What is the difference between the Armenian Church and Orthodoxy. Is the Armenian Apostolic Church Orthodox?

How is the Armenian Gregorian Church different from the Orthodox Church? I have read a lot, but there is no clear answer anywhere. I am an Armenian, baptized in the Armenian Church. I live in Moscow, but very often I go to an Orthodox church. I believe in God and I believe that first of all God should be in the soul of each of us.

Dear Anna, the Armenian Apostolic Church belongs to communities that are not too far away from us, but are not in complete unity either. Due to certain historical circumstances, but, by the way, not without some human sin, after the IV Ecumenical Council of 451, she was among those communities that are called Monophysite, who did not accept the truth of the Church that in a single hypostasis, in a single person, incarnated The Son of God combines two natures: Divine and true human nature, inseparable and inseparable. It so happened that the Armenian-Gregorian Church, once a part of the one Ecumenical Church, did not accept this teaching, but shared the teaching of the Monophysites, who recognize only one nature of the incarnate God-Word - Divine. And although it can be said that now the sharpness of those disputes of the 5th-6th centuries has largely receded into the past and that the modern theology of the Armenian Church is far from the extremes of Monophysitism, nevertheless, there is still no complete unity in faith between us.

For example, the holy fathers of the Fourth Ecumenical Council, the Council of Chalcedon, which condemned the heresy of Monophysitism, are for us the holy fathers and teachers of the Church, and for the representatives of the Armenian Church and other "ancient Eastern churches" - persons either anathematized (most often), or at least not by doctrinal authority. using. For us, Dioscorus is an anathematized heretic, but for them - "like a saintly father." At least from this it is already clear which traditions the family of local Orthodox churches inherits, and which ones are those that are called ancient Eastern. There are quite noticeable differences between the ancient Eastern churches themselves, and the degree of Monophysite influence is very different: for example, it is noticeably stronger in the Coptic churches (with all due respect to Egyptian monasticism, one cannot fail to see among the Copts, especially among Coptic modern theologians, a completely distinct Monophysite influence), and its traces are almost imperceptible in the Armenian-Gregorian Church. But it remains a historical, canonical and doctrinal fact that for a thousand and a half years there has been no Eucharistic communion between us. And if we believe in the Church as the Pillar and ground of the truth, if we believe that the promise of Christ the Savior that the gates of hell will not prevail against Her has not a relative, but an absolute meaning, then we must conclude that either the Church alone is true, and the other not quite, or vice versa - and think about the consequences of this conclusion. The only thing that can not be done is to sit on two chairs and say that the teachings are not identical, but in fact they coincide, and that the one and a half thousand-year divisions stem solely from inertia, political ambitions and unwillingness to unite.

It follows from this that it is still impossible to take communion in turn in the Armenian, then in the Orthodox Church, and one should decide, and for this, study the doctrinal positions of one and the other Church.

Of course, it is impossible to formulate the theological doctrine of the Armenian Gregorian Apostolic Church in a short answer, and you could hardly expect it. If you are seriously concerned about this problem, then I send you: from among the more serious theologians of today, to Priest Oleg Davydenkov and Protodeacon Andrei Kuraev on this topic.

Many people from school know about the split of Christianity into Catholicism and Orthodoxy, as this is included in the course of history. From it we know about some of the differences between these churches, the prerequisites that led to the division, and the consequences of this division. But few people know what are the features of many other types of Christianity, which, for various reasons, separated from the two main currents. One of the churches that are close in spirit to the Orthodox, but at the same time, are completely separate, is the Armenian Apostolic Church.

The Orthodox Church is the second largest branch of Christianity after Catholicism. Despite the frequent misconception, the split of Christianity into Catholicism and Orthodoxy, although it has been brewing since the 5th century A.D. 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, took different paths of development. The Balkans and Eastern Europe, including Russia, fell into the sphere of influence of the Orthodox Church.

The Armenian Apostolic Church arose much earlier than the Orthodox. So, already in the year 41, it acquired some autonomy (an autocephalous Armenian church), and officially separated in 372 due to the rejection of the Chalcedon Ecumenical Council. Notably, this schism was the first major division in Christianity.

As a result of the Chalcedon Cathedral, 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 as early as 301, that is, it is the first official state religion in the world.

