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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, went different ways 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 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 Christendom, 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 a single 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.

This allows you to 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 go 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, the Armenian cathedrals imagine the continuation and further development 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. AT Orthodox tradition he has dual nature- 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.

Armenia is a Christian country. The national church of the Armenian people is the Armenian Apostolic Church (AAC), which is approved at the state level. The Constitution of Armenia guarantees freedom of religion for national minorities living in Armenia: Muslims, Jews, Orthodox, Catholics, Protestants, Assyrians, Yezidis, Greeks and Molokans.

Religion of the Armenian people

Questions such as “what faith do Armenians belong to” or “what is the religion of Armenians” can be answered: the religion of Armenians is Christian, and according to faith, the Armenians are divided into:

• followers of the apostolic church;
• Catholics;
• Protestants;
• followers of Byzantine Orthodoxy.

Why did it happen? This is a historical fact. In ancient times, Armenia was sometimes under the rule of Rome, then Byzantium, which affected the religion of the people - their faith gravitated towards Catholic and Byzantine Christianity, and the Crusades brought Protestantism to Armenia.

Armenian Church

The Spiritual Center of the AAC is located in Etchmiadzin with:

Permanent residence of the Supreme Patriarch and Catholicos of All Armenians;

the main cathedral;

Spiritual Academy.

The head of the Armenian Apostolic Church is the supreme spiritual head of all believing Armenians with full authority to govern the Armenian Church. He is the defender and follower of the faith of the Armenian Church, the guardian of its unity, traditions and canons.

The AAC has three hierarchal departments:

• Jerusalem Patriarchate;
• Patriarchate of Constantinople;
• Cilician Catholicosate.

Canonically they are under the jurisdiction Etchmiadzin administratively have internal autonomy.

Jerusalem Patriarchate

The Jerusalem Patriarchate (The Apostolic See of St. James in Jerusalem) with the residence of the Armenian Patriarch in the Cathedral of St. James is located in the old city in Jerusalem. All Armenian churches in Israel and Jordan are under his control.

The Armenian, Greek and Latin Patriarchates have the right to own certain parts of the Holy Land's Holy Sites, for example, in the Church of the Holy Sepulcher in Jerusalem, The Armenian Patriarchate owns a dissected column.

Patriarchate of Constantinople

The Patriarchate of Constantinople was founded in 1461. The residence of the Patriarch of Constantinople is located in Istanbul. Opposite the residence stands the cathedral Holy Mother of God- main spiritual center Patriarchate of Constantinople of the Armenian Apostolic Church.

All parishes are subject to him Armenian Patriarchy in Turkey and on the island of Crete. He performs not only church duties, but also secular ones - he represents the interests of the Armenian community before the Turkish authorities.

Cilician Catholicosate

The residence of the Cilician Catholicosate (Catholicosate of the Great House of Cilicia) is located in Lebanon in the city of Antelias. The Great House of Cilicia was created in 1080 with the emergence of the Armenian Cilician state. He stayed there until 1920. After the massacre of Armenians in the Ottoman Empire, the Catholicosate wandered for 10 years, and in 1930 finally settled in Lebanon. The Catholicosate of Cilicia is in charge of the dioceses of the Armenian Apostolic Church of Lebanon, Syria, Iran, Cyprus, the countries of the Persian Gulf, Greece, the USA and Canada.

The seat of the Cilician Catholicosate is the Cathedral of St. Gregory the Illuminator.

History of religion in Armenia

The history of the formation of Christianity in Armenia covered with legends, which are historical facts and have documented evidence.

Abgar V Ukkama

The rumor about Christ and his amazing healing abilities reached the Armenians during the earthly life of Christ. A legend has been preserved that the Armenian king of the state of Osroene with the capital of Edessa (4 BC - 50 AD), Abgar V Ukkama (Black), fell ill with leprosy. He sent with a letter to Christ court archivist Ananias. He asked Christ to come and heal him. The king instructed Ananias, who was a good artist, to paint Christ in case Christ refused the request.

