Readers of our portal often ask the question: “What is the difference between Orthodoxy and Armenian Christianity”?
Archpriest Oleg Davydenkov, Doctor of Theology, Head of the Department of Eastern Christian Philology and Eastern Churches of the Orthodox St. Tikhon Theological University, answers the questions of the Orthodoxy and World portal about pre-Chalcedonian churches, one of which is the Armenian Church.
– Father Oleg, before talking about the Armenian direction of Monophysitism, tell us about what Monophysitism is and how it arose?
– Monophysitism is a Christological doctrine, the essence of which is that in the Lord Jesus Christ there is only one nature, and not two, as the Orthodox Church teaches. Historically, it appeared as an extreme reaction to the heresy of Nestorianism and had not only dogmatic but also political reasons.
Orthodox Church confesses in Christ one person (hypostasis) and two natures - divine and human. Nestorianism teaches about two persons, two hypostases and two natures. M onophysite but they have fallen into the opposite extreme: in Christ they recognize one person, one hypostasis, and one nature. From a canonical point of view, the difference between the Orthodox Church and the Monophysite churches lies in the fact that the latter do not recognize the Ecumenical Councils, starting with the 4th Chalcedon, which adopted the definition (oros) of the two natures in Christ, which converge into one person and into one hypostasis .
The name "Monophysites" was given by Orthodox Christians to the opponents of Chalcedon (they call themselves Orthodox). Systematically, the Monophysite Christological doctrine was formed in the 6th century, thanks primarily to the work of Severus of Antioch (+ 538).
Modern non-Chalcedonites are trying to modify their teaching, they argue that their fathers are accused of Monophysitism unfairly, since they anathematized Eutychus, but this is a change in style that does not affect the essence of the Monophysite doctrine. The works of their contemporary theologians testify that there are no fundamental changes in their doctrine, significant differences between the Monophysite Christology of the 6th century. and no modern. Back in the VI century. the doctrine of the “single complex nature of Christ” appears, which was composed of deity and humanity and possesses the properties of both natures. However, this does not imply the recognition in Christ of two perfect natures - the nature of the divine and the nature of man. 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.– Does the Armenian direction of Monophysitism differ from its other types?
- Yes, it is different. There are currently six non-Chalcedonian churches (or seven, if the Armenian Catholicasates of Etchmiadzin and Cilicia are considered as two, de facto autocephalous churches). The ancient Eastern churches can be divided into three groups:
1) Syro-Jacobites, Copts and Malabars (Malankara Church of India). This is the monophysitism of the Severian tradition, which is based on the theology of Severus of Antioch.
2) Armenians (Etchmiadzin and Cilicia Catholicasates).
3) Ethiopians (Ethiopian and Eritrean churches).
The Armenian Church in the past differed from other non-Chalcedonian churches, even Sever 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 Armenian Church was significantly influenced by Aphthartodoketism (the doctrine of the incorruptibility of the body of Jesus Christ from the moment of the Incarnation). The emergence of this radical Monophysite doctrine is associated with the name of Julian of Halicarnassus, one of the main opponents of Severus within the Monophysite camp.
At present, all the Monophysites, as the theological dialogue shows, act from more or less the same dogmatic positions: this is a Christology close to the Christology of Severus.
Speaking about the Armenians, it should be noted that the consciousness of the modern Armenian Church is characterized by pronounced adogmatism. If other non-Chalcedonites of the church show considerable interest in their theological heritage and are open to Christological discussion, the Armenians, on the contrary, are little interested in their own Christological tradition. At present, interest in the history of Armenian Christological thought is rather shown by some Armenians who consciously converted from the Armenian-Gregorian Church to Orthodoxy, both in Armenia itself and in Russia.
– Is there a theological dialogue with the Pre-Chalcedonian churches now?
- Conducted with varying degrees of success. The result of such a dialogue between Orthodox Christians and the Ancient Eastern (Pre-Chalcedonian) churches was the so-called Chambesian agreements. One of the main documents is the Chambesian Agreement of 1993, which contains an agreed text of the Christological teaching, and also contains a mechanism for restoring communion between the "two families" of Churches through the ratification of agreements by the synods of these Churches.
The Christological teaching of these agreements aims to find a compromise between the Orthodox and Ancient Eastern churches on the basis of a theological position that could be characterized as "moderate Monophysitism". They contain ambiguous theological formulas that allow for a Monophysite interpretation. Therefore, the reaction in the Orthodox world to them is not unambiguous: four Orthodox Churches accepted them, some did not accept them with reservations, and some are fundamentally against these agreements.
The Russian Orthodox Church has also recognized that these agreements are not sufficient to restore Eucharistic communion, as they contain ambiguities in the Christological teaching. Further work is required to eliminate ambiguous interpretations. For example, the teaching of the Covenants about wills and actions in Christ can be understood both diphysite (Orthodox) and monophysite. It all depends on how the reader understands the relationship between will and hypostasis. Is the will considered as belonging to nature, as in Orthodox theology, or it is assimilated into hypostasis, which is characteristic of Monophysitism. The Second Agreed Statement of 1990, which forms the basis of the 1993 Chambesia Accords, does not provide an answer to this question.
A dogmatic dialogue with the Armenians today is hardly possible at all, due to their lack of interest in problems of a dogmatic nature. After the mid 90s. it became clear that the dialogue with the non-Chalcedonites had reached a dead end, the Russian Orthodox Church began bilateral dialogues - not with all the non-Chalcedonian Churches together, but with each one separately. As a result, three directions for bilateral dialogues were identified: 1) with the Syrian Jacobites, Copts and the Armenian Catholicosate of Cilicia, who agreed to conduct a dialogue only in such a composition; 2) Etchmiadzin Catholicosate and 3) with the Ethiopian Church (this direction has not been developed). The dialogue with the Catholicosate of Etchmiadzin did not touch upon dogmatic issues. The Armenian side is ready to discuss issues of social service, pastoral practice, various problems of social and church life, but shows no interest in discussing dogmatic questions.