Common features

Despite such an early separation from the united Christian movement, there has always been a cultural exchange between the Armenian and Orthodox churches. 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, one can find some common features in the vestments of clergymen, the arrangement of temples, and in some cases architecture.

Difference

Nevertheless, 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 its internal structure. So very authoritative, practically independent of the Ecumenical Patriarch (the formal head of the Orthodox Church), is the Russian Orthodox, Jerusalem, Antioch, Ukrainian churches.

The Armenian Apostolic Church is one, even despite the presence of the autocephalous Armenian Church, because it recognizes the patronage of the head of the Apostolic Church.

From here you can immediately move on to the question of the leadership of these two churches. So the head of the Orthodox Church is the Patriarch of Constantinople, and the head of the Armenian Apostolic Church is the Supreme Patriarch and the 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 the continuation and further development of the traditional oriental school of construction. This was largely influenced not only by cultural background, but also by climate and basic building materials. Armenian churches, which were built in the Middle Ages, as a rule, are 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 look completely different from Armenian ones. They usually stretch upwards, their domes are traditionally gilded.

Ceremonies differ radically, as well as the time of holidays and fasts at these churches. So, the Armenian rite has a national language, sacred books. It accepts a different number of people than in the Orthodox. Remarkably, 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 a single nature. In the Orthodox tradition, it has a dual nature - it combines both God and man.

These differences are so significant that these churches considered each other as 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 to a lesser extent from each other than the Armenian from the Catholic or the Catholic from the Orthodox, in fact, they are different and completely independent spiritual institutions.

The Armenian Apostolic Church (AAC) is one of the oldest Christian churches, which has a number of significant features that distinguish it from both Byzantine Orthodoxy and Roman Catholicism. Refers to the ancient Eastern churches.

Many are mistaken in understanding the position that the Armenian Church occupies in the Christian world. Some consider it to be one of the Local Orthodox Churches, while others, misled by the title of First Hierarch of the AAC ("Catholicos"), consider it to be part of the Roman Catholic Church. In fact, both of these opinions are wrong - Armenian Christians stand apart from both the Orthodox and the Catholic world. Although even their opponents do not argue with the epithet "Apostolic". After all, Armenia really became the first Christian state in the world - in 301 Great Armenia adopted Christianity as the state religion.A paramount role in this greatest event for Armenians was played by Saint Gregory the Illuminator , who became the first hierarch of the state Armenian Church (302-326), and the king of Greater Armenia, the saint Trdat III the Great (287-330), who before his conversion was the most severe persecutor of Christianity.

Ancient Armenia

The history of Armenia has several millennia. The Armenian people are one of the oldest modern peoples. He came into the world from such a depth of centuries, when not only did the European peoples of our time not exist, but the peoples of ancient antiquity, the Romans and Hellenes, were barely born.

Mount Ararat rises in the very center of the Armenian Highlands, on top of which, according to the biblical legend, Noah's Ark stopped.

In the I millennium BC. on the territory of ancient Armenia there was a powerful kingdom of Urartu, whichoccupied a dominant position among the states of Western Asia. After Urartu, the ancient Armenian kingdom appeared on this land. In later eras, Armenia became a bone of contention in the struggle between neighboring states and empires. At first, Armenia was under the rule of Media, then it became part of the Persian Empire of the Achaemenids. After the conquest of Persia by Alexander the Great, Armenia became a vassal of the Syrian Seleucids.

The penetration of Christianity into the territory of Armenia

According to ancient legends, Christianity began to penetrate into the territory of Armenia already in the 1st century A.D. There is an ancient pious tradition that even during the earthly life of the Lord Armenian king named Avgar , being sick, learned about the miracles performed by the Savior in Palestine and sent an invitation to Him in his capital, Edessa. The Savior, in response, gave the king His Image Not Made by Hands and a promise to send one of His disciples to heal diseases - not only bodily, but also spiritual. Two Disciples of Christ Bartholomew And Fadey came to Armenia from Assyria and Kapadovia and began to preach Christianity (60 - 68 AD). They baptized princely families, ordinary people and are known as "Enlighteners of the Armenian world".

During the first 2 centuries, Christians in Armenia were forced to secretly preach their religion, since paganism was the state religion and pagans were in the majority. The persecution of Christians undertaken by Trdat III coincides in time with similar persecutions in Rome under the emperor Diocletian (in 302-303) and even, as can be understood from the message of the Armenian historian of the 5th century. Agatangeghos, were interconnected.

