Chairman : Pres Dr James I McCord
Vice-chairman : Prof J M Lochman
Secretary: Rev D W D Shaw
In attendance: The theological secretary, the Rev Richmond Smith

History

The Alliance has always recognized a genuine theological interest and task. The first theological secretary was appointed in 1957, and the department of theology was set up in 1959.

Purposes of the department of theology

The main purposes and functions of the department of theology may be summarized as follows:

To keep in touch with all theological colleges or seminaries of the Reformed family, helping to overcome any isolation, ascertaining needs and problems, and disseminating full information.
To assist churches, in all parts of the world, in unity negotiations.
To assist member churches in relations with eastern orthodoxy and Roman Catholicism, always working in close collaboration with the World Council of Churches, to the end that our churches may participate intelligently and meaningfully in these dialogues.
To disseminate through the Bulletin of the department, information about theological work in member churches, negotiations with other communions, interconfessional research, etc.
To assist in the interpretation of the meaning of the Reformed tradition in the present historical and ecumenical situation.
To sensitize, insofar as possible, the theological conscience of the Reformed world.(Proceedings, 19th general council, Frankfurt 1964, p. 267.)

Review of the work of the department

The committee has reviewed the report of the department on its work since the 19th general council and recommends its approval. It wishes to express its profound gratitude to the theological secretary for the scholarship and initiative, the patience and industry he has brought to his task.

The committee wishes to comment on the following aspects of the department's work:

Consultation on Theological Education

On the initiative of the department, a consultation was held at Nairobi, from 17th to 19th August, 1970. The committee recommends that the report of the consultation be received by the council for study and use (see Theological Education below appendix 15a).

Publications

The committee expresses its appreciation of the quarterly Bulletin of Theology, and to the editor for his scholarly and helpful work. The committee hopes that the new quarterly which will incorporate the Bulletin and the Reformed and Presbyterian World will retain a distinctly theological emphasis. The committee noted with approval that the French and German issues of the Bulletin will continue.

Special studies presented to the council

With regard to the two specific lines of study which the Alliance in 1964 requested the department to pursue, the committee recommends as follows:

that the theological committee of the North American area and its chairman, Prof Allen 0. Miller, be thanked for their report on 'The Holy Spirit in Church and World', and that this report be made available to delegates and through them to their churches as a useful tool for further study. (Appendix 15 (b).)
that the European area theological commission and its chairman, Prof J K S Reid, be thanked for preparing a digest of written comments and criticism received on its report on 'Episkope', already circulated to member churches of WARC, and that this fuller, revised report be also made available to delegates, to be used as their churches think fit; and that beyond this no immediate further action be taken on these two subjects. (Appendix 15 (c)

Scholarships

While the Alliance has no funds available for scholarships, it fosters the exchange of theological students. At present, 17 seminaries in Europe and North America are prepared to accept and support one student a year, provided the student is recommended by his home seminary. The committee hopes that more seminaries will be prepared to extend, through the department, a similar courtesy, so that the Alliance's exchange scheme may be expanded.

Research Associate

The committee noted with interest that, following a decision of the executive committee in 1967, the Rev Dr R W Henderson, of the University of Tulsa, Oklahoma, USA, had been appointed Research Associate and commissioned to collect and evaluate recent studies on the Eldership within the member churches. The committee also learned of the difficulties involved in the study, necessitating some further delay in completion, but looks forward to receiving what it considers to be a study of considerable relevance to member churches engaging in union negotiations.

Area Theological Commissions

The committee took cognizance of the valuable theological work undertaken by the North American and European area theological commissions. It expressed particular appreciation of the volume of studies, Reconciliation in To-day's World (Ed. Prof A O Miller - published Eerdmans, Grand Rapids Michigan, USA, 1969), which had been specially prepared by the North American theological committee for the uniting general council. The committee noted that there were no area commissions for Asia and Africa, and asks that consideration should be given, in planning the future programme of the Alliance, as to how the Alliance's theological responsibility may be better shared throughout the world.

World Confessional Families and the WCC

The committee discussed the general question of the role of World Confessional families within the ecumenical movement. It recommends that the council reaffirm

the oft-repeated declaration of both WARC. and the ICC. of their commitment within the ecumenical movement to the unity and mission of the church catholic ; and
the conviction of the churches of the Reformed tradition that the nature and calling of the church are primarily to be understood and fulfilled where the people of God are gathered in a particular locality .

Church Union Issues

The committee heard of the issues arising out of the church unions, in which member churches had been particularly involved. It reaffirmed the obligation of the Alliance to foster unions in order to manifest the wholeness of the church in every local community .In particular it learned of requests for comment made to the panel of advisers on church union. The committee records its gratitude to those who have served on the panel and recommends that the following should be the members of the panel for the period to the next general council:

Prof JM Lochman
Principal CS Song
Prof JA Whyte
Prof JD McCaughey
President ABB Moore
Rev John Gatu

World confessional families and a 'genuinely universal council'

The committee considered the suggestion that support should be given to an attempt to hold a 'genuinely universal council', which would include those Christians ( eg Roman Catholics and Pentecostalists) presently outside the WCC The committee has discussed this at length and recommends that the Alliance respond positively to the suggestion in the hope that this could lead to an important instrument of Christian witness throughout the world. The committee noted that there are certain questions which require clarification, in particular the meaning to be attached to the term 'council', and recommends that further study of this important matter should be entrusted either to the department or to the joint committee on Lutheran-Reformed conversations.

Reformed/Lutheran Relations

Reformed/Lutheran conversations held in Europe, in the USA, and in other places since the 19th general council in Frankfurt, 1964, resulted in the formulation of common theses or declarations which state that doctrinal differences which were long felt to divide the churches have lost such force. In Europe, these conversations have nearly come to an end, and the Leuenberg conversations from 1968 to 1970 led to a definite proposal to the European churches in order to establish full church fellowship between them in the near future.

This development in the relations between Reformed and Lutheran churches moved the executive committees of WARC and the LWF to call a joint study committee in January 1968. It evaluated the results of the ongoing Reformed/ Lutheran conversations and emphasized that differences separating Reformed and Lutheran churches proved to be differences within a common position, and that it is thus time to pursue conversations with all the means necessary to establishing full fellowship. The study committee also proposed to both executive committees to form a Lutheran-Reformed joint committee. It was convened for the first time in January, 1970. Its task was to foster current Lutheran/ Reformed conversations in various countries and areas; to facilitate the practical implementation of a theological consensus; to examine the role of the two world organizations in the life of the younger churches, and to explore ways and means toward closer working relationships between the two world bodies.

The main points in the joint committee's report of January 28 and 29, 1970, were brought to the attention of the fifth assembly of the Lutheran World Federation in Evian, July, 1970, and were well received. The LWF assembly took the actions proposed by the joint committee with but one exception. This exception is included in the actions proposed to this Council (see Resolution g).

The committee on Theology recommends that the council pass the following Resolutions a to f in line with the resolutions passed by the fifth assembly of the LWF in Evian, July, 1970:

a) To receive the report of the Lutheran/Reformed joint committee dated January 28 and 29, 1970, and to recommend it to the attention of the member churches;
To resolve that the Lutheran/Reformed joint committee should meet again next year with the additional remit of discussing the mutual understanding of their ecumenical commitment and their role in the further development of the ecumenical movement, especially the following two questions:
1. How can the proclamation of the gospel be safeguarded as the central commission of the church and be properly implemented in the present situation ?
2. What is the attitude of LWF and WARC to the challenge presented to the churches by the fourth assembly of the WCC 'to work for the time when a genuinely universal council may once more speak for all Christians, and lead the way into the future' ?
To request the executive committee to work with LWF when planning future councils ;
To request the executive committee to look for possibilities of providing a closer working relationship between WARC and LWF in the field of theology, and to direct its department of theology in planning and executing further studies or consultations, to keep in mind and wherever feasible to make use of possibilities of cooperation with the Study Commission of the LWF ;
To recommend to the executive committee to keep in mind problems and tensions which may arise in connection with the foundation and oversight of overseas congregations and in the event of such tensions from case to case combine to look for a solution ;
To request the executive committee to seek fundamental agreement with the executive committee of the LWF with regard to the foundation and care of overseas congregations;
The committee further recommends that the council pass the following resolution which was not placed before the LWF Evian assembly:
To request the executive committee to appoint in consultation with the executive committee of the LWF on the Lutheran/Reformed joint committee one Lutheran and one Reformed member from the younger churches.
The committee further recommends to the council:
To commend the Leuenberg approach (see Report Lutheran/ Reformed joint committee, page 3, 'The Creation of Church Fellowship') as a possible modus operandi to all groups engaged in Reformed/Lutheran conversation and at the same time to request and encourage its European member churches to discuss the proposal for a 'concord' at the preparatory meeting of accredited representatives of the Lutheran, Reformed and United churches in Europe, suggested by the Leuenberg consultation of April, 1970, and to consider any agreement on a 'concord' which may have been reached within anyone nation as tentative.

