Many people have known since school about the split of Christianity into Catholicism and Orthodoxy, since this is part of the course of history. From it we know some of the differences between these churches, the background that led to the division, and the consequences of this division. But few people know what the features of many other types of Christianity are, which various reasons separated from two main trends. One of the churches that is close in spirit to the Orthodox, but at the same time, is completely separate, is the Armenian Apostolic Church.
The Orthodox Church is the second largest movement of Christianity after Catholicism. Despite the frequent misconception, the split of Christianity into Catholicism and Orthodoxy, although it had been brewing since the 5th century AD. e., occurred only in 1054. 
The unofficial division of spheres of influence led to the emergence of two large regions of Europe, which, due to religious differences, went in different ways development. The Balkans and Eastern Europe, including Russia.
The Armenian Apostolic Church arose much earlier than the Orthodox Church. So, already in 41 it acquired some autonomy (autocephalous Armenian church), and officially separated in 372 due to the rejection of the Ecumenical Council of Chalcedon. It is noteworthy that this schism was the first major division of Christianity.
As a result of the Council of Chalcedon, four more churches stood out along with the Armenian one. Five of these churches are geographically located in Asia and northeast Africa. Subsequently, during the spread of Islam, these churches were isolated from the rest of the Christian world, which led to even greater differences between them and the Chalcedonian churches (Orthodoxy and Catholicism). 
An interesting fact is that the Armenian Apostolic Church became the state religion back in 301, that is, it is the first official state religion in the world.
Common features
Despite such an early separation from the unified Christian movement, between the Armenian and Orthodox churches there has always been cultural exchange. This is due to the fact that the partial isolation of Armenia during the spread of Islam separated it from a significant part of the Christian world. The only “window to Europe” remained through Georgia, which by that time had already become an Orthodox state.
Thanks to this you can find some common features in the vestments of priests, the arrangement of temples, and in some cases, architecture.
Difference
However, it makes no sense to talk about the relationship between the Orthodox and Armenian churches. It is worth at least remembering the fact that The Orthodox Church in our time is very heterogeneous in internal structure . Thus, the Russian Orthodox, Jerusalem, Antioch, and Ukrainian churches are very authoritative, practically independent of the Ecumenical Patriarch (the formal head of the Orthodox Church).
The Armenian Apostolic Church is united, even despite the presence of an autocephalous Armenian Church, because it recognizes the patronage of the head of the Apostolic Church.
From here we can immediately move on to the question of the leadership of these two churches. Thus, the head of the Orthodox Church is the Patriarch of Constantinople, and the head of the Armenian Apostolic Church is the Supreme Patriarch and Catholicos of all Armenians.
The presence of completely different titles for the heads of the church indicates that these are completely different institutions.
It is impossible not to note the difference in the traditional architecture of these two churches. Thus, Armenian cathedrals imagine a continuation and further development traditional oriental school of construction. This was largely influenced not only by cultural background, but also by climate and basic Construction Materials. Armenian churches, which were built back in the Middle Ages, are usually squat and have thick walls (the reason for this was that they were often fortifications).
Although Orthodox churches are not an example of European culture, they also look completely different from Armenian ones. They usually stretch upward, their domes are traditionally gilded.
The rituals are radically different, as well as the times of holidays and fasts at these churches. So, the Armenian rite has National language, sacred books. It hosts a different number of people than the Orthodox. What is noteworthy is that the latter still does not have such a connection with the people, which is primarily due to the language of worship.
Finally, the most important difference, which was the reason for the Chalcedonian schism. The Armenian Apostolic Church is of the opinion that Jesus Christ is one person, that is, he has one nature. IN Orthodox tradition it has a dual nature - it unites both God and man.
These differences are so significant that these churches considered each other to have heretical teachings, and mutual anathemas were imposed. Positive changes were achieved only in 1993, when representatives of both churches signed an agreement.
Thus, the Armenian Apostolic Church and the Orthodox Church have the same origins, and also differ from each other to a lesser extent than the Armenian from the Catholic or the Catholic from the Orthodox; in fact, they are different and absolutely independent spiritual institutions.
