The Armenian Apostolic Church is different from the Orthodox. Armenian church

Armenian Apostolic Church- a very ancient church, which has a number of features. There are many myths about its essence in Russia. Sometimes Armenians are considered Catholics, sometimes Orthodox, sometimes Monophysites, sometimes iconoclasts. The Armenians themselves, as a rule, consider themselves Orthodox and even a little more Orthodox than other Orthodox churches, which in the Armenian tradition are usually called "Chalcedonian". And the truth is that there are three types of Armenian Christians: Gregorians, Chalcedonians and Catholics.

With Catholics everything is simple: these are the Armenians who lived in Ottoman Empire and who were converted to Catholicism by European missionaries. Many Catholic Armenians then moved to Georgia and now inhabit the regions of Akhalkalaki and Akhaltsikhe. In Armenia itself, they are not numerous and live somewhere in the far north of the country.

With Chalcedonians already more difficult. These include both Catholic Armenians and Orthodox Armenians. Historically, these are the Armenians who lived on the territory of Byzantium and recognized the Cathedral of Chalcedon, that is, they were classical Orthodox. There were many Chalcedonians in the west of Armenia, where they built almost all the ancient churches. Several Chalcedon temples are located in Northern Armenia. Over time, these people converted to Catholicism (which, in fact, is also Chalcedonism) and almost disappeared from the face of the earth.

The Gregorian Armenians remain. This is a somewhat conventional term, introduced for convenience. Let's talk about them in detail.

Armenian Christianity before 505

In the first centuries of our era, paganism reminiscent of Iranian paganism was widespread in Armenia. They say that the conical domes of Armenian and Georgian churches are the heritage of that era. Christianity began to penetrate into Armenia very early, although it is not known exactly when and by what means. At the end of the 3rd century, it was already considered a problem and was persecuted, but a man named Gregory managed to save King Trdat III from illness, for which he legalized Christianity, and Gregory the Illuminator became the first bishop of Armenia. This happened either in 301 or 314. It is usually believed that Armenia became the first state with the Christian religion as a state religion, although there is a suspicion that the state of Osroene overtook Armenia by 100 years.

The ruins of the temple of Surb Harutyun (Resurrection), founded by Gregory the Illuminator in 305

In 313, an edict was issued on the freedom of belief in the Roman Empire, in 325 Christianity was accepted by the Kingdom of Aksum, in 337 - Iberia, in 380 Christianity was declared the state religion in Rome. Somewhere synchronously with Iberia, Caucasian Albania adopted Christianity - directly from Gregory the Illuminator.

In 354, the first church council ("Ashtishat") was convened, which condemned the Arian heresy and decided to create monasteries in Armenia. (I wonder why there were no monasteries in Georgia at that time)

Thus, for the first 200 years of its existence, the Armenian Church was an ordinary Orthodox Church and the center of the Christianization of Transcaucasia. Iran from time to time tried to return Armenia to Zoroastrianism and organized "peace enforcement operations", and in 448 already in an ultimatum demanded to renounce Christianity. The reaction of the Armenians was so negative that in 451 Shah Yezigerd withdrew his demand, but there was no calm. In 451, Armenia lost the Battle of Avaray and the country plunged into chaos for almost half a century. When there was relative calm, it turned out that in Christian world a lot has already changed.

Monophysitism and Nestrianism

While Armenia was at war with the Persians, a problem arose in Byzantium, known in science as “Christological disputes”. The question of the relationship between the human and the divine in Christ was being resolved. The question was this: by whose sufferings was humanity saved? The suffering of the Divine or the suffering of Humanity? Supporters of Patriarch Nestorius (Nestorians) argued as follows: God cannot be born, suffer and die, therefore man suffered and died on the cross, and the divine essence in him remained separately.

This version immediately had many opponents, who, however, went to the other extreme: they announced that Jesus was only God, and the human essence was completely absent in him. This thesis about the single nature (mono-physis) of Christ came to be called Monophysitism.

Any heresy is harmless as long as it exists in the form of an abstract philosophy, but bad when consequences are derived from it. All late totalitarianism, fascism, dictatorships and tyranny grew out of Monophysitism - that is, the philosophy of the superiority of the state over the personal. Islam is also pure monophysism.

In 449, the Council of Ephesus cracked down on Nestorianism, declaring Monophysitism to be the correct teaching. A few years later, the mistake was realized and in 451 the Council of Chalcedon was convened, which formulated such a doctrine about the essence of Christ that would not deviate to the extremes of Nestorianism or Monophysitism. Orthodoxy is always the doctrine of the middle. Extremes are more easily accepted by the brain and this is the reason for the success of all heresies.

And everything was going well, but the national factor intervened. Monophysitism was liked by the peoples of the Byzantine Empire as a "religion of the opposition". It rapidly spread throughout all non-Greek areas: Egypt, Syria and Palestine. At the same time, Nestorianism spread to Persia and moved further east as far as China, where the Nestorians built a church near Xi'an.

