As Christianity grows ever more diverse, is unity an absurd hope – or even

desirable? A recent international conference in Durham confirmed that although

progress is slow, a new way of ‘doing’ecumenism is starting to bear fruit

Clague, Julie

English

Enlighten

nn     Clague, J. (2009) The long road to unity. Tablet, 2009(31 Jan). pp. 10-11.  Copyright © 2009 The Tablet Publishing Company  A copy can be downloaded for personal non-commercial research or study, without prior permission or charge  Content must not be changed in any way or reproduced in any format or medium without the formal permission of the copyright holder(s)     http://eprints.gla.ac.uk/45912/      Deposited on:  23 February 2015              Enlighten – Research publications by members of the University of Glasgow http://eprints.gla.ac.uk 10  | THE TABLET  |  31 January 2009Christianity, with two billion adher-ents worldwide, is the largest, fastestgrowing, most dispersed and mostfragmented world religion. There areestimated to be 34,000 denominationalgroupings that share the same fundamentalarticles of Christian faith but exhibit great-ly differing patterns of belief and practice. Inthe face of this enormous plurality it is asthough we have not just one religion, but mul-tiple Christianities and (with the exceptionof the growth of Protestant mega-church con-gregations) the global trend is directed to-wards the proliferation of diverse andlocalised varieties of Christianity, as opposedto ecclesial consolidation and convergence. The question, inevitably, is how thesemany and varied expressions of Christianityrelate to the one Church of Christ. In the faceof such diversity, talk of future Christian unityappears absurd to many sociologists of reli-gion. Yet this remains the aspiration of theecumenical movement throughout the main-stream Churches. How realistic is such a goal?Are aspirations for Christian unity viable oreven desirable in this postmodern era of plu-ralism, celebration of difference and live-and-let-live laissez faire? Some dismiss ecumenismas a Cinderella subject doomed to fail, on thebasis that there are multiple legitimate waysof living the Christian life; the concept of unityis therefore otiose. Others, who would equatetheir own brand of Christianity with the truthin its entirety, attack ecumenism from the op-posite direction. These are not the only challenges facingecumenists today. While the malign influenceof Christian sectarian suspicion and conflicthas to a certain degree subsided, tensions be-tween some religions have re-intensified andmatters of interreligious dialogue and coop-eration have understandably become an ur-gent priority. As a consequence, this vital workhas overshadowed somewhat ongoing effortsto advance Christian unity. This is not to men-tion the Christian in-house tensions causedby issues construed as setbacks to Christianunity, such as Catholic expressions of concernover female ordination to priesthood and epis-copacy in the Anglican Communion, andProtestant disquiet over shifts in Catholicism’secumenical mood music since the publicationof “Dominus Iesus” in 2000. Furthermore,Pope Benedict’s “firm commitment to mak-ing the recovery of full and visible Christianunity a priority” has focused thus far chieflyon overcoming internal Catholic divisionsthrough his attempts to end the schismbetween the post-Vatican II Church and theTridentine Lefebvrists. Yet these issues indicate all the more whyChurches at local, national and internation-al levels need to be engaged in dialogue andto build bridges through shared prayer andfellowship. Ecumenical gains have beenmade in efforts to identify what unites anddivides in belief and practice, to clarify howtheological language is used and under-stood, and to tackle misunderstanding, ig-norance and prejudice; official channels ofcommunication are open; bilateral and mul-tilateral dialogues continue; joint statementson contentious matters of theology andchurch order have been issued; and on oc-casion, Churches are prepared jointly toenter the public arena, stand together in sol-idarity and speak with one evangelical voiceon pressing issues of justice. Quietly, and with-out fanfare, behind the “breaking news” ofChristianity, Churches have moved closer to-gether and cooperation has increased. However, the rate of progress is painfullyslow, and ecumenical achievements havenot always made their full impact on the lifeof the Christian Churches. For instance,agreed statements issued as the theologicalfruit of bilateral dialogues – such as the “JointDeclaration on the Doctrine of Justification”issued by the Roman Catholic Church andLutheran World Federation in 1999, in whichsubstantial consensus was achieved – fre-quently remain bottom-drawer documentsrather