I'm not God knows what kind of theologian.
Or rather, I am not a theologian at all. But every time I read in the blogosphere about the foundations of the Armenian church, the compiler, editor and a little author of the book “Applied Religious Studies for Journalists” begins to speak in me.
And now, in connection with the Christmas holiday, I decided to examine several of the most frequently encountered issues related to the Armenian Apostolic Church - the AAC.
Is the Armenian Church "Gregorian"?
Did the Armenians convert to Christianity in 301?
Is the AAC Orthodox?
Are all Armenians part of the AAC flock?
The Armenian Church is not Gregorian
The name "Gregorian" was coined in Russia in the 19th century, when part of Armenia was annexed to Russian Empire. It means that the Armenian Church originates from Gregory the Illuminator, and not from the apostles.
Why was this done?
And then, when the church originates directly from the apostles, this means that its origins go back directly to Christ. The Russian Orthodox Church can call itself apostolic with great stretch, because it is known that Orthodoxy came to Rus' from Byzantium, and relatively late - in the 10th century.
True, here the concept of the catholicity of the church comes “to the aid” of the Russian Orthodox Church, that is, its spatial, temporal and qualitative universality, which the parts possess to the same extent as the whole, that is, the Russian Orthodox Church, being one of the Orthodox churches, also seems to rise straight to Christ, but let’s not go too deep into theology - I noted this in fairness.
Thus, by making the Armenian church “Gregorian,” the Russian Empire (where the church was not separated from the state, and therefore the Russian Orthodox Church should have had all the advantages), seemed to deprive it of the grounds to elevate itself directly to Christ. Instead of Christ and his disciples-apostles, it turned out to be Gregory the Illuminator. Cheap and cheerful.
However, all this time the Armenian Church called itself the Apostolic Church (AAC), and it was and is called the same throughout the world - with the exception of the Russian Empire, then Soviet Union, well, and now Russia.
By the way, another misconception is connected with this, which has become very popular in recent years.
Armenians did not accept Christianity in 301
The teaching about the Son of God began to spread in Armenia in the first century, naturally, AD. They even say 1934, but I’ve seen articles that say it was apparently 12-15 years later.
And it was like that. When Christ was crucified, after which he died, resurrected and ascended, his disciples-apostles went to different lands to spread his teaching. We know that, for example, Peter in his travels reached Rome, where he died, and the famous Vatican Church of St. was built over his grave. Petra.
And Thaddeus and Bartholomew - two of the 12 first apostles - went to the northeast, to Syria, from where they soon reached Armenia, where they successfully spread the teachings of Christ. It is from them - from the apostles - that the Armenian Church originates. That is why it is called “apostolic”.
Both of them ended their lives in Armenia. Thaddeus was tortured: he was crucified and pierced with arrows. And it was on the very spot where the monastery of St. Thaddeus, or, in Armenian, Surb Tadei vank. This is in what is now Iran. This monastery is revered in Iran and thousands of pilgrims flock there every year. Relics of St. Thaddeus is kept in Etchmiadzin.
Bartholomew was also martyred. He brought the hand-made face of the Mother of God to Armenia and built a church dedicated to her. In 68, when the persecution of Christians began, he was executed. According to legend, two thousand Christians were executed along with him. Relics of St. Bartholomew is kept in Baku, since the place of execution was the city of Alban or Albanopol, which is identified as modern Baku.
So Christianity began to spread in Armenia in the first century. And in 301, King Trdat proclaimed Christianity, which had been spreading throughout Armenia for about 250 years, as the official religion.
Therefore, it is correct to say that the Armenians adopted Christianity in the middle of the first century, and in 301 Christianity was adopted in Armenia as the state religion.
Is the AAC Orthodox?
Yes and no. If we talk about the theological foundations of the teaching, then it is Orthodox. In other words, the Christology of the AAC, as current theologians claim, is identical to Orthodoxy.
Yes, because the head of the AAC - Catholicos Karekin II - himself recently stated that the AAC is Orthodox. And the words of the Catholicos are a very important argument.
