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342 obsolete. Of the canon law which rules all these people the classical collection is that of Barhebræus.

4. The Jacobite Faith

For this we may in general refer to that of their co-religionists in Egypt (pp. 259-265). But there are one or two special points to notice. That they are Monophysites hardly needs to be said. Their formula is that our Lord is one "from two natures (now become one nature)." As they identify nature and person, they also say that he is one person "from two persons." Like most later Monophysites, they anathematize Eutyches (p. 168). But there is some slight difference between the Monophysism of Egypt and of Syria. The Syrians were always less vehemently opposed to the Orthodox than the Egyptians. They took up the cause less hotly (p. 326), and on the whole stood nearer to the faith of the empire. So in their authors the concept of our Lord is less strictly Monophysite, less Docetic than among the Copts. But I doubt how far they are conscious of any difference now. Concerning the Procession of the Holy Ghost, although they have, of course, no Filioque in their creed, and declare that they believe the Holy Ghost to proceed from the Father alone, Renaudot observes that they are less opposed to us on this point than the Orthodox, and he quotes from their authors sentences very like our dogma. Concerning the Sacraments they agree in general with the Copts.