Relations with the Roman Catholic Church

The committee reviewed and approved the steps taken towards the initiation of dialogue between representatives of the Alliance and the secretariat for promoting Christian unity of the Roman Catholic Church. It considered with approval the report of the preparatory consultations which have already taken place, as well as plans for future dialogue, and recommends that this report be received by the council.

The Question of Mixed Marriages

This question is obviously one which is of vital importance to the Alliance. The committee, therefore, learned with great interest that, following an approach by the LWF, the executive committee of the Alliance agreed to join the LWF in a 'joint consultation between Reformed and Lutherans to study preparations for a possible joint dialogue with the Roman Catholic Church on the theology of marriage and the problems of mixed marriages'. The committee received the report of the two consultative meetings which followed, and recommends that the council accept the following practical proposals arising out of the consultation in order to implement a joint Lutheran/ Reformed dialogue with the Roman Catholic Church on the theology of marriage and the question of mixed marriages:

An official consultation involving the LWF, WARC and the RCC should now take place to consider the practical implementation of the dialogue.
Hopefully such a consultation could be held in December 1970.
Membership of this official consultation could be : one Lutheran and one Reformed representative of the preparatory consultation; one Lutheran and one Reformed staff member from the departments of Theology of the LWF and WARC; the General Secretaries of the two World Bodies or a member of their respective executive committees; an appropriate representative from the RCC.
The Agenda of this official consultation should inter alia cover :
1. The size and representation of the study commissions to be appointed for the dialogue.
2. The time schedule for the dialogue. We recommend that consideration be given to fixing a specific time limit, that the dialogue should not be less than two and not more than three years in duration.
3. The questions and issues to be treated in the dialogue.

Relations with Orthodoxy

The committee was glad to learn of relations developing with the Orthodox Churches. It recommends that the council welcome the initiative taken in various parts of the world, particularly in Romania and North America, leading to encounter between Orthodoxy and Reformed churches and expresses the hope that it be continued.

Translations of Calvin's Institutes

The committee was pleased to receive a report on the progress of the translation of Calvin's Institutes into Korean. It is hoped that this will be completed and in print within five years. This work is being carried out in Korea under the auspices of the Society of Calvin Studies and the department is much involved with counsel and help. The Institutes have also been translated into Portuguese and will soon be published in Brazil. The publication of Calvin's hitherto unpublished Sermons continues, with the volume on Micah scheduled for publication this year .

Future Study Programme of the Alliance

The committee has given careful thought to the subjects which might most helpfully be included in the future study programme of the Alliance. It has taken into account the concerns which have been voiced in the study of the council's theme, 'God reconciles and makes free', as well as those areas of study in which theologians of the Reformed tradition might be expected to have a particular contribution to make at this time. The committee accordingly recommends that the council suggest the following subjects for future study:

How to do theology. This might be expected to include methodology, the biblical tradition and modern interpretation ; the indigenisation of theology and the universality of theology, which in turn would include the role of theology in the churches, the role of theology in different cultures, the role of theology in the dialogues with other religions and Marxism, and theology and the laity.
The Theological Basis of Human Rights and a Theology of Liberation. This would include consideration of such questions as: how can I be free ? God liberating or oppressing ? Can the church be a liberating church ? What does freedom mean when applied to institutions ? Freedom as creativity -a biblical concept ?
The Participation of the Laity in Church, Society and Politics. This would include the ecclesiological question of the church universal and local ; the congregation and the parish; the problem of non-participation in the life of the church; the special field of education of laymen as Christian laymen.

Theological education in the life of the church

A report on a theological consultation held in Nairobi, Kenya, 17th -19th August 1970, on the occasion of the uniting general council of the ICC and WARC.

The consultation was composed of more than 40 participants, widely representative of churches in the ICC and WARC, though there were few African theologians present and no one from Latin America. Inevitably, the shortness of the time available and the fact that almost all those attending came from one family within the world church imposed considerable limitations on what could be expected from the consultation. But the exchange of information and ideas and the readiness to enter into frank debate, when divergences of opinion and experience appeared, proved extremely fruitful.

Preliminary material, in the form of eight background papers on theological education in different parts of the world, had been sent to delegates, and were introduced and commented on by the chairman, Prof Samuel H Moffett. Four of the papers had been written with special reference to the African scene, and a useful session was devoted to discussion of the particular problems and difficulties confronting theological education in this continent. At subsequent plenary meetings three special papers (printed in the bulletin of the department of theology, Spring 1970) on 'Theological Education for the Ordained Ministry', 'Theological Education for the Laity' and 'Theology as Scientific Enquiry and as Christian commitment' were introduced and considered.

The major detailed work of the consultation was undertaken in four discussion groups, of which the findings and observations, presented to a plenary session and amended in the light of comments, are given below. They are put forward without any pretensions as to their originality, and are intended simply as an indication of some of the views expressed and as a stimulus to further reflections on a few basic issues in this field. They may, however, also serve to demonstrate the agony with which theological educators go about their work.

I. The church and theological education

Theological education is an integral function of the life and mission of the church. Even though the relationships between the churches and institutions of theological education are not always supportive and creative, the constant reminder stands before us that the wholeness and oneness of the church are to be reflected in all the persons and structures engaged in mission. Such qualities should be clearly present among the persons and structures having to do with theological education; and from this view two further points emerge.

1. The institutions of theological education should be as ecumenical as the particular time and place permit. While ecumenical arrangements may be stimulated by the desire or necessity to make the best possible use of financial and human resources, the promptings for such structures emerge from far deeper levels, found in the richness and vastness of the Christian faith. Recent theological scholarship and mission experience have reminded the churches of the New Testament insistence upon fulfilling our Lord's prayer that his disciples be one. Technological advances resulting in improved transportation, increased mobility of persons, and constant communication among the peoples of the earth have assisted greatly the awareness that no one expression of the church is a total expression of the whole church. Only the fullest possible manifestation of the church will make the fullest possible witness to the world.

To speak thus is not to suggest that ecumenical structures automatically solve the bumming issues of theological education. They do not, but the message of the Spirit to the churches in this day seems to insist upon the drive toward ecumenicity .

2. The institutions of theological education should be related to sponsoring churches in ways that encourage simultaneously a high level of autonomy on the part of the schools and continuing vital communication between the schools and the churches. Considerable autonomy of the schools is essential, not only for the protection of academic freedom and the integrity of academic institutions, but also for the even more profound affirmation of the gift of prophecy given to the whole church, including its theological schools. Institutions of theological education are academic institutions, but they are also 'members' of the body of Christ. As such, they are to perform certain functions which require institutional autonomy for their very existence. But this considerable autonomy on the part of educational institutions must be coupled with an equal measure of two-way communication between the churches and the schools. Only so can the schools learn the needs, expectations and wisdom of the people of God. Only so can the people of God learn the insights. the knowledge, and God's promptings to renewal which are often given focus by the schools.

II. Culture and theological education

Concern was expressed about a sometimes pejorative use of the term 'native religiosity', and it was realised that this is not something restricted to specific parts of the world. In all cultures, including the so-called Christian countries, the gospel has to face 'native religiosity' and a certain amount of heathenism. The gospel judges the life of all churches and of all religions.

While it was agreed that culture itself does not reveal Christ, it was affirmed that the message of Christ is bound to be clothed in many different culture patterns. This is part of Christ's becoming flesh and dwelling among men.

One of the difficulties is to see culture under the influence of reconciliation. As Christ reconciled the whole world, culture also is to be seen under the power of his work and his lordship. This has two implications:

Culture ceases to be a power of its own with a revelatory function; and yet
is made a vessel to serve as a tool in the relevant proclamation of the gospel.

The gospel should come into every culture to turn it upside down (cf. Prof John Mbiti's Background Paper p.4).

The problem of adapting theological education to contemporary society and culture is a task not only for the church in Mrica or Asia, where theology still seems to appear too much in a European pattern of thought, but is a task of the church in the secularised societies of the northern hemisphere as well.

Theological teaching must also fully reflect the aids and threats of the ciI1ture in which it is taking place, so that the church may become indigenous to that culture. For this reason the traditional approach of the four disciplines may have to be departed from, following instead everywhere a multicultural team approach to key topics.

III. Theological education for the laity

The laity is the whole people of God in whom all are called to witness and to serve Jesus Christ in the church and in the world. In order to express their faith obediently and responsibly in thought and action, Christians are compelled to think theologically, ie they require the ability to relate their circumstances and opportunities (political, economic, social, etc. ) to the Christian revelation and the Christian hope. Christian education therefore must be theological. This implies a serious appropriation of the gospel of salvation through Christ and the appreciation of their opportunities as agents of the new creation. Salvation and new creation imply judgement and change.

Traditionally theological education has tended to refer only to what is taught in seminaries, while Christian education has referred to the training of those who are not going to be ministers. But we stress that the training of the latter presupposes theological education, though, if this is to be done effectively, specialist theological education of ministers (as trainers) will be required.