than top-of-agenda items. Effective dis-semination and ecclesial reception of the re-sults of ecumenical endeavour remain limited– so much so that the Pontifical Council forthe Promotion of Christian Unity (PCPCU),the Joint Working Group of the RomanCatholic Church and World Council ofChurches, and the representatives of the bi-lateral dialogues through the Faith andOrder Commission are all currently priori-tising the issue of ecclesial reception, at thelevel of both knowledge and appreciation, sothat the progress made in ecumenical dialogueis not forgotten and lost. Of course, reception cannot occur withouta prevailing attitudinal disposition of recep-tivity that must be fostered constantly; andthis characteristic of “receptiveness” has beenrather cleverly and successfully turned intoan ecumenical procedural principle in an ini-tiative of the Centre for Catholic Studies atthe University of Durham that is yielding newopenness to ecumenical encounter andmutual learning. As a result, it has caught theattention of important ecumenical playersincluding the Faith and Order Commission,the Pontifical Council for Promoting Chris-tian Unity and Churches Together in England.Receptive ecumenism, as it has becomeknown, proceeds on the basis that ecumeni-cal progress can only occur if each ecclesialtradition asks not what other traditionsmight need to learn from it, but what it canlearn and receive with integrity from the othertraditions of Christianity. The result is a subtle shift of emphasis inthe agenda of ecumenical dialogue. As Dr PaulMurray, the director of Durham’s Centre forCatholic Studies and chief architect of the ini-tiative has stated: “the primary aim is aboutpromoting growth within each of the tradi-tions rather than, directly at least, betweenthem”. The presupposition is that each tra-dition’s central insights and particular prioritiesallow us better to understand the distinctiveriches and charisms of our own tradition andcan also help us identify elements that mayhave been overlooked, dismissed or distort-ed. Receptive ecumenism therefore impliesa corrective ecumenism too: to the extent thatone’s own tradition learns from others, it willcorrect its misplaced emphases, false as-sumptions, prejudices and errors. Receptive ecumenism’s potential was firstJULIE CLAGUEAs Christianity grows ever more diverse, is unity an absurd hope – or evendesirable? A recent international conference in Durham confirmed that althoughprogress is slow, a new way of ‘doing’ecumenism is starting to bear fruit Long road to unity10-11 Tablet 31 Jan 09 Clague  28/1/09  3:14 pm  Page 431 January 2009 |  THE TABLET  |  11tested in an international conference onCatholic Learning and Receptive Ecumenismin 2006 in which the focus was on whatCatholicism might fruitfully learn from itsecumenical others (see The Tablet, 21 Janu-ary 2006, pp. 12-13). The proceedings werepublished as Receptive Ecumenism and theCall to Catholic Learning: exploring a way forcontemporary ecumenism (Oxford UniversityPress, 2008). Building on the momentumgenerated by the first conference, the latestphase of Durham’s receptive ecumenisminitiative – a second international conference– extended the conversation in two directionsby asking all dialogue partners what theirrespective traditions might learn from oneanother, and by examining how receptiveecumenism might be implemented at the levelof the local church. The event, jointly organ-ised and hosted by the Centre for Catholic Stud-ies and St Cuthbert’s Catholic Seminary,Ushaw College, and held in conjunction withthe Ecclesiological Investigations InternationalResearch Network from 11-15 January 2009drew 200 delegates comprising church lead-ers, local church activists, theologians, socialscientists and educationalists among others,and representing 21 church traditions, 19 coun-tries and four continents. Interestingly, anda sign of the seriousness with which theCatholic bishops of England and Wales regardecumenism, eight of their number were in at-tendance during the conference. An important feature of the Durham ini-tiative is the three-year Regional Compara-tive Research Project in Receptive Ecumenismand the Local Church which, through empiricalresearch, is mapping a network of Churchesin the north-east of England and evaluatingtheir organisational effectiveness. This mul-tidisciplinary project aims to identify the var-ious instances of good practice in the traditionsand to facilitate a process of mutual learning.The research focuses on three interrelated as-pects of ecclesial infrastructure: cultures ofgovernance and finance; patterns of leader-ship and ministry; and practices of learningand formation. In addition to their potentialfor fostering ecumenical learning, the find-ings will