– How are Monophysites accepted into the Orthodox Church today?
- Through repentance. Priests are received in their existing rank. This is an ancient practice, and this is how non-Chalcedonites were received in the era of the Ecumenical Councils.
Alexander Filippov spoke with Archpriest Oleg Davydenkov
ARMENIAN APOSTOLIC CHURCH (AAC; full name - Armenian Apostolic Holy Church), one of the ancient Eastern Christian churches.
History of the AAC. The first preachers of Christianity in Armenia are the apostles Thaddeus and Bartholomew. The oldest mention of Christian preaching in Armenia dates back to the end of the 2nd century. Christianity penetrated here both through Syria and through the Greek-speaking Cappadocia. The organization of the AAC as the official church of the Armenian state is associated with the name of St. Gregory the Illuminator (after whom the AAC is sometimes called the Armenian Gregorian Church). He converted King Trdat III to Christianity, founded the first churches and began the baptism of the people (between 284 and 314, the traditional date is 301).
In the capital of Greater Armenia, Vagharshapat, the Etchmiadzin Cathedral was built. Initially, the primates of the AAC (Catholicoses) were consecrated in Caesarea in Cappadocia, from the 2nd half of the 4th century they were elected in Armenia itself. After the division of Greater Armenia between Byzantium and Iran (from the 7th century - the Caliphate), the Armenians and other Christian peoples of the Caucasus fought against the attempts of the Sassanids to plant Zoroastrianism. As a result of anti-Persian uprisings (450-451, 482-484, 571-572), Christianity was recognized as the traditional religion of Armenia; since that time, the AAC has remained the only institution that united the entire Armenian people. At the beginning of the 5th century, Mesrop Mashtots created the Armenian alphabet and, together with the Catholicos Sahak, translated the Bible into Armenian. Writers, translators and copyists of books were usually persons of clergy. The centers of culture and education became monasteries, which, under the conditions of centuries-old foreign domination, preserved and multiplied the cultural heritage.
From the end of the 5th century, the throne of the Catholicos was located in the city of Dvin. In the 10th-12th centuries, Catholicoses lived in various cities and areas.
Temple complex Akhtamar. Church of the Holy Cross (915-921) (on the territory of modern Turkey). Architect Manuel.
In 1114 the Bishop of Akhtamar proclaimed himself Patriarch and Catholicos, refusing to recognize the Catholicos in Ani; after reconciliation with the AAC (beginning of the 15th century), the department of Akhtamar retained the title of catholicosate. The mass migration of Armenians to the western and southern regions of Asia Minor, caused by the invasion of the Seljuks, was accompanied by the relocation of the residence of the head of the AAC to Sis, the capital of Cilician Armenia (1293). In connection with the receipt by Prince Levon of the royal title from the pope (1198), negotiations were underway on a union with the Catholics. Some of the hierarchs entered into communion with the Roman Church, but at the Council of Sis (1361), the Latin innovations were canceled. After the conquest of Cilicia by the Mamluks, the main throne of the AAC was returned to its ancient center - Etchmiadzin (1441); The Cilician bishops retained the title of Catholicoses and for a long time did not recognize the supremacy of Etchmiadzin. From the 15th to the middle of the 17th centuries, the Etchmiadzin Catholicosate had an institution of "triple presidency" (the Catholicos and two of his deputies). After the fall of Constantinople, which became the capital of the Ottoman Empire, the Armenian Patriarchate was formed here (1461); its primate was recognized as the religious and administrative head of the "Armenian millet", which, in addition to the Armenians, also included communities of other faiths (Jacobites, Maronites, Bogomils and Catholics). In 1651, the reconciliation of the Etchmiadzin and Cilician Catholicosates took place, which formed a single hierarchy. In Russia, Armenian dioceses were formed in Astrakhan (1717) and Bessarabia (1809).
In 1828, Eastern Armenia with Etchmiadzin became part of Russian Empire. Soon the Novonakhichevan-Bessarabian diocese was formed with the center in Chisinau (1830; in 1858-79, the bishop's residence was in Feodosia). The activities of the AAC on its territory proceeded in accordance with the "Regulations" approved by Emperor Nicholas I (1836). In the Ottoman Empire, according to the National Constitution of 1860-63, the spiritual and civil administration of the Armenian population was under the jurisdiction of two councils: spiritual (chaired by the Patriarch of Constantinople) and secular. During World War I, the Armenian Apostolic Church in Turkey suffered losses along with the entire Armenian population; most of the dioceses of the Patriarchate of Constantinople and the Akhtamar Catholicosate ceased to exist; the Cilician throne was revived in the 1930s in the Antillas Monastery near Beirut. With the establishment of Soviet power in Transcaucasia (1920), the sphere of activity of the Echmiadzin Catholicosate was sharply reduced, and anti-religious propaganda unfolded in Armenia. In 1945, with permission Soviet authorities For the first time in Armenia, the National Church Council of the Armenian Apostolic Church was held. The repatriation of Armenians to the USSR that began after the 2nd World War also had a positive effect on strengthening the positions of the Armenian Apostolic Church. After the proclamation of the independent Republic of Armenia, the role of the church in cultural life increased even more.
The doctrine of the AAC is based on the recognition first three Ecumenical Councils. The dogma of the Council of Chalcedon about two natures in Christ was rejected at the Council of Dvina (554/555). In the 7th century, during negotiations with Constantinople, the so-called Union of Karin was concluded, but at the Manazkert Cathedral (726), the Apostolic Church proclaimed the doctrine of the united (Divine) nature of Christ.
Catholicoses are anointed by several (from 3 to 12) bishops. Only they have the right to brew and bless the holy ointment, ordain bishops, approve new church laws, and decide questions of church administration. The ritual customs of the AAC date back to the ancient Eastern Christian tradition and are close to the Orthodox ones. Among the features: the feast of the Epiphany on January 6, which combines the Nativity of Christ and Epiphany; the use of unleavened bread and undiluted wine in the sacrament of the Eucharist; sign of the cross with 3 fingers from left to right; Forward post (Arajavorats) 3 weeks before Lent; charitable animal sacrifice (matah) on major holidays. The service is conducted in the ancient Armenian language (grabar). In 1924, the AAC switched to a new calendar style.