The content of theological education includes many things, but primarily a constructive and informed understanding of the Bible for responsible Christian life in society .All study and interpretation of Scripture involves theological presuppositions, whether acknowledged or not, and at this point the aim of theological education is to ensure good rather than bad theology .Yet it is important that critical fastidiousness should not be allowed to play down or obscure the novelty and fresh expectations with which so many people now find it possible to approach the Bible and hear the word of God through it.

IV. Theology: scientific inquiry and Christian commitment

It was agreed that Christian theology involves both commitment and scientific inquiry, which is an expression of the creative tension characteristic of the Christian faith. For the Christian theologian, there can be no commitment without inquiry, and no inquiry without commitment.

Christian theology is scientific inquiry because its method includes: observation, analysis, critical evaluation, and search for new areas, expressions, and applications of Christian truth. Its critical evaluation extends even to the central content of the Christian faith. It was suggested that theology is closest to the science of Medicine, which draws from many sciences and has as its point the realisation of wholeness in the lives of people.

When we affirm that commitment is essential to Christian theology , we recognize that all enquirers in any field do have some form of faith commitment. The specific commitment of the Christian theologian, however, is an existential attitude wherein he makes a personal response to the revelation of God in Christ.

Report on the study of the holy spirit in church and world

The following report on the study of the Holy Spirit in Church and World has been prepared by the Rev Prof Thomas D Parker, McCormick Theological Seminary, Chicago, USA, a member of the theological committee of the North American area of the Alliance, in consultation with the Rev Prof Allen 0 Miller, Eden Theological Seminary, Missouri, USA, chairman of the North American area theological committee.

The theological committee of the North American area of the Alliance received through the department of theology the mandate from the 1964 general council to give attention to clarifying:

the indispensable relation between Jesus Christ and the activity of the Spirit in the church and in the world;
the clear differentiation of the humanism of the gospel from the equally serious humanistic concerns of cultural and social movements of our time which involve secular or syncretistic world-views ;
the further exploration of the practical effect of these and similar issues upon the faith and life of member- churches and congregations.

The committee has produced papers on the various issues and conducted symposia on a bi-annual basis. This report represents a summary of the considerations of the committee. The details of the discussion may be gathered from the papers themselves.

The first major item of discussion concerned the classical sources of theology with respect to the work and person of the Holy Spirit: the Bible, the dogmatic reflection within the church, and contemporary hermeneutical work. Intensive investigation of canonical sources was pursued in several papers, especially in the paper by D J Andrews. The issue here centered around the terms ruach and pneuma, their referents and their relationship. It was pointed out that (lexicographically) the terms are ambiguous; they can refer to wind, air, breath, mind and even to disposition, as well as to what we think of as the Spirit. What they have in common is that they are intangible evidences of power at work -a life power in living things, an inorganic power in non-living things. Ruach and pneuma (and spiritus) are invisible, free, beyond any kind of absolute human control, or even of complete human knowledge. But they are real, effect changes and shape the course of events. They are seen to be singularly appropriate to represent and express the creative and redemptive power of God at work in the world. For Scripture, therefore, along with the obvious empirical references to breath and wind, there are references to the ruach and pneuma of God, ie to the invisible power of God visiting, indwelling, creating and delivering mankind in order to accomplish his purposes among us. The papers made specific reference to the variety of contexts within which the use of the terms to indicate God's enabling and limiting power is to be found.

The relation between the terms was found to be more complex than their common reference indicates at first glance. Ruach appears to have a wider reference than pneuma, because it is specifically related to the entire creation, to the works of man outside as well as within Israel, and to the end of universal history as well as of salvation history. Pneuma, on the contrary, appears as the eschatological reality given in relation to Jesus Christ - during his life, in the events of resurrection, and in the community of faith which responds to the proclamation of the gospel and meets around the Lord's table. Several papers referred to George Hendry's observation that, for the New Testament, the work of the Spirit is exclusively related to the historical work and person of Jesus Christ. From this perspective, the dogmatic understanding of the Holy Spirit in relation to Christ and the Father could arise. One paper raised the question as to whether, indeed, this restriction should be understood as a real constriction of the work of the Spirit, or perhaps as a concentration of interest in view of the focus of interest. If the latter view proved acceptable (as Parker contended in view of the eschatology and ethics of the New Testament), there could be full canonical warrant for interpreting extra-ecclesial events and processes from the perspective of the work of the Spirit. In either case, however, the relation- ship of pneuma and ruach to each other manifests a complexity which needs to be taken into account in any formulations of the 'biblical' view.

The dogmatic formulae which refer to the Holy Spirit as the third hypostasis of the one ousia of God are a second point of reference for the classical theological tradition. Several papers referred to the phrase 'Lord and life-giver' as well as to the role of the Spirit in revelation and particularly in relation to Jesus Christ. It is, of course, a commonplace that the Spirit refers to the activity of God in the creation, in human history and in the people of God. One paper (Eenigenberg) interpreted this in a wholly anthropological sense - that we may confess God's action when men who are called by him do his will. Most others were more open-minded (Andrews, for example). For the most part, the discussions assumed the meaning of the phrase 'God's activity' without specifying activity through men, through non-human agency or simply through the creation in general. The theological problem created here is important not only for theological precision, but also for the very practical consequences various positions in it have for the questions of the discernment of the Spirit's work and the interpretation given the other terms also used with reference to God's activity, such as logos. Several papers made reference to the idea of opera trinitatis ad extra indivisa sunt in order to avoid arbitrary bifurcation of the work of the Spirit and of the Word and so of the activity of God in the church, in human history and in the whole of creation. One paper insisted that no trinitarian position can escape the implication that the work of the Spirit of God is not limited to the sphere of proclamation and faith, but transcends the work of redemption and sanctification in perfecting the whole creation (Parker). This classical Reformed understanding was seen to be important in dealing with the issues raised by the new 'secular' theologies.

This last consideration led several of the papers to consider how to distinguish the work of the Spirit, even granting that no final distinction could be made in the work of the one God. williams spoke of the work of the Spirit as God's coming to his creation, permeating it, lifting it up, glorifying and transfiguring it. This indicated a positive dimension beyond the remedial work of forgiveness, salvation, and the like. Parker used the term fulfilment or perfecting to indicate the dimension of God's work which the term Spirit refers to most appropriately. Fackre spoke of creativity .All these terms point in the direction of an eschatological reference, as the final end of God's ways and works in much the same way as the Greek notion of theosis, but without its ambiguities. All the papers assume that it is the creature which is being perfected, not transmuted into something divine, and that this is something for which we wait in hope and experience only in foretaste. In this way, the work of the Father in creation and sustaining, the work of the Word in reconciling and renewing, and the work of the Spirit in leading the creation to its future are all affirmed as symbolizing the work of the one God in relation to his creatures.

The second major item of discussion concerned the work of the Spirit in the church. Osterhaven presented a classical Reformed view of the relation of Word and Spirit while Williams indicated a need to move beyond this in the direction of a 'filling' of the Spirit which transcends the work of the Spirit in repentance, conversion, faith and in sanctification. This raised the question of whether our usual ways of interpreting Christian existence are adequate to the reality of a genuinely charismatic fellowship. Parker wanted to find the signs of the Spirit's work in the shape of faith, love and hope which reflects the fulfilled humanity of Jesus Christ. All agreed that the koinonia was a primary locus of the work of the Spirit. The Christian community does not possess the Spirit as its own common spirit; but it is born, grows, serves and is sent into the world under the impact of the Spirit on the basis of the reconciliation of men actualized in Jesus Christ. It is called, therefore, to exhibit that fulfilled humanity which is God's purpose for man embodied in Jesus Christ. As men participate in this community, their own being is fulfilled in 'new being' (Tillich) and they have joy together 'in the Spirit'.

Osterhaven was particularly concerned to raise the question of how believers in the church could know the leading of the Spirit in their ethical responsibility. Should the church come to a common mind in specific ethical issues, and this be taken as the leading of the Spirit ? Or should individuals, in their respective 'places', follow their vocation and through prayer and the encounter with the gospel be primarily charged with such decision-making ? While a strict either/or is unwanted, the accent falls on the individual, according to Osterhaven ; he must make the specific decisions. The church's responsibility is to hold forth the fundamental perspective on the basis of which all decisions are made by Christians, and to pray together for the Spirit's guidance. No other paper raised this issue.

The third major area of discussion was the work of the Spirit in the social and cultural spheres beyond the specifically Christian community (ie in the 'world'). There was general assent that some kind of theological reflection on this larger dimension of the fulfilling work of God be carried on. Fackre contrasted this larger reference to the more focused reference in the church as being 'side by side' with God as well as 'face to face'. Osterhaven indicated that the classical Reformed position had always insisted on the work of the Spirit in the world. He made a reference to H.R. Niebuhr's category of 'conversionist' to characterize the Reformed view; Christ is here the shaper of culture, and thus there is no final rift between the sphere of culture and the sphere of the people of God. The world is determined by more than its sin or the holding power of God; it is the sphere in which God is glorified by the perfection of creation. For Fackre, this raised the question of the relation between the creation of God and the creativity of men. If God as Spirit is 'side by side' in the creation of the world with human beings, human creativity itself belongs to his providence. Parker supported this position by reference to the logic of New Testament eschatology and ethics which subordinates both the action of God in the covenant community and his work in the larger spheres of human life to the one purpose which is the goal for the whole of creation. It is appropriate for us to think of the fulfilment of human life as the work of God which unites creation and redemption. This offers a theological ground for utilizing the symbols of Spirit and Word to bear witness to the activity of God in human cultural and historical structures.

