Ecumenical dialogue, understood as the Catholic Church understands it, can indeed and should address theological questions, gender-related ecclesial issues, and social justice—but always with a clear hierarchy of aims: unity through the truth of the faith, without “false irenicism,” and with charity as the method. 1 2 3 4

Theology: dialogue must be doctrinally honest, not watered down

Catholic ecumenism distinguishes between dialogue and mere agreement. The Church’s approach is that dialogue requires clarity about differences that truly matter, because “false irenicism” would compromise the ecumenical task. 1

This means that ecumenical dialogue has a doctrinal dimension that aims at healing division, not only building friendly relations. The Vademecum (for bishops) explicitly distinguishes forms of ecumenism, including:

• “Dialogue of Truth”: the doctrinal aspect “concerns the vital doctrinal aspect of healing division among Christians.” 2

Likewise, when Catholics engage in dialogue, they are to “remain faithful to their own distinctive identity,” entering conversations conscious of differences and prepared to state them clearly “and as charitably as we can.” 1

So the statement you offered is correct on theology—but with an important Catholic clarification: theology must be addressed with doctrinal clarity, not reframed into something unrecognizable for the sake of easy consensus. 1 5

Gender: ecumenical charity includes frank discussion of the Church’s principles

“Gender” in ecumenical dialogue can mean different things, but from a Catholic perspective, it particularly intersects with questions about the role of women in the Church and (in some dialogues) the ministry received by Holy Orders.

The Vademecum for ecumenical formation lists “ministry and role of women in the Church” among specific issues requiring attention (and notes these matters may differ across Churches). 6

Moreover, the Church has repeatedly indicated that debates about women’s ordination are not peripheral for ecumenical progress. An Acta Apostolicae Sedis text (reflecting Catholic communications to Anglicans) states that Pope Paul VI saw admitting women to priestly ordination as an “element of grave difficulty” and even “a threat” for the dialogue, and it then reaffirms the Catholic position as an increasingly serious obstacle. 7

In other words, Catholic teaching implies:

• Ecumenical dialogue can (and should) address gender-related questions because they concern ecclesial structures and sacramental meaning, not merely “social topics.” 6 7
• But dialogue must proceed with clarity about what the Church teaches—not through minimizing or avoiding the hard theological difference. 1 5 7

Finally, Catholic reflection on “gender” also emphasizes that the Church can recognize and promote the “distinctive gifts” of each sex while still maintaining that certain aspects cannot change by ecclesial negotiation alone. (This is reflected in contemporary theological work you were given, which explicitly notes limits concerning Holy Orders and masculinity representing Christ as Bridegroom in liturgical action.) 8

Nuance: Not every “gender” topic will have the same doctrinal weight. The Catholic Church’s sources you provided point most directly to gender as it relates to ministry/role in the Church as a place where clarity is especially required. 6 7

Social justice: ecumenical dialogue should include common ethical witness

The Catholic Church also treats social teaching as a legitimate and fruitful arena for ecumenical cooperation and collaboration. The Compendium of the Social Doctrine states that “the social teaching of the Church is also fertile soil for dialogue and collaboration in the ecumenical sphere,” already happening in areas such as:

• defense of human dignity,
• promotion of peace,
• concrete struggle against hunger and poverty,
• illiteracy,
• unequal distribution of goods,
• lack of housing. 4

The Directory for Ecumenism likewise describes how Churches can do common study of social and ethical questions, to provide a “significant starting point for an ecumenical address” and to promote a “civilization of love,” using Catholic social teaching as guidance for collaboration. 3

Importantly, this social-ethical work is not treated as a substitute for doctrinal dialogue. In the Vademecum, “Dialogue of Life” includes collaboration in pastoral care, mission to the world, and culture—again presented as interconnected with other forms of ecumenism (prayer, truth, love). 2

So your statement is also correct here—provided social justice is integrated into the Church’s whole ecumenical approach, rather than becoming an “only” form of engagement. 2 4 3

How these dimensions fit together: truth, reception, and lived unity

A final Catholic requirement is that ecumenical results must be received and lived, not merely produced in documents. The Acta Apostolicae Sedis passage on the “challenge of reception” defines reception as “the process by which the Church discerns and appropriates” teaching recognized as authentic, noting that agreed statements do not always enter the life of communities. 9

This matters because theology, gender-related ecclesial questions, and social justice all need to become part of real ecclesial life—not just debated in abstract fora—so that unity sought in dialogue can grow into communion in practice. 9 2

Conclusion

Your claim—that ecumenical dialogue must address theology, gender, and social justice—is broadly consistent with Catholic ecumenical principles, with three Catholic guardrails:

• Theology must be clear and doctrinally honest; unity cannot be built on false irenicism. 1 5
• Gender topics should be addressed particularly where they affect ecclesial ministry and roles, and the Catholic Church indicates that some gender-related issues are genuine obstacles if handled as a mere negotiation matter. 6 7
• Social justice belongs within ecumenical cooperation as “fertile soil” for collaboration grounded in Christian human dignity and peace. 4 3

If you want, you can tell me which specific ecumenical dialogue context you have in mind (e.g., Catholic–Protestant, Catholic–Orthodox, or a particular national commission), and I can map these three themes to the Catholic categories more precisely.