The same process was underway in the SPCU
and the OTU.
On 15 April 1964, at a small unofficial meeting in Milan--at which Cardinal Augustin Bea, then president of SPCU, and the then general secretary of WCC, the Rev.
In July 1964 the WCC executive committee met in Tutzing, Germany, and discussed a possible "basis of cooperation with the Roman Catholic Church." Details still had to be fixed, which took place, above all, during the third session of Vatican II, when the WCC observers met twice with the secretary of the SPCU, Bishop Johan Willebrands, and even presented the plan personally to Pope Paul VI.
(16) However, internal resistance came from the president and secretary of the Theological Commission, Cardinal Alfredo Ottaviani and Sebastian Tromp SJ, who refused even to receive the SPCU
papers, claiming they were not theological but "purely pastoral." (17)
On June 28, 1960, Willebrands was appointed secretary of the SPCU
, which would be charged with the preparations of a text on Judaism in 1961.
plan to register with a credit reference agency this month to allow them to get a fuller picture of applicants' finances before handing over cash.
A first result of the Word of God subcommission's work came before the SPCU
plenary meeting of April 1961 in a seven-page draft, in French; it had four sections: (1) the word as both a gift to and task of the Church, (2) the word and the sacraments, (3) the word in pastoral ministry, and (4) possible consequences in the council's treatment of the word of God.
Generally speaking, the contribution in this paper is that new SPCU
aims at novelty in the realization of hardware architecture, instead of following the beaten path of conventionality.
While Bea conceived the idea of a "press office" for the Vatican, it was Jaeger who first proposed the establishment of a Gutachterstelle (bureau of experts), a concept that ultimately led to the creation of the SPCU
. This process is outlined in chapter 5, where the text of Jaeger's letter of March 4, 1960, is reproduced.
One of the questions raised by Dr Visser 't Hooft at the first meeting of the SPCU
and the WCC in Milan was whether the Catholic church and the WCC understood ecumenism in the same way.
This text, accepted later that year by the WCC central committee and the Plenaria of the SPCU
, spoke of the disadvantages of the multiplication of lateral activities:
Among other examples one could quote documents on the theme of the world mission conference at Melbourne (1980), reactions from RC missiologists to the draft of the ecumenical affirmation on mission and evangelism and a special study paper in preparation for the sixth assembly of the WCC coming from a consultation sponsored by the SPCU