The split was deep and serious. Emperor Zeno, an immoral and not very thinking person, decided to simply reconcile everyone with everyone, refusing the decision of the Council of Chalcedon, but without condemning him directly. All this was set forth by the emperor in a document known as Zeno's Enoticon of 482.

When Armenia recovered a little after the Persian defeat, it had to somehow navigate the theological chaos. The Armenians acted simply: they chose the faith that Byzantium adhered to, and Byzantium in those years adhered to Zeno's enoticon, that is, in fact, Monphysitism. In 40 years, Byzantium will abandon the enoticon, and in Armenia this philosophy will take root for centuries. Those Armenians who find themselves under the control of Byzantium will remain Orthodox - that is, "Chalcedonites".

In 491, a council of the churches of Transcaucasia (Vagharshapar Cathedral) met, which rejected the decisions of the Council of Chalcedon as too similar to Nestorianism.

Dvina cathedrals

In 505, the First Dvinsky Cathedral of Transcaucasia met. The council once again condemned Nestorianism and adopted the document "Epistle of Faith", which has not survived to this day. In this document, the churches of Armenia, Georgia and Albania condemned Nestorianism and extreme Monophysitism, recognizing moderate Monophysitism as the basis of faith.

On March 29, 554, the Second Dvinsky Cathedral met, which developed an attitude towards aftartodocetism (Julianism)- to the doctrine of the incorruptibility of the body of Christ during his life. In 564, Emperor Justinian the Great tried to implement the same idea, but the Byzantine hierarchs opposed it. In Armenia, however, this Monophysite principle was nevertheless recognized. It was already, well, very radical Monophysitism, and over time, Armenia abandoned Julianism.

At the same council, it was decided to introduce into the prayer "Holy God, Mighty Holy ..." the addition "... crucified for us."

Around 590, the Chalcedonian Avan Catholicosate was formed on a part of the territory of Armenia. It did not last long and was soon liquidated by the Persians, but a trace of it remained in the form of an interesting Avan Cathedral.

In 609-610, the Third Dvina Cathedral was assembled. Georgia at that moment was gradually returning back to Orthodoxy, and the Armenian Church condemned these encroachments. At the council, it was decided to break off communication with the Georgian church, not to go to Georgian churches and not to allow Georgians to take communion. So in 610 the paths of the Georgian and Armenian churches finally diverged.

What happened next

So, the Armenian Church remained in relative solitude - the Church of Caucasian Albania and the small Kakhetian state of Hereti remained its like-minded people. A strange thing happened in Armenia itself: from 630 to 660, the Chalcedonites Ezra and Nerses were its catholicoses. It was under them that many famous temples were built - the temple of Gayane, Zvartnots and (in the region). It was Nerses who rebuilt the Etchmiadzin Cathedral, erected in 618, so such a strange assertion is possible that this cathedral was built by the Orthodox.

To the credit of the Armenian Church, it must be said that it gradually drifted from extreme Monophysitism to moderate, then to even more moderate. The Manazkert Council of 726 condemned Julianism and this radical Monophysite doctrine was finally rejected. A union with the Greek Church almost happened, but the Arab invasion prevented it. Gradually, the AAC became very close to Orthodoxy, but still did not take the last step and remained a non-Orthodox church. Subsequently, from time to time there were attempts to rapprochement with Byzantium, but each time they ended in failure.

Surprisingly, Armenia escaped Islamization and the Armenian Monophysite Christians did not turn into Muslims, like many Monophysites in Palestine and Syria. Monophysitism is so close to Islam in spirit that the transformation is almost painless, but the Armenians avoided such a transformation.

In 1118-1199, Armenia gradually, in parts, became part of the Georgian kingdom. This process had two consequences. First, many Chalcedonian monasteries appear in Northern Armenia. Second: mass temple construction begins. More than half of all Armenian monasteries were built during this period - from the end of the 12th to the end of the 13th century. For example, the buildings of the Goshvank monastery were erected in 1191-1291, in the Haghpat monastery the main temple was built in the 10th century, and the remaining 6 buildings - in the 13th. Etc. The relationship between the Georgian and Armenian churches during this period remains unclear. For example, how the stay in the Georgian kingdom was combined with the decisions of the Dvina Cathedral to stop communion between churches.

In 1802 - 1828 the territory of Armenia became part of Russian Empire and this time the Armenian Church was lucky. She was considered weak and in need of support, so she did not suffer the fate of the Georgian church, which practically ceased to exist as a result of the abolition of afokephaly. They tried to confiscate church property in 1905, but this caused violent protests and the confiscations were stopped.

What now

Now in Orthodoxy it is customary to perceive Monophysitism as a doctrine that has several gradations - from radical to liberal. The Armenian Church belongs to the latter - Monophysitism is weakly expressed in it, but still expressed. In turn, the AAC considers only the radical (the teachings of Eutyches and Julian) to be Monophysitism, to which it really does not belong. The AC calls its teaching "miaphysitism". If called Armenian religion monophysite, then the Armenians will decide that they are accused of Eutychianism and will violently protest.

According to Orthodoxy, Christ had one hypostasis and two natures.