Both monarchs viewed Christians as a corrupting element, as an obstacle to the strengthening and unification of their states, and tried to eliminate it. However, the policy of persecuting Christians was already becoming obsolete, and Emperor Constantine the Great legalized Christianity with his famous and declared it equal in rights with other religions of the Roman Empire.

Founding of the Armenian Church

Trdat III the Great (287-330)

In 287, Trdat arrived in Armenia, accompanied by Roman legions, to return his father's throne. In the estate of Yeriz, he performs the ritual of sacrifice in the temple of the pagan goddess Anahit.One of the king's associates, Gregory, being a Christian, refuses to sacrifice to an idol. Then Trdat learns that Gregory is the son of the murderer of his father. For these "crimes" Gregory is thrown into the "Khor Virap" (death pit), from where no one came out alive. Forgotten by all, St. Gregory lived in a pit with snakes and scorpions for 13 years. In the same year, the king issues two decrees: the first of them orders the arrest of all Christians within Armenia with the confiscation of their property, and the second - to put to death the hiding Christians. These decrees show how dangerous Christianity was considered for the state and the state religion - paganism.

The adoption of Christianity by Armenia is closely associated with martyrdom holy virgins of the Hripsimeans . According to Tradition, a group of Christian girls from Rome, hiding from the persecution of Emperor Diocletian, fled to the East.

Having visited Jerusalem and bowed to the holy places, the virgins, passing through Edessa, reached the borders of Armenia and settled in the grape presses not far from Vagharshapat.

Trdat, fascinated by the beauty of the maiden Hripsime, wished to take her as his wife, but met with desperate resistance. For disobedience, he ordered all the girls to be martyred. Hripsime and 32 friends died in the north-eastern part of Vagharshapat, the teacher of the virgins Gayane, together with two virgins, in the southern part of the city, and one sick virgin was tortured right in the winepress.

The execution of the Hripsimian virgins took place in 300/301. She caused the king a strong mental shock, which led to a severe nervous illness. In the 5th century, the people called this disease "pig", therefore, the sculptors depicted Trdat with a pig's head.

The king's sister Khosrovadukht repeatedly had a dream in which she was informed that only Gregory imprisoned in prison could heal Trdat. Gregory, miraculously surviving, was released from prison and solemnly received in Vagharshapat. He immediately collected and buried the relics of the virgin martyrs, and then, after a 66-day preaching of Christianity, he healed the king.

King Trdat, together with the whole court, was baptized and proclaimed Christianity the state religion of Armenia.

For 10 years, Christianity in Armenia has taken such deep roots that for their new faith, the Armenians took up arms against the strong Roman Empire (it is known about the campaign of the Roman emperor Maximin Daiya in 311 against the Christian communities of Lesser Armenia).

The struggle with Persia for the Christian faith

Since ancient times, Armenia has been alternately under the rule of either Byzantium or Persia. Persian kings from time to time made attempts to destroy Christianity in Armenia and forcibly implant Zoroastrianism.

In 330-340 years. Persian king Shapuh II persecuted Christians. Tens of thousands of martyrs perished during this period. Until the end of the 4th century, the Persian court repeatedly tried to convert Armenia to Zoroastrianism with fire and sword, but the Armenians, with God's help, defended the right of their people to profess Christianity.

In 387, Armenia was nevertheless divided between Byzantium and Persia. After the fall of the Armenian kingdom, Byzantine Armenia began to be ruled by governors appointed from Byzantium. In Eastern Armenia, which was under the rule of Persia, the kings ruled for another 40 years.

In May 451, the famous Avarayr battle, which became the first example in world history of the armed self-defense of Christianity, when light and darkness, life and death, faith and renunciation opposed each other. 66,000 Armenian soldiers, old men, women, monks, led by Vardan Mamikonyan, came out against the 200,000th Persian army.

Although the Armenian troops were defeated and suffered huge losses, the Battle of Avarayr elevated and inflamed the Armenian spirit so much that it became able to live forever. The Persians captured and devastated the country, capturing many of the clergy of the Armenian Church, headed by the Catholicos. Nevertheless, Christianity managed to survive in Armenia. For another 30 years, the Armenians waged a guerrilla war against the Persian troops, exhausting the enemy’s forces, until in 484 the Shah agreed to sign a peace treaty between Armenia and Persia, in which the Persians recognized the right of the Armenian people to freedom of Christianity.

