Fourteen Theses
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THE FOURTEEN THESES OF THE OLD CATHOLIC UNION CONFERENCE AT BONN - SEPTEMBER
14-16,1874
I. We agree that the apocryphal or deutero-canonical books of the Old Testament are not of
the same canonicity as the books contained in the Hebrew Canon.
II. We agree that no translation of Holy Scripture can claim an authority superior to that of the
original text.
III. We agree that the reading of Holy Scripture in the vulgar tongue cannot be lawfully
forbidden.
IV. We agree that, in general, it is more fitting, and in accordance with the spirit of the
Church, that the Liturgy should be in the tongue understood by the people.
V. We agree that Faith working by Love, not Faith without Love, is the means and condition of
Man's justification before God.
VI. Salvation cannot be merited by "merit of condignity," because there is no proportion
between the infinite worth of salvation promised by God and the finite worth of man's works.
VII. We agree that the doctrine of "opera supererogationis" and of a "thesaurus meritorium
sanctorum," i.e., that the overflowing merits of the Saints can be transferred to others, either by
the rulers of the Church, or by the authors of the good works themselves, is untenable.
VIII. 1) We acknowledge that the number of sacraments was fixed at seven, first in the twelfth
century, and then was received into the general teaching of the Church, not as a tradition coming
down from the Apostles or from the earliest of times, but as the result of theological speculation.
2) Catholic theologians acknowledge, and we acknowledge with them, that Baptism and the
Eucharist are "principalia, praecipus, eximia salutis nostrae sacramenta."
IX. (1) The Holy Scriptures being recognized as the primary rule of Faith, we agree that the
genuine tradition, i.e. the unbroken transmission partly oral, partly in writing of the doctrine
delivered by Christ and the Apostles is an authoritative source of teaching for all successive
generations of Christians. This tradition is partly to be found in the consensus of the great
ecclesiastical bodies standing in historical continuity with the primitive Church, partly to be
gathered by scientific method from the written documents of all centuries.
2) We acknowledge that the Church of England; and the Churches derived through her, have
maintained unbroken the Episcopal succession.
X. We reject the new Roman doctrine of the Immaculate Conception of the Blessed Virgin
Mary, as being contrary to the tradition of the first thirteen centuries, according to which Christ
alone is conceived without sin.
XI. We agree that the practice of confession of sins before the congregation or a Priest,
together with the exercise of the power of the keys, has come down to us from the primitive
Church, and that, purged from abuses and free from constraint, it should be preserved in the
Church.
XII. We agree that "indulgences" can only refer to penalties actually imposed by the Church
herself.
XIII. We acknowledge that the practice of the commemoration of the faithful departed, i.e. the
calling down of a richer outpouring of Christ's grace upon them, has come down to us from the
primitive Church, and is to be preserved in the Church.
XIV. 1) The Eucharistic celebration in the Church is not a continuous repetition or renewal of the
propitiatory sacrifice offered once forever by Christ upon the cross; but its sacrificial character
consists in this, that it is the permanent memorial of it, and a representation and presentation
on earth of that one oblation of Christ for the salvation of redeemed mankind, which according to
the Epistle to the Hebrews (9:11,12), is continuously presented in heaven by Christ, who now
appears in the presence of God for us (9:24).
2) While this is the character of the Eucharist in reference to the sacrifice of Christ, it is also a
sacred feast, wherein the faithful, receiving the Body and Blood of our Lord, have communion
one with another (I Cor. 10:17).
14-16,1874
I. We agree that the apocryphal or deutero-canonical books of the Old Testament are not of
the same canonicity as the books contained in the Hebrew Canon.
II. We agree that no translation of Holy Scripture can claim an authority superior to that of the
original text.
III. We agree that the reading of Holy Scripture in the vulgar tongue cannot be lawfully
forbidden.
IV. We agree that, in general, it is more fitting, and in accordance with the spirit of the
Church, that the Liturgy should be in the tongue understood by the people.
V. We agree that Faith working by Love, not Faith without Love, is the means and condition of
Man's justification before God.
VI. Salvation cannot be merited by "merit of condignity," because there is no proportion
between the infinite worth of salvation promised by God and the finite worth of man's works.
VII. We agree that the doctrine of "opera supererogationis" and of a "thesaurus meritorium
sanctorum," i.e., that the overflowing merits of the Saints can be transferred to others, either by
the rulers of the Church, or by the authors of the good works themselves, is untenable.
VIII. 1) We acknowledge that the number of sacraments was fixed at seven, first in the twelfth
century, and then was received into the general teaching of the Church, not as a tradition coming
down from the Apostles or from the earliest of times, but as the result of theological speculation.
2) Catholic theologians acknowledge, and we acknowledge with them, that Baptism and the
Eucharist are "principalia, praecipus, eximia salutis nostrae sacramenta."
IX. (1) The Holy Scriptures being recognized as the primary rule of Faith, we agree that the
genuine tradition, i.e. the unbroken transmission partly oral, partly in writing of the doctrine
delivered by Christ and the Apostles is an authoritative source of teaching for all successive
generations of Christians. This tradition is partly to be found in the consensus of the great
ecclesiastical bodies standing in historical continuity with the primitive Church, partly to be
gathered by scientific method from the written documents of all centuries.
2) We acknowledge that the Church of England; and the Churches derived through her, have
maintained unbroken the Episcopal succession.
X. We reject the new Roman doctrine of the Immaculate Conception of the Blessed Virgin
Mary, as being contrary to the tradition of the first thirteen centuries, according to which Christ
alone is conceived without sin.
XI. We agree that the practice of confession of sins before the congregation or a Priest,
together with the exercise of the power of the keys, has come down to us from the primitive
Church, and that, purged from abuses and free from constraint, it should be preserved in the
Church.
XII. We agree that "indulgences" can only refer to penalties actually imposed by the Church
herself.
XIII. We acknowledge that the practice of the commemoration of the faithful departed, i.e. the
calling down of a richer outpouring of Christ's grace upon them, has come down to us from the
primitive Church, and is to be preserved in the Church.
XIV. 1) The Eucharistic celebration in the Church is not a continuous repetition or renewal of the
propitiatory sacrifice offered once forever by Christ upon the cross; but its sacrificial character
consists in this, that it is the permanent memorial of it, and a representation and presentation
on earth of that one oblation of Christ for the salvation of redeemed mankind, which according to
the Epistle to the Hebrews (9:11,12), is continuously presented in heaven by Christ, who now
appears in the presence of God for us (9:24).
2) While this is the character of the Eucharist in reference to the sacrifice of Christ, it is also a
sacred feast, wherein the faithful, receiving the Body and Blood of our Lord, have communion
one with another (I Cor. 10:17).
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