Ananias handed a letter to Christ, he wrote an answer in which he explained that he himself would not be able to come to Edessa, since the time had come for him to fulfill That for which he was sent; at the end of his work, he will send one of his disciples to Abgar. Ananias took Christ's letter, climbed a high stone and began to draw Christ standing in a crowd of people.

Christ noticed this and asked why he was painting him. He replied that at the request of his king, then Christ asked to bring him water, washed himself and put a handkerchief to his wet face: a Miracle happened - the Face of Christ was imprinted on the handkerchief and the people saw it. He gave the handkerchief to Ananias and told him to hand it along with the letter to the king.

The king, having received a letter and a “not made by hands” Face, was almost healed. After Pentecost, the Apostle Thaddeus came to Edessa, completed the healing of Abgar, and Abgar converted to Christianity. "Miraculous" Face The Savior was placed in a niche above the city gates.

After the healing, Abgar sent letters to his relatives, in which he spoke about the miracle of healing, about other miracles that the Face of the Savior continued to work and urged them to accept Christianity.

Christianity did not last long in Osroene. Three years later, the king of Abgar died. During these years, almost the entire population of Osroene was converted to Christianity.

The name of Abgar V entered Christianity as the first ruler of the Christian state of the apostolic times, equated to the saints and is mentioned by priests during festive services:

• on the feast of the Transfer of the Image Not Made by Hands;
• on the day of memory of the Holy Apostle Thaddeus;
• on the day of memory of St. Abgar, the first king who believed in Jesus Christ.

The mission of the Apostle Thaddeus in Osroene lasted from 35 to 43 AD. The Vatican has a piece of ancient canvas on which this story is told.

After the death of Abgar V, the throne was taken by his relative, Sanatruk I. Having ascended the throne, he returned Osroene to paganism, but promised the citizens not to persecute Christians.

He did not keep his promise: the persecution of Christians began; all the male offspring of Abgar was exterminated; a heavy lot fell to the share of the Apostle Thaddeus and the daughter of Sanatruk, Sandukht, who were executed together.

Then Osroene was introduced into the Greater Armenia, which was ruled by Sanatruk I from 91 to 109.

In the year 44, the Apostle Bartholomew arrived in Armenia. His mission in Armenia lasted from 44 to 60 years. He spread the teachings of Christ and converted Armenians to Christianity, including many courtiers, as well as the king's sister, Vogui. Sanatruk was merciless, he continued to exterminate Christians. By his order, the apostle Bartholomew and Vogui were executed.

It was not possible to completely exterminate Christianity in Armenia. Since then, the Armenian Christian faith has been called “apostolic” in memory of Thaddeus and Bartholomew, who brought Christianity to Armenia back in the 1st century.

Armenian King Khosrov

King Khosrov ruled Armenia in the middle of the 2nd century. He was strong and smart: he defeated external enemies, expanded the borders of the state, and stopped internal strife.

But this did not suit the Persian king at all. In order to capture Armenia, he organized a palace conspiracy and the treacherous murder of the king. The dying king ordered to catch and kill all those who participated in the conspiracy, as well as their families. The murderer's wife fled to Rome with her young son Gregory.

The Persian king did not limit himself to the murder of Khosrov, he decided to exterminate his family as well. To save Khosrov's son, Trdat, he was also taken to Rome. And the Persian king achieved his goal and captured Armenia.

Grigory and Trdat

Years later, Gregory learns the truth about his father and decides to atone for his sin - he entered the service of Trdat and began to serve him. Despite the fact that Gregory was a Christian and Trdat was a pagan, he became attached to Gregory, and Gregory was his faithful servant and adviser.

In 287, the Roman emperor Diakletian sent Trdat to Armenia with an army to drive out the Persians. So Trdat III became the king of Armenia, and Armenia returned to the jurisdiction of Rome.

During the years of his reign, following the example of Diocletian, Trdat persecuted Christians and dealt cruelly with them. A brave warrior named George, who was canonized as a saint under the name George the Victorious, also fell into this vent. But Trdat did not touch his servant.