Fall from Orthodoxy

In 451. in Chalcedon took place IV Ecumenical Council . On the eve of it, at the suggestion of the abbot of one of the Constantinople monasteries, Archimandrite Eutychius, arose heresy monophysitism (from a combination of words " monos" - one and " physis"- nature). She appeared as an extreme reaction to heresy of Nestorianism . The Monophysites taught that the human nature in Jesus Christ, received by Him from the Mother, dissolved in the nature of the Divine like a drop of honey in the ocean and lost its existence. That is, contrary to the teachings of the Ecumenical Church, Monophysitism professes that Christ is God, but not a man (His human appearance is allegedly only illusory, deceptive). This teaching was exactly the opposite of the teaching of Nestorianism, condemned by the Third Ecumenical Council (431). The teaching between these extremes was precisely Orthodox.

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Orthodox Church confesses in Christ one person (hypostasis) and two natures - divine and human. Nestorianism teaches about two persons, two hypostases and two natures. Monophysites but they have fallen into 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 lies in the fact that the latter do not recognize the Ecumenical Councils, starting with the IV Chalcedon, which adopted the definition of two natures in Christ, which converge into one person and into one hypostasis.

The Council of Chalcis condemned both Nestorianism and Monophysitism, and defined the dogma about the image of the union in the person of Jesus Christ of two natures: Our Lord Jesus Christ is one and the same Son, one and the same perfect in Divinity and perfect in humanity, true God and true Man, one and the same, consisting of a verbal (rational) soul and body, consubstantial with the Father in Divinity and the same consubstantial to us in humanity, similar to us in everything except sin; born of the Father before the ages according to the Divinity, but He was also born in the last days for us and our salvation from the Virgin Mary and the Mother of God according to humanity; one and the same Christ, the Son, the Lord, the Only Begotten, known in two natures inseparably, unchangingly, inseparably, inseparably; the difference of His natures never disappears from their union, but the properties of each of the two natures are united in one person and one hypostasis so that He is not cut and divided into two persons, but He is one and the same Only-begotten Son, God the Word, Lord Jesus Christ; just as the prophets of ancient times spoke of Him, and as Jesus Christ Himself taught us, and as He gave us the Symbol of the Fathers.”

The Council in Chalcedon took place without the participation of Armenian bishops and representatives of other Transcaucasian Churches - at that time the peoples of Transcaucasia were fighting with Persia for the very right to profess the Christian faith. However, having learned about the decisions of the Council, the Armenian theologians refused to recognize them, seeing the revival of Nestorianism in the doctrine of the two natures of Christ.

The reasons for this misunderstanding lie in the fact that the Armenian bishops were not aware of the exact resolutions of this Council - they received information about the Council from the Monophysites who came to Armenia and spread the false rumor that the heresy of Nestorianism was restored at the Council of Chalcedon. When the decrees of the Council of Chalcedon appeared in the Armenian Church, then, due to ignorance of the exact meaning of the Greek word nature, Armenian teachers translated it in the meaning faces. As a result, they concluded that Christ allegedly contained one person in Himself, while having two natures - Divine and human. In Greek it sounded exactly the opposite. Thus, the Transcaucasian countries gradually became infected through Syria with all the prejudices against the "Chalcedonites", not to mention the impossibility of an adequate translation from Greek of subtle theological terms.

In 491 took place in the Armenian capital of Vagharshapat local cathedral , which was attended by representatives of the Armenian, Albanian and Georgian Churches. This council rejected the rulings of Chalcedon, as allegedly affirming "two persons". The decree of the Vagharshapat Cathedral reads as follows: “We, Georgian and Aghvan Armenians, professing the one true faith, bequeathed to us by the holy fathers at the three Ecumenical Councils, reject such blasphemous speeches (that is, that there are two separate persons in Christ) and unanimously anathematize everything like that.”It was this cathedral that became the historical watershed between the Greek Orthodox and Gregorian confessions for all ages..