surely add to the meagre hard datacurrently available on the effectiveness ofchurch structures at the local level, andcould be of particular value given the varie-gated ecclesial context of the United Kingdom.The local church was also the startingpoint for Jenny Bond of Churches To-gether in England, who reminded del-egates of some of the grass-rootsrealities of ecclesial separation, such as in-terdenominational marriage and ensuingdecisions concerning the religious educationand formation of offspring, the sharing ofchurch buildings, matters of eucharistic hos-pitality/intercommunion and so on. Thehuman stories of struggle and pain at the heartof these experiences, and the failure on thepart of churches to address the pastoralneeds associated with them remind us not onlyof why ecumenism is worthwhile, but also whyit remains necessary. In short, the five-day eventproved to be an exercise not just in talkingabout the concept of receptive ecumenism, butin living it; with the poignant experience ofshared prayer and worship symbolising andeffecting the unity of the participants at thesame time that the breaking of bread painful-ly underlined our ecclesial disunity. How might receptive ecumenism chal-lenge Catholics, in particular? Fifty years ago,Pope John XXIII dropped the bombshell thathe was to convoke an ecumenical council. Hechose to do so at the closing ceremony of theWeek of Prayer for Christian Unity (as it isnow known), placed Christian unity andchurch reform firmly on the council’s agen-da, and invited the separated Churches to par-ticipate with Catholics in making that goal areality. The wall of curial silence that greet-ed John’s announcement spoke eloquently ofhow many in the Vatican viewed Catholicismas a teaching Church and not as a Church thatmight learn from other Christians or the widerworld of human experience. However, despiteincreasingly Machiavellian attempts by tra-ditionalists to scupper the process, the coun-cil entered into dialogue with the world and,in an attitude of openness and receptivity, im-mersed itself in an exercise of ecclesial learn-ing. Paradoxically, this methodology ofreceptive learning – rendered explicit in thefourth chapter of Gaudium et Spes – gave riseto some of Catholicism’s most remarkableteaching documents, because they were en-riched by the fruits of the learning of others,including those Churches from which Catholi-cism had become estranged. The Second Vat-ican Council therefore became what the lateArchbishop Denis Hurley once described asthe biggest adult-education exercise in the his-tory of the Church. Some, such as Archbishop Lefebvre, whorejected this shift in ecclesial self-under-standing, would have no truck with the ecu-menical movement and dismissed the council’sliturgical and other reforms as the protes-tantisation of Catholicism, preferring theway of a schismatic sect. Now, in a revealingdisplay of priorities where Christian unity isconcerned, the Congregation for Bishopshas lifted the excommunications imposed onfour priests who were validly but illicitlyordained bishops by Archbishop Lefebvre in1988. The move was described by the Vati-can as “intended to be a sign to promote unityin charity of the universal Church, and to tryto vanquish the scandal of division”. Scandal,however, is very much in the eyes of the be-holder. That the announcement of this movetook place in the Week of Prayer for ChristianUnity and coincided with the fiftieth anniversaryof Pope John’s calling of the council rejectedby the Society of St Pius X offers a mixedmessage indeed. For a Church that values thepower of symbolism, it has sent the wrongsignal to the ecumenical movement bothwithin and outside the Catholic Church.■ Julie Clague is a member of theEcclesiological Investigations InternationalResearch Network. She teaches theology atthe University of Glasgow. Further detailsabout receptive ecumenism can be found athttp://www.centreforcatholicstudies.co.uk/CENTRAL LONDONThe Penn Club21 Bedford Place, London WC1B 5JJTel: 020 7636 4718Email: office@pennclub.co.ukwww.pennclub.co.ukLong-establishedQuaker Club open tonon-members for B&BClose to British Museum and Library.Direct Underground Heathrow.Close to King’s Cross and St Pancrasfor Eurostar.Quiet, secure, no-smoking. Spaciousreading room. Rooms from £50 toinclude full English breakfast.Complimentary wireless connectionand tea/coffee.Brentwood Religious Education ServiceAnnual Spirituality MorningWalking in the footsteps of St Paul7 February 2009 9.30am-12 noonFacilitator: Fr Christopher O’Donnell O. CarmAuthor, Retreat Director and LecturerCathedral House Conference CentreIngrave Road, Brentwood, Essex CM15 8ATTelephone: 01277 265285£5 waged, £3 unwaged10-11 Tablet 31 Jan 09 Clague  28/1/09  3:14 pm  Page 5