According to the teachings of Miaphysitism, Christ had one hypostasis and one "God-human" nature.

The reason for the disagreement is that Orthodox theology allows for multiple natures in one hypostasis, while Miaphysite believes that one hypostasis can have only one nature. So this is a very complex dispute about the properties of the hypostasis, which requires some philosophical preparation to understand.

In addition, Orthodox theologians do not really understand what a "God-human rite" is. This is the main question of this discussion - can the divine-human nature exist in principle? Try to figure out for yourself who is right and who is wrong in this dispute. Maybe you will be able to imagine "a single divine-human nature." I haven't been able to yet.

The teachings of the AAC fall under the anathemas of the Ecumenical Councils, and the teachings of the Orthodox Church - under the anathemas of the Dvina Councils. This situation is somewhat painfully perceived by the Armenian consciousness, and even in glossy brochures for tourists, I met not very clear justifications for the Armenian faith. It sounded like this: we are considered - what a horror - Monophysites, but we are, in essence, good guys.

Material culture of the Armenian Church

There are many temples and monasteries in Armenia, architecturally similar to the Georgian ones, although the Armenian ones are in many cases larger. The domes of the temples have the same conical shape as the Georgian ones - this is considered the legacy of Zoroastrianism. Frescoes in temples are unpopular. If you saw those, then there is a high probability that this is a Chalcedonian temple (for example, Akhtala). Contrary to popular belief, Armenia does not recognize iconoclasm. There are icons in Armenian churches, but in very modest quantities. But in Armenia it is customary to cover the walls with inscriptions. Here in the temples there is always a huge number of texts - on every wall and on every stone. Armenian temples are the most "talking" temples in the world, competing in this parameter with Chinese ones. There is also a fashion to carve crosses on the walls of temples.

Elements of church material culture
			gavits. This is a very strange design and it is found only here. Appendix. Since any Christian movement is based on the Creed, here is Armenian for general erudition. Հավատում ենք մեկ Աստծո` ամենակալ Հորը, երկնքի և երկրի, երևելիների և աներևույթների Արարչին: Եւ մեկ Տիրոջ` Հիսուս Քրիստոսին, Աստծո Որդուն, ծնված Հայր Աստծուց Միածին, այսինքն` Հոր էությունից: Աստված` Աստծուց, լույս` լույսից, ճշմարիտ Աստված` ճշմարիտ Աստծուց, ծնունդ և ոչ թե` արարած: Նույն ինքը` Հոր բնությունից, որի միջոցով ստեղծվեց ամեն ինչ երկնքում և երկրի վրա` երևելիներն ու անևերույթները: Որ հանուն մեզ` մարդկանց ու մեր փրկության համար` իջավ երկնքից, մարմնացավ, մարդացավ, ծնվեց կատարելապես Ս. Կույս Մարիամից Ս. Հոգով: Որով` ճշմարտապես, և ոչ կարծեցյալ կերպով առավ մարմին, հոգի և միտք և այն ամենը, որ կա մարդու մեջ: Չարչարվեց, խաչվեց, թաղվեց, երրորդ օրը Հարություն առավ, նույն մարմնով բարձրացավ երկինք, նստեց Հոր աջ կողմում: Գալու է նույն մարմնով և Հոր փառքով` դատելու ողջերին և մահացածներին: Նրա թագավորությունը չունի վախճան: Հավատում ենք նաև Սուրբ Հոգուն` անեղ և կատարյալ, որը խոսեց Օրենքի, մարգարեների և ավետարանների միջոցով: Որն իջավ Հորդանանի վրա, քարոզեց առաքյալների միջոցով և բնակություն հաստատեց սրբերի մեջ: Հավատում ենք նաև մեկ, ընդհանրական և առաքելական եկեղեցու, մի մկրտության, ապաշխարության, մեղքերի քավության և թողության: Մեռելների հարության, հոգիների և մարմինների հավիտենական դատաստանի, երկնքի արքայության և հավիտենական կյանքի We believe in one God the Father, the Almighty, the creator of heaven and earth, visible to all and invisible. And in one Lord Jesus Christ, the Son of God, the only begotten, begotten of the Father, Light from Light, true God from true God, begotten, uncreated, one being with the Father, through whom all things were created; For us people and for our salvation, he descended from heaven, became incarnate, became a man, born of the Virgin Mary and the Holy Spirit, from whom he received the body, soul and consciousness, and everything that is in man, is true, and not only apparently. Suffering, crucified, buried, resurrected on the third day, ascended to Nes in the same body and sat on right hand Father. And the coming in the same body and in the glory of the Father to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, uncreated and perfect, who spoke in the Law, the prophets and the Gospels, descended at the Jordan, preached through the apostles and lives in the saints. We believe in the One, Ecumenical, Apostolic and Holy Church, in one baptism of repentance, in the forgiveness and remission of sins, in the resurrection of the dead, in eternal judgment over bodies and souls, in the Kingdom of Heaven and eternal life.