No - because according to Orthodox doctrine, the decrees of the seven Ecumenical Councils that took place from 49 to 787 are recognized. As you can see, we're talking about about a very long history. The AAC recognizes only the first three.
No - because Orthodoxy is united organizational structure with their own autocephalies, that is, separate, independent churches. There are 14 recognized autocephalous churches, and there are also several so-called autonomous churches that are not recognized by everyone.
Why are the seven Ecumenical Councils so important? Because at each of them decisions were made that had important for Christian teaching. For example, at the first council they adopted the postulate that it was not necessary to observe certain Jewish rituals, at the second they adopted a creed (“creed”), at the third and fifth they condemned Nestorianism, at the seventh they condemned iconoclasm and separated the veneration of God and the worship of icons, and so on.
The Armenian Church accepted the decrees of the first three councils. The fourth ecumenical council, called the Council of Chalcedon, took place in 451. If you are familiar with the history of Armenia, then you will immediately remember that this year is known for the famous Battle of Avarayr, where Armenian troops led by Vardan Mamikonyan fought against Sasanian Persia for religious and state independence.
And since the clergy played vital role During the uprising that ended with the Battle of Avarayr, as well as after it, the churchmen did not have the time or desire to send a delegation to the Ecumenical Council.
And this is where the problem turned out to be, because the Council adopted major decision about the essence of Christ. And the question was, is Christ God or man? If he was born of God, then, probably, he himself is also a god. But he was born from an earthly woman, therefore, he must be human.
One theologian, Nestorius from the city of Caesarea (Syria), argued that Christ is both God and man. These two essences coexist in one body due to the fact that it exists in two hypostases, which are in union and together create the “face of unity.”
And another - Eutychius from Constantinople - believed that Christ is God. And period. There is no human essence in him.
The Council of Chalcedon found some midline, condemning both the “right-wing” line of Nestor and the “left-opportunist” line of Eutyches.
The decisions of this council were not accepted by six churches: the Armenian Apostolic, Coptic Orthodox, Ethiopian Orthodox, Eritrean Orthodox, Syrian Orthodox and Malankara Orthodox (in India). They began to be called “ancient eastern Christian churches”, or “ancient Orthodox churches”.
So, by this parameter, the AAC is an Orthodox Church.
All Armenians, by definition, are the flock of the Armenian Apostolic Church, just as all Jews are Jews.
This is also a misconception. Of course, AAC is the largest and influential church with two Catholicosates in Etchmiadzin and Lebanese Antelias. But she's not the only one.
There is an Armenian Catholic Church. In fact, this is a Uniate church, that is, a church that combines elements of Catholicism and the AAC, in particular, the Armenian rite of worship.
The most famous congregation of Armenian Catholics is Mkhitari with its famous monastery on the island of St. Lazarus in Venice. Churches and monasteries of Armenian Catholics exist throughout Europe, including in Rome and Vienna (oh, what a liqueur the Viennese Mekhitarists prepare...).
In 1850, Pope Pius IX established the Artvin diocese for Catholic Armenians. At the beginning of the twentieth century, the diocese disintegrated, leaving the flock in the care of the bishop who was in Tiraspol. Yes, yes, Moldavian and Romanian Armenians, just like Ukrainian ones, were also Catholics.
The Vatican even established an ordinariate for Catholic Armenians in Gyumri. In northern Armenia, Catholics are called “frang”.
There are also Protestant Armenians.
The Evangelical Armenian Church was established in Constantinople in mid-19th centuries and now has parishes in the most different countries, uniting into three evangelical unions - the Middle East, centered in Beirut, France (Paris) and North America(New Jersey). There are also many churches in Latin America, Brussels, Sydney and so on.
They say that Protestant Armenians are called “ynglyz,” but I haven’t heard that myself.
Finally, there are Muslim Armenians. A major event was recently held in Istanbul under the patronage of the Hrant Dink Foundation. Scientific Conference, dedicated to the Armenians who converted to Islam.
