Abstract
This article explores the ecumenical significance of the notion of hierarchy of truths introduced at the Second Vatican Council. With some assistance from the great Reformed master of dogmatic and ecumenical theology, G.C. Berkouwer, I show how there exists an order of priority or hierarchy among truths resulting from their different relation to the foundation of the Christian faith; how this hierarchy helps us to understand better what unites and divides Christians in matters of doctrine; why this notion is wrongly interpreted as a justification of doctrinal indifference, and the substantive role it may play in ecumenical dialogue when the distinction between truth and its formulations is properly drawn.
Highlights
Our thoughts about the future of the Church must come out of tensions in the present, tensions that must creatively produce watchfulness, prayer, faith, and commitment, love for truth and unity, love for unity and truth.[1]In Pope Francis’ 2013 Apostolic Exhortation, Evangelii gaudium, he remarks in several paragraphs on the nature of ecumenical dialogue (§§244-246)
Hierarchy of truths revisited take as my starting point the remark he makes regarding the ecumenical significance of this notion
He states: If we concentrate on the convictions we share, and if we keep in mind the principle of the hierarchy of truths, we will be able to progress decidedly towards common expressions of proclamation, service and witness (§246)
Summary
Our thoughts about the future of the Church must come out of tensions in the present, tensions that must creatively produce watchfulness, prayer, faith, and commitment, love for truth and unity, love for unity and truth.[1]. In Pope Francis’ 2013 Apostolic Exhortation, Evangelii gaudium, he remarks in several paragraphs on the nature of ecumenical dialogue (§§244-246). In this article revisiting the notion of hierarchy of truths, I would like to. Hierarchy of truths revisited take as my starting point the remark he makes regarding the ecumenical significance of this notion. He states: If we concentrate on the convictions we share, and if we keep in mind the principle of the hierarchy of truths, we will be able to progress decidedly towards common expressions of proclamation, service and witness (§246). Given the nature of his exhortation, Francis leaves unexplained how we are to understand the ecumenical significance of this notion.
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