hall about the future of clerical celibacy. Some speakers mentioned the lack of priests in Latin America and the decline in vocations that was already taking place in Italy and France, and wondered what measures could be taken to reverse the trend. Schema on the Eastern Churches The Eastern Catholic Churches were those branches of Catholicism in Eastern Europe and the Middle East – the Maronites, the Melkites, the Copts, the Ukrainians – whose theological, canonical and liturgical traditions were rooted in ancient Greek Christianity. They represented a very small fraction of the total population of the Catholic Church and in the past often had Latin traditions imposed on them. In these Churches decision-making was usually collegial, and the most important of these Churches were headed by a Patriarch. The schema that was presented to the Council on October 15 sought to defend their particular traditions against the inevitable tendency to “Latinize” them. Some thought the schema was still “too Western” but on the whole it was well received by the Council Fathers, and only a few revisions were necessary before it was ready for final approval a few weeks later. Schema on the Church's Missionary Activity Presented on 6 November, the schema sought to give a renewed vision of the Church's missionary activity, by arguing for less control by Rome and greater adaptation to local cultures. It was judged to be too cursory and was sent back to its commission to be expanded. Schema on the Renewal of Religious Life The schema called for religious orders to adapt to modern conditions while remaining faithful to their original purpose and spirit. After 2 days of discussion (November 10–12) it too was judged to be too brief and was sent back to be expanded. Schema on Priestly Formation This schema, introduced on 12 November, presented a renewed vision of the training of priests. It put forward a few innovative proposals: the program of priestly training should be determined by the bishops of each country rather than by Rome (though Rome's approval would be required), and the study of Scripture should be the basis for seminary studies. Some conservatives complained that the schema did not insist on the centrality of the theology of Thomas Aquinas in the curriculum. But the bishops' reception of the document was overwhelmingly positive. Schema on Christian Education Introduced on November 17, four days before the end of