Several papers raised the question of our basis for discerning the work of the Spirit in the ambiguous ideas, objects and processes of human culture. Eenigenberg distinguished two approaches: we could attempt to observe how, where and in what measure God is at work by noting his activity ( or its effects) or we could make some judgments about specific events or structures on the basis of what we know to be the will of God (through revelation, through Christ, etc.). Since the divining of God's presence immediately in phenomena is at best perilous (if not impossible) we are left with the latter option. When we see something that accords with God's known will, then we confess his operation in and with the ordinary processes of human activity .

For what then do we look ? Fackre suggests that we look for signs of 'shalom', the final design of God for mankind. This is the term covering peace, reconciliation, healing, integrity, achievement of identity, and the like. Where human being is fulfilled, there is shalom, and there the power of the future is at work. Parker indicated that this could be articulated on the basis of the pattern of existence given in Jesus Christ - a responsive life-together in which human identity, human relations and human historicity were actualized in a way that realized the being of man under God. When human culture and society allows men to find their identity , to relate to one another in mutuality and acceptance and to live in openness to the future with expectancy, there it bears the marks of affirming the purpose of God. This allows for confession that God is at work in movements which result in the secularization, humanization or historicization of human life. These are wordly equivalents of the ancient Christian virtues of faith, love and hope. There was much discussion of specific ethical concerns such as the measure of responsibility, of values and of goals of certain political and social trends. Most of the papers warned against easy identification of which social movements were the work of God to the exclusion of others. The temptation to idolatry and to forgetting that God is no respector of movements is a clear and present danger. We all too quickly ideologize reality , as Cochrane warned again and again. This does not mean that we can avoid the risk of commitment ; it does mean that such a risk must always be taken in faith that the Spirit will finally work 'when and where and how he pleases', even through the church and we who call ourselves Christians.

It ought to be noted in conclusion that none of the discussants or papers attempted to contest the openness to the world which is more and more characteristic of the lifestyle of our member churches, congregations and membership. As one of Jackson's papers put it, the very changes occurring in industry and technology parallel the new concerns of the churches as expressed in decisions such as those made at Frankfurt in 1964. This should not surprise us for finally there is one world and one truth (Shaw) under God. What is being done by our theological reflection is accenting again the rejection of any dualism in viewing the relation of the church and the world. We can no longer think in terms of sacred-secular, religious-rational, or even Christian-non-Christian when we think of the work of the Spirit. What our discussions indicated was that this reflection has strong support in the Reformed tradition as well as the common Christian heritage. It has led us to view contemporary issues from a perspective informed by the memory of these classic foundations and by hope in the kingdom of God toward which the Spirit is leading both the church and the world.

Report on the study of episkope

The following report on the study of episkope has been prepared by the Rev Prof J K S Reid, Aberdeen, chairman of the European Theological Commission of the Alliance, in consultation with the Theological Secretary.

Background and method

The mandate which the present study attempts to discharge is defined thus: 'The general council requests the department of theology, in pursuance of its study of Catholicity, to consider the question of oversight ( Greek episkope) in the church, with particular reference to union negotiations (19th general council, Frankfurt 1964, Reports Sect. III, 'Come, Creator Spirit, for the Calling of the Churches together'). The study on Catholicity itself arose out of an examination of 'Ordination and Ministry' which was identified as a 'problem area' in which it appeared valuable to attempt to state 'what attitudes should underlie Reformed investigation' (op. cit. p. 81). The European Theological Commission which had been requested by the department of theology to take up this assignment at Glarus, Switzerland, 1966, in discharge of the mandate, resolved to put forward 'a draft statement of principles involved which might be of value for churches engaged in union negotiations' (23 member churches are in fact so engaged with Anglicans).

To this end a number of theologians in many parts of the world, some of them belonging to traditions other than that of the Reformed family of churches, were invited to contribute to the study. In the event nine working papers were assembled. Mter September 1965 these papers were circulated for comment to 50 theologians. On the basis of the papers and in the light of comments received, the European Theological Commission in 1967 at Torre Pellice drew up 19 theses attempting to expound the Reformed understanding of the theme. The theses have subsequently been sent both to member churches of the Alliance and to individual theologians with the request for examination and comment, and a considerable response was made. The theses themselves have not been substantially altered. But the presentation of them now made tries to take account of the salient points put forward.

Reason and purpose

The reasons for setting up the study are evident. The churches are divided on many issues and by many differences. Of these one of the deepest and most stubborn concerns episcopacy. So often held out as 'a sign of unity', episcopacy has in the course of history become unhappily an occasion of division. Reformed churches that engage in dialogue with churches of an episcopal character find the issue difficult to resolve.

At the same time difference of opinion of this fundamental kind is also an opportunity for coming to understand and appreciate the position of members of another communion. Real dialogue about deeply divisive matters is never useless and usually valuable for both sides, as each learns not only about the other but also from the other. Among the presuppositions for such dialogue are knowledge and frankness, as each conversing partner, knowing his own tradition, frankly expounds it. Hence anything that enables a church to clarify its own mind helps both sides. It is with this purpose that the Theses are put forward. They are not intended as a staking out of a defence position from which movement is inconceivable. Rather they offer a map of a stage presently and provisionally occupied by one of the conversing parties on the road on which both travel towards understanding and appreciation.

The justification for designating episkope along with episcopacy as part of the study is apparent enough. Since episcopacy occasions difficulty , it cannot but be helpful to consider the function underlying the office; and this function episkope denotes. The term does not occur frequently in the New Testament. But this can hardly mean that it is not worth discussing. We do not feel ourselves prohibited from discussing the sacraments, even though the term does not occur in the New Testament at all. The hope is that by studying, along with the office, the function which the office is there to discharge, both Reformed and Episcopal churches may better understand what is involved. The aim is not to award the prize to this or that understanding of the office. It is rather to stimulate return to fundamentals, and by considering the function to be discharged to bring these forms in which episkope is presently implemented nearer to the truth and so closer to one another .

Theses on episkope and episcopacy

An attempt to expound the Reformed understanding

1. Jesus Christ as the good shepherd who tends his flock is the one who primarily exercises episkope (oversight) over his church through his word and Spirit.

2. The episkope of Jesus Christ is discharged through human instruments. According to the Reformed understanding there are different kinds of instrument. These are to be judged good or bad according as they give effect to Christ's episkope through word and Spirit.

3. The two main forms which the discharge of this episkope has assumed, though they may each include synodical-collegial and episcopal-personal-monarchical characteristics, lay different emphases upon these elements. Any judgment which on historical grounds would absolutize one at the expense of the other cannot be accepted.

4. Judged in the light of Christ's episkope to which they are instrumental, both forms have their characteristic strength and also their weakness. The strength of the synodical form is the spread of responsibility throughout the whole people of God, that of the episcopal form the personal character of the guidance offered. On the other hand, the first form runs the danger of an impersonal exercise of episkope and of bureaucracy; the second form runs the danger of autocracy which may be equally impersonal and bureaucratic and of the diminution of the active participation of the church as a whole.

5. The essence of the ministry of episkope consists in proclamation of the gospel rightly taught and pastorally applied.

6. Moved by a new obedience to scripture and the hard facts of the day, the Reformed church discarded episcopacy and accepted the synodical form of episkope as a better alternative form. This position does not deny the weakness of the alternative adopted or the relative advantages of the other.

7. The collegial exercise of episkope is in agreement with scripture, and in practice the Reformed churches have proved that it is fundamentally adequate. The Reformed churches have difficulty therefore in resuming a monarchical form for the discharge of episkope which, on any account, is neither foolproof nor scripturally mandatory .

For clarification of the Reformed understanding, the following points are here noted:

that the NT speaks of Jesus Christ alone as the great high priest and mediator of his people before God, and affirms that the whole Christian community is a priestly kingdom;
that hence it is quite natural that neither the charismatic nor the ordained forms of ministry are described in priestly terms (hiereus);
that the words presbyteros and episkopos appear several times (Acts 20, Titus I) as two different ways of indicating the same ministry ;
that the NT is descriptive especially of a rapidly growing and missionary church as it develops into adult and responsible congregations ;
that in such congregations leadership appears also in collegial forms (presbytery) ;
that the first examples of the monarchical episcopate, even if they can be found in the pastoral epistles, and apparently in the letters of Ignatius of Antioch, in fact refer to leadership of a single local community ;
that other examples of church organization in the earliest post-NT times (Didache, Letter of Clement of Rome) certainly do not demand interpretation along monarchical lines.

