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Speaking the Truth in Love:
Evangelical Perspectives on Dialogue with Roman Catholicism

Dr Tereso C. Casiño, Torch Trinity Graduate School of Theology, Seoul, Korea

The Vatican Council II apparently opened opportunities for Evangelicals to engage in dialogue with Roman Catholicism. From 1993 to 2002, five significant international 'meetings' were held between representatives of the World Evangelical Alliance and Roman Catholics. Contacts began in the 1970s, and the dialogues proved to be intentional and fruitful although definitely calculated. However, Evangelicals worldwide take different approaches to engagement with Roman Catholicism.

Evangelicals living in Roman Catholic-dominated countries, e.g., South America, the Philippines, or parts of Europe, tend to take a 'rejectionist' perspective, which makes dialogue next to impossible. They view Roman Catholicism solely through a theological grid, setting aside other bases of conversation like issues in peace, ethics, culture. To them, Roman Catholicism shares no common theological or missiological points with Evangelicals, which fortifies walls that divided Evangelicals and Roman Catholics for centuries down to Vatican II.

Other Evangelicals embrace a strictly 'conversionist' perspective, which views Roman Catholicism as 'prime targets' of evangelization. To them adherents of Roman Catholicism are 'nominal Christians,' so they need to have a 'born again' experience. Any attempt to dialogue with Roman Catholicism is considered counter-productive to the evangelistic mandate of the Great Commission. Conversionists tend to dismiss any vestige of biblical truth within Roman Catholicism.

The post-Vatican II era witnessed a number of prominent evangelicals taking an 'accommodationist' perspective. In North America, for instance, a group of leading Evangelicals co-sponsored and signed with the Roman Catholics a 25-page document, Evangelicals and Catholics Together (ECT, 1992-1994). These leaders may have adapted to some of the theological stances of Roman Catholicism, but they refused to compromise their cardinal evangelical distinctives. In fact, evangelical participants in ECT managed to communicate their commitment to the nature of the church (three statements); sola scriptura; 'soul freedom' of the individual believer; the priesthood of all believers; the essence of sacraments and ordinances; the nature of the Lord's Supper; objection to the devotion to Mary and the saints; and the biblical meaning of water baptism. Accommodationists seek to understand the complexities of Roman Catholicism, and, in the process attempt to communicate their own theological system. In this case, dialogue becomes a strategic tool to foster better relations and to increase mutual understanding. Some accommodationists, however, concede that Roman Catholics can be equal partners -- not objects -- of world evangelism.

Taking one notch higher, some Evangelicals tend to adopt an 'integrationist' perspective. This is notable among members of the academic community, but appears difficult among grassroots parishioners. Integrationists know what specific points to accommodate, reject, or integrate into the evangelical form of daily life. They stress the good points of Roman Catholicism and discard those that do not contribute to a wholesome evangelical lifestyle. Integrationists oftentimes find themselves embracing Roman Catholic stances on abortion, stem cell research, peace and conflict initiatives, community development, or even evolution. However, they politely refuse to surrender their biblical-historic formulation of 'justification by faith alone' as reaffirmed by the Reformers. Integrationists assess both convergences and differences, subject them to the scrutiny of the Scriptures, and delineate them for a more coherent theological system. For instance, evangelical students in the Philippines or South America study at Roman Catholic universities or seminaries, learn under influential Roman Catholic scholars, and interact with influential lay leaders (their classmates!); yet, they remain committed to evangelicalism in everyday life.

The document, 'Church, Evangelization, and the Bonds of Koinonia' (published in 2004), attests that Evangelicals and Roman Catholics could listen constructively to each other. Evidently, success of a dialogue depends largely on the new Pope, Benedict XVI, who, as Cardinal Ratzinger, is not a stranger to inter-religious matters. It also depends on the commitment of Evangelical leaders and scholars worldwide as well as the laity who live together with Roman Catholics in the same secular society. For future dialogues to have significant impact, conversation at continental, regional, and even national levels is necessary.

A mere dialogue does not provide easy answers to centuries-old theological issues. Nevertheless, the question remains whether or not dialogue -- a courageous attempt to 'speak the truth in love' (Eph. 4:15) -- can achieve the kind of unity that both Evangelicals and Roman Catholics have longed for in terms of doctrine, fellowship, and Christian witness.