Most historians believe that the Armenians officially became Christians in 314, and this is the latest possible date. Numerous followers of the new faith appeared here long before the proclamation of the Armenian Church as a state institution.
Faith Armenian people is considered chief apostolic, that is, received directly from the disciples of Christ. Despite their dogmatic differences, the Russian and Armenian churches maintain friendly relations, especially in matters of studying the history of Christianity.
Before the adoption of Christianity in ancient state Paganism reigned on the banks of Sevan, leaving meager monuments in the form of stone sculptures and echoes in folk customs. According to legend, the apostles Thaddeus and Bartholomew laid the foundation for the destruction of pagan temples and the erection in their places Christian churches. In the history of the Armenian Church one can highlight the following milestones:
- 1st century: the sermon of the apostles Thaddeus and Bartholomew, which determined the name of the future Church - Apostolic.
- Mid-2nd century: Tertullian’s mention of “ large quantities Christians" in Armenia.
- 314 (according to some sources - 301) - martyrdom of the holy virgins Hripsime, Gaiania and others who suffered on Armenian soil. The adoption of Christianity by the King of Armenia Trdat III under the influence of his servant Gregory, the future holy Enlightener of Armenia. Construction of the first Etchmiadzin temple and establishment of the patriarchal throne in it.
- 405: creation of the Armenian alphabet for translation purposes Holy Scripture and liturgical books.
- 451: Battle of Avarayr (war with Persia against the introduction of Zoroastrianism); The Council of Chalcedon in Byzantium against the heresy of the Monophysites.
- 484 - removal of the patriarchal throne from Etchmiadzin.
- 518 - division with Byzantium in matters of religion.
- XII century: attempts to reunite with Byzantine Orthodoxy.
- XII - XIV centuries - attempts to accept a union - to unite with the Catholic Church.
- 1361 - removal of all Latin innovations.
- 1441 - return of the patriarchal throne to Etchmiadzin.
- 1740 - separation of the Syrian community of Armenians, whose religion became Catholicism. Armenian Catholic Church spread to Western Europe, there are parishes in Russia.
- 1828 - entry of Eastern Armenia into the Russian Empire, new name “Armenian-Gregorian Church”, separation of the Patriarchate of Constantinople, which remained on the territory of the Ottoman Empire.
- 1915 - extermination of Armenians in Turkey.
- 1922 - the beginning of repression and the anti-religious movement in Soviet Armenia.
- 1945 - election of a new Catholicos and gradual revival of church life.
At present, despite the friendly relations between the Orthodox and Armenian churches, there is no Eucharistic communion. This means that their priests and bishops cannot celebrate the liturgy together, and the laity cannot be baptized and receive communion. The reason for this is differences in creed or tenet.
Ordinary believers who do not study theology may not be aware of these obstacles or may not attach importance to them. For them, ritual differences, caused by history and national customs, are more important.
In the 3rd-4th centuries, debates about faith were as popular as political battles are now. To resolve dogmatic issues, Ecumenical Councils were convened, the provisions of which shaped the modern Orthodox doctrine.
One of the main topics of discussion was the nature of Jesus Christ, who He was, God or man? Why does the Bible describe His sufferings, which should not be characteristic of the divine nature? For Armenians and Byzantines, the authority of the Holy Fathers of the Church (Gregory the Theologian, Athanasius the Great, etc.) was indisputable, but the understanding of their teaching turned out to be different.
The Armenians, along with other Monophysites, believed that Christ was God, and the flesh in which He dwelt on earth was not human, but divine. Therefore, Christ could not experience human feelings and did not even feel pain. His suffering under torture and on the cross was symbolic, apparent.
The teaching of the Monophysites was dismantled and condemned at the First V. Ecumenical Council, where the doctrine of the two natures of Christ - divine and human - was adopted. This meant that Christ, while remaining God, accepted the present at birth human body and experienced not only hunger, thirst, suffering, but also mental anguish, characteristic of man.