8. On the understanding of the Reformed churches, episkope is a collegial responsibility .But the effective discharge of this responsibility may properly be remitted to individuals to carry out. Within the local congregation, pastoral episkope is exercised in a personal manner primarily in the person of the minister. On extra-congregational levels, on the level of synod or other church court, episkope may be exercised similarly by the appointment of an individual to carry it out. This supplementation of collegial episkope by personal implementation can on no Reformed grounds be rejected.

9. Those so charged with the duty of personally exercising episkope must be equipped with the requisite authority. Exousia (authority) in the New Testament is a form of diakonia. This necessary authority is vested in them by the collegial body.

10. Churches in which the functions implied in episkope are already discharged in a collegial form, cannot be expected to accept episcopacy merely to placate episcopally ordered churches. A strong and comprehensible case must be made out for it. Episcopacy must be proposed not as something that must be incorporated, but as something more effectively discharging Christ's episkope, for the building up of the church and the calling of the church to witness and service.

11. It is not possible to permit in a united church the incorporation of an understanding of episcopacy as necessary and required, which regards it as of divine authority and as an indispensable means of grace. Such an understanding has no foundation in Scripture, obscures the sovereignty of Christ's episkope, and denies the instrumental and therefore secondary and alterable character of every human expression of the episkope.

12. According to the New Testament, responsibility for discharging Christ's episkope is vested not only in the ministry but in the local congregation. Any acceptable form of episcopacy must stimulate and not diminish the responsibility of the family of the faithful.

13. In the New Testament Christ's episkope is primarily entrusted to a group and not to a single person. Hence episcopacy in a united church must be integrated into the body to which episkope is primarily committed. In other words, it should be collegially determined, even if it may be episcopally effected.

14. Episcopacy should not be regarded as a remedy for immaturity in congregations, or for weakness in collegial oversight. Episcopacy will function in the soundest and most effective way within churches which manifest a high degree of common responsibility .

15. Episcopacy can strengthen the pastoral element in church government ( pastor pastorum) , and so far as it does so it is to be welcomed. But it tends also to create and increase paternalism. If it is accepted, there must be safeguards against this.

16. Because the essence of the ministry of episkope consists in proclamation of the gospel rightly taught and pastorally applied, it follows that an episcopacy which is mainly administrative is quite unacceptable.

17. Beyond local boundaries episcopacy can discharge a real and important ministry, representative of the whole church. This function can be properly discharged for a period of time, but is not necessarily tied to lifelong exercise. It is recommended that the office of bishop should be terminable.

18. Apostolic succession is primarily succession in doctrine, and in the right discharge of Christ's episkope. Installation within an unbroken chain of successors can never guarantee the legitimacy of the succession. But it could be a sign or expression of the apostolicity of the church and its unity in time and space.

19. The term bishop has varied greatly in connotation. It is further a term which tends to be charged with emotion, both favourably and unfavourably inclined. Attention might well be paid to the possibility of using another term.

Presentation

In the light of subsequent reflection, and especially of comments from churches and individuals that have directed attention in certain directions, it may be worthwhile to single out some points for elucidation and, if desired, for subsequent consideration. This section is to be regarded as interpretative.

The title received some attention. Among the most useful contributions made was one that pointed out the validity of examining the theme episkope -episcopacy and at the same time the secondary character of the function of episkope in relation to other functions constitutive of the church. The point is unlikely to be denied by anyone. As the comment proceeded to say, episkope falls into a second place of importance, since it discharges the function not of nourishing (nourrissante) but of ordering (ordonnatrice) the church. The theses do not say exactly that. They hardly need to do so. What they are concerned to do is to examine one particular function that, although secondary, is on Reformed understanding essential, and which in fact has given rise to seriously divisive views. This is the justification for giving it attention by itself alone, though obviously it does not in reality stand alone.

In section 5 'Episkope consists in proclamation of the gospel' -The phrase occasioned some bewilderment and doubt. The statement is probably too condensed to be fully intelligible and so acceptable. Of course episkope is related to the gospel, which itself both binds and looses. How can this be amplified ? It is for the sake of the gospel - it is indeed a function of the gospel. Its exercise cannot be separated from the gospel. This is why those who proclaim the gospel are ordinarily those, or at least of the number of those, who discharge it. Oversight is the practical application of the gospel. This has a positive and a negative element. Positively the gospel is proclaimed for the comfort and edification of members of the People of God. Negatively it has when necessary to be applied in a disciplinary way. As Calvin says, discipline is 'the sinews of the gospel', without which the Body will not hold together. Proclamation can and must here be taken in a widely inclusive sense (perhaps communication would be a better term). It does not of course exhaust itself in preaching and teaching; it must also 'incarnate' itself in example, action, and diakonia in general.

In section 7 'Fundamentally adequate' - Properly enough, this phrase did not pass unchallenged. Its justification is to be found not by weakening its use, but rather by rigorizing it. The meaning is not that 'the collegial exercise of episkope' is entirely adequate, or incapable of improvement, or resistent to all modification. Almost precisely the opposite - because it is basically sound it is open to review and susceptible to amendment. On the other hand, it may be observed, to think of it as fundamentally unsound would be most damaging. Episkope as discharged in Reformed churches would then, if the criticism were true, be essentially wrong or false. It cannot be alleged that this is the case either theoretically or practically.

In section 11 'permit' - Quite rightly it was asked: who is to 'permit' ? This more than the other points to which attention is being drawn is a simple verbal infelicity. There is no thought of proscription or prohibition of the view that episcopacy is indispensable and so on. It is one that is held in varying forms and no doubt will continue to be held. The intention of the section is to reject that this view can be built into a united church as the only permitted understanding of episcopacy.

Additional comments on details

In section 4 'bureaucracy' - It is certainly a danger that both forms of the exercise of episkope run -a danger that is perhaps greater than seems to be acknowledged here. The role that committees and boards today play in 'running' the church and defining what it is and does must be recognized. Several questions can then be asked. In doing so, do they affect episkope ? Ought they to be recognized as a third agent in its discharge ? Does this imply that a transference of some authority vested in the traditional two ways of discharging episkope is taking place almost unnoticed ? Should this be taken account of in any discussion of episkope ?

In section 3 'historical grounds... absolutize' -The issue raised here, as was recognized in the comments received, is important. The immediate reference is of course to the singling out of a particular period of history and its investment with impregnable authority for all time -whether a period in the earliest days of the church or a period when the church was most deeply affected by reform. Such absolutisation is here said to be invalid. This is more easily accepted today because of the recognition of the influence upon thought and doctrine of the historical period in which they emerge, and the consequent relativity with which they are infected. It is this 'historical consciousness' that has led Reformed churches to revise an earlier and transitory doctrine that justified the offices known in the Reformed church as iure divino. In one comment the suggestion was made that the application of such 'historical consciousness' to the doctrine of episcopacy would be fruitful for its understanding and advantageous to ecumenical discussion.

In section 7 'the following points' -These points came in for a good deal of criticism. They are not the product of new and constructive thinking, but constitute rather the traditional ammunition of proof texts. This kind of missile can be evaded by the other side either by using texts of the same kind and a different sense, or simply by otherwise interpreting the texts used. There is evidence rather of traditionalism than of new hermeneutics. The section represents a relapse from the candour of section 4.

In section 12 'in the local congregations' -Many Reformed churches though not all have the office of elder. There is no mention of this office, and indeed the nature of the lay responsibility and the means by which it can be and is carried out, receive scant treatment. At this point in section 12 it would be advantageous to exemplify the responsability of the local congregation by referring to the eldership. (WARC is at present engaged in a study of the eldership, being carried out by Prof Robert W Henderson, Tulsa, Oklahoma. A report may be expected in 1970.)

In section 13 'primarily entrusted' -Some hesitancy was expressed about this statement. Peter and Paul each represent a special case. No doubt Reformed theology can today candidly acknowledge the special 'commission' given to Peter. But it reads it in such a way as does not conflict with the statement made here. What of Paul ? Here is a case where a 'single person' is entrusted with the discharge of episkope ; and it is difficult to make out that his case does not belong 'primarily' within the New Testament evidence in the matter. Accuracy demands that this be at least read between the lines of the statement. At the same time Paul is a special case in relation not only to his contemporaries but also to those who later follow him in the Christian church. No one adduces the case of Paul as precedent for the personal episkope discharged by bishops. This notable case of episkope exercised by a single person is a neutral witness in the matter under discussion.

Assessment

The Theses have in general been received with interest, attention and gratitude. Contributions made by some of the younger churches, eg from Australia and from the Philippines are particularly helpful.

As might be excepted, the comments received do not speak with a single voice of praise or blame. Even where the tone is critical there are charges made that contradict each other. Thus one Landeskirchenrat expresses disapproval because 'where doctrinal differences are at issue, the document prefers tendencies of an ecumenically harmonizing type to a clear Reformed statement' - From another standpoint an individual judgment finds the Theses 'arid in tone, polemical in character, defensive of Presbyterianism', and unready to recognize truth that has been entrusted to others. And again they are criticized for complacency. One must thus conclude that the Theses have not succeeded in so opening up the subject that opposing views within the Reformed tradition have been transcended. Perhaps this is too much to hope for.

