That the Armenian contention is for freedom of will, freedom of conscience, freedom of worship, and political freedom, is the cause of their being hated both by the Mohammedans and by their so-called Christian neighbors; but it ought to be also a reason why Americans, who believe in these things themselves, should sympathize with us. If the Armenians would accept Mohammedanism, would the Turks persecute them? No. If they would accept Roman Catholicism would the Turks persecute them? No, for the Catholic states would not permit it. If they would accept the Greek Church, would the Turks persecute them? No, for Russia would not permit it. But as they are an independent church the others are interested in persecuting them, and nobody is interested in defending them. If there is any help to come to them it will not be from the old churches of Europe, but from Protestant Anglo-Saxons helping their spiritual brethren, the Anglo-Saxons of the East; and it will be found, when the great battle comes, that the Slavonic, Greek, and Catholic churches will be on the side of the Mohammedans against the Armenian Christians. But that battle will come, and the victory will be on the side of freedom and righteousness. As to theological questions, the Armenian Church fathers did not pay much attention to them. Not because they were not able, but because they were too able, and very far-sighted. They knew well that such questions can never be solved, no matter how many centuries pass away, no matter how great scholars the world produces; therefore they would not enter into the debate. And so every Armenian scholar has his own theology. I confess that the Armenian Church has not a theology, or an especial official doctrine; and this is a very fortunate thing for the Armenians. They care more for righteousness of life than for particular beliefs about the way of getting it. When there was a great controversy in the Council of Chalcedon, 451 A.D., about the nature of Christ, Armenians did not care about it. Some of the great theologians said Christ had two natures; some said he had only one nature; the Armenian bishops would not give any opinion. They believe in Christ as their Saviour, that is the essential thing; but whether He has two natures or one nature is not essential. Then came the controversy about the Holy Spirit. Whence does the Holy Spirit proceed? Some say from the Father and the Son, some simply from the Father. When the question came before the Armenian bishops they replied that they did not care whence He proceeds. They know that they need the Holy Spirit for guidance in spiritual life, for regeneration; they know that the Holy Spirit is one of the persons in the Trinity; and that is enough for them.