Initially, the service was conducted in Greek and Syriac, prayers and psalms were sung in Armenian. Since the 5th century, after the translation of the Bible and liturgical texts into Armenian, the language of worship has become Armenian. The oldest type of chants, which arose immediately after the invention of Armenian writing, is ktzurd (close to the Byzantine troparion, the Syrian madrash). The authors of the first ktsurds were Mesrop Mashtots, Sahak Partev, Movses Khorenatsi and others. From the end of the 6th to the beginning of the 7th centuries, the genre of katsurd (kontakion) was developed, in the 8th century the Byzantine genre of the canon was adopted. By the 9th century, ktsurds developed into independent hymns (authors - Anania Shirakatsi and others), in the 12th century they were called sharakans. In the 12th-15th centuries, a singing book was formed - Sharaknots (Hymnary), the basis for which was a set of hymns compiled in the 7th century by Barsekh Tchon. A significant role in the formation of Sharaknots and Patarag (Liturgy) belongs to Nerses Shnorhali (12th century). The basis of the Armenian church monody is the system of voices (in the 8th century Stepanos Syunetsi systematized spiritual hymns according to the voice principle). Since the 9th century, the original non-mental, or khaz, notation has been used to record chants (see Khazy). In the 19th-20th centuries, the so-called New Armenian musical notation was widely used - a non-linear notation with precise notations of pitch and rhythm (created at the beginning of the 19th century by A. Limonjyan). In the 2nd half of the 19th century, polyphony penetrated into worship (for the first time - in the work of Komitas). Since the 19th century, 3 main singing books have been officially adopted: Sharaknots, Patarag, Zhamagirk (Book of Hours), compiled by N. Tashchyan. In the modern church, the daily service is accompanied by sharakans (there are over 2000 of them), Patarag is performed on Sundays [including the Patarag of Komitas (completed by his student V. Sargsyan) and M. Yekmalyan (published in 1892)].
AAC at the turn of the 20th-21st centuries. The supreme body of the AAC is the Church-National Council of clergy and secular persons. The Council elects the primate of the Armenian Apostolic Church, who is the Supreme Patriarch and Catholicos of All Armenians with the throne in Etchmiadzin (since 1999 - Garegin II). In the jurisdiction of the Etchmiadzin Catholicosate there are 8 episcopal sees in Armenia and about 20 beyond. In 1966, a single Novonakhichevan and Russian diocese of the AAC was formed with its center in Moscow; in 1997, the dioceses of the South of Russia with a center in Krasnodar and Ukraine - with a center in Lvov were separated from it. Among the main thrones of the AAC are the Catholicosate of Cilicia (in Antillas, Lebanon), whose dioceses are located in Lebanon, Syria and some other countries, as well as the Jerusalem and Istanbul Armenian Patriarchates, which do not have dioceses and are under the spiritual guidance of the Supreme Catholicos. Dioceses and parishes of the Armenian Apostolic Church are scattered across 5 continents of the world and unite about 6 million believers. Under all 4 main thrones of the Armenian Apostolic Church there are religious educational institutions, printed publications are published.
Lit .: Troitsky I. Statement of the Faith of the Armenian Church. SPb., 1875; Anninsky A. History of the Armenian Church (up to the 19th century). Chisinau, 1900; Lebedev A. Religious status of Armenians in Russia until the time of Catherine II (incl.). M., 1909; Malachi Ormanian, Patr. Constantinople. Armenian Church. M., 1913; Kushnarev Kh. S. Questions of history and theory of Armenian monodic music. L., 1958; Tagmizyan N.K. Music Theory in Ancient Armenia. Er., 1977; he is. Sharakan // Musical Encyclopedia. M., 1982. T. 6; Ayvazyan K. V. The history of relations between the Russian and Armenian Churches in the Middle Ages. Er., 1989; Ananyan Zh. A., Khachaturyan V. A. Armenian communities in Russia. Er., 1993; Yeznik Petrosyan, Bishop Armenian Apostolic Holy Church. 3rd ed. Krasnodar, 1998; Armenian Apostolic Church // Orthodox Encyclopedia. M., 2001. T. 3.
Information related to ancient period histories of the Armenian Church are few in number. The main reason for this is that the Armenian alphabet was created only at the beginning of the century.
The history of the first centuries of the existence of the Armenian Church was passed down orally from generation to generation, and only in the 5th century was it recorded in writing in historiographic and hagiographic literature.A number of historical testimonies (in Armenian, Syriac, Greek and Latin) confirm the fact that Christianity in Armenia was preached by the holy apostles Thaddeus and Bartholomew, who were thus the founders of the Church in Armenia.
According to the Holy Tradition of the Armenian Church, after the Ascension of the Savior, one of His disciples, Thaddeus, having arrived in Edessa, healed the king of Osroena Avgar from leprosy, ordained Addea to the bishopric and went to Great Armenia with the preaching of the Word of God. Among the many converted by him to Christ was the daughter of the Armenian king Sanatruk Sandukht. For the confession of Christianity, the apostle, along with the princess and other new converts, were martyred by order of the king in Shavarshan, in Artaz gavar.
A few years later, in the 29th year of the reign of Sanatruk, the Apostle Bartholomew, after preaching in Persia, arrived in Armenia. He converted the sister of King Vogui and many nobles to Christ, after which, by order of Sanatruk, he was martyred in the city of Arebanos, which is located between lakes Van and Urmia.
A fragment of a historical work has come down to us, which tells about the martyrdom of Sts. Voskeanov and Sukiaseanov in Armenia at the end - beginning of centuries. The author refers to the "Word" of Tatian (II century), who was well acquainted with the history of the apostles and the first Christian preachers. According to this scripture, the disciples of the Apostle Thaddeus, headed by Chryusius (Greek "gold", in Armenian "waxes"), who were Roman ambassadors to the Armenian king, after the martyrdom of the apostle, settled at the source of the Euphrates River, in the gorges of Tsaghkeats. After the accession of Artashes, they, having come to the palace, began to preach the Gospel.
