The first conference of the Bonn Union (1874) accepted fourteen theses, formulated in particular by Döllinger.  The question of the validity of Anglican orders remained open at the conference. Joseph Hubert Reinkens, elected and ordained (1873), the first bishop for former Catholics in the German Empire, as well as Döllinger saw no difficulty in the recognition of Anglican orders, but Orthodox participants in the Conference of the Union were more reluctant. In ancient Catholic circles, the question of the validity of Anglican orders proved to be the main obstacle to the continuation of the agreement. This question remained a matter until 1931, when a final agreement was finally reached. On September 7, 1931, the International Episcopal Conference of the Former Catholic accepted this intercommunal agreement and on January 20 and 21, 1932, the convocations of Canterbury and York ratified the agreement. In the years that followed, all Anglican provinces followed the example of the Church of England. 7 The most important Anglican participants were: Standfort, Bishop of Gibraltar, Dean Howson, Liddon, Plummer, Meyrick (secretary of the Anglo-Continental Society), Malcolm MacColl, Plunket (later Archbishop of Dublin), Henry Potter (secretary of the House of Bishops in the United States, then Bishop of New York), Nevin (Anglican chaplain in Rome). But relations have always been strained.
The difficulties arose for various reasons, including the fact that the Bonn Agreement, after finding a fundamental theological consensus, did not propose to bring the agreement to life. We have had to learn from experience that it is good to consult or inform each other about internal developments. The recognition of full communion between the Anglican Churches and the former Catholics allowed them to create a liturgy as resolutely Catholic as it is not Roman, thus reinforcing an ancient Catholic identity. Although full communion with Anglicans, created by the Bonn Agreement of 1931, has only very slowly made its effects felt in the lives of both denominations, it has created, since the 1980s, a favourable framework for numerous liturgical consultations. They led former Catholics to use Anglican liturgical resources to develop their new liturgies. In particular, the 1995 altar of the ancient Catholic Church in Germany is very attached to the 1985 Canadian Book of Alternative Services, which is itself very indebted to the revision of the 1979 Book of Common Prayer of the Epseocal Church in the United States. At present, the main features of this agreement are as follows. First, the recognition of the other Catholic Church and the focus on the essentials. . . .