Armenian Apostolic Church(full name Armenian Holy Apostolic Orthodox Church) is one of ancient churches world, which includes the vast majority of the inhabitants of the Republic of Armenia, the unrecognized Nagorno-Karabakh Republic, as well as the majority of Armenians living in the diaspora in many countries of the world. Belongs to the family of the Ancient Eastern Pre-Chalcedonian Churches.

The dioceses and parishes of the Armenian Church are scattered across the five continents of the world and unite, according to different estimates, from 7 to 9 million believers.

The supreme body of the Armenian Church is the Church-National Council, which consists of clergy and secular persons. At the Council, the Supreme Spiritual Primate of the Armenian Apostolic Church is elected, which is His Holiness Supreme Patriarch and Catholicos of All Armenians.

The Supreme Spiritual Council under the Catholicos currently consists of 2 Patriarchs, 10 Archbishops, 4 Bishops and 5 Laity.

Spiritual center of the Armenian Apostolic Church -.

The Armenian Apostolic Church unites two administratively independent Catholicosates - Etchmiadzin and Cilicia, and two Patriarchates - Jerusalem and Constantinople, which do not have subordinate sees and are spiritually dependent on the Supreme Patriarch and the Catholicos of all Armenians.

The Catholicoses of the Armenian Church have the exclusive right to consecrate the holy myrrh (the celebration of chrism takes place once every seven years) and to ordain bishops. Episcopal ordination is performed by the Supreme Patriarch and the Catholicos of All Armenians or the Catholicos of the Great House of Cilicia, co-served by two bishops. A bishop elevated to the rank of Catholicos is anointed by several (from 3 to 12) bishops. The competence of the Catholicoses includes the blessing of new church laws, the establishment of new holidays, the establishment of new dioceses and other issues of church administration.

Echmiadzin Catholicosate

Dioceses in Armenia, Nagorno-Karabakh, Georgia, Azerbaijan (currently not replaced), Russia, Ukraine, Iraq, Iran, Egypt, Bulgaria, Great Britain, Greece, Romania, USA, Canada, Argentina, Brazil, Uruguay are under the jurisdiction of the See of Etchmiadzin , Australia and New Zealand, as well as Armenian communities in Western Europe, Africa and India.

Cilician Catholicosate

The throne of the Most Holy Catholicos of the Great House of Cilicia (since 1995 - Aram I Keshishian) is located in the city of Antillas near Beirut (Lebanon). It has jurisdiction over dioceses in Lebanon, Syria, Cyprus and a vicariate in Kuwait.

Jerusalem Patriarchate

Under the leadership of His Beatitude Patriarch of Jerusalem, Primate of the Apostolic See of St. James (since 1990 - Torkom II Manukyan), there are Armenian communities in Israel, Jordan and Palestine. The Patriarch takes care of the holy places belonging to the Armenian Church in Palestine. In his submission are 2 vicariates (Amman and Haifa) and 2 rectors (Jaffa and Ramla).

Patriarchate of Constantinople

The role of the Throne of Constantinople significantly decreased after the genocide of 1915. Today, the flock of the Patriarchate of Constantinople consists of several tens of thousands of Armenians living in Turkey. Under the control of His Beatitude the Armenian Patriarch of Constantinople and all Turkey is the Patriarchal region - Turkey, which also includes vicariates: Rumelihisary, Kayseri, Diyarbakir, Iskenderun. There are more than 30 churches.

In connection with the illness of the Patriarch of Constantinople (since 1998 - Mesrob II Mutafyan), his duties are performed by Archbishop Aram Ateshyan.

The main shrines of the Armenian Church are kept in Etchmiadzin:

• The holy spear (Geghard), which pierced the rib of Jesus Christ, according to legend, was brought to Armenia by the Apostle Thaddeus;
• The right hand of St. Gregory the Illuminator is a symbol of the power of the Supreme Patriarch and the Catholicos of all Armenians. During the chrismation, the Catholicos consecrates the chrism with the Holy Spear and Hand of St. Gregory;
• a particle of the tree of Noah's ark, which stopped "on the mountains of Ararat" (Genesis 8:4) - was found at the beginning of the 4th century. Bishop Jacob of Nisibinsk.

Divine services of the Armenian Church are conducted in the ancient Armenian language (grabar). On January 1, 1924, a transition to a new calendar style took place, however, the dioceses within Georgia, Russia and Ukraine, as well as the Jerusalem Patriarchate, continue to use the old style (Julian calendar).

Among the features of the Armenian worship and church calendar:

• On January 6, the feast of the Epiphany is celebrated, uniting the Nativity of Christ and Epiphany;
• in the Sacrament of the Eucharist, unleavened bread and undiluted wine are used;
• when singing the Trisagion, after the words “Holy God, Holy Mighty, Holy Immortal”, the words “Crucify us” or others are added;
• Armenians are baptized with three fingers, touching their foreheads, below the chest, on the left, and then on the right side of the chest, and at the end they put their palm on the chest;
• the so-called Advanced Lent (Arajavorats) is celebrated, coming three weeks before Lent;
• in the days big holidays slaughter of animals (matah) is performed, which has a charitable character.