Being busy with the war in the east, Artashes asked the preachers to come back to him after his return and continue talking about Christ. In the absence of the king, the Voskeans converted to Christianity some of the courtiers who arrived from the country of the Alans to Queen Satenik, for which they were martyred by the royal sons. The Alanian princes converted to Christianity left the palace and settled on the slopes of Mount Jrabashkh, where, having lived for 44 years, they were martyred led by their leader Sukias by order of the Alanian king.
Dogmatic features of the Armenian Church
The dogmatic theology of the Armenian Church is based on the teachings of the great Fathers of the Church - centuries: St. Athanasius of Alexandria (†370), St. Basil the Great (†379), St. Gregory the Theologian (†390), St. Gregory of Nyssa (†394), St. Cyril of Alexandria (†444) and others, as well as on the dogmas adopted at the Nicene (325), Constantinople (381) and Ephesus (431) Ecumenical Councils.
The break with Orthodoxy in the Armenian Church arose in the question of the union of two - Divine and human - natures in Christ (the Monophysite heresy).
Russian theologian of the late 19th century. I. Troitsky, analyzing Nerses Shnorhali's Statement of Faith, came to the following conclusions.
- Nerses Shnorhali, in accordance with the Council of Chalcedon, defines the incarnation as a combination of two natures: Divine and human.
- According to the Orthodox Church, it recognizes the body of Jesus Christ as consubstantial with the body of the Virgin Mary, avoiding the delusion of Eutychius about the otherness of the body of Christ with the human body in general.
- In accordance with the Orthodox Church, it recognizes that all the essential properties of both natures have been fully preserved in conjunction, and thus rejects both the disappearance of human nature in the Divine and the transformation of one nature into another.
- According to the Orthodox Church, it recognizes the communion of properties.
- According to the Orthodox Church condemns Eutyches and the Monophysites.
Starting from the Middle Ages and up to recent years, the Armenian Church called the Orthodox Dyophysite, and the Armenian Orthodox Church - Monophysite.
In Aargus (Denmark), a dialogue began between theologians of the Orthodox and Ancient Eastern Churches. The parties came to the following conclusions:
- The Orthodox Churches are not dyophysite, for dyophysitism is Nestorianism, and the Orthodox Churches reject Nestorianism.
- The ancient Eastern Churches, including the Armenian one, are not Monophysite, for Monophysitism is a Eutychian heresy, which is anathematized by the Armenian Church.
The dialogue continues to this day.
Church organization
The Catholicosate of Etchmiadzin is religiously subordinate to the Cilician Catholicosate (Antilias), the Jerusalem and Constantinople Patriarchates and diocesan administrations: in the USA (California and North American), in South America, v Western Europe(the center is in Paris), in the Near and Middle East (Iranian-Azerbaijani, Tehran, Isfahan, Iraqi, Egyptian), in the Far East (Indian-Far Eastern), in the Balkans (Romanian, Bulgarian and Greek).
Armenians living within Turkey are subordinate to the Armenian-Gregorian Patriarch of Constantinople, while those living within Persia, Russia and Armenia are under the jurisdiction of the Patriarch of Etchmiadzin. This last patriarch is considered the head of all Armenians of the Gregorian confession and has the title of catholicos. The main foundations of the hierarchical structure and administration of the Armenian Gregorian Church are similar to those adopted in the Orthodox Church.
Etchmiadzin: city and temple
Until 1945, Echmiadzin was called Vagharshapat. This city was founded by King Vagharsh, and for a century and a half it was even the Armenian capital. There are almost no traces of those times left. But Soviet times, when the city was the administrative center of the Armenian SSR, many things are reminiscent here. I must say right away that there are three Etchmiadzins in Armenia: the city already familiar to us, the cathedral and the monastery that has developed around it. On the territory of the latter is the residence of the Catholicos - the head of the Armenian Church. For Armenians, Etchmiadzin is the center of attraction, if not the universe. Every Armenian is obliged to visit here, no matter how far from his homeland he lives, no matter where he was born. Catholicos of All Armenians Garegin II: "Holy Etchmiadzin is not only an Armenian, but also a world shrine. We are pleased to note that the heads of fraternal churches regularly visit Holy Etchmiadzin, and together we lift up a prayer to our Lord, asking for peace for peace and brotherhood for peoples. Children of others Churches visit the capital city in order to join our history, church and traditions."
Christianity was brought to Armenia by the companions of Christ, the apostles Thaddeus and Bartholomew. So Armenian church and is called Apostolic. In 301, earlier than anywhere else, Christianity became the state religion. Largely due to the preaching of the first bishop of Armenia, Gregory the Illuminator. Subsequently, he was canonized as a saint, in memory of him the Apostolic Church is also called the Armenian-Gregorian. The construction of the cathedral was started by the first bishop of Armenia Gregory. He had a vision: the only begotten son of God descended to earth and with a golden hammer indicated the place where the holy altar should stand. Therefore, the cathedral erected on this very spot was called Etchmiadzin, which in Armenian means “the Only Begotten descended,” that is, Jesus Christ. Since then, Etchmiadzin has become the spiritual center of Armenia, the heart of Armenian Christianity. Aghvan Gasparyan, deacon, interpreter of the sacristy at the Cathedral of St. Etchmiadzin: "Over time, so that the foot of a mortal would not stain the place of the descent of the Only Begotten, a small altar, or the altar of descent, was erected. Services dedicated to the first Patriarch Gregory the Illuminator are held here."
I happened to attend a solemn liturgy dedicated to the 1700th anniversary of the establishment of the Catholicosate in Armenia. The first Catholicos was already mentioned Gregory the Illuminator. The current one, Garegin Narsesyan, is the 132nd in a row. Katalikos means "universal". For Armenians, even non-believers, he is the father of the nation.