When the Ecumenical Council was held in Chalcedon (Byzantium), the Armenian bishops were unable to take part in the discussions. Armenia was in a bloody war with Persia and on the verge of destruction of statehood. As a result, the decisions of the Chalcedon and all subsequent Councils were not accepted by the Armenians and their centuries-long separation from Orthodoxy began.
The dogma about the nature of Christ is the main difference between the Armenian Church and the Orthodox Church. Currently, theological dialogues are ongoing between the Russian Orthodox Church and the Armenian Apostolic Church (Armenian Apostolic Church). Representatives of the learned clergy and church historians discuss what contradictions arose due to misunderstanding and can be overcome. Perhaps this will lead to the restoration of full communication between faiths.
Both Churches also differ in their external, ritual aspects, which is not a significant obstacle to the communication of believers. The most noticeable features are:
There are other features in worship, vestments of clergy and church life.
Armenian renegadeism
Armenians who wish to convert to Orthodoxy will not have to be baptized again. The rite of joining is performed over them, where a public renunciation of the teachings of the Monophysite heretics is expected. Only after this can a Christian from the AAC begin to receive the Orthodox Sacraments.
In the Armenian Church there are no strict regulations regarding the admission of Orthodox Christians to the Sacraments; Armenians are also allowed to receive communion in any of the Christian churches.
Hierarchical structure
The head of the Armenian Church is the Catholicos. The name of this title comes from the Greek word καθολικός - “universal”. The Catholicos heads all local churches, standing above their patriarchs. The main throne is located in Etchmiadzin (Armenia). The current Catholicos is Karekin II, the 132nd head of the church after St. Gregory the Illuminator. Below the Catholicos are the following sacred degrees:
The Armenian diaspora in the world numbers about 7 million people. All these people are held together folk traditions related to religion. In places of permanent residence, Armenians try to erect a temple or chapel where they gather for prayer and holidays. In Russia, churches with characteristic ancient architecture can be found on Black Sea coast, in Krasnodar, Rostov-on-Don, Moscow and others major cities. Many of them are named after the Great Martyr George - the beloved saint of the entire Christian Caucasus.
The Armenian Church in Moscow is represented by two beautiful churches: the Resurrection and the Transfiguration. Transfiguration Cathedral- cathedral, i.e. a bishop constantly serves in it. His residence is located nearby. Here is the center of the New Nakhichevan diocese, which includes all former republics USSR except for the Caucasus. The Church of the Resurrection is located at the national cemetery.
In each of the temples you can see khachkars - stone arrows made of red tuff, decorated with fine carvings. This expensive job performed by special masters in memory of someone. The stone is delivered from Armenia as a symbol of the historical homeland, reminding every Armenian in the diaspora of his sacred roots.
The most ancient diocese of the AAC is located in Jerusalem. Here it is headed by the patriarch, who has his residence at the Church of St. James. According to legend, the temple was built on the site of the execution of the Apostle James; nearby was the house of the Jewish high priest Anna, before whom Christ was tortured.
In addition to these shrines, the Armenians also keep the main treasure - the third part of Golgotha granted by Constantine the Great (in the Church of the Resurrection of Christ). This property gives the right to the Armenian representative along with Patriarch of Jerusalem participate in the Holy Light (Holy Fire) ceremony. In Jerusalem, a service over the Tomb is celebrated daily. Mother of God, owned in equal shares by Armenians and Greeks.
Events in church life are covered by the Shagakat television channel in Armenia, as well as by the English and Armenian-language Armenian Church channel on YouTube. Patriarch Kirill and the hierarchs of the Russian Orthodox Church regularly take part in the celebrations of the AAC associated with the centuries-old friendship of the Russian and Armenian peoples.
In 301, Armenia became the first country to adopt Christianity as a state religion. For many centuries there has been no church unity between us, but this does not interfere with the existence of good neighborly relations. At the meeting held on March 12 with the Ambassador of the Republic of Armenia to Russia O.E. Yesayan, His Holiness Patriarch Kirill noted: “Our relations go back centuries... The closeness of our spiritual ideals, the common moral and spiritual value system in which our peoples live are a fundamental component of our relations.”