Attempts to restore church unity were made repeatedly, but were not successful. During the 5th and 6th centuries, local councils of the three Churches of Transcaucasia - Albania, Armenia and Georgia, were convened, which united on the positions of Monophysitism. But from time to time contradictions arose on hierarchical grounds between the Churches of Albania and Armenia.

Map of Transcaucasia in the 4th-6th century

The Albanian and Georgian Churches, which developed in close connection with the Armenian Church and had long been in fraternal relations with it, in the 6th century adhered to the same position on the question of the Council of Chalcedon. However, as a result of the deepening processes of church decentralization in Transcaucasia, a gap occurred between the Armenian Catholicos Abraham I and the primate of the Georgian Church Kirion I. The Georgian Catholicos Kirion went over to the side of Greek Orthodoxy, i.e. Council of Chalcedon, and thereby eliminated almost 70 years of involvement of his Church in Monophysitism under the influence of neighbors.

At the end of the 6th and in the 7th centuries, in connection with the strengthening of the political influence of Byzantium in Transcaucasia, the Albanian Church, like the Georgian Church, also joined Greek Orthodoxy.

Thus, the Armenian Church officially fell away from Orthodoxy, deviated towards Monophysitism and separated into a special church, the confession of which is called Gregorian. The Monophysite Catholicos Abraham initiated the persecution of the Orthodox, forcing all clerics to either anathematize the Cathedral of Chalcedon or leave the country.

To be fair, it must be said that The Armenian Church itself considers itself not Monophysite, but "Miaphysist". Alas, an analysis of this provision would also require too complicated and lengthy explanations at the level of senior students of the Theological Academy. Suffice it to say that all theologians of both the Catholic and Orthodox Churches consider both Armenians and Egyptian Coptic Christians to be monophysite heretics without options. Although they are treated with respect for their antiquity and uninterrupted apostolic succession. So, in the event of their transition, say, to the Russian Orthodox Church, their clergy are accepted in cash rank, without being ordained again - only through repentance.

One interesting historical fact should be mentioned, connected with the miracle of the descent of the Holy Fire in the cave of the Holy Sepulcher. In the 16th century, when the Armenian Church was at enmity with the Orthodox Churches, did the Armenians bribe the Islamic authorities of Jerusalem so that only they would be allowed to the place of the Great Sacrament? The fire in the usual place never came down. Instead, He, passing through the stone wall of the temple, lit a candle in the hands of the Orthodox Patriarch, as happened for many centuries, both before and after this incident.

Muslim yoke

In the middle of the 7th century, the Armenian lands were first captured by the Arabs (Armenia became part of the Arab Caliphate), and in the 11th century, most of the Armenian lands were conquered by the Seljuk Turks. Then the territory of Armenia was partly under the control of Georgia, and partly under the control of the Mongols (XIII century). In the XIV century. Armenia was conquered and ravaged by the hordes of Tamerlane. Armenia has gone through many trials. Many conquerors passed through its territory. As a result of centuries-old foreign invasions, the Armenian lands were inhabited by Turkic nomadic tribes.

In the next two centuries, Armenia became the object of a fierce struggle, first between the Turkmen tribes, and later between the Ottoman Empire and Persia.

The Muslim yoke continued over the Armenians until the 19th century, when, after the victorious Russian-Persian wars of 1813 and 1829 for Russia and the Russian-Turkish war of 1878, the eastern part of Armenia became part of the Russian Empire. The Armenians enjoyed the patronage and support of the Russian emperors. In the Ottoman Empire, Armenians were subjected to repressions at the end of the 19th century, which in 1915-1921 turned into a real genocide: then the Turks exterminated about a million Armenians.

After the 1917 revolution, Armenia became an independent state for a short period, immediately subjected to aggression from Turkey, and in 1921 it became part of the USSR.

Armenian Church today

Armenian Apostolic Church is the national church of the Armenians. Its spiritual and administrative center is Holy Etchmiadzin , 20 kilometers west of Yerevan.

Holy Echmiadzin is a monastery in the city of Vagharshapat (in 1945-1992 - the city of Echmiadzin). The spiritual center of the Armenian Apostolic Church is one of the oldest Christian Churches in the world; the residence of the Supreme Patriarch and the Catholicos of all Armenians.

