Ecumenism is facing a crisis. Across the globe, we observe a decline in the ecumenical movement as we once envisioned it. But what are the reasons behind this? If we reflect on the history of ecumenism, we see that the term OIKOUMENE has deep roots in the context of Roman imperialism, which sought to impose the Pax Romana as a “civilizing” force, with Christianity emerging and expanding within this colonial Roman framework. The early ecumenical councils, such as the first Council of Nicaea, were deemed “ecumenical” primarily because they provided religious legitimacy to the Roman Empire.

This brief essay does not intend to recount the entire history of the ecumenical movement. For a more in-depth exploration, I recommend the book Decolonising Oikoumene (2020, CWM) by Gladson Jathanna. However, there are several key points that are essential for understanding the current crisis in ecumenism. It is important to recognize that the council centered ecumenism, that we will call here institutional ecumenism, has distanced people from the transformative potential of ecumenism on personal, spiritual, and social levels. By placing the responsibility in the hands of ecumenical organizations and ecclesiastical leadership, the grassroots, the ordinary people, have felt alienated from the popular ecumenical movement. This institutionalized form of ecumenism has also failed to engage with the more popular sectors of Christianity, such as Pentecostalism, which encompasses a significant portion of the impoverished populations in the Global South. Consequently, a gap has emerged in both the understanding and practice of ecumenism, particularly with the rise of religious fundamentalism, which has closed many avenues for dialogue within the churches.

To build a Transformative Ecumenism, it is imperative to dismantle the ecumenism of authorities, where only the “official” leaders—predominantly male and heteronormative—hold the power and decision-making authority. This “patriarchal and misogynistic hierarchical ecumenism,” as Brazilian feminist theologian Ivone Gebara describes it, must come to an end. Gebara further states, “The sad end of a certain kind of Ecumenism is imminent. Would it not be better for this ecumenism, controlled by powerful authorities, to disappear? Would it not be beneficial for this institutional ecumenism to fade away?”

Within council centered ecumenism, the bodies of women and the LGBTQI+ community are often silenced or marginalized; gender issues are treated as superficial concerns, seemingly never given their due importance as other matters are consistently prioritized over the rights of women, in all their diversity of bodies, colors, forms, and territories, as well as the rights of gender and sexual minorities. The Gospel of Matthew calls us to envision a Kingdom of Justice and Service, in direct contrast to the logic of individualism, capitalism, colonialism, racism, cisheteropatriarchy, and authoritarianism. Jesus admonishes us: “It shall not be so among you” (Mt 20:26).

The gender asymmetries within global ecumenism are stark, reflecting a clear hierarchy in leadership and power structures. A Transformative Ecumenism cannot exist without gender justice! We must commit to building an ecumenism characterized by: i) representative balance, meaning equal representation of men, women, and trans and LGBTQI+ persons in dialogue spaces—though this alone is not sufficient; ii) gender equity, ensuring that all individuals, regardless of their gender identity and sexuality, participate fully in decision-making processes within ecumenical frameworks; iii) an explicit focus on overcoming violence, which must be a priority for Transformative Ecumenism. It is crucial to recognize that violence is not only physical but also verbal, psychological, moral, economic, and sexual. Additionally, we must address spiritual violence and abuse perpetrated by male religious leaders who, through their influence, harass and exploit women, children, and vulnerable individuals, manipulating them under the guise of faith, “care,” and “friendship.” Another vital point is that iv) gender justice also requires the active involvement of men, who must engage in the democratization and sharing of power, as well as critically examine masculinities and how they are shaped by patriarchal oppression.

The time for renewal has come. We need to envision an ecumenism that transcends institutional structures, which, while necessary in many respects, often fail to reach the daily lives of workers who seek refuge and support in religion for their objective and subjective struggles. We must go beyond academic discourse, which, although it nourishes reflection, must remain grounded in reality. A living ecumenism is one that is rooted in the people, seeking to understand that the diversity of faith is manifested in everyday life, in relationships, negotiations, dreams, desires, and sorrows. A Transformative Ecumenism values the lives, voices, and bodies of women and the queer community from all corners of the world. I echo Ivone Gebara’s words as my own prayer: “Perhaps it is indeed time for the end of institutional ecumenism. Perhaps it is time to reclaim our lives, our shared freedom, our vital beliefs, our kitchen conversations, our herb gardens. Let those who have ears to hear, hear, and those who have eyes to see, see what is happening beyond institutional borders. It is the plural movement of Jesus, like a phoenix seemingly destroyed, rising once again unexpectedly.”

*originally published in September 2024 in Insight magazine by the Council for World Mission