Athanasius[1] and a symbol read at ordinations, which contains the Monophysite form quoted above (p. 425). This was apparently composed about the 14th century.[2] In all other points we shall understand their position best by conceiving it as practically that of the Orthodox. They have never officially rejected the procession of the Holy Ghost from the Father and Son; some of their hymns seem even to imply it. But now they have learned to protest against our addition to the creed.[3] They sing the Monophysite addition to the Trisagion (p. 190). They once had seven Sacraments; now they do not administer Extreme Unction. Tournebize brings clear contemporary evidence that they used this Sacrament down to the 14th century. They did so by seven priests, just as do the Orthodox.[4] Their catechisms still give exactly our list of seven Sacraments, including "Anointing the sick."[5] They believe in the Real Presence, and not only define it as transubstantiation, but have used exact Armenian equivalents of (
Greek characters).[6] They are quite definite that the Eucharist is a sacrifice, but believe that the Invocation of the Holy Ghost consecrates.[7] They believe in the Sacrament of Penance and use it, but not very often. It is considered obligatory before great feasts (p. 440).[8] They have unbounded devotion to "the all holy Mother of God, the ever virgin Mary,"[9] and the other saints. They invoke these,[10] and keep pictures of them in churches, which are blessed with chrism.[11] They have no statues. They treat relics of saints with great reverence and expose them on their altars at feasts.[12] They have innumerable prayers for the dead,[13] and keep a number of days as All Souls (p. 438).
- ↑ Not our "Athanasian Creed," Tournebize, 555-561. It is also quite correct.
- ↑ Ib. 565-569.
- ↑ Ib. 571-572.
- ↑ Ib. 587-588.
- ↑ Instruction in the Christian Faith, translated by S. C. Malan (Rivingtons, 1869), p. 19.
- ↑ Tournebize, pp. 580-581.
- ↑ Ib. 583-584.
- ↑ Ib. 586.
- ↑ So in their liturgy; Brightman: Eastern Liturgies, p. 445. Our Lady's feasts are even counted among those "of the Lord" (p. 437).
- ↑ E.g. in the preparatory prayers of the liturgy; ib. 415.
- ↑ Ormanian: op. cit. 84. Tournebize says that the use of holy pictures in Armenian churches is becoming rarer (op. cit. p. 632). On the other hand, churches I have seen (for instance, their great cathedral of St. James at Jerusalem) are crowded with pictures.
- ↑ Tournebize, pp. 629-630.
- ↑ E.g. Brightman, p. 443.