Readers of our portal often ask the question: “What is the difference between Orthodoxy and Armenian Christianity”?
Archpriest Oleg Davydenkov,d Doctor of Theology, Head of the Department of Eastern Christian Philology and Eastern Churches of the Orthodox St. Tikhon's Theological University answers questions from the portal “Orthodoxy and the World” about the pre-Chalcedonian churches, one of which is Armenian Church.
– Father Oleg, before talking about the Armenian direction of Monophysitism, tell us about what Monophysitism is and how it arose?
– Monophysitism is a Christological teaching, the essence of which is that in the Lord Jesus Christ there is only one nature, and not two, as the Orthodox Church teaches. Historically, it appeared as an extreme reaction to the heresy of Nestorianism and had not only dogmatic, but also political reasons.
Orthodox Church confesses in Christ one person (hypostasis) and two natures - divine and human. Nestorianism teaches about two persons, two hypostases and two natures. M Onophysites but they fell to the opposite extreme: in Christ they recognize one person, one hypostasis and one nature. From a canonical point of view, the difference between the Orthodox Church and the Monophysite churches is that the latter do not recognize the Ecumenical Councils, starting with the IVth Council of Chalcedon, which adopted the definition of faith (oros) about two natures in Christ, which converge into one person and one hypostasis .
The name “Monophysites” was given by Orthodox Christians to the opponents of Chalcedon (they call themselves Orthodox). Systematically, the Monophysite Christological doctrine was formed in the 6th century, thanks primarily to the works of Sevirus of Antioch (+ 538).
Modern non-Chalcedonians are trying to modify their teaching, claiming that their fathers are unfairly accused of Monophysitism, since they anathematized Eutychus 1, but this is a change in style that does not affect the essence of the Monophysit doctrine. The works of their modern theologians indicate that there are no fundamental changes in their doctrine, significant differences between Monophysite Christology of the 6th century. and there is no modern one. Back in the 6th century. the doctrine of the “single complex nature of Christ” appears, composed of divinity and humanity and possessing the properties of both natures. However, this does not imply the recognition of two perfect natures in Christ - the divine nature and the human nature. In addition, monophysitism is almost always accompanied by a monophilite and mono-energist position, i.e. the teaching that in Christ there is only one will and one action, one source of activity, which is the deity, and humanity turns out to be its passive instrument.
– Is the Armenian direction of Monophysitism different from its other types?
- Yes, it’s different. Currently, there are six non-Chalcedonian churches (or seven, if the Armenian Etchmiadzin and Cilician Catholicosates are considered as two, de facto autocephalous churches). The ancient Eastern churches can be divided into three groups:
1) Syro-Jacobites, Copts and Malabarians (Malankara Church of India). This is the monophysitism of the Sevirian tradition, which is based on the theology of Sevirus of Antioch.
2) Armenians (Etchmiadzin and Cilician Catholics).
3) Ethiopians (Ethiopian and Eritrean churches).
The Armenian Church in the past differed from other non-Chalcedonian churches; even Sevier of Antioch itself was anathematized by the Armenians in the 6th century. at one of the Dvina Councils as an insufficiently consistent Monophysite. The theology of the Armenian Church was significantly influenced by aphthartodocetism (the doctrine of the incorruptibility of the body of Jesus Christ from the moment of the Incarnation). The appearance of this radical Monophysite teaching is associated with the name of Julian of Halicarnassus, one of Sevier’s main opponents within the Monophysite camp.
At present, all Monophysites, as the theological dialogue shows, come out from more or less the same dogmatic positions: this is a Christology close to the Christology of Sevier.
Speaking about the Armenians, it should be noted that the consciousness of the modern Armenian Church is characterized by pronounced adogmatism. While other non-Chalcedonian churches show considerable interest in their theological heritage and are open to Christological discussion, the Armenians, on the contrary, have little interest in their own Christological tradition. Currently, interest in the history of Armenian Christological thought is rather shown by some Armenians who consciously converted from the Armenian Gregorian Church to Orthodoxy, both in Armenia itself and in Russia.