Two other general remarks should be made. Tribute must be paid to the patience and skill of those who contributed papers and comments from a standpoint not of the Reformed churches, and gave expression to an episcopalian point of view. They were certainly representative of much of Anglicanism but just as certainly not of all. Perhaps they were drawn a little too much from the ranks of those who, while of course adhering to episcopacy and its value in the church, were very ready to see another side to the question. However, a certain note seemed to sound notice- ably through these contributions. The case put up for episcopacy ran along the familiar lines, that theologically episcopacy was satisfactory and practically it worked, and so on. It could be suggested that the matter was taken really no farther than that. The thing left obscure was whether the argument was thought to prove that these things can be said of episcopacy alone. If this is not being claimed, then the questions may be asked: can episkope in collegial form do as well ? and is it not desirable that at least conciliar episkope should be integrated with espiscopacy as generally known ?

On the other hand, it is evident that the Theses themselves can be taken as expressive of a hard-line attitude towards episcopacy .They were so taken and a commentator already quoted complained that they are defensive rather than constructive. This characterisation, so far as it is true, could not be excused if the Theses were intended as a directive for all Reformed churches in conversation with episcopal churches. But they are rather to be thought of as an understanding of episcopacy characteristically held by Reformed churches, to which, as susceptible them- selves of constant reformation, they are not absolutely bound - a position, then, in which they do not intend to remain entrenched, but which they are willing to talk about and advance from.

Some sections merit special mention either because they are regarded as defective or as cardinally important.

In section 3 'two main forms' -A third form should certainly be added to them, especially in view of the growing together of the World Alliance and the International Congregational Council.

There is a sense in which episkope is discharged congregationally as well as in collegial and non-Episcopal ways ( Cf. Report of Faith and Order, Lausanne 1927).

In section 5 'essence' of the ministry of episkope -While the section can be exegetically justified, it is incomplete. In all the Theses there is a singular absence of reference to the sacraments. Here above all there should be sacramental emphasis. The kind of addition that would effect this needed correction could be made by such words as these: The essence of the ministry of episkope consists in proclamation of the gospel rightly taught and pastorally applied, whose promises are sealed by the sacraments. This would bring the sacraments into relation with the word where they properly belong, without emphasizing the related but divisive question concerning the celebrant. The sacraments would be referred to the gospel rather than to the episcopal office.

In section 6 'the hard facts of the day' etc. -Adverse comment was received on this section; and indeed historians are likely to be embarrassed by it. Too much is squeezed into too summary a form. Comments indicated that the section was useless if not downright misleading.

Sections 8,11,15 are worthy of special attention. Section 8 capitalizes one of the advantages of using the distinction between episkope and episcopacy .In the course of history the office has attracted to itself a good deal that was neither necessary nor helpful for the discharge of the function. In the view of some, much of this supplementary growth has subsequently been built into the office as though it were essential. Those who have become accustomed to this growth do not always put it in its right place. But there is today a tendency to take a long cool look at essential episcopacy stripped of its accretions. In this process of 'demythologising' the churches of the Reformed tradition can playa part.

Section 8 emphasizes that Reformed theology has no objection in principle to the exercise of personal episkope. This is worth reflection. There may be no objection; but this dres not mean that Reformed churches act as though there were none. There is disinclination towards anything even apparently like the episcopal office; and there is reluctance to single out individuals by personal appointment. Meantime what is the work of all is done by none ; and episkope suffers.

In the light of section 15, this nihil obstat receives a positive sense in the recognition of the value of the pastoral function that episcopacy can discharge. The comments make clear that at this point and in this sense there is a readiness to consider the working of personal episkope as advantageous. This is important. But it does not bridge the gap between Reformed churches and episcopal churches. It is a very functional view that is being put forward. Episcopal churches hold that there is more to episcopacy than just this, though it is often not very easy to see just in what this 'more' consists. Whatever it is ought to be defined and confined within limits. These limits must in general be drawn by agreement with Scripture. By the application of this alone, a good deal of 'mys- tique' would be pruned away. The 'safeguards' of section 15 are at least adumbrated in section 8 : personal episkope should be supplemented by the collegial element, and it should be discharged in responsibility to the whole People of God (See also section 14).

Section 11 expresses a principle of cardinal importance. On the one hand there are certain views referred to that are untenable by Reformed churches and unlikely ever to be welcome. But these views are frequently no more than unprohibited beliefs within another church. If they are no more than merely permitted there, they will not be required of us here. We have got to get used to doing things with other churches in which things are permitted, though not required, of which we cannot approve, unless of course they constitute a clear denial of the gospel. Calvin gives expression to this rule when he writes to the Brethern at Wegel in 1554 : 'It is perfectly lawful for the children of God to submit to many things of which they do not approve... We ought to make mutual concessions in all ceremonies that do not involve any prejudice to the confession of our faith, and for this end, that the unity of the church be not destroyed by our excessive rigour or moroseness'. If there is justice in this principle, the value of episcopacy does not stand or fall by the truth of the more extravagant views entertained by some about it. Nor does episcopacy itself in any union oblige a Reformed church to accept these extreme views as mandatory.

The theses are commended as a guide to Reformed churches engaged in conversation especially with episcopally ordered churches.

Report of the Lutheran/Reformed joint committee

The Lutheran/Reformed joint committee met in Geneva at the Hotel La Residence, 11, route de Florissant, January 28-29, 1970, following the decisions of the executive committee of the LWF and the executive committee of WARC (minute of the Ex. Corn., LWF, 1968, page 22, minute of the Ex. Corn., WARC, 1968, page 14).

The members of the Lutheran/Reformed joint committee as appointed by their respective executive committees are :
Lutherans:
Bischof Dr Friedrich Hiibner, Germany
Prof Dr Gerard Siegwalt, France
Bischof Dr A Wantula, Poland
Prof Theodore Tappert, USA
Reformed:
President Dr James I McCord, USA
Rev Dr Jacques Rossel, Switzerland
Rev Dr J Staedtke, Germany
Dr V Kejr, CSSR.

All the members were present throughout, except President Dr James I McCord who became ill after the first session. Rev Dr Andre Appel, general secretary LWF and the Rev Dr Marcel Pradervand, general secretary W ARC, were present for the final session. Staff members in attendance were: the Rev Dr Harding Meyer, department of theology LWF and the Rev Richmond Smith, department of theology WARC.

The committee appointed as co-chairmen Bischop Dr Friedrich Hiibner and Rev Dr Jacques Rossel.

The terms of reference for the Lutheran/Reformed joint committee were :

the continuation of the theological dialogue
the practical implications of a theological consensus
the role of the two world organizations in the life of the younger churches
the interpretation of 'a closer working relationship'.
(Minute of the Executive Committee of the LWF 1968, page 22 -
Minute of the executive committee of WARC 1968, p. 14.)

After lengthy and careful discussion, following oral reports on the Lutheran/Reformed situation in Germany, France, Europe, North America and in the life of the younger churches overseas, the committee gave unanimous approval to the following findings as representative of the common mind of the Group :

The continuation of the dialogue

The committee unanimously expressed its conviction that committed dialogue must continue looking towards the unity of these two great branches of the church of the Reformation. We therefore endorse the opinion already stated by the 1968 ad hoc Lutheran/Reformed evaluating committee that such a dialogue be encouraged and coordinated by the two World Bodies.

The joint committee believes that this dialogue should be continually seen not in abstraction from but in the context of the wider stream of the wholeness of the Christian church. Nevertheless the joint committee registers its belief that a special historical and theological relationship exists between the Lutheran and the Reformed, and therefore these conversations have a specific relevance within the oikumene. We quote with approval the statement made: 'The differences which separate the Lutheran and the Reformed from one another turn out to be opposition within a common position which is not to be found in the same way between other churches' (Auf dem Weg I, IV). At the same time we must be aware that the specific search for unity between Lutheran and Reformed involves implications for other by-lateral. dialogues and for other confessional families and we must be continually sensitive to these wider relationships. To that end both the Lutheran and Reformed partners are required to be open to correction in their conversations with each other and such openness should now and in the future be more evident than hitherto.

With regard to the present continuing Lutheran/Reformed conversations on the European level the joint committee was privileged to examine the draft report of the European Lutheran/ Reformed group, Leuenberg, 1969, which is yet to be finalized. The joint committee warmly welcomes the general approach in this document and in particular registers its approval for the methodological proposals for the establishment of organic unity (Kirchengemeinschaft). The following extract is quoted with the qualification that it is still subject to review and modification by the Leuenberg group in their final report :

The Creation of Church Fellowship
The model of a 'concord' is suggested as an appropriate form whereby church fellowship between the Lutheran and Reformed churches of Europe can be implemented. This should be approved by an assembly of authorized representatives from all Lutheran and Reformed and United churches in Europe.

