The strategy of this book has been both pragmatic and principled. It has attempted to develop a set of proposals that could be achieved in practice without involving any tradition in unacceptable compromises. The proposals, if adopted, would arguably bring greater enrichment than loss. They would facilitate genuine ecumenical convergence toward eucharistic sharing. They would open up new avenues for healing the notorious divisions that have beset the sacrament of unity.

The argument is addressed primarily to the Reformed churches and through them to the wider oikumene. If they were to adopt these proposals (or something like them), it would be an act of witness, showing how one tradition can benefit from heeding the admonitions of others. It would show how hard truths can lead to renewal, bringing not regret but an enhanced level of fellowship and faithfulness. Have not the Reformed always affirmed the principle of ongoing reformation – ecclesia reformata et semper reformanda secundum verbum dei – the church reformed and always being reformed according to the Word of God? What better use could there be of this principle than to apply it to Reformed views of the Lord's Supper? Ecumenical conversion begins at home.

On the quixotic premise that the Reformed might actually adopt some such proposals, admonitions were ventured to the high sacramental churches as well. The Reformed family could hardly expect the sacramental churches to pay attention to its admonitions if it were not prepared to heed their concerns in turn.