–
Is there currently a theological dialogue with the Pre-Chalcedonian churches?
- It is being carried out with varying success. The result of such a dialogue between Orthodox Christians and the Ancient Eastern (Pre-Chalcedonian) churches was the so-called Chambesian agreements. One of the main documents is the Chambesian Agreement of 1993, which contains an agreed text of Christological teaching, and also contains a mechanism for restoring communication between the “two families” of Churches through the ratification of agreements by the synods of these Churches.
The Christological teaching of these agreements aims to find a compromise between the Orthodox and Ancient Eastern churches on the basis of a theological position that could be characterized as “moderate monophysitism”. They contain ambiguous theological formulas that admit of a Monophysite interpretation. Therefore the reaction in Orthodox world there is no clear answer to them: four Orthodox Churches accepted them, some accepted them with reservations, and some were fundamentally against these agreements.
The Russian Orthodox Church also recognized that these agreements are insufficient to restore Eucharistic communion, since they contain ambiguities in Christological teaching. Continued work is required to resolve unclear interpretations. For example, the teaching of the Agreements about wills and actions in Christ can be understood both diphysitely (Orthodox) and monophysitely. It all depends on how the reader understands the relationship between will and hypostasis. Is the will considered as a property of nature, as in Orthodox theology, or is it assimilated into hypostasis, which is characteristic of Monophysitism? The Second Agreed Statement of 1990, which underpins the 1993 Chambesian Accords, does not answer this question.
With the Armenians today, a dogmatic dialogue is hardly possible at all, due to their lack of interest in problems of a dogmatic nature. After in the mid-90s. It became clear that the dialogue with the non-Chalcedonians had reached a dead end; the Russian Orthodox Church began two-way dialogues - not with all the non-Chalcedonian Churches together, but with each one separately. As a result, three directions for bilateral dialogues were identified: 1) with the Syro-Jacobites, Copts and the Armenian Catholicosate of Cilicia, who agreed to conduct dialogue only in this composition; 2) Etchmiadzin Catholicosate and 3) with Ethiopian Church(this direction has not been developed). The dialogue with the Etchmiadzin Catholicosate did not touch upon dogmatic issues. The Armenian side is ready to discuss issues of social service, pastoral practice, various problems social and church life, but shows no interest in discussing dogmatic issues.
– How are Monophysites accepted into the Orthodox Church today?
- Through repentance. Priests are accepted in their existing rank. This is an ancient practice; this is how non-Chalcedonites were received in the era of the Ecumenical Councils.
Alexander Filippov spoke with Archpriest Oleg Davydenkov.
The overwhelming majority of the population of Armenia are Christians of the Armenian Apostolic Church, which is legally assigned the status of the national church of the Armenian people. There are also Russian believers in Armenia Orthodox Church, Muslims, Jews and representatives of other faiths. Including the so-called religious minorities.
Islam in Armenia was widespread mainly among Azerbaijanis and Kurds, but as a result of the Karabakh conflict, most Muslims were forced to leave the country. The largest Muslim community, including Kurds, Iranians and people from the Middle East, currently exists only in Yerevan. Most of them belong to the Shafi'i Sunnis. Among the Kurds, a fairly significant community is formed by the Yezidis, whose religious beliefs include elements of Zoroastrianism, Islam and animism.
The Constitution guarantees freedom of religion, incl. the right to profess any religion or not to profess any.
Peculiarities
Until the middle of the 5th century. The Armenian Apostolic Church represented one of the branches of a single Christian Church. However, seeking to strengthen its independence from Byzantium and not recognizing the decisions of the IV (Chalcedonian) Ecumenical Council (451), the Armenian Apostolic Church actually separated from both the Eastern and Western Churches.
The Armenian Church differs from the Orthodox, Catholic and Protestant churches. It belongs to the category of so-called Monophysite churches. Whereas the Orthodox is towards the Dyophysite. Dyophysites recognize two principles in Christ - human and divine; Monophysites – only the divine. Regarding the seven sacraments, the Armenian Church adheres to special rules. Namely: at baptism, the baby is sprayed three times and immersed in water three times; Confirmation is connected with baptism; During communion, only pure, unmixed wine and leavened (yeast-free) bread soaked in wine are used; unction is administered only to clergy immediately after death.