More about the Armenian Apostolic Church (articles from the "Orthodox Encyclopedia"):

ARMENIAN-GRIGORIAN CHURCH

one of the oldest Christians. churches. Christianity began to spread in Armenia in the first centuries AD. e. In 301, King Tiridates III proclaimed Christianity the state. religion, dissociating itself in religion. against Sasanian Iran, which sought to subjugate Armenia. The spread of the new religion was associated with the name of the first Catholicos Grigory Partev, nicknamed in the TsSR. literature by the Enlightener. By his name, Arm. the church was named Gregorian. In 303, the Etchmiadzin Cathedral (near Yerevan) was built, which became a religious. the center of all Armenians and the seat of the head of A.-g. c. In the 4th c. A.-g. c. turned into a strong economy. and ideological. org-tion. Having received from the royal power means. part of the property of the priests and large lands. awards, A.-g. c. exploited labor a large number dependent peasants and artisans. Priests, in addition to other income, received an allotment from communal lands and were exempt from taxes. The peasants of Armenia were obliged to pay special. tax on the maintenance of the church - tithe. To strengthen the ideological impact on the masses was built mean. number of churches and monasteries.

Strengthening A.-g. c. led to the fact that the Catholicos Nerses (3rd quarter of the 4th century) tried to subordinate the royal power to his influence, but met with a decision. repulsed by King Pope (d. 374). With him, Arm. Catholicoses stopped going to Caesarea for approval, they were approved by the king of Armenia. At the Dvina church. cathedral 554 A.-g. ts., reflecting the desire of the feudal lords of Armenia to resist the aggression of Byzantine, finally separated from the Greek. church and became autocephalous. According to the doctrine of A.-g. c. became a follower of Monophysitism - a trend in Christianity, representatives of which claim that Christ had more than two natures - divine and human - as Orthodox and Catholic preach. church, but only divine.

For centuries, the struggle of various religions took place in Armenia. currents and directions, reflecting the class. and intraclass. fight. In the 4th-5th centuries. heresies of Borborites and Messalians spread in Armenia, in the 6th-9th centuries - Paulicians, in the 9th - ser. 11th century - Tondrakians and others, followers of which under the religion. the shell reflected the protest of the people. the masses against the feud. and religious oppression. Official Church with the support of the state. authorities brutally suppressed these movements. Starting from the 13th century. Catholic the church sought to spread its influence in Armenia, but to no avail.

After the loss of its statehood by Armenia, A.-g.ts. was in the Middle Ages the only centralized nat. org-tion; at the behest of foreign conquerors, it performed a number of functions of secular power. Catholicos, heading A.-g. c., was the supreme judge, participated in the development of civil. laws, convened a council - the highest council. body of the secular and spiritual nobility of Armenia and was its chairman. Political events led to the fact that the center of A.-g. c. moved from Etchmiadzin to the cities of Dvin, Ani, Romkla, Sis. From 1441, Echmiadzin again became the residence of the head of the army. churches. In the 17-18 centuries. the attraction of the Armenians to Russia intensified, from which they hoped to receive help in the fight against the domination of the Turks. and iran. conquerors. Reflecting these sentiments, Arm. Catholicoses tried to establish relations with Russia. A prominent role in the development of Russian-Arm. connections in the 2nd floor. 18th century played by Archbishop Joseph Argutinsky.

On Wednesday. century A.-g. c. objectively played a certain role in the development of science and culture in Armenia. In schools at monasteries, along with religion. subjects taught rhetoric, grammar, philosophy, mathematics, painting. Books and manuscripts were copied in monasteries. However, in general, the dominance of the church hindered the development of culture in Armenia. A.-g. c., like other religions, has always played reactionary. role, being in the hands of the exploiters a means of spiritual oppression of the arm. people. A.-g. c. was a powerful support of the feud. orders and feud. ideology, actively participated in the suppression of antifeuds. cross. movements. After the annexation of Armenia to Russia (1828) Rus. pr-in confirmed main. privileges of A.-g. c. Later, with the growth of the revolution. movement in Armenia, arm. church for the sake of tsarism and arm. bourgeoisie actively contributed to the suppression of the revolution. performances in Armenia. Like other churches, she was hostile to Vel. Oct. socialist. revolution.

During the existence of the "independent" bourgeois. Arm. republics (1918-20) A.-g. c. actively supported the counter-revolutionary, nationalist. pr-in Dashnaks. After the establishment of the Soviet power in Armenia, the church was separated from the state and the school from the church. As a result of the victory of socialism in the USSR, the growth of culture and the well-being of owls. people, the majority of Armenians living in Arm. SSR, became atheists. In present time A.-g. c. abandoned the hostile position against the Sov. power and participate in the struggle for peace.