The Armenian Church is close to the Orthodox, but the influence of Catholicism is very noticeable in it. For example, the walls in Armenian churches are decorated not with icons, but with paintings. The service is accompanied by an organ. Borrowed from Catholics and some elements of church vestments. Clothes for priests are sewn in a workshop at Etchmiadzin. Margarita has been working here for 37 years, her daughter Ruzan is working with her. Orders come in from all over the world. Everyday costume of a priest - kaba gray, black or beige colors. Embroidered fabrics for festive vestments are purchased in Italy and Syria. These conical hoods-tags are typical only for the Armenian Church…
On the days of big holidays in Armenian churches, there is nowhere for an apple to fall. It is also crowded at Sunday liturgies. I was surprised to find that not all women in the temple with their heads removed. No one made any remarks to them, let alone tried to put them on the street. A person came to the temple, and this is the main thing. And even a non-believer can observe the traditions… Armenians are baptized from left to right, like Catholics, but with three fingers, like Orthodox Christians. Then they put their hand on their chest - no one else does that. The Armenian Church, along with the Coptic, Ethiopian and Syrian, is one of the ancient Eastern orthodox churches. Therefore, the order of service in them is closer to the Orthodox. Catholicos of All Armenians, Garegin II: "Since 1962, the Armenian Church has been a member of the World Council of Churches and maintains ties with other fraternal churches. However, we have closer relations with the Russian Orthodox Church. These relations reflect the warm relations between our peoples and states. In sense of theology, our Church, as Eastern Orthodox, is much closer to the family of Orthodox churches. Despite the similarities between the Armenian Apostolic and Russian Orthodox churches there are significant differences. They relate to dogmatics, features of worship and rituals. Armenians, for example, on major holidays sacrifice a bull, a ram or a rooster. Many sacraments are performed differently in these two churches.
I was invited to the baptism of Rafael Kandelyan, he recently turned one year old. What I saw was very different from our usual procedure. The ceremony lasted about an hour. And his entire priest devoted to one Raphael, and not to twenty screaming babies at once. Baptism is God's adoption. The ceremony is performed by three times immersion in consecrated water, and when it is cold, washing the face and parts of the body. All this is accompanied by the words: "This servant of God (in this case, Raphael), who came from infancy to baptism, is baptized in the name of the Father and the Son and the Holy Spirit ..." The Armenians have only godfathers there are no godmothers. Simultaneously with baptism, chrismation is performed, in Armenian "droshm", "seal". Each part of the body has its own prayer. For example, the anointing of the feet is accompanied by such words: "May this Divine Seal correct your procession into Eternal Life." Ashot Karapetyan, godfather: "This is a very important ceremony. A person is filled with faith in God, faith in good things, and I think this is one of the most important ceremonies in life, like a wedding, like a birth. Despite the fact that the child is a year old, he behaved solid, so to speak, ha-ha-ha".
Since the time of George the Illuminator, sacrifices, matah, have been practiced in the Armenian Church. Usually animals are sacrificed. A child was born - be sure to go to church and ask the priest to perform the ceremony. If one of the relatives dies, then matah is performed for the repose of the soul. In Etchmiadzin, at the church of St. Gayane, there is a special room where the butcher slaughters sacrificial rams and bulls. Other Christian churches consider matah to be a relic of paganism. Armenians do not agree with this. After all, meat goes to the poor, and who better than Christ commanded to love your neighbor.
Echmiadzin is not only the Cathedral, the residence of the Patriarch and the monastery. This is also a few very revered temples among the people. Church of Saint Repsime. She was a martyr. Every Armenian knows its history... In 300, 33 Cappadocian Christian women were hiding in Armenia from the persecution of the Romans. The Armenian king Trdat was inflamed with passion for one of them, the beautiful Repsime. The girl rejected the king. For this, Trdat ordered the execution of all the refugees. After the execution, he fell seriously ill. And Saint Gregory helped him. He buried the remains of the virgins and healed the king. The grateful Trdat accepted the teachings of Christ, and a church was built on the site of the execution of Christian women. Couples from all over Armenia go to the church of St. Repsime to get married. I stayed in this holy place for a very short time and found three weddings. Armenians for some reason call this sacrament marriage. When we were leaving, another newlyweds drove up to the temple. Arthur is a US citizen. His fiancee Nvart is from Yerevan. Before the wedding, the newlyweds registered the marriage at the registry office. According to Armenian laws, this can be done if the bride is 16 and the groom is 18.
Armenia has lost its statehood more than once. Therefore, the church for Armenians is a symbol of unity. And not only spiritual. People come to the temple to pray, light a candle, and at the same time chat with friends. The year before last, thousands of people from all over the country, hundreds of representatives of the Armenian diaspora, gathered in Etchmiadzin. Once every seven years, a rite of consecration is held here. Miro is a special composition of fragrant substances for sacred anointing. In Armenia, it is made from olive oil, to which a special balm and 40 types of various aromatic mixtures are added. The components are boiled separately, then mixed and consecrated. In addition to the Catholicos, 12 Armenian bishops take part in the ceremony. Representatives arrive Apostolic Church from Constantinople, Jerusalem and Beirut. They take turns pouring the ingredients into the cauldron and, of course, the old myrrh left over from the last ceremony. It is believed that a little oil remained in it, consecrated by Christ himself. Then the Catholicos plunges a spear into the cauldron, supposedly the same one with which the Roman centurion Longinus pierced the Savior's chest and ended His suffering. They interfere with the world with the Hand of George the Illuminator. This is the name of the shrine, in which the relics of the first Catholicos of Armenia are kept.