Armenians believe in saints, but do not believe in purgatory. Armenians also strictly observe fasting, but they have fewer holidays. The main prayer accepted in the Armenian Church is Air Mer (Our Father), it is read in ancient Armenian.
The Catholicos is elected at the Synod of Etchmiadzin, to which deputies from all Russian and foreign Armenian dioceses are invited, and is approved by a special charter by the Sovereign Emperor.
The Catholicos lives in Etchmiadzin, where every Armenian should visit at least once in his life. Armenian archbishops and bishops can only be ordained by the Catholicos. Secular clergy can marry only once; a second marriage is not permitted.
The sister Monophysite churches of the Armenian Apostolic Church are Coptic (Egypt), Ethiopian and Jacobite (Syria).
History of religion
The Holy Tradition of the Armenian Church says that after the Ascension of Christ, one of his disciples, Thaddeus arrived in Greater Armenia with Christian preaching. Among the many who addressed him new faith was the daughter of the Armenian king Sanatruk - Sandukht. For professing Christianity, the apostle, together with Sandukht and other converts, accepted martyrdom in Shavarshan by order of the king.
Some time after preaching in Persia, Apostle Bartholomew arrived in Armenia. He converted King Sanatruk’s sister Vogui and many nobles to Christianity, after which, on Sanatruk’s orders, he accepted martyrdom in the city of Arebanos, which is located between lakes Van and Urmia.
In the 1st century, the spread of Christianity in Armenia was facilitated by a number of external and internal factors. So, for example, at that time Christianity became widespread in the countries neighboring Armenia: Cappadocia (present-day Georgia), Osroeni, trade, political and cultural ties with which they created favorable conditions for the spread of Christianity in Armenia.
Besides, in I-III centuries Lesser Armenia was politically part of the Roman province of Cappadocia, and it was quite natural that Christianity could spread through Lesser Armenia to Greater Armenia.
Armenia became the first country in the world to adopt Christianity as a state religion, long before Byzantium and Georgia. This happened in 301, during the reign of King Trdat III, thanks to the activities of Gregory I the Illuminator. In 302, Gregory I the Illuminator became the First Patriarch and Catholicos of all Armenians. Later he was canonized. The church began to be called after Gregory I - Armenian-Gregorian.
In 303, the Etchmiadzin Cathedral (near Yerevan) was built, which to this day remains the religious center of all Armenians and the seat of the Supreme Patriarch and Catholicos of all Armenians (with the exception of a short period of the 14th-15th centuries).
The Bible has been translated into Armenian language in the 5th century.
Armenian Apostolic Church
The head of the Armenian Apostolic Church is the Supreme Patriarch and Catholicos of All Armenians (currently Garekin II), whose permanent residence is in Etchmiadzin.
He is the supreme spiritual head of all believing Armenians, the guardian and defender of the faith Armenian Church, its liturgical rites, canons, traditions and unity. Within canonical limits, he is endowed with full power in the governance of the Armenian Church.
Etchmiadzin - spiritual and administrative center Armenian Apostolic Church. Here, since the 7th century, there have been two monasteries, St. Hripsime and St. Gayane, which are classical monuments of Armenian architecture. The Theological Academy and Seminary are also located in Etchmiadzin.
Geographically, the Armenian Apostolic Church is spread throughout the world, but is united in its doctrinal guidelines. Under the influence of political and economic factors Part of the Armenian population, starting from the 9th century, was forced to periodically leave the country and seek refuge in foreign countries.
Thus, due to historical conditions in the Armenian Apostolic Church the Patriarchates of Jerusalem and Constantinople and the Cilician Catholicosate (Great House of Cilicia), which is currently located in Antilia (Lebanon), were formed. These three episcopal sees are “spiritually” under the jurisdiction of Etchmiadzin, but enjoy internal administrative autonomy.
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