PBishop of the Armenian Apostolic Church is considered Supreme Patriarch of the Armenian Apostolic Church and Catholicos of All Armenians . The current Catholicos is His Holiness Garegin II. The word "catholicos" is not synonymous with the title "patriarch", and indicates not the highest hierarchical position, but the highest spiritual degree.

The jurisdiction of the Catholicos of All Armenians includes all the dioceses within Armenia and Nagorno-Karabakh, as well as most of the foreign dioceses around the world, in particular in Russia, Ukraine and other countries of the former USSR.

In total, there are four patriarchates in the Armenian Apostolic Church - Etchmiadzin Catholicosate , located in Armenia itself and having supreme spiritual authority over all Armenian believers (there are about 9 million in total) - as well as Cilician Catholicosate (the jurisdiction of the Catholicosate of Cilicia includes the dioceses located in the countries of Lebanon, Syria and Cyprus), Constantinople (the jurisdiction of the Patriarchy of Constantinople includes the Armenian churches of Turkey and the island of Crete (Greece)) And Jerusalem Patriarchates (the jurisdiction of the Patriarchate of Jerusalem includes the Armenian churches of Israel and Jordan). The presence of several independent catholicosates is not a sign of a split in the unified Armenian Church, but is a historically conditioned canonical structure.

The main differences of the Armenian Church from other Orthodox Churches

The Armenian Apostolic Church belongs to the group of Old Eastern Orthodox Churches, and like all the Churches of this group, it rejects the Council of Chalcedon and its decisions. In its dogma, the AAC is based on the decrees of the first three Ecumenical Councils and adheres to the pre-Chalcedonian Christology of the Alexandrian theological school, the most prominent representative of which was St. Cyril of Alexandria.

Breaking away from the tradition of the Orthodox Church did not prevent the Armenian Church from preserving that part of the Tradition that was formed before its falling away. So, for example, some Orthodox chants are included in the Armenian liturgy. Moreover, in the 13th century, the life of the holy princes Boris and Gleb translated into Armenian was inserted into the synaxarium of the vardapet Ter-Israel.

in Armenian churches few icons and no iconostasis , which is a consequence of the local ancient tradition, historical conditions and the general asceticism of decoration.

Among believing Armenians no tradition to have icons at home . In home prayer, the Cross is more often used. This is due to the fact that the icon in the AAC must certainly be consecrated by the hand of the bishop with holy chrism, and therefore it is more of a temple shrine than an indispensable attribute of home prayer.

Geghard (Ayrivank) - a cave monastery of the 4th century. in the gorge of the mountain river Goght

In the Armenian Apostolic Church sign of the cross three-fingered (similar to Greek) and from left to right (like the Latins), but this is not a combination of borrowed elements, namely the Armenian tradition. Other variants of the Sign of the Cross practiced in other churches are not considered “wrong” by the AAC, but are perceived as a natural local tradition.

Ohanavank Monastery (IV century) - one of the oldest Christian monasteries in the world

The Armenian Apostolic Church as a whole lives in Gregorian calendar , but the community in the diaspora, in the territories of the Churches using the Julian calendar, with the blessing of the bishop, can also live according to the Julian calendar. That is, the calendar is not given a "dogmatic" status.

The AAC celebrates the Nativity of Christ on January 6, simultaneously with Epiphany, under the general name of Epiphany.

In the church - Gyumri

Due to the fact that the Russian Orthodox Church considers the AAC a denomination that takes positions that are incompatible with the Orthodox faith, AAC believers cannot be commemorated in Orthodox churches, buried according to the Orthodox rite, or other Sacraments performed over them. Accordingly, the participation of an Orthodox in Armenian worship is a reason for his excommunication from the Church - until repentance for the sin he has committed.

However, all these strictnesses do not mean a ban on personal prayer, which can be offered for a person of any faith. After all, even if the latter is overshadowed by heresy or simply far from Christianity, this means for its bearer not an automatic "ticket to hell", but hope for the ineffable mercy of God.

Material prepared by Sergey Shulyak

Most historians believe that the Armenians officially became Christians in 314, and this is the latest date of the supposed. Numerous followers of the new faith appeared here long before the proclamation of the Armenian Church as a state institution.

The faith of the Armenian people is considered to be the first apostolic, that is, received directly from the disciples of Christ. Despite dogmatic differences, the Russian and Armenian churches maintain friendly relations, especially in matters of studying the history of Christianity.