Once, when everyone was praising the pagan goddess, Trdat ordered Grigory to join the action, but he publicly refused. Trdat had to give the order to seize Gregory and return him to paganism by force; he did not want to kill his servant. But there were "well-wishers" who told Trdat who Gregory was. Trdat was furious, subjected Gregory to torment, and then ordered to be thrown into Khor Virap (deep pit), where they threw malicious enemies of the state, did not feed, did not drink, but left there until their death.

After 10 years, Trdat fell ill with an unknown disease. They tried to treat him the best doctors from all over the world, but without success. Three years later, his sister had a dream in which the Voice ordered her to release Gregory. She told her brother about this, but he decided that she had lost her mind, since the pit had not been opened for 13 years, and it was impossible for Grigory to remain alive.

But she insisted. They opened the pit and saw Gregory, withered, barely breathing, but alive (later it turned out that one Christian woman, through a hole in the ground, lowered water to him and threw bread). Gregory was pulled out, they informed him about the illness of the king, and Gregory began to heal Trdat with prayers. The news of the king's healing spread like lightning.

Adoption of Christianity

After the cure, Trdat believed in healing power Christian prayers, he himself converted to Christianity, spread this faith throughout the country, began to build Christian churches in which priests served. Gregory was given the title "Illuminator" and became the first Catholicos of Armenia. The change of religion took place without the overthrow of power and with the preservation of the state culture. This happened in 301. The Armenian faith was called "Gregorianism", the church - "Gregorian", and the followers of the faith - "Gregorians".

The significance of the church in the history of the Armenian people is great. Even at the time of the loss of statehood, the church took upon itself the spiritual leadership of the people and maintained its unity, led the wars of liberation and through its channels established diplomatic relations, opened schools, cultivated self-consciousness and a patriotic spirit among the people.

Features of the Armenian Church

AAC is different from others Christian churches. It is generally accepted that it refers to monophysitism, recognizing only the divine principle in Christ, while Russian Orthodox - to dyophysitism, recognizing two principles in Christ - human and divine.

The AAC has special rules in observance of rituals:

• baptized from left to right;
• calendar - Julian;
• chrismation is connected with baptism;
• whole wine and unleavened bread are used for communion;
• congregate only clergy;
• Armenian letters are used on icons;
• profess in modern Armenian.

Armenian Church in Russia

Armenians have been living in Russia for many centuries, but they have preserved their cultural values ​​and this is the merit of the Armenian Church. In many cities of Russia there are Armenian churches, in which there are Sunday schools spiritual and secular events are held. Communication with Armenia is maintained.

The largest Armenian spiritual center in Russia is the new Armenian temple complex in Moscow, where the residence of the Head of the Russian and New Nakhichevan diocese of the AAC (Patriarchal Exarch) is located, as well as Cathedral Transfiguration of the Lord, made in the style of classical Armenian architecture, inside is decorated with stone carvings and Armenian icons.

Address temple complex, phone numbers, schedule of church services and social events can be found by searching: "Armenian Apostolic Church in Moscow official website."

What is the difference between the Armenian Gregorian Church and 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 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, and 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 of the incarnate Son of God, two natures are united : 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 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 but see among the Copts, especially among the Coptic contemporary 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.

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.), having first mistakenly, 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 the 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 condensed statement of the fundamentals of the doctrine. Three Creeds are used in the AGAC: 1) a short Creed used in the rite of proclamation. 2) "medium" in rank Divine Liturgy AGAC, 3) a spacious Symbol, in recited by the 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 sacrifice (matah), they 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 “turned 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. The theology of the AGAC was significantly influenced by aphthartodocetism (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 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 the 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 the western part 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 decisions of the Council soon appeared in Armenian Church, but, due to ignorance of the exact meaning of the Greek theological terms, the Armenian teachers fell at first unintentionally into error. 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 the 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 was 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 that remained in the regions of Armenia bordering 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 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, gravitating towards 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: “to make divisions in the Church is no less evil than to fall 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 personality and teachings 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 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 The Son of God combines two natures: Divine and true human nature, inseparable and inseparable. It so happened that the AGAC, 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 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 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 in the AGAC are almost imperceptible. 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 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.)