I do not think it possible to share the natural enthusiasm of Armenians for their liturgy. It is late in type, and this mixture of foreign elements is not attractive to a liturgist. But it has the advantage of representing very well the character of their Church. Greek in essence, looking towards Syria, and much Latinized, if she is less attractive to a student from this mixture, she may through it be destined to act as a connecting-link between East and West, Greece and Syria. If Armenia could help to heal our lamentable breaches, the thanks of a united Christendom would bring her more honour than would a pure rite; and her survival during so long a martyrdom would not have been in vain.[1]
Summary
Of about four million Armenians about three-quarters belong to the Gregorian Church. This Church rejects Chalcedon and is Monophysite, though in a mild form. Otherwise it holds much the position of the Orthodox. Its head is the Supreme Katholikos-Patriarch at Etshmiadzin. Under him are Katholikoi at Sis and Aghthamar, Patriarchs of Constantinople and Jerusalem, many archbishops and bishops. Vardapets are a higher rank of priests, specially ordained, who have privileges. They and all bishops must be celibate monks. There are about four hundred celibate and four thousand married ecclesiastics. The vestments are Byzantine, or rather Coptic-Jacobite, with notable Latin additions, such as the mitre. They do not keep Christmas as distinct from Epiphany. Three-quarters of their year are fast-days. Their liturgy is the Byzantine rite, with some Syrian and many Latin elements. It begins with our preparatory prayers and ends with our last gospel. They have only one anaphora. Their most notable liturgical practices are unleavened bread and an unmixed chalice.
- ↑ Indeed, I believe that the Gregorian Armenians are, on the whole, better disposed towards Catholics than any other separated Eastern Church.