Before the adoption of Christianity, paganism reigned in the ancient state 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 establishment of Christian churches in their places. In the history of the Armenian Church, one can single out the following milestones:

• I 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 "a large number of Christians" in Armenia.
• 314 (according to some sources - 301) - the 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 saint Illuminator of Armenia. The construction of the first temple of Etchmiadzin and the establishment of the patriarchal throne in it.
• 405: Creation of the Armenian alphabet for the purpose of translating Holy Scripture and liturgical books.
• 451: Battle of Avarayr (war with Persia against the imposition of Zoroastrianism); 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 the union - to unite with the Catholic Church.
• 1361 removal of all Latin innovations.
• 1441 - return of the patriarchal throne to Etchmiadzin.
• 1740 - detachment of the Syrian community of Armenians, whose religion became Catholicism. The Armenian Catholic Church has spread in Western Europe, there are parishes in Russia.
• 1828 - the entry of Eastern Armenia into the Russian Empire, the new name is the "Armenian-Gregorian Church", a branch of the Patriarchate of Constantinople, which remained on the territory of the Ottoman Empire.
• 1915 - extermination of Armenians in Turkey.
• 1922 - beginning of repressions and anti-religious movement in Soviet Armenia.
• 1945 - the election of a new Catholicos and the 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 serve the liturgy together, and the laity cannot be baptized and receive communion. The reason for this is differences in creed or dogma.

Ordinary believers who are not students of theology may not be aware of these barriers or may not consider them important. For them, ritual differences are more important, the cause of which is history and national customs.

In the III-IV centuries, disputes about faith were as popular as political battles are now. To resolve dogmatic issues, Ecumenical Councils were convened, the provisions of which formed the modern Orthodox dogma.

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 suffering, which should not be part 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 teachings turned out to be different.

The Armenians, among other Monophysites, believed that Christ is 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 sufferings under torture and on the cross were symbolic, apparent.

The teaching of the Monophysites was analyzed and condemned at the I.V. Ecumenical Council, where the doctrine of the two natures of Christ - divine and human - was adopted. This meant that Christ, while remaining God, took on a real human body at birth and experienced not only hunger, thirst, suffering, but also the mental anguish inherent in man.

When the Ecumenical Council was held in Chalcedon (Byzantium), the Armenian bishops could not take part in the discussions. Armenia was in a bloody war with Persia and on the verge of destroying statehood. As a result, the decisions of the Chalcedon and all subsequent Councils were not accepted by the Armenians, and their centuries-old separation from Orthodoxy began.

The dogma about the nature of Christ is the main difference between the Armenian Church and the Orthodox. Currently, theological dialogues are being held between the ROC and the AAC (Armenian Apostolic Church). Representatives of the learned clergy and church historians are discussing what contradictions arose due to a misunderstanding and can be overcome. Perhaps this will lead to the restoration of full communion between confessions.

Both Churches also differ in their external, ceremonial side, which is not a significant obstacle to the communion of believers. The most notable features are:

There are other features in worship, the vestments of clergy and church life.

Renegation of Armenians

Armenians who wish to convert to Orthodoxy will not have to be baptized again. The rite of accession is performed over them, where a public renunciation of the teachings of the Monophysite heretics is supposed. Only after this, a Christian from the AAC can proceed to the Orthodox Sacraments.

There are no strict regulations in the Armenian Church regarding the admission of the Orthodox to the Sacraments; Armenians are also allowed to take communion in any of the Christian churches.

Hierarchical arrangement

The head of the Armenian Church is the Catholicos. The name of this title comes from the Greek word καθολικός - "universal". The Catholicos leads all local churches, standing above their patriarchs. The main throne is located in Etchmiadzin (Armenia). Currently, the 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 has about 7 million people. All these people are held together by folk traditions associated with religion. In places of permanent residence, Armenians try to erect a temple or a chapel, where they gather for prayer and holidays. In Russia, churches with characteristic ancient architecture can be found on the Black Sea coast, in Krasnodar, Rostov-on-Don, Moscow and other large cities. Many of them are named in honor of 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. the bishop constantly serves in it. Nearby is his residence. Here is the center of the Novo-Nakhichevan diocese, which includes all the former republics of the USSR except the Caucasian ones. 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 work is 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 oldest diocese of the AAC is located in Jerusalem. Here it is headed by the patriarch, who has a 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, in front of 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 entitles the Armenian representative along with the Jerusalem Patriarch to participate in the ceremony of the Holy Light (Holy Fire). In Jerusalem, a service is performed daily over the Tomb of the Mother of God, which belongs in equal shares to Armenians and Greeks.