The long road to unity

Enlighten: Publications

nn 
 
 
 
 
Clague, J. (2009) The long road to unity. Tablet, 2009(31 Jan). pp. 10-11. 
 
Copyright © 2009 The Tablet Publishing Company 
 
A copy can be downloaded for personal non-commercial research or study, 
without prior permission or charge 
 
Content must not be changed in any way or reproduced in any format 
or medium without the formal permission of the copyright holder(s) 
 
 
 
 
http://eprints.gla.ac.uk/45912/ 
 
 
 
  Deposited on:  23 February 2015 
 
 
 
 
 
 
 
 
 
 
 
 
 
Enlighten – Research publications by members of the University of Glasgow 
http://eprints.gla.ac.uk 
10  | THE TABLET  |  31 January 2009
Christianity, with two billion adher-ents worldwide, is the largest, fastestgrowing, most dispersed and mostfragmented world religion. There are
estimated to be 34,000 denominational
groupings that share the same fundamental
articles of Christian faith but exhibit great-
ly differing patterns of belief and practice. In
the face of this enormous plurality it is as
though we have not just one religion, but mul-
tiple Christianities and (with the exception
of the growth of Protestant mega-church con-
gregations) the global trend is directed to-
wards the proliferation of diverse and
localised varieties of Christianity, as opposed
to ecclesial consolidation and convergence. 
The question, inevitably, is how these
many and varied expressions of Christianity
relate to the one Church of Christ. In the face
of such diversity, talk of future Christian unity
appears absurd to many sociologists of reli-
gion. Yet this remains the aspiration of the
ecumenical movement throughout the main-
stream Churches. How realistic is such a goal?
Are aspirations for Christian unity viable or
even desirable in this postmodern era of plu-
ralism, celebration of difference and live-and-
let-live laissez faire? Some dismiss ecumenism
as a Cinderella subject doomed to fail, on the
basis that there are multiple legitimate ways
of living the Christian life; the concept of unity
is therefore otiose. Others, who would equate
their own brand of Christianity with the truth
in its entirety, attack ecumenism from the op-
posite direction. 
These are not the only challenges facing
ecumenists today. While the malign influence
of Christian sectarian suspicion and conflict
has to a certain degree subsided, tensions be-
tween some religions have re-intensified and
matters of interreligious dialogue and coop-
eration have understandably become an ur-
gent priority. As a consequence, this vital work
has overshadowed somewhat ongoing efforts
to advance Christian unity. This is not to men-
tion the Christian in-house tensions caused
by issues construed as setbacks to Christian
unity, such as Catholic expressions of concern
over female ordination to priesthood and epis-
copacy in the Anglican Communion, and
Protestant disquiet over shifts in Catholicism’s
ecumenical mood music since the publication
of “Dominus Iesus” in 2000. Furthermore,
Pope Benedict’s “firm commitment to mak-
ing the recovery of full and visible Christian
unity a priority” has focused thus far chiefly
on overcoming internal Catholic divisions
through his attempts to end the schism
between the post-Vatican II Church and the
Tridentine Lefebvrists. 
Yet these issues indicate all the more why
Churches at local, national and internation-
al levels need to be engaged in dialogue and
to build bridges through shared prayer and
fellowship. Ecumenical gains have been
made in efforts to identify what unites and
divides in belief and practice, to clarify how
theological language is used and under-
stood, and to tackle misunderstanding, ig-
norance and prejudice; official channels of
communication are open; bilateral and mul-
tilateral dialogues continue; joint statements
on contentious matters of theology and
church order have been issued; and on oc-
casion, Churches are prepared jointly to
enter the public arena, stand together in sol-
idarity and speak with one evangelical voice
on pressing issues of justice. Quietly, and with-
out fanfare, behind the “breaking news” of
Christianity, Churches have moved closer to-
gether and cooperation has increased. 
However, the rate of progress is painfully
slow, and ecumenical achievements have
not always made their full impact on the life
of the Christian Churches. For instance,
agreed statements issued as the theological
fruit of bilateral dialogues – such as the “Joint
Declaration on the Doctrine of Justification”
issued by the Roman Catholic Church and
Lutheran World Federation in 1999, in which
substantial consensus was achieved – fre-
quently remain bottom-drawer documents
rather than top-of-agenda items. Effective dis-
semination and ecclesial reception of the re-
sults of ecumenical endeavour remain limited
