The papal missionaries, under the order of the Unitors, who had insidiously sown the seeds of dissension in the Armenian church, availed themselves of every misfortune that befel the people, and later, being augmented by the Jesuits and their intrigues, until about the beginning of the eighteenth century, they converted this dissension into a volcanic eruption. Consequently thousands of the Armenians avowed their spiritual allegiance to the pope of Rome.
The following is from a French writer:
“Fortunately for the Catholics, they found a powerful protector in DeFeriol, the French ambassador, who obtained an order from the Porte, in 1703, for the deposition and banishment of the (Armenian) patriarch Avedik. Exiled to Chios, he was clandestinely carried off during the passage and conducted, some say to Messina, others to Marseilles, and thence to the Island of St. Marguerite, where he died of martyrdom. There were strong grounds for suspecting the Jesuits established in Chios and Galata of having contrived this plot in concert with the French ambassador.”[53]
The Mohammedan rulers always dealt with their Christian subjects with the utmost contempt, unmodified injustice, and with relentless cruelty and persecution. Many of the people did undoubtedly delude themselves with the idea that by uniting with the Romish church they would secure protection from the Turkish cruelty and oppression, through the influence of Romish France, which was then more influential in the East. For it is quite improbable that they could believe that the Roman church was any better in simplicity and purity than the Armenian church.
Returning to the history of the Armenian church from the schism in the church, it may be well to state that for over half a century (302-363) it was the custom of the Armenian bishops to be ordained at Cæsarea, Cappadocia, but during the patriarchate of Nerses the Great, the clergy and laity unanimously agreed to have their bishops ordained in Armenia by the Armenian bishops. It is therefore evident from this fact that there was no higher rank or order than that of a bishop or presbyter, which names are interchangeably used in the New Testament as Vartabed (doctor) M. Muradian, of St. James’ Monastery at Jerusalem, correctly states in his “History of the Apostolic Church of Armenia.”[54] It may also be interesting to add as a fact of history that in the time of St. Gregory and his successors for several centuries, the bishops were married and heads of families. Celibacy was not required of them, neither separation, but it was optional with them to choose either or none.
“The election of the bishops, like that of all the Armenian clergy, takes place by universal suffrage,” the ordinations take place generally at either Etchmiadzin, Akhtamar, or Sis, by the presiding bishop and his associates. The priests or presbyters (Yeretzk) are chosen by the people among themselves. They are expected to have tolerable knowledge of the Bible and the liturgy of the church (some in former years knew very little of either) and are ordained by the bishops. The priests live with their families among the people and attend their daily duties in the church services morning and evening; they perform baptism for the infants, and marry and bury the young and old as the occasion may require.
“The Armenian clergy receive no stipends, and exact no contributions like those of the Greek church; their revenues depend entirely on the voluntary contributions of the faithful; it is therefore rare to meet with a wealthy priest, though some few were in easy circumstances. With respect to morals, also, though it is difficult to pronounce absolutely on the subject, the Armenian clergy appear to be very superior to the Greeks.”[55] The deacons are elected and ordained like the priest, and have no income whatever; they serve the church and assist the priests in the daily ministrations and attend to their business, whatever it may be.
There is another class of the clergy of the Armenian church called Vartabeds, or doctors in theology. It is very probable that the very necessity of the case created this order. In former years, after the conversion of the Armenians to Christianity, most of the literary men were of the clergy, and the monasteries became the seats of learning. Those who loved a literary life would retire to those places and pursue such a course. Asceticism of the East also must have played a good part in it. Those who were ordained evangelists to visit the churches and to preach the gospel to the people, who were so often persecuted and oppressed by their enemies, at first, most likely voluntarily preferred celibacy in order to devote their whole time to the work of the church. But what was with them optional has become now a condition for that order, though “the Vartabeds form the most enlightened and learned portion of the Armenian clergy,” from whom the bishops are elected and ordained, are unfortunately “restricted to celibacy.”
“The monks or celibate priests are, I believe, always connected with convents, they are known under the style of Vardabets or doctors, this title being attached to their individual names. They are governed according to the rule of St. Basil of Cæsarea, the contemporary and monitor of the Armenian pontiff, Nerses the Great (A.D. 340-374). They do not practice the tonsure, and they wear their beards. They are attired in long black robes with conical cowls.... At present there are in all not more than some fifty Vardabets within the wide limits of the Russian province (of Armenia). Of these about half reside at Edgmiatsin.... All monks in Russian territory are ordained at Edgmiatsin, and it is the custom for all bishops, whether in Russian Armenia, or abroad, to be consecrated in the Church of the Illuminator.”[56]
The Armenian church differs from that of Rome on the following points: (1) It denies the supremacy of the Bishop of Rome. (2) It has not accepted the decisions of the Council of Chalcedon as ecumenic. (3) It rejects the introduction of filioque into the creed, but admits that the Holy Spirit proceeds from the Father. (4) It rejects the Romish doctrine of purgatory. (5) It rejects indulgences. (6) It has no equivalent word for Transubstantiation. (7) It does not withhold the Bible from the people, but encourages them to read it.