The general progress towards right religious opinions, had led to a division of the Armenians who remained in the Old Church into two parties, called the "Enlightened" and the "Unenlightened." The former was continually increasing, and had sharp contests with the Unenlightened on questions of clerical control in civil affairs. Their failure to secure even the partial reforms they sought convinced them of the necessity of more radical changes; and an Armenian paper announced a movement for the formation of a Reformed Armenian Church; on the principle of restoring the purity of doctrine and simplicity of worship, which they supposed existed in their Church at the beginning. The same paper advocated the complete separation of civil and ecclesiastical affairs; and announced that a book would soon be published, setting forth the doctrines and proposed form of worship for this new church. The new Prayer-book made its appearance early in 1867. It contained a Creed; a Ritual for Baptism, the Lord's Supper, Ordination, etc.; Forms for Daily Prayer in the churches; and Hymns and Songs. Judged by the standard of the New Testament, the book contained not a few errors of doctrine, and sanctioned many superstitious practices; yet it was a decided improvement upon the books in use in the Armenian Church. The Armenians of the Old Church regarded the changes as very radical, and the Patriarch denounced the book officially, and warned his people against it. "The most noteworthy part of the book is its Preface, which was printed last, and may be regarded as the platform of the reformed party. After giving a sketch of the history of the Armenian Church, its original purity of doctrine and worship, and the subsequent introduction of error and superstition, through the influence of the Greek and Roman Churches, it declares that the Armenian Church has come at last to be a mere 'satellite of Rome,' and that the time has come to assert its independence, to cast off the 'ultramontane influence,' to rescue the Church of their fathers from the 'Papal claws.' Three particulars are then set forth in which a 'reformation' is needed. First, in reference to doctrine. 'The Armenian Church has,' it is said, 'doctrines introduced from abroad, which place faith in respect to salvation upon a wrong foundation, transferring man's hope from God to things created and material. Means are confounded with ends, and ends with means, and thus a thick veil is interposed between the eyes of the people and the simple doctrines of Christianity.' Secondly, 'The Church has now rites and ceremonies (unknown in purer times), which are a laughing-stock to the unbelieving, a grief to the truly pious, an offense to all enlightened men, and which have converted our churches into theatres, deprived worship of its spiritual character, and made it like the shows of a fair.' In the third place, 'The present relations of the clergy to the people are opposed to the spirit and substance of Christianity.