In 2001, Pope John Paul II brought the relics of the first Armenian Catholicos to Armenia. For five hundred years, the relics of St. Gregory the Illuminator were kept in Naples, and now they are in the Cathedral of Etchmiadzin. In addition to the Holy Spear and relics, many other shrines revered throughout the Christian world are kept in Etchmiadzin. Many of them were taken from Turkey after the 1915 massacre. The most precious: fragment Noah's Ark- the kneecap of John the Baptist, a particle of the Tree of the Cross on which Jesus was crucified, and finally, a fragment of the Savior's crown of thorns. There are also national relics in Etchmiadzin of later times. Father Vahram: “You see here a golden alphabet made of gold and precious stones, which was prepared in 1976 according to the will of His Holiness Catholicos of All Armenians Vazgen I. And the very idea of creating this golden alphabet was as follows. of the Armenian people: this is the alphabet and the Christian faith. And with this idea, this golden alphabet and golden cross was created." The Armenian alphabet consists of 36 letters. Each is associated with a specific word. For example, the first "A" with the word "Astvats" - "God". The last "Ha" is with "Christ". Armenians even have a prayer consisting of 33 lines. Each starts with a new letter.
The fate of this cross is amazing. The gold from which it is made is a gift from an Armenian family living in France. It was not possible to legally smuggle the precious metal to the USSR in the Brezhnev era. Then they made decorations from it and distributed them to French tourists of Armenian origin. They delivered the contraband to Etchmiadzin...
Tourists coming to Armenia must visit the picturesque ruins of the Temple of Vigilant Forces, Zvartnots. They are located very close to Etchmiadzin. The temple was built in the 7th century, and in the 10th century it collapsed due to the miscalculations of the architect. Zvartnots is going to be restored and handed over to the Armenian Church. Previously, Christian worship was performed in Greek and Syriac. Interpreters stood in the churches, who translated for parishioners passages from Holy Scripture. In 406 the educator archimandrite Mesrop Mashtots created the Armenian alphabet. After that, the Bible was translated into Armenian, schools arose in Armenia, and literature was born. Azat Bazoyan, doctor historical sciences, director of the theological center Garegin I: "This is the day of the saints, Sahak and Mesrop, who created the Armenian alphabet. All translators of the Bible were canonized. How many of them? All were canonized, it is impossible to say how many. But we know their names." At the beginning of the 20th century, part of the valuable books from the library of Etchmiadzin were transferred to the national book depository - the Yerevan Matenadaran. But there are still a lot left - 30 thousand volumes. The collection is replenished all the time, there is literally nowhere to put books. Employees of the library of Etchmiadzin: "It was the personal library of Vazgen I, and now we are trying to put things in order here, to create catalogs for all publications." The collection of Etchmiadzin contains extremely rare editions. A new building is being built for the library. It will be open to everyone. So far, only students of the Etchmiadzin Theological Academy can use it.
It was founded 130 years ago. After the coup in 1917, it closed and reopened only in 1945. For a long time The Etchmiadzin Theological Academy was the only educational institution that trained priests for the Armenian Church. Rector of the Theological Academy, Archpriest Eghishe Sargsyan: "We have a rather high competition: two or three people per place. It is difficult to study at the academy. We have no tests, only exams. During the training, students pass about 40 disciplines, including ritualistics and sharatanology, spiritual chants. Most of our listeners are yesterday's graduates of rural schools." Every year the Academy graduates 15-20 people. They travel all over the world, wherever there are Armenian parishes: Argentina, France, the USA, Greece. Only in the territory of the CIS there are more than 60 Armenian churches.
The Armenian Apostolic Church (AAC) is one of the oldest Christian churches, which has a number of significant features that distinguish it from both Byzantine Orthodoxy and Roman Catholicism. Refers to the ancient Eastern churches.
Many are mistaken in understanding the position that the Armenian Church occupies in the Christian world. Some consider it to be one of the Local Orthodox Churches, while others, misled by the title of First Hierarch of the AAC ("Catholicos"), consider it to be part of the Roman Catholic Church. In fact, both of these opinions are wrong - Armenian Christians stand apart from both the Orthodox and the Catholic world. Although even their opponents do not argue with the epithet "Apostolic". After all, Armenia really became the first Christian state in the world - in 301 Great Armenia adopted Christianity as the state religion.A paramount role in this greatest event for Armenians was played by Saint Gregory the Illuminator , who became the first hierarch of the state Armenian Church (302-326), and the king of Greater Armenia, the saint Trdat III the Great (287-330), who before his conversion was the most severe persecutor of Christianity.
Ancient Armenia
The history of Armenia has several millennia. The Armenian people are one of the oldest modern peoples. He came into the world from such a depth of centuries, when not only did the European peoples of our time not exist, but the peoples of ancient antiquity, the Romans and Hellenes, were barely born.
Mount Ararat rises in the very center of the Armenian Highlands, on top of which, according to biblical legend Noah's Ark stopped.
In the I millennium BC. on the territory of ancient Armenia there was a powerful kingdom of Urartu, whichoccupied a dominant position among the states of Western Asia. After Urartu, the ancient Armenian kingdom appeared on this land. In later eras, Armenia became a bone of contention in the struggle between neighboring states and empires. At first, Armenia was under the rule of Media, then it became part of the Persian Empire of the Achaemenids. After the conquest of Persia by Alexander the Great, Armenia became a vassal of the Syrian Seleucids.
The penetration of Christianity into the territory of Armenia
According to ancient legends, Christianity began to penetrate into the territory of Armenia already in the 1st century A.D. There is an ancient pious tradition that even during the earthly life of the Lord Armenian king named Avgar
, being sick, learned about the miracles performed by the Savior in Palestine and sent an invitation to Him in his capital, Edessa. The Savior, in response, gave the king His Image Not Made by Hands and a promise to send one of His disciples to heal diseases - not only bodily, but also spiritual. Two Disciples of Christ Bartholomew and Fadey came to Armenia from Assyria and Kapadovia and began to preach Christianity (60 - 68 AD). They baptized princely families, ordinary people and are known as the "Enlighteners of the Armenian World".
During the first 2 centuries, Christians in Armenia were forced to secretly preach their religion, since paganism was the state religion and pagans were in the majority. The persecution of Christians undertaken by Trdat III coincides in time with similar persecutions in Rome under the emperor Diocletian (in 302-303) and even, as can be understood from the message of the Armenian historian of the 5th century. Agatangeghos, were interconnected.
