Sara Ibarrola-García

Successful school leadership: international perspectives

as the contributors to this volume tend to establish a common factor in the diverse ideas of the reformed tradition, for example in accordance with the doctrines of the single (sola scriptura, sola fide, sola gratia), next to solus Christus and soli Deo gloria, or as the focal points of Calvinism in its most classic form. In this sense, the spectrum of possibilities opens up in fan, depending on the topics covered. For example, the picture often appears more uniform when we refer to the interpretive principles of scripture, Christology (‘the two unimpaired natures’), number of the Sacraments or presence of Jesus Christ in the Eucharist, contextual consideration of confessional writings or the concept of choice. However, perspectives are substantially diversified when the themes are the practical corollaries of dogmatic principles, such as liturgical or ethical–moral issues. The original parts are also opened up to border issues (so to speak), such as the historical relations of the emergence of puritanism, or the development of reformed scholasticism (also the Reformed theology has had a lot to do with philosophy as shown by names such as Alston, Brünner and Plantinga). To this is added the rich geographical landscape of reformed theology in different spheres, which denotes the increasingly less-centred character of this theological tradition. In this sense, the practical development of the theological presuppositions of the reformed faith is particularly interesting, especially in regard to the theology of mission, which constitutes one of its defining points. This open attitude was also the origin of the ecumenical movement, and this disposition to dialogue characterises reformed theology in general and this particular volume. The study of Guder (‘reformed theology, mission and ecumenism’) testifies to this in these pages in a special way. Also, the explanation about the liturgical and sacramental life in reformed Communities made by Professor Nimmo has an ecumenical sensibility regarding other Churches, such as the Orthodox. The result, therefore, of the whole volume is an exposition in three movements, starting from the dogmatic synthesis to continue later with the historical development (so important in turn for the theological understanding), and to end with this geographical and denominational diversification, that shows the open capacity of the reformed faith. In a way, the book’s arrangement summarises very well the expansion of these theological ideas throughout history, and is an example and a mirror of all those historical vicissitudes. History is the master of life, in unfortunate events as well as fortunate ones, and we should not forget to learn from them. In any case, all these reformed communities offer interesting examples of theological foundations and practical mission which are well worthy of study.