It should embrace:

A statement which expresses substantially agreement in the understanding of the centre of the gospel with reference to the formation of the confessions of the Reformation and in this way adopt an interpretative position to the existent confessions and doctrinal statements of both churches.
A statement that the doctrinal condemnations which refer to the other church and are expressed in the confessional writings of both churches have been rendered obsolete by theological development and that the remaining differences in ecclesiastical doctrine, order and style of life possess no church- separating significance.
The statement of full pulpit and altar fellowship.

The Lutheran/Reformed joint committee recommends to the executive committees of the LWF WARCand that this approach could well be commended by the two world bodies to whatever groups of member churches are engaged in Lutheran/ Reformed conversations elsewhere in the world as a possible modus operandi.

The joint committee further recommends that a closer relationship be encouraged between the European Lutheran/ Reformed conversations and the Lutheran/Reformed conversations in North America so that both areas may benefit from a mutual exchange of opinion.

The practical implications of a theological consensus

The Lutheran/Reformed joint committee dealt with the question of the practical implications of a theological consensus. Short oral reports were given on the position of the Lutheran/ Reformed conversations and negotiations being conducted in the USA and Europe. They evidenced how) despite the mutually recognized principle that agreement on the proclamation of the gospel and administration of the sacraments is sufficient for church unity) the transition from this theological consensus to the accomplishment of church fellowship often encounters) for various reasons) considerable difficulties.

The committee was of the conviction that in the present situation it is essential to pay increased attention to the question of the reasons for and the overcoming of this hiatus between theological consensus and its practical realization within the church.

Several suggestions for the solution of these difficulties seemed to present themselves :

On reaching a theological consensus it is perhaps not always possible to establish immediately organic unity.There- fore, the given possibilities for interim steps towards complete church unity should be used) eg the intensifying of collaboration in the religious) missionary) diaconal and social fields; arrangements concerning mutual recognition of the sacraments) agreements regarding intercommunion) pulpit and altar fellowship.
If despite an achieved theological agreement it is desired to renew or continue discussions) care should be taken that the themes of these discussions are not one-sidedly theological-doctrinal) nor oriented towards the doubtful aim of a doctrinal consensus that is worked out in detail.
It is necessary to look into and clarify exactly those problems which in part resist a purely theological dogmatic grasp and which for that reason hinder the practical realization of a theological consensus: various interpretations of the function and binding force of common church confessions and doctrinal decisions, differences in forms of worship, piety, ethos, church order, church structure, etc. Such conversations should however never call in question the fact that for both churches, agreement in the proclamation of the gospel and the administration of the sacraments is sufficient for church fellowship and demands church fellowship.
In the event of a continuation pf conversations care must be taken in the composition of the discussion group. Where the problem is no longer exclusively the establishment of a doctrinal consensus but more the practical ecclesiastical realization of the consensus, it is important to include above all pastors, laymen and church leaders who are commissioned by their church and who by their position and function in the church can implement the theological consensus in the life and activity of the churches.
Finally, on attaining theological agreement it will be important to strengthen the encounter on regional and local levels, in order to create there the reality and forms of a living church fellowship.

A survey of existing Lutheran/Reformed relations in various countries has at the same time shown that the problem does not always lie in the realization of an established doctrinal consensus. Frequently there is also -conversely -an existing church fellow- ship, which has not been sufficiently interpreted and considered from a theological perspective. Although such forms of effective and at the same time proleptic church fellowship are to be welcomed in principle, it is still of the greatest importance that they be theologically tested and substantiated so that they become genuine and stable.

The role of the two world organizations in the life of the younger churches

The Lutheran/Reformed joint committee considered the specific remit of the role of the two world organizations in the life of the younger churches. Our discussion was set in the context of the clamant needs of the younger churches in their missionary and ecumenical situations and with particular reference to local and regional church union negotiations.

The joint committee registered its positive concern for this question by stressing the need to have adequate representation of the younger churches in the Lutheran/Reformed joint committee and recommends accordingly to the executive committees of the LWF and WARC.

It was noted that in the past considerable criticism of the allegedly negative role of the World Confessional Families (WCF) with regard to the church union question has been expressed by younger churches, in particular by the EACC. This in turn has produced a new awareness on the part of the WCF of the problems and situations of the younger churches involved in local and regional union negotiations.

The joint committee is convinced that both the LWF and the W ARC should now seek to encourage in new ways their respective member churches to enter into fellowship and common action and conversation, looking towards union where they have not already done so.

The joint committee is fully aware of the very great variety of controversial questions confronting any member church moving into union negotiations. We note in particular that the emergence of any united church automatically raises such issues as the identity of that church, its relationship to history in faith and in practice, the status of that church, and the question of nationalism and the church. We believe that the way forward lies through agreement in the proclamation of the gospel and therefore through agreement on common statements of faith ; and we further recognize that on the basis of such common statements of faith a variety of theological positions is possible and meaningful. This development must of necessity involve continuity of the theological heritage and of the missionary development of the whole church. We believe that this theological relationship points to a continuing relationship between any union church, having Lutheran or Reformed traditions and the LWF and WARC respectively, in the hope and faith that such unions as are effected locally and regionally ought to find expression on the wider international level, as an enrichment contributing towards the fullness of the one church.

We recognize that the continuing relationship of a union church with the WCF creates specific constitutional and practical difficulties for both the WCF and the member church concerned. We therefore recommend that both the LWF and WARC should seek to find a positive solution for these same difficulties.

A closer working relationship

The Lutheran/Reformed joint committee finally dealt with the question of a 'closer working relationship' between the LWF and W ARC. This was based on an oral introduction to this question by the two General Secretaries and with reference to a letter from the Chairmen of the European Lutheran/Reformed discussions which submitted suggestions for closer collaboration between the two world bodies.

The committee would like to make the following recommendations to the executive committee of the LWF and WARC.

1. In view of this year's Assemblies, the committee requests the two executive committees to look for possibilities of providing for a closer working relationship between the LWF and WARC in the field of theology. Since many current theological problems facing our churches have no direct reference to confessional differences, attention should always be paid in tackling individual problems as to whether and to what extent joint treatment is possible or advisable.

2. The committee requests the executive committees to present the questions and conclusions of the Lutheran/Reformed conversations to this year's Assemblies in a form commensurate with their importance.

It further suggests that in future the LWF and WARC work together when planning their Assemblies.

3. A survey of the present relationships between Reformed and Lutheran churches has shown that certain tensions may arise in connection with the foundation and oversight of overseas congregations.

The committee therefore recommends that the two executive committees keep this problem in view and that in the event of any such tension the LWF and WARC will be informed so that from case to case they may combine to look for a solution.

The committee also recommends that the LWF and WARC seek fundamental agreement with regard to the foundation and care of overseas congregations.

4. The committee considers it important that the LWF and WARC discuss the mutual understanding of their ecumenical commitment and their role in the further development of the ecumenical movement. specially relevant: In this connexion two questions are

How can the proclamation of the gospel be safeguarded as the central commission of the church and be properly implemented in the present situation ?
What is the attitude of the LWF and WARC to the challenge presented to the churches by the fourthassembly of the WCC, 'to work towards the time when a truly universal Council will once again speak for all Christians and show the way into the future?'

It was resolved to submit the foregoing findings to the respective executive committees of the LWF and of WARC.

If the executive committees should instruct the Lutheran/ Reformed joint committee to meet again in 1971, it is recommended that the meeting be in Geneva, beginning at 2 pm on Wednesday, February 3, with departure after breakfast on Saturday, February 6 1971.

Harding Meyer, department of theology LWF
Richmond Smith, department of theology WARC

Preparation for dialogue between the Roman Catholic Church and the World Alliance of Reformed Churches

Report of consultations between the representatives of the World Alliance of Reformed Churches and the secretariat for promoting Christian unity of the Roman Catholic Church, held at Geneva, November 27-29,1968, and at Vogelenzang (Holland), April 15-19, 1969.

Two consultations of representatives of the World Alliance of Reformed Churches and of the secretariat for promoting Christian unity of the Roman Catholic Church were held at Geneva, November 27-29,1968, and at Vogelenzang (Holland), April 15-19, 1969. These consultations were further to the remit of the executive committee of the World Alliance of Reformed Churches (June 1968): "To explore the elements in the new situation that may make the initiation of Reformed/Roman Catholic dialogue wise at this time". On the Roman Catholic side this decision of WARC to explore the new situation corresponds to the thinking of the second Vatican council expressed more particularly in the Decree on Ecumenism and carried on by the secretariat for promoting Christian unity.

The second consultation at Vogelenzang confirmed the findings of the meeting in Geneva as to the desirability and the feasibility of official Reformed/Roman Catholic conversations on a world level.

The following reasons are advanced: In various countries we have examples of Reformed/Roman Catholic dialogue at a national level of a more or less official character, eg Holland, France, Switzerland, USA. Their importance amongst other things lies in that: they bear directly on the life of the church in the local situation; they have often an official character and realistically engage the churches (eg agreement on the mutual recognition of Baptism); they discuss important subjects. Their limitation may be detected in that: they cannot influence the whole Christian fellowship, and in some cases they are unable to conclude anything because of the universal nature of the questions under discussion; they often duplicate each other because of a lack of mutual contacts and information; they do not sufficiently influence the centre of their respective authorities. Further, in many countries there is no local dialogue at all and consequently some countries are deprived of the influence of the dialogue which is already taking place. These areas have frequently specific and major difficulties, preventing the setting up of conversations (minority situations, mission territories, eastern European countries, etc...) An international dialogue could achieve a wider dispersion of the results already obtained on national levels through communication and through a wider participation, and would particularly benefit those national areas where at present there is no possibility of dialogue.