At the head of A.-g. c. stands the Catholicos (since 1955 - Vazgen I). His residence is Etchmiadain, where there is a special spiritual (theological) educational institution, a monthly magazine is published. "Echmiadzin". For communication between the state-tion and A.-g. c. under the Council of Ministers of the Arm. The SSR created the Council for A.-g. c. In the religion relation A.-g. c. unites Armenians living in all countries of the world. The Catholicos of Echmiadzin is subordinated in religion. regarding the Cilician Catholicosate, the Patriarchates of Jerusalem and Constantinople, as well as diocesan administrations located abroad: in the USA (California and North America), in the South. America, in Europe (center - Paris), on Bl. and Wed. East (Iranian-Azerbaijani, Tehran, Isfahan, Iraqi and Egyptian), on Far East(Indian-Far Eastern), in the Balkans (Romanian, Bulgarian and Greek).

Lit.: Ormanyan M., Arm. church, its history, doctrine, management, ext. system, liturgy, literature, its present, trans. from French, Moscow, 1913; Harutyunyan B.M., Large monastery farm in Armenia in the 17th-18th centuries, Er., 1940; East arm. people, part 1, Er., 1951; Blacken the history of the USSR, III-IX centuries, M., 1958, p. 167-228, 480-502.

Soviet historical encyclopedia. - M.: Soviet Encyclopedia. Ed. E. M. Zhukova. 1973-1982 .

See what the "ARMENIAN-GRIGORIAN CHURCH" is in other dictionaries:

Christian church, in the 5th century. separated from the Greek; the majority of Armenians belong to it. Vocabulary foreign words included in the Russian language. Chudinov A.N., 1910 ... Dictionary of foreign words of the Russian language

Armenian Gregorian Church one of the oldest Christians. churches. Christ at the beginning of the spread. in Armenia in the first centuries AD. In 301, King Tiridates III proclaimed Christ in the state. religion, dissociating itself in religion. respect from Sasanian Iran, aspiring. subdue Armenia. ... ... Ancient world. encyclopedic Dictionary

See Armenian apostolic church … Great Soviet Encyclopedia

- ... Wikipedia Wikipedia

A special type of religion org tsii, an association of followers of a particular religion on the basis of a common doctrine and cult. Ch. features Ts .: 1) the presence of a more or less developed dogmatic. and cult system; 2) hierarchical. character,… … Soviet historical encyclopedia

Jesus Christ spoke about his church (on this rock I will build my church, and the gates of hell will not prevail against it, Mt 16:18), but in short period of his ministry, he did not give any instructions regarding its organization. According to Christian doctrine, ... ... Collier Encyclopedia

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 spread into 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 didn't 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 Greek wordκαθολικός - "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 bonded 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 others. major 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 performed by special masters in memory of someone. The stone is delivered from Armenia as a symbol 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 daily service is performed over the Tomb. Mother of God belonging 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.

Armenian Gregorian "Apostolic Church" ( Further AGAC) - one of the communities that calls itself Christian, but whether it is such will be considered further. We often hear that the Armenians were the first to accept the faith at the state level, but let us ask from whom did they accept the faith? From the Jerusalem and Byzantine Churches and, however, they failed to keep it intact! In addition, at the same time, edicts were issued in the Roman Empire that completely legalized Christianity, so there is no reason for the pride of the AGAC. For many centuries there has been no church unity between us, this does not exclude good neighborly relations, however, the schism and heresies of the AGAC run counter to the principle of preserving Unity of Faith handed down to us by the apostles and pointed out by the Word of God: « One God, one Vera, united baptism"(Ephesians 4:5). Since the 4th century, the AGAC has separated from the fullness of the most ancient Orthodox local churches(Constantinople, Jerusalem, Antioch, Alexandria, etc.), accepting first by mistake, and then consciously, the Monophysite and Monothelite and Miaphysite heresies and went into schism from all the others. Until now, we have this unhealed wound in such a way that we can't pray and take communion together until the true teaching about God is restored in the AGAC. The hostages of this misfortune of heresy and schism are ordinary Armenians, unfortunately, often far from the subtleties of theology. You should know that it is impossible to be both Orthodox and included in the Armenian “church” at the same time, just as it is impossible to be simultaneously saved and lost, truthful and a liar. You have to choose between true and false. Before talking about the Armenian direction of Monophysitism, let's talk about what Monophysitism is and how it arose.

Monophysitism - this is an incorrect doctrine about Christ, the essence of which lies in the fact that in the Lord Jesus Christ only one nature, and not two (Divine and human), as taught by the Word of God and the Orthodox Church.

Orthodox Church confesses in Christ one person(hypostasis) and two natures – divine and human abiding unmerged, inseparable, inseparable, unchanging. Monophysites same (including AGAC) in Christ they acknowledge one face, one hypostasis and one nature. As a result, the Monophysites do not recognize the Ecumenical Councils starting from the 4th (and there are seven of them in total).