– so much so that the Pontifical Council for
the Promotion of Christian Unity (PCPCU),
the Joint Working Group of the Roman
Catholic Church and World Council of
Churches, and the representatives of the bi-
lateral dialogues through the Faith and
Order Commission are all currently priori-
tising the issue of ecclesial reception, at the
level of both knowledge and appreciation, so
that the progress made in ecumenical dialogue
is not forgotten and lost. 
Of course, reception cannot occur without
a prevailing attitudinal disposition of recep-
tivity that must be fostered constantly; and
this characteristic of “receptiveness” has been
rather cleverly and successfully turned into
an ecumenical procedural principle in an ini-
tiative of the Centre for Catholic Studies at
the University of Durham that is yielding new
openness to ecumenical encounter and
mutual learning. As a result, it has caught the
attention of important ecumenical players
including the Faith and Order Commission,
the Pontifical Council for Promoting Chris-
tian Unity and Churches Together in England.
Receptive ecumenism, as it has become
known, proceeds on the basis that ecumeni-
cal progress can only occur if each ecclesial
tradition asks not what other traditions
might need to learn from it, but what it can
learn and receive with integrity from the other
traditions of Christianity. 
The result is a subtle shift of emphasis in
the agenda of ecumenical dialogue. As Dr Paul
Murray, the director of Durham’s Centre for
Catholic Studies and chief architect of the ini-
tiative has stated: “the primary aim is about
promoting growth within each of the tradi-
tions rather than, directly at least, between
them”. The presupposition is that each tra-
dition’s central insights and particular priorities
allow us better to understand the distinctive
riches and charisms of our own tradition and
can also help us identify elements that may
have been overlooked, dismissed or distort-
ed. Receptive ecumenism therefore implies
a corrective ecumenism too: to the extent that
one’s own tradition learns from others, it will
correct its misplaced emphases, false as-
sumptions, prejudices and errors. 
Receptive ecumenism’s potential was first
JULIE CLAGUE
As Christianity grows ever more diverse, is unity an absurd hope – or even
desirable? A recent international conference in Durham confirmed that although
progress is slow, a new way of ‘doing’ecumenism is starting to bear fruit 
Long road to unity
10-11 Tablet 31 Jan 09 Clague  28/1/09  3:14 pm  Page 4
31 January 2009 |  THE TABLET  |  11
tested in an international conference on
Catholic Learning and Receptive Ecumenism
in 2006 in which the focus was on what
Catholicism might fruitfully learn from its
ecumenical others (see The Tablet, 21 Janu-
ary 2006, pp. 12-13). The proceedings were
published as Receptive Ecumenism and the
Call to Catholic Learning: exploring a way for
contemporary ecumenism (Oxford University
Press, 2008). Building on the momentum
generated by the first conference, the latest
phase of Durham’s receptive ecumenism
initiative – a second international conference
– extended the conversation in two directions
by asking all dialogue partners what their
respective traditions might learn from one
another, and by examining how receptive
ecumenism might be implemented at the level
of the local church. The event, jointly organ-
ised and hosted by the Centre for Catholic Stud-
ies and St Cuthbert’s Catholic Seminary,
Ushaw College, and held in conjunction with
the Ecclesiological Investigations International
Research Network from 11-15 January 2009
drew 200 delegates comprising church lead-
ers, local church activists, theologians, social
scientists and educationalists among others,
and representing 21 church traditions, 19 coun-
tries and four continents. Interestingly, and
a sign of the seriousness with which the
Catholic bishops of England and Wales regard
ecumenism, eight of their number were in at-
tendance during the conference. 
An important feature of the Durham ini-
tiative is the three-year Regional Compara-
tive Research Project in Receptive Ecumenism
and the Local Church which, through empirical
research, is mapping a network of Churches
in the north-east of England and evaluating
their organisational effectiveness. This mul-
tidisciplinary project aims to identify the var-
ious instances of good practice in the traditions
and to facilitate a process of mutual learning.
The research focuses on three interrelated as-
pects of ecclesial infrastructure: cultures of
governance and finance; patterns of leader-
ship and ministry; and practices of learning
and formation. In addition to their potential
for fostering ecumenical learning, the find-
ings will surely add to the meagre hard data
currently available on the effectiveness of
church structures at the local level, and
