public witness. Most churches participate in at least one of these forms, even if they remain cautious about others.
The diversity of Christian approaches to ecumenism arises primarily from differing understandings of the Church itself. Is the Church fundamentally a visible institution founded by Christ? A communion of local churches united in apostolic faith and sacramental life? The worldwide fellowship of all who believe in Christ? Or a voluntary association of congregations cooperating freely in mission? These differing ecclesiologies shape different understandings of Christian unity and therefore different approaches to ecumenical cooperation.
A brief history of the modern ecumenical movement
Although Christians have sought reconciliation throughout history, the modern ecumenical movement emerged largely during the nineteenth and early twentieth centuries through missionary cooperation, biblical scholarship, and growing awareness that denominational rivalry weakened Christian witness.
The 1910 Edinburgh Missionary Conference is widely regarded as a defining moment in the development of modern Protestant ecumenism. Mission leaders recognised that divided churches often duplicated effort, confused new converts, and undermined the credibility of the Christian message. Although Edinburgh did not create the ecumenical movement, it gave fresh impetus to cooperation across denominational boundaries.
Two complementary streams subsequently developed. The Faith and Order movement explored theological questions concerning doctrine, ministry, sacraments, and ecclesiology. The Life and Work movement encouraged practical cooperation in social justice, peace, and humanitarian concerns. These two streams came together in 1948 to establish the World Council of Churches (WCC). The International Missionary Council, itself an important fruit of the Edinburgh Conference, became formally associated with the WCC in 1961, further strengthening the movement’s commitment to common mission.
The WCC does not seek to become a “super-church” or to speak for the whole church. Rather, according to its Basis, it is a voluntary fellowship of churches that confess the Lord Jesus Christ as God and Saviour according to the Scriptures and seek to fulfil their common calling together to the glory of the Triune God.
Roman Catholic participation in ecumenism expanded dramatically following the Second Vatican Council. Its decree Unitatis Redintegratio recognised that many “elements of sanctification and truth” are found within other Christian communities and called Catholics to prayer, dialogue, theological study, and practical cooperation while continuing to seek full visible communion.
Several landmark theological agreements have profoundly influenced modern ecumenism. The work of the Faith and Order Commission culminated in the influential Baptism, Eucharist and Ministry (the Lima Document), which identified substantial convergence in three central areas of Christian life. The Anglican–Roman Catholic International Commission (ARCIC) has produced significant agreements concerning authority, Eucharist, and ministry, while the Joint Declaration on the Doctrine of Justification between the Roman Catholic Church and the Lutheran World Federation resolved important aspects of one of the Reformation’s central theological disputes.
These achievements demonstrate that ecumenism is sustained not merely by goodwill but by rigorous theological scholarship, patient dialogue, and mutual repentance.
Unity does not mean uniformity
Perhaps the most common misunderstanding of ecumenism is the assumption that it seeks to eliminate denominational diversity by creating one worldwide institution. In reality, relatively few churches advocate organisational merger as the principal goal of ecumenism.
Instead, churches pursue a range of objectives: mutual recognition of baptism, reconciliation between separated traditions, agreements of full communion, shared theological understanding, common witness, cooperation in mission, or simply stronger relationships between Christians.
Different traditions also understand the goal of unity differently. Roman Catholic and Orthodox churches ultimately seek restored visible communion in faith, sacraments, and ministry. Many Protestant churches emphasise reconciled diversity within the one body of Christ. Evangelical and Pentecostal Christians often stress spiritual unity among believers while remaining less concerned about institutional structures.
Appreciating these differing theological aims helps explain why churches participate in ecumenical cooperation in different ways.
Rev Dr Rod Benson is General Secretary of the NSW Ecumenical Council and a minister of the Uniting Church in Australia serving at North Rocks Community Church in Sydney.
Image source: World Council of Churches
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