Both monarchs viewed Christians as a corrupting element, as an obstacle to the strengthening and unification of their states, and tried to eliminate it. However, the policy of persecuting Christians was already becoming obsolete, and Emperor Constantine the Great legalized Christianity with his famous and declared it equal in rights with other religions of the Roman Empire.
Founding of the Armenian Church
Trdat III the Great (287-330)
In 287, Trdat arrived in Armenia, accompanied by Roman legions, to return his father's throne. In the estate of Yeriz, he performs the ritual of sacrifice in the temple of the pagan goddess Anahit.One of the king's associates, Gregory, being a Christian, refuses to sacrifice to an idol. Then Trdat learns that Gregory is the son of the murderer of his father. For these "crimes" Gregory is thrown into the "Khor Virap" (death pit), from where no one came out alive. Forgotten by all, St. Gregory lived in a pit with snakes and scorpions for 13 years. In the same year, the king issues two decrees: the first of them commands the arrest of all Christians within the borders of Armenia with the confiscation of their property, and the second - to betray death penalty sheltering Christians. These decrees show how dangerous Christianity was considered for the state and the state religion - paganism.
The adoption of Christianity by Armenia is closely associated with martyrdom holy virgins of the Hripsimeans . According to Tradition, a group of Christian girls from Rome, hiding from the persecution of Emperor Diocletian, fled to the East.
Having visited Jerusalem and bowed to the holy places, the virgins, passing through Edessa, reached the borders of Armenia and settled in the grape presses not far from Vagharshapat.
Trdat, fascinated by the beauty of the maiden Hripsime, wished to take her as his wife, but met with desperate resistance. For disobedience, he ordered all the girls to be martyred. Hripsime and 32 friends died in the north-eastern part of Vagharshapat, the teacher of the virgins Gayane, together with two virgins, in the southern part of the city, and one sick virgin was tortured right in the wine press.
The execution of the Hripsimian virgins took place in 300/301. She caused the king a strong mental shock, which led to a severe nervous illness. In the 5th century, the people called this disease "pig", therefore, the sculptors depicted Trdat with a pig's head.
The king's sister Khosrovadukht repeatedly had a dream in which she was informed that only Gregory imprisoned in prison could heal Trdat. Gregory, miraculously surviving, was released from prison and solemnly received in Vagharshapat. He immediately collected and buried the relics of the virgin martyrs, and then, after a 66-day preaching of Christianity, he healed the king.
King Trdat, together with the whole court, was baptized and proclaimed Christianity the state religion of Armenia.
For 10 years, Christianity in Armenia has taken such deep roots that in its new faith Armenians took up arms against the strong Roman Empire (it is known about the campaign of the Roman Emperor Maximinus Daiya in 311 against the Christian communities of Lesser Armenia).
The struggle with Persia for the Christian faith
Since ancient times, Armenia has been alternately under the rule of either Byzantium or Persia. Persian kings from time to time made attempts to destroy Christianity in Armenia and forcibly implant Zoroastrianism.
In 330-340 years. Persian king Shapuh II persecuted Christians. Tens of thousands of martyrs perished during this period. Until the end of the 4th century, the Persian court repeatedly tried with fire and sword to convert Armenia to Zoroastrianism, but the Armenians, with God's help, defended the right of their people to profess Christianity.
In 387, Armenia was nevertheless divided between Byzantium and Persia. After the fall of the Armenian kingdom, Byzantine Armenia began to be ruled by governors appointed from Byzantium. In Eastern Armenia, which was under the rule of Persia, the kings ruled for another 40 years.
In May 451, the famous Avarayr battle, which became the first example in world history of the armed self-defense of Christianity, when light and darkness, life and death, faith and renunciation opposed each other. 66,000 Armenian soldiers, old men, women, monks, led by Vardan Mamikonyan, came out against the 200,000th Persian army.
Although the Armenian troops were defeated and suffered huge losses, the Battle of Avarayr elevated and inflamed the Armenian spirit so much that it became able to live forever. The Persians captured and devastated the country, capturing many of the clergy of the Armenian Church, headed by the Catholicos. Nevertheless, Christianity managed to survive in Armenia. For another 30 years, the Armenians waged a guerrilla war against the Persian troops, exhausting the enemy’s forces, until in 484 the Shah agreed to sign a peace treaty between Armenia and Persia, in which the Persians recognized the right of the Armenian people to freedom of Christianity.
Fall from Orthodoxy
In 451. in Chalcedon took place IV Ecumenical Council . On the eve of it, at the suggestion of the abbot of one of the Constantinople monasteries, Archimandrite Eutychius, arose heresy monophysitism (from a combination of words " monos" - one and " physis"- nature). She appeared as an extreme reaction to heresy of Nestorianism . The Monophysites taught that the human nature in Jesus Christ, received by Him from the Mother, dissolved in the nature of the Divine like a drop of honey in the ocean and lost its existence. That is, contrary to the doctrine Universal Church, Monophysitism professes that Christ is God, but not a man (His human species supposedly only ghostly, deceptive). This teaching was exactly the opposite of the teaching of Nestorianism, condemned by the Third Ecumenical Council (431). The teaching between these extremes was precisely Orthodox.
Reference:
Orthodox Church confesses in Christ one person (hypostasis) and two natures - divine and human. Nestorianism teaches about two persons, two hypostases and two natures. Monophysites but they have fallen into the opposite extreme: in Christ they recognize one person, one hypostasis, and one nature. From a canonical point of view, the difference between the Orthodox Church and the Monophysite churches lies in the fact that the latter do not recognize the Ecumenical Councils, starting with the IV Chalcedon, which adopted the definition of two natures in Christ, which converge into one person and into one hypostasis.