Most of the saints, therefore, they insult, condemn and do not accept. Monophysitism is not only a complete denial of the real human flesh of Jesus Christ the Son of God, but any slightest transfer, shift or distortion from the human nature of Christ towards His Divinity. The AGAC, after many hesitation, remained a confessor of the heresy of Monophysitism, which for them consists not in the denial of the Incarnation, but in stubborn insistence on the absorption by the deity of Christ of His human nature - which is a lie against Christ and a heretical teaching. It's all about this particular arrangement of accents in the Christology of the God-Man Jesus Christ. After that, neither the symbol of the Armenian faith, in which the Incarnation of Christ is confessed in Orthodoxy, nor the statements of individual fathers about the presence of the flesh of Christ have any meaning. The Armenian Church is twice Monophysite: by its own confession of heresy and by communion with Monophysite churches (for according to the teaching of the Church, whoever communicates with a heretic is himself a heretic). In AGAC there is no k.-l. officially approved summary foundations of doctrine. Three Creeds are used in the AGAC: 1) a short Creed used in the rite of proclamation. 2) "medium" in rank Divine Liturgy AGATs, 3) a lengthy Symbol read by a priest at the beginning of the morning service. Phrase from the third voluminous Symbol "one face, one appearance, and united in one nature" completely heretical, and all lies and heresy are from the devil, which is unacceptable, especially with regard to God. This heresy leads to a lie about the God-man Christ, to the idea of ​​the impossibility of imitating Christ "because He is more God, and humanity is swallowed up in Him." That. humanity is humiliated in Christ and motivations for imitation of Christ are torn and grace is not given.

One delusion led to others. So only in the 12th century. icon veneration is finally recognized, during the sacred service, the AGAC consumes unleavened bread according to the Jewish custom and perform animal sacrifices (matah), allow cheese and milk food on Saturday and Sunday during fasting. And from 965, the AGAC began to re-baptize Armenians who converted to it from Orthodoxy.

Main disagreements with Orthodoxy:

– in the AGAC they recognize the body of Christ not as consubstantial with us, but “incorruptible and passionless, and ethereal, and n created, and heavenly, who did everything that is characteristic of the body, not in reality, but in the imagination”;

– The AGAC believes that in the act of the Incarnation, the body of Christ “transformed into the Divine and became consubstantial with it, disappearing in the Divine like a drop of honey in the sea, so that after that there are no longer two natures in Christ, but one, entirely Divine,” they confess in Christ two natures before the union, and after the union they profess a single complex, merging both - the Divine and the human, and as a result they call it a single nature.

In addition, Monophysitism is almost always accompanied by a Monophilite and Monoenergetic 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. This is also a terrible lie against the God-man Jesus Christ.

Does the Armenian direction of Monophysitism differ from its other types?

— Yes, it is different. There are currently only three:

1) Siroyakovites, Copts and Malabarians of the Severian tradition. 2) Armenian Gregorian AGAC (Etchmiadzin and Cilicia Catholicasates). 3) Ethiopian (Ethiopian and Eritrean "churches").

The AGAC in the past differed from the rest of the non-Chalcedonian Monophysites, even Sevir of Antioch was anathematized by the Armenians in the 4th century. at one of the Dvina cathedrals as an insufficiently consistent Monophysite. On the theology of the AGAC significant influence rendered aftartodoketizm (the heretical doctrine of the incorruptibility of the body of Jesus Christ from the moment of the Incarnation).

At present, interest in the history of Armenian Christological thought is shown rather by some Armenians, deliberately transferred from the AGAC to Orthodoxy , moreover, both in Armenia itself and in Russia.

A dogmatic dialogue with the AGAC today is hardly possible at all, they are ready to discuss issues of social service, pastoral practice, various problems of social and church life, but he shows no interest in discussing dogmatic questions. Unfortunately, the representatives of the AGAC placed themselves outside the Church of Christ, which turned it into a self-isolated and separated from the Universal Church, a one-national church that has communion in faith only with Monophysite heretical churches.

How are those baptized in the AGAC (and other Monophysites) today accepted into the Orthodox Church?

— Through repentance and a special rank. This is an ancient practice, and this is how non-Chalcedonites were received in the era of the Ecumenical Councils.

In 354, the first Council of the Armenian Church was held, condemning Arianism and reaffirming the adherence to Orthodoxy. AT 366 year the Church of Armenia, which was before in canonical depending on See of Caesarea Byzantium, received autocephaly (independence).

In 387, Greater Armenia was divided, and soon its eastern part was annexed to Persia in 428, and West Side became a province of Byzantium. In 406, Mesrop Mashtots created the Armenian alphabet, which made it possible to translate the service into the national language, Holy Bible, the creations of the Church Fathers.

Representatives of the Armenian Church were present at the I and II Ecumenical Councils; decisions were also made III. But now the IV Ecumenical Council, held in 451 in the city of Chalcedon, passed without the participation of the Armenian bishops, and for this reason they were not aware of the exact resolutions of this Council. Meanwhile, the Monophysites arrived in Armenia and spread their delusions. True, the decrees of the Council soon appeared in the Armenian Church, but, due to ignorance of the exact meaning of the Greek theological terms, the Armenian teachers at first fell into a mistake without intent. However, the Armenian council in Dovin in 527 decided to recognize in Christ one nature and, thus, unequivocally put the AGAC among the Monophysites. The Orthodox faith was officially rejected and condemned. So the Armenian Church fell away from Orthodoxy. However, a significant part of Armenians remained in communion with the Ecumenical Church, passing into the subordination of the Patriarchate of Constantinople.