The events of church life are covered by the Shagakat TV channel in Armenia, as well as the English and Armenian-language Armenian Church YouTube channel. Patriarch Kirill with the hierarchs of the Russian Orthodox Church regularly take part in the celebrations of the AAC, connected with the centuries-old friendship of the Russian and Armenian peoples.

The notion that in reality there is no big difference and, in the end, all the Churches speak about the same thing, to put it mildly, is far from the truth. In fact, the Armenian Apostolic Church has serious grounds to assert that it has retained a special fidelity to the apostolic tradition. Each Church has taken a special name for itself, the Armenian one calls itself Apostolic. In fact, the name of each of the Churches is much longer than just Catholic, Orthodox, Apostolic. Our Church is called the Armenian Apostolic Orthodox Holy Church (Orthodox in the sense of the truth of faith). Look at how many definitions there are, but we most often use one, the closest and dearest to us and the most characteristic.

For centuries our Church had to defend the purity of the dogmas of faith. In 451, not only the Armenian Church, but also other Eastern Orthodox Churches - Coptic, Syrian, Ethiopian - did not accept the decision of the Council of Chalcedon, having significant dogmatic reasons for this. There were serious grounds for fear that Chalcedon was restoring what had been condemned at the Third Ecumenical Council of Ephesus - primarily the heresy of Nestorius.

The main reason for the disagreement is that the Armenians preferred to remain faithful to the theological tradition of the Alexandrian school, founded by the great feat, first of all, Sts. Athanasius the Great and Cyril of Alexandria. Only after the death of the latter was it possible to put into practice the decisions taken by the Council of Chalcedon. The cathedral was not led by the clergy, but by the emperor Marcian himself and the empress Pulcheria. It must be admitted that Chalcedon only confirmed the already existing theological contradictions between the Alexandrian and Antiochian schools. These discrepancies had roots in different spiritual and cultural layers, they arose as a result of a collision of a holistic religious contemplation of the East and differential Hellenistic thinking, unity and dualism of the confession of the Savior, a concrete and generalized perception of the human reality of Christ.

The Armenians remained faithful to the decrees of the three Ecumenical Councils, which, without distortion, determined the faith coming from the apostolic period. We did not have an empire, we did not even have time for a respite, forced to constantly fight for existence. We have not tried to adapt Christology to imperial ambitions, to the service of the empire. Christianity was the main thing for us, for the sake of it we were ready to give what we had - such property was mainly life. As for the churches, with which, unfortunately, we do not have Eucharistic communion, we must take all the best from them. There is much good there, especially in Russian spiritual literature, in amazing testimonies of spiritual life. We have a special spiritual affinity with the Russian people. We constantly pray for the restoration of the Eucharistic unity of the Church of Christ. But until this happens, everyone should be in their own spiritual reality. This does not mean that we forbid our believers from going to Russian Orthodox churches. Thank God, we do not have such fanaticism. You can enter, light a candle, pray. But during the Sunday Liturgy, one must be in one's own Church.

Sometimes a dispute arises when the Armenians themselves can prove that they are not Orthodox. This creates an absurd situation - the person actually claims that his faith is not true. Orthodox in Russia do not consider Armenians to be Orthodox. The same is reflected in our theological tradition - we recognize the Orthodoxy of only five Eastern churches - ours, Coptic, Ethiopian, Syrian, Indian-Malabar. The Churches of Chalcedon, from the point of view of the doctrine of the AAC, are not considered Orthodox. In our theological literature they are simply called the Greek Church, the Roman Church, the Russian Church, etc. True, we can also briefly call our Church Armenian.

Of course, the Churches have their own official name, and in official relations we call them as they call themselves. But, recognizing all the differences between us and the Orthodox Chalcedonites, one cannot shy away from the assertions that we have the Orthodox, in other words, the correct, true faith.

Father Mesrop (Aramyan).

From an interview with Aniv magazine