First, what may be said respecting advocated elements of educational equipment: secular cultivation, professional competence, and vocational integration, and accompanying needs for cultural, professional, and vocational integration (pp. viii, 10, 29-31)? In emphasizing that the 'complete' minister must be cultivated, proficient, and mature (p. 128), authors do bring into focus major qualifications demanded of person who would offer himself to ministry of church in its various forms. The Report reflects current theological emphasis that religion and religious man are not to be isolated from world. God is at work not only in church but in world, and if one is to serve God he must do so as a man involved in, if not at home in, realm of secular. Demanded of person who would serve both church and world is technical competence. Beyond technical competence and theological sophistication there must come maturity of a person who knows who he is and to what he has been called. This Study serves ably to sharpen goal to which resources of church are to be directed as they are used in education of men and women for ordained Christian ministry. In a rather neat scheme, authors see pre-seminary, seminary, and post-seminary educational periods in happy correspondence to three educational needs. There is acknowledgement in Report that education of a man is a subtle and complex process, and that men and women who offer themselves to seminaries come from extraordinarily diverse backgrounds. The authors concede that during course of study it became ever clearer that these educational periods could not be cleanly divided into separate, autonomous units, and at very beginning they stress that an organic analogy is more appropriate than a building-blocks analogy in describing process of theological education. However,