Religion is often claimed to be a source of social polarisation. But can it also be a source to consult when seeking to overcome polarisation? This paper answers with a qualified yes. Building on Romano Guardini's Der Gegensatz (1925), it argues that there are two principal ways of overcoming polarisation, just as there are two kinds of dialectic involved in it: one might be called the dialectic of contraries (opposition), the other the dialectic of contradictories (contradiction). To overcome polarisation that is rooted in true contradictories (such as true and false, or good and evil) requires no less than conversion—the radical transformation of one's cognitive, volitional, and affective horizon. To overcome polarisation that manifests two opposed but linked principles of change at work (to use Bernard Lonergan's idiom) requires something else: the ability to hold both poles in tension by sublating what first appears as a contradiction, reframing it instead as a polar opposition. But how can this be done in practice? The paper proposes three approaches to overcoming this second kind of polarisation, all grounded in Christological reasoning and illustrated through such diverse theologies as those of Nicholas of Cusa, Bernard Lonergan, and Sarah Coakley. The first sublates tension through mystical unknowing—an un-mastering, or docta ignorantia. The second does so by affirming a radical asymmetry and incommensurability between the two poles, such that their disproportion implies that one is included in the other as immanent-in-the-transcendent. The third approaches the tension heuristically, distinguishing among different "known unknowns" within the polar realities in order to disclose the "issue beneath the issue," thereby reconfiguring an apparent contradiction as a polar opposition. Finally, the paper explores some implications of these theological ways of overcoming polarisation for addressing contemporary social polarisation.