The text which follows is a contemporary adaptation of the Fourteen Theses of the Old Catholic Union Conference at Bonn, Germany, originally published in September 1874. It is one of the foundational documents of Old Catholicism. This document has been updated in idiom and content to reflect the faith and practice of the Old Catholic Ministerium of Christ the Compassionate which descends from the original Old Catholic theologians who gathered in Germany to seek a pathway forward following the close of the First Vatican Council.
I: THE CANON OF THE OLD TESTAMENT
We accept a seventy-three book Canon of Scripture while acknowledging that, dating back to the time of Saint Jerome in the fifth century, there have been a variety of views on the status of the deuterocanonical books of the Old Testament. Thus, we do allow for a diversity of opinion on their specific canonical status and authority.
II: THE ORIGINAL TEXT AND TRANSLATIONS OF THE BIBLE
We agree that no translation of Holy Scripture can claim an authority superior to that of the original text.
III: THE USE OF SCRIPTURE IN THE VERNACULAR
We agree that the proclamation of Scripture in a language that is understood by the faithful should never be forbidden, and that access to the Scriptures in a language that is understood by the faithful should be facilitated by the Church.
IV: LITURGY IN THE VERNACULAR
As a matter of general principle, Christian liturgy should be in the language understood by the people. When it is judged fitting to include selections in Latin, Greek, or other languages, the people must have access to accurate translations in their native language.
V: JUSTIFICATION BY FAITH, WORKING BY LOVE
We agree that faith working by love, not faith without love, is the means and condition of person’s justification before God.
VI: SALVATION NOT BY MERIT
Salvation cannot be merited by 'merit of condignity,' because there is no legitimate comparison between the dignity and infinite worth of the salvation promised by God and the finite nature and worth of human works.
VII: WORKS OF SUPEREROGATION
We agree that the doctrine of works of supererogation and the accompanying notion that there is an overflowing storehouse of merits accumulated by the saints which may be applied to other believers to assist in their salvation (either by the Church, by the saints, or by those who pray) are false teachings with neither Scriptural nor patristic merit.
VIII: THE NUMBER OF THE SACRAMENTS
Our tradition practices seven sacraments, namely:
• Baptism
• Chrismation
• Eucharist
• Reconciliation
• Anointing of the Sick
• Matrimony
• Holy Orders
We acknowledge that the number of sacraments was first fixed at seven 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 patristic era, but as the result of theological speculation. Theologians have consistently acknowledged (as do we) that Baptism and the Eucharist have a unique nature among the seven, and are thus regarded as the principal, paramount sacraments of salvation within the Church.
IX: SCRIPTURE AND TRADITION
The Holy Scriptures being recognized as the primary rule of faith, we agree that the genuine tradition of the Church (partially transmitted orally, partially 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.
X: THE MARIAN DOGMAS OF THE ROMAN COMMUNION
We reject the innovative Marian Dogmas of the Roman Communion (specifically the two declared dogmas of the Immaculate Conception and the Assumption, as well as the popularly held – but as yet speculative – dogma of Mary as co-redemptrix) as being contrary to the tradition of the ancient Church. They are theological speculations, and while they may be privately held, they are neither publicly commemorated in our liturgy nor are they to be held as doctrines necessary for salvation or membership in the Church.
XI: CONFESSION AND ABSOLUTION
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. Within our tradition, absolution may be extended in the communal context of the Mass or of a Penance Service, as well as in the private context of the confessional setting.
XII: INDULGENCES
We agree that 'indulgences' sought or gained as an atonement for sin have no scriptural merit. The practice of the concept is deeply tied into that of works of supererogation (see VII above). Functionally speaking, indulgences can only refer to the forgiveness of penalties imposed by the Church. In this sense, indulgences might more properly be called penances and be confined to the practice of private confession and absolution.
XIII: COMMEMORATION OF THE FAITHFUL DEPARTED
We acknowledge that the practice of the prayerful 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: THE MASS
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 humanity, which is continuously presented in heaven by Christ, (1) who now appears in the presence of God for us. (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 with God and with one another.(3)
NOTES
1) Hebrews 9:11-12
2) Hebrews 9:24
3) 1 Corinthians 10:17