When Conviction Meets Conscience

An Ecumenical Reading of Romans 14 by the County Ecumenical Officer

4-Minute Read

One of the difficulties of ecumenism is that Christians can disagree deeply about matters of faith while remaining equally sincere in their desire to follow Christ. We may share the same Scriptures, confess the same Lord and pray for the unity of His Church, yet arrive at different conclusions about what faithfulness requires of us. How, then, should we regard Christians whose convictions differ from our own?
 
This question came to mind recently while reading Romans 14 at my local Befriending the Scriptures gathering in North Norfolk. In this chapter, St Paul addresses disagreements within the early Christian community. Some believers felt free to eat anything, while others restricted their diet. Some observed particular days as sacred, while others regarded all days alike. These were more than differences of personal preference. They reflected religious convictions about how one ought to live before God.
 
Paul was concerned about what these disagreements were doing to relationships within the community. Those who exercised their freedom were tempted to look down upon those who abstained, while those who abstained were tempted to condemn the others. His instruction was clear: 

“Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him” (Romans 14.3, ESV).

Those final words matter. God has welcomed the other Christian, even when we struggle to understand their convictions. Paul reminds his readers that God’s welcome precedes their own judgement.
 
The relevance here for ecumenism is considerable. Christians disagree about worship, ministry, authority, the sacraments and the interpretation of Scripture. These differences matter and cannot simply be set aside for the sake of good relations. Nevertheless, disagreement does not prevent us from recognising the faith and commitment to Christ of those whose understanding differs from our own.
 
Paul also appeals to conscience when he writes, “Each one should be fully convinced in his own mind” (Romans 14.5). He expects Christians to take their convictions seriously rather than simply accommodate themselves to what others believe. Applied to Christian unity, this reminds us that conscience is more than personal preference, and sincerity alone does not make a judgement correct. The key point here is that we have a responsibility to examine and form our convictions, but we must respect the conscientious judgements of others.
 
The difficulties surrounding Eucharistic sharing offer a practical example of this responsibility. Christians from different traditions may worship together, pray together and develop genuine friendships, yet remain unable to share fully at the Lord’s Table. For some, this is deeply painful. For others, observing the discipline of their Church expresses fidelity to what they believe the Eucharist signifies; namely, real presence versus symbolism. 
 
Understanding these different convictions does not resolve the theological disagreement, but it can prevent us from mistaking fidelity to conscience for a lack of Christian charity. Indeed, Paul takes the argument further by reminding his readers that Christian freedom carries responsibilities towards others. We must consider how our actions affect their faith and wellbeing. As he writes, “So then let us pursue what makes for peace and for mutual upbuilding” (Romans 14.19).

This goes beyond tolerance. Christians are called to strengthen one another in faith, even where differences remain. There is, of course, a connection here with receptive ecumenism, which encourages us to recognise and learn from the gifts of other Christian traditions. Our differences need not prevent us from contributing to one another’s spiritual lives.
 
I have experienced something of this through attending services in traditions other than my own. Pentecostal worship, for example, can feel very different from a more formal liturgy. Its spontaneity, music and expressions of faith may initially seem unfamiliar, yet such encounters can encourage us to reconsider aspects of our own Christian lives that we take for granted. Christians accustomed to less structured worship may, in turn, discover something valuable in the liturgical traditions of others. Learning from one another need not involve surrendering our convictions.
 
Having said that, an important qualification is needed here. Paul was addressing disagreements over practices that, in his judgement, did not undermine the community’s common allegiance to Christ. We cannot assume that every theological disagreement between our traditions falls into the same category. Questions about the Eucharist, ministry and ecclesial authority involve substantial doctrinal claims that Romans 14 does not resolve. The chapter, nevertheless, challenges us to distinguish differences that genuinely prevent full communion from those we may have allowed to become unnecessarily divisive. It also asks us to consider how readily disagreement becomes judgement about another Christian’s faithfulness.
 
Paul himself held a definite position. In Romans 14.14 he declares that nothing is unclean in itself, yet his concern for those who thought differently shaped how he treated them. His example suggests that confidence in our own tradition can give us the security to listen, recognise what is good in others, and acknowledge that we still have something to learn. Paul, himself, brings his argument to a fitting conclusion in the following chapter, “Therefore welcome one another as Christ has welcomed you, for the glory of God” (Romans 15.7).
 
What I take from Paul’s words is that Christian unity will continue to require patient theological dialogue, and goodwill alone cannot resolve our differences. What Romans 14 reminds us of, however, is that how we approach those differences matters. We can remain faithful to our convictions while respecting the conscience of others and seeking their good. Indeed, I would say that one measure of our commitment to Christian unity is how we treat those with whom we remain convinced we disagree.
 
Concept and Article by Dr Ian Watson, County Ecumenical Officer for Norfolk and Waveney
 
Image generated with the help of Open AI
 

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