As well as their responsibility to the whole Christian family, the churches of both traditions feel a specific responsibility towards each other. Furthermore bilateral conversations would lead to the mutual enrichment of both Communions.

It was further felt by the group that the Reformed/Roman Catholic dialogue would not merely duplicate present dialogues, Roman Catholic/ Anglican, etc. The Reformed/Roman Catholic dialogue on the national level provides an indication of this point. The various "bi-lateral" dialogues are complementary to each other and need not overlap. The Reformed/Roman Catholic dialogue has a specific contribution to make.

The group, however, firmly believes that the Reformed/Roman Catholic dialogue on a world level must reflect not only the peculiar tensions between the two traditions, but also their common concern to make manifest the relevance of Christ in the world today.

At the consultation at Vogelenzang two reports were given on two national dialogues between the Reformed and the Roman Catholic traditions, respectively The Reformed-Presbyterian/Roman Catholic Dialogue in North America by Professor James Bastings Nichols, Princeton, and The Development and the State of the Roman Catholic/Reformed Dialogue in the Netherlands Today, by Mgr. Frans Thijssen, Utrecht. These reports underlined the importance of subjects which are of more significance on the one hand for local, national dialogue and on the other hand for international dialogue.

Two other papers were given on the subject of The Presence of Christ in Church and World, respectively by Prof Jacques de Senarclens, Geneva, and Abbe Dr Joseph Boffmann, Strasbourg. This subject had been selected by the Geneva meeting as the most suitable theme for the Vogelenzang meeting because it seemed to have a bearing not only on the ultimate salvation of man but also on his life and happiness here and now. It was also expected that the discussion on the presence of Christ in church and World, especially the meaning of his saving humanity, would tend to bring to light the differences between the two Communions and that an honest appraisal of these differences would help the two traditions to overcome them and to discover together what they must do in order to become more credible in the eyes of the world.

The discussion of the two papers on the subject of the presence of Christ in church and World gave expression to a remarkable convergence with regard to the three subjects: Christology, Ecclesiology and the attitude of the Christian in the world. The same discussion evidenced basic divergences which are not simply old divergences but are related to the central problem of understanding the Lordship of Christ today. The church is confronted with these traditional problems in quite a new form, because of a new historical situation and more especially because of the developments in the secular world. Implicit in all these considerations there is a special urgency because of the contemporary situation.

Furthermore, the findings of the historical sciences and biblical exegesis impose upon us approaches to traditional positions.

Preliminary considerations to the theme proposed:

In pursuing the study of the proposed subjects, the following considerations should be constantly kept in mind:

Relationship of theology to the authoritative doctrine of the church.
Historicity: Relativity and Permanence of Forms and Formulations.
Linguistic and conceptual categories as expressions of the theological culture.
The role of the "hierarchy of truths" in the ecumenical dialogue.
Transition from what divides schools of theology to what divides churches.

The following subjects emerged from the discussion:

Authority of Scripture and the Teaching Authority of the church.
Christology
1. The Meaning and Consequences of Christ's Saving Humanity
2. The risen Christ and the Holy Spirit
3. Christology and Ethics
4. Christology and Mariology
Justification and Sanctification
1. Nature and Grace (homo capax Dei -non capax Dei)
2. Human Cooperation and Salvation
3. Liberum arbitrium
4. Grace in terms of sanctification and divinization
Ecclesiology
1. Christ's Relationship to the church
2. Community and Ministry
3. Worship and Sacraments
4. Teaching Authority
5. Forms of Christ's Episkope and Historicity
6. Apostolic Succession
7. Primacy
8. Possible Pluriformity and Unity
9. Local and Universal
The Relationship of Christ to the World
1. The world considered from the point of view of the gospel
2. The situation and responsibility of the church in the world
3. The social-critical function of the churc

General theme of a proposed WARC/RCC dialogue

We recommend that in implementing the forthcoming dialogue we choose the themes of Christology (2) and Ecclesiology (4) under the general heading of: "The Presence of Christ in church and world". In our exploratory conversations both in November 1968 and April 1969 we came to the conclusion that these two themes are central in any examination of the tensions and divergences between the Roman Catholic Church and the Reformed tradition, and that the two traditions have a contribution to make in these areas.

For the first session, we recommend the theme "Christ's Relationship to the church", because it is both christological and ecclesiological. This theme should be elaborated in four papers.

Practical organization

The following recommendations are made concerning the practical organization of the dialogue:

Time schedule
A period of three years is proposed beginning from spring 1970. The number of meetings could be five with the following pattern:

spring 1970
spring 1971
winter 1971-1972
autumn 1972
spring 1973

It is proposed that each meeting last four days

Number of participants
It is recommended that each delegation has 5 permanent members, plus a staff member, with in addition an expert who would, on each occasion, be changed according to the subject matter to be dealt with.

Also an observer from the WCC could be invited, if WARC should so desire.

Composition of the delegations

A certain continuity between the future delegations and the participants in the present consultation would be required.
The members appointed to the two delegations would be expected to take part in all the five meetings as planned
It is desirable that each commission should include one younger person.
To coordinate the appointment of the delegations, consultation may take place between Rome and Geneva.
The question as to simultaneous translation is left to the investigation and decision of the responsible bodies on each side

Place

The meetings will be organized alternately by the two responsible bodies. They will alternate between a Roman Catholic and a Reformed centre respectively.
The two responsible bodies will undertake the expenses of their representatives at each meeting.
The body which is responsible for organizing a particular meeting will provide the secretariat for that meeting.

Conclusions of the dialogue?

The working papers and lectures presented at different meetings can be published immediately afterwards, if it is thought to be desirable.

At the conclusion of the three year period a final report will be produced in a language capable of wide-spread diffusion. This report would have to be sufficiently comprehensive in order to indicate the point of departure in the dialogue, the course pursued, the results and the elements still unresolved. It must be capable of transmission as a study document to the member churches of WARC, to the ecumenical commissions of the Roman Catholic Church, to the episcopal conference, to theological faculties, etc.

This report will be submitted to the competent authorities on each side. It will also contain recommendations to these authorities on the possible continuation of the bi-lateral dialogue.

It is possible that the report may be published for wider distribution.

Information
After each meeting a joint press statement will be issued by the responsible offices of the respective bodies.

The report prepared by the consultation at Vogelenzang will be submitted to the executive committee of WARC in August 1969 and to the secretariat for promoting Christian unity of the Roman Catholic Church.

Participants at the consultation in Geneva Nov. 27-29, 1968:
For the World Alliance of Reformed Churches:
Rev Dr James I McCord, president of Princeton Theological Seminary, USA
Rev Dr Rudolf Ehrlich, lecturer at New College, Edinburgh
Rev Richmond Smith, secretary of the department of theology WARC, Geneva

For the secretariat for promoting Christian unity:
The Rt. Rev Jan Willebrands, secretary of the secretariat for promoting Christian unity, Rome
Rev Dr Alexandre Ganoczy, professor at the Institut catholique, Paris
Rev Dr August Hasler, staff member, Rome

Participants at the consultation in Vogelenzang, April 15-19, 1969:
For the World Alliance of Reformed Churches:
Rev Dr Marcel Pradervand, general secretary of WARC, Geneva
Rev Dr Rudolf Ehrlich, lecturer at New College, Edinburgh
Rev Prof Dr Gerrit J Hoenderdaal, professor at the University of Leiden, The Netherlands

International Congregational Council Delegates
Rev Prof Dr James Hastings Nichols, professor at Princeton Theological Seminary, Princeton, USA
Rev Prof Dr Jacques de Senarclens, dean of the autonomous Protestant Faculty of Theology, Geneva
Rev Richmond Smith, secretary of the department of theology, WARC, Geneva.

For the secretariat for promoting Christian unity:
Rev Fr. Dr Jerome Hamer, OP, secretary of the secretariat for promoting Christian unity, Rome
Rev Abbe Dr Joseph Hoffmann, member of the Protestant/Catholic Commission in France, Strasbourg
Rev Fr. Dr Kilian McDonnell, executive director of the Institute for Ecumenical and Cultural Research, Collegevine, Minnesota, USA
Rev Mgr. Dr Frans Thijssen, responsible for ecumenical matters to the Episcopal Conference in the Netherlands, Utrecht
Rev Dr Paul Verdzekov, of the diocese of Luea, Cameroon, presently in Rome
Rev Dr August Hasler, from the secretariat for promoting Christian unity, Rome

For the World Council of Churches:
Rev Prof Dr Johan P Boendermaker, professor at the Lutheran Seminary in Amsterdam, The Netherlands.