could be of particular value given the varie-
gated ecclesial context of the United Kingdom.
T
he local church was also the starting
point for Jenny Bond of Churches To-
gether in England, who reminded del-
egates of some of the grass-roots
realities of ecclesial separation, such as in-
terdenominational marriage and ensuing
decisions concerning the religious education
and formation of offspring, the sharing of
church buildings, matters of eucharistic hos-
pitality/intercommunion and so on. The
human stories of struggle and pain at the heart
of these experiences, and the failure on the
part of churches to address the pastoral
needs associated with them remind us not only
of why ecumenism is worthwhile, but also why
it remains necessary. In short, the five-day event
proved to be an exercise not just in talking
about the concept of receptive ecumenism, but
in living it; with the poignant experience of
shared prayer and worship symbolising and
effecting the unity of the participants at the
same time that the breaking of bread painful-
ly underlined our ecclesial disunity. 
How might receptive ecumenism chal-
lenge Catholics, in particular? Fifty years ago,
Pope John XXIII dropped the bombshell that
he was to convoke an ecumenical council. He
chose to do so at the closing ceremony of the
Week of Prayer for Christian Unity (as it is
now known), placed Christian unity and
church reform firmly on the council’s agen-
da, and invited the separated Churches to par-
ticipate with Catholics in making that goal a
reality. The wall of curial silence that greet-
ed John’s announcement spoke eloquently of
how many in the Vatican viewed Catholicism
as a teaching Church and not as a Church that
might learn from other Christians or the wider
world of human experience. However, despite
increasingly Machiavellian attempts by tra-
ditionalists to scupper the process, the coun-
cil entered into dialogue with the world and,
in an attitude of openness and receptivity, im-
mersed itself in an exercise of ecclesial learn-
ing. Paradoxically, this methodology of
receptive learning – rendered explicit in the
fourth chapter of Gaudium et Spes – gave rise
to some of Catholicism’s most remarkable
teaching documents, because they were en-
riched by the fruits of the learning of others,
including those Churches from which Catholi-
cism had become estranged. The Second Vat-
ican Council therefore became what the late
Archbishop Denis Hurley once described as
the biggest adult-education exercise in the his-
tory of the Church. 
Some, such as Archbishop Lefebvre, who
rejected this shift in ecclesial self-under-
standing, would have no truck with the ecu-
menical movement and dismissed the council’s
liturgical and other reforms as the protes-
tantisation of Catholicism, preferring the
way of a schismatic sect. Now, in a revealing
display of priorities where Christian unity is
concerned, the Congregation for Bishops
has lifted the excommunications imposed on
four priests who were validly but illicitly
ordained bishops by Archbishop Lefebvre in
1988. The move was described by the Vati-
can as “intended to be a sign to promote unity
in charity of the universal Church, and to try
to vanquish the scandal of division”. Scandal,
however, is very much in the eyes of the be-
holder. That the announcement of this move
took place in the Week of Prayer for Christian
Unity and coincided with the fiftieth anniversary
of Pope John’s calling of the council rejected
by the Society of St Pius X offers a mixed
message indeed. For a Church that values the
power of symbolism, it has sent the wrong
signal to the ecumenical movement both
within and outside the Catholic Church.
■ Julie Clague is a member of the
Ecclesiological Investigations International
Research Network. She teaches theology at
the University of Glasgow. Further details
about receptive ecumenism can be found at
http://www.centreforcatholicstudies.co.uk/
CENTRAL LONDON
The Penn Club
21 Bedford Place, 
London WC1B 5JJ
Tel: 020 7636 4718
Email: office@pennclub.co.uk
www.pennclub.co.uk
Long-established
Quaker Club open to
non-members for B&B
Close to British Museum and Library.
Direct Underground Heathrow.
Close to King’s Cross and St Pancras
for Eurostar.
Quiet, secure, no-smoking. Spacious
reading room. Rooms from £50 to
include full English breakfast.
Complimentary wireless connection
and tea/coffee.
Brentwood Religious Education Service
Annual Spirituality Morning
Walking in the footsteps of St Paul
7 February 2009 9.30am-12 noon
Facilitator: Fr Christopher O’Donnell O. Carm
Author, Retreat Director and Lecturer
Cathedral House Conference Centre
Ingrave Road, Brentwood, Essex CM15 8AT
Telephone: 01277 265285
£5 waged, £3 unwaged
10-11 Tablet 31 Jan 09 Clague  28/1/09  3:14 pm  Page 5


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