In 591, Armenia was divided due to the attack of the Persians. Most of country became part of the Byzantine Empire, and in the city of Avan (located northeast of Yerevan, now part of the city) was formed Orthodox catholicosate. He was opposed monophysite catholicosate, located in the city of Dvin, on Persian territory, and the Persians artificially supported it so that there would be no unity with the Byzantine Orthodox Armenians, however, there were also many Orthodox Armenians on Persian territory. During the Byzantine-Persian War of 602-609. the Orthodox Catholicosate was abolished by the Persian invaders. The Monophysite Catholicos Abraham initiated the persecution of the Orthodox, forcing all clerics to either anathematize the Council of Chalcedon or leave the country.

Repression not eradicated Orthodox faith among Armenians. In 630, the Council of Karin was held, at which the Armenian Church officially returned to Orthodoxy. After the Arab conquests in 726, the AGAC again fell away from the Ecumenical Church into Monophysitism. Orthodox Armenians again began to move to the territory of Byzantium, under the omophorion of the Patriarch of Constantinople. Those who remained in the regions of Armenia bordering on Georgia ended up under the jurisdiction of the Georgian Church. In the ninth century Orthodox were the population and princes of the Taron region and the majority of the population of the regions of Tao and Klarjeti.

Through the efforts of St. Photius of Constantinople, as well as Bishop Theodore Abu Qurra of Harran, under Prince Ashot I in 862 at the Shirakavan Cathedral The Church of Armenia returned to Orthodoxy, however, thirty years later, by the decision of the new Catholicos Hovhannes V, again veered towards monophysitism.

In the 11th century in Armenia, the number of departments consisting of in communion with Constantinople, in this period Orthodoxy began to prevail among the Armenians. After the invasion of the Seljuk Turks in the second half of the 11th century Orthodox Armenians came under jurisdiction Georgian Patriarch, and after a century and a half their bishops are already referred to and perceived as "Georgian".

The last attempt to return the Armenian Church to Orthodoxy was made in 1178. Her hierarchs at the Council convened by Emperor Manuel Komnenos recognize the Orthodox confession of faith. The death of Emperor Manuel prevented the reunion. In 1198, an alliance between the crusaders and the Armenian king of Cilicia led to the conclusion of a union between the heretical Roman Catholic and Armenian churches. This union, which was not accepted by the Armenians outside of Cilicia, ended in a split in the Armenian Church, as a result of which the Armenian Church arose in 1198. Catholic Church. Today, the majority of Armenians living in Armenia belong to the AGAC.

Saint Ignatius Brianchaninov, who was at the Caucasian cathedra, knew perfectly well the state of affairs in the Armenian Church and the opinions of many Armenians, drawn to the Orthodox faith. He said with great regret and sorrow that the AGAC is very close to the Orthodox faith in many ways, but does not want to abandon the heresy of Monophysitism that divides us. There is only one reason for this - pride, which from many centuries of wrong confession and from single nationality The Armenian Church (which brought a sense of national exclusivity and contradicts the Gospel) only got stronger, grew and increased pride Armenian religion. About falsity proud the path of national exclusiveness, God says in Scripture: “There is neither Greek nor Jew, neither circumcision nor uncircumcision, barbarian, Scythian, slave, free, but all and in all Christ.” (Col. 3:11). As you know, God proud resists and does not give them His saving grace (1 Pet. 5:5) That is why we do not see in the AGAC such saints as Seraphim of Sarov, the Matrona of Moscow and many other great saints who are born by the Orthodox Church.

St. John Chrysostom, a saint recognized by all, says: “It is not lesser evil like falling into heresy… sin split not washed away even by martyr's blood. Therefore, with sorrow and pain, we are waiting for our Armenian brothers from sin heresy and schism fearing the eternal death of those souls who are not attentive to the person and teaching of Christ's Unity of Faith (see Eph. 4:5).

“I beseech you, brethren, beware of those who produce divisions and temptations, contrary to the teaching that you have learned, and turn away from them; because such people serve not to our Lord Jesus Christ, but to your own belly, and kindness and eloquence deceive the hearts of the simple." (Rom. 16:17)

So, the AGAC refers 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 Son of God, two natures are united: Divine and true nature human, unmerged and inseparable. It so happened that the AGAC once former 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 AGAC 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 representatives of the AGAC and other "ancient Eastern churches" - persons either anathematized (most often), or at least not using doctrinal authority . For us, Dioscorus is an anathematized heretic, but for them - "like a holy 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 measure 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 in the AGAC are almost imperceptible. But it remains a historical, canonical and doctrinal fact that for one and a half thousand 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 completely, or vice versa - and think about the consequences of this conclusion. The only thing that cannot 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 AGAC, then in the Orthodox Church, and one should decide, and for this, study the doctrinal positions of the AGAC and the Orthodox Church.

Of course, it is impossible to formulate the theological doctrine of the AGAC in a short answer, and you could hardly expect it.

(By mother.arch. Oleg Davydenkov and Orthodox. Encycl.)