The Council of Chalcis condemned both Nestorianism and Monophysitism, and defined the dogma about the image of the union in the person of Jesus Christ of two natures: “Our Lord Jesus Christ is one and the same Son, one and the same perfect in Divinity and perfect in humanity, true God and true Man, one and the same, consisting of a verbal (rational) soul and body, consubstantial with the Father in Divinity and the same consubstantial to us in humanity, similar to us in everything except sin; born of the Father before the ages according to the Divinity, but He was also born in the last days for us and our salvation from the Virgin Mary and the Mother of God according to humanity; one and the same Christ, the Son, the Lord, the Only Begotten, known in two natures inseparably, unchangingly, inseparably, inseparably; the difference of His natures never disappears from their union, but the properties of each of the two natures are united in one person and one hypostasis so that He is not cut and divided into two persons, but He is one and the same Only-begotten Son, God the Word, Lord Jesus Christ; just as the prophets of ancient times spoke of Him, and as Jesus Christ Himself taught us, and as He gave us the Symbol of the Fathers.”
The Council in Chalcedon took place without the participation of Armenian bishops and representatives of other Transcaucasian Churches - at that time the peoples of Transcaucasia were fighting with Persia for the very right to profess the Christian faith. However, having learned about the decisions of the Council, the Armenian theologians refused to recognize them, seeing the revival of Nestorianism in the doctrine of the two natures of Christ.
The reasons for this misunderstanding lie in the fact that the Armenian bishops were not aware of the exact resolutions of this Council - they received information about the Council from the Monophysites, who came to Armenia and spread the false rumor that the heresy of Nestorianism was restored at the Council of Chalcedon. When the decrees of the Council of Chalcedon appeared in the Armenian Church, then, due to ignorance of the exact meaning of the Greek word nature, Armenian teachers translated it in the meaning faces. As a result, they concluded that Christ allegedly contained one person in Himself, while having two natures - Divine and human. In Greek it sounded exactly the opposite. Thus, the Transcaucasian countries gradually became infected through Syria with all the prejudices against the "Chalcedonites", not to mention the impossibility of an adequate translation from Greek of subtle theological terms.
In 491 took place in the Armenian capital of Vagharshapat local cathedral , which was attended by representatives of the Armenian, Albanian and Georgian Churches. This council rejected the rulings of Chalcedon, as allegedly affirming "two persons". The decree of the Vagharshapat Cathedral reads as follows: “We, Georgian and Aghvan Armenians, professing the one true faith, bequeathed to us by the Holy Fathers at the three Ecumenical Councils, reject such blasphemous speeches (that is, that there are two separate persons in Christ) and unanimously anathematize everything like that.”It was this cathedral that became the historical watershed between the Greek Orthodox and Gregorian confessions for all ages..
Attempts to restore church unity were made repeatedly, but were not successful. During the 5th and 6th centuries, local councils of the three Churches of Transcaucasia - Albania, Armenia and Georgia, were convened, which united on the positions of Monophysitism. But from time to time contradictions arose on hierarchical grounds between the Churches of Albania and Armenia.
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Map of Transcaucasia in the 4th-6th century
The Albanian and Georgian Churches, which developed in close connection with the Armenian Church and had long been in fraternal relations with it, in the 6th century adhered to the same position on the question of the Council of Chalcedon. However, as a result of deepening processes of church decentralization in Transcaucasia, there was a gap between the Armenian Catholicos Abraham I and the primate Georgian Church Kirion I. The Georgian Catholicos Kirion went over to the side of Greek Orthodoxy, i.e. Council of Chalcedon, and thereby eliminated almost 70 years of involvement of his Church in Monophysitism under the influence of neighbors.
At the end of the 6th and in the 7th centuries, in connection with the strengthening of the political influence of Byzantium in Transcaucasia, the Albanian Church, like the Georgian Church, also joined Greek Orthodoxy.
Thus, the Armenian Church officially fell away from Orthodoxy, deviated towards Monophysitism and separated into a special church, the confession of which is called Gregorian. The Monophysite Catholicos Abraham initiated the persecution of the Orthodox, forcing all clerics to either anathematize the Cathedral of Chalcedon or leave the country.
To be fair, it must be said that The Armenian Church itself considers itself not Monophysite, but "Miaphysist". Alas, an analysis of this provision would also require too complicated and lengthy explanations at the level of senior students of the Theological Academy. Suffice it to say that all theologians of both the Catholic and Orthodox Churches consider both Armenians and Egyptian Coptic Christians to be monophysite heretics without options. Although they are treated with respect for their antiquity and uninterrupted apostolic succession. So, in the event of their transition, say, to the Russian Orthodox Church, their clergy are accepted in cash rank, without being ordained again - only through repentance.
One interesting thing to mention historical fact associated with the miracle of the descent of the Holy Fire in the cave of the Holy Sepulcher. In the 16th century, when the Armenian Church was at enmity with the Orthodox Churches, did the Armenians bribe the Islamic authorities of Jerusalem so that only they would be allowed to the place of the Great Sacrament? The fire in the usual place never came down. Instead, He, passing through the stone wall of the temple, lit a candle in the hands of the Orthodox Patriarch, as happened for many centuries, both before and after this incident.
Muslim yoke
In the middle of the 7th century, the Armenian lands were first captured by the Arabs (Armenia became part of the Arab Caliphate), and in the 11th century, most of the Armenian lands were conquered by the Seljuk Turks. Then the territory of Armenia was partly under the control of Georgia, and partly under the control of the Mongols (XIII century). In the XIV century. Armenia was conquered and ravaged by the hordes of Tamerlane. Armenia has gone through many trials. Many conquerors passed through its territory. As a result of centuries-old foreign invasions, the Armenian lands were inhabited by Turkic nomadic tribes.
In the next two centuries, Armenia became the object of a fierce struggle, first between the Turkmen tribes, and later between Ottoman Empire and Persia.
The Muslim yoke continued over the Armenians until the 19th century, when, after the Russian-Persian wars victorious for Russia in 1813 and 1829 and Russian-Turkish war In 1878, the eastern part of Armenia became part of the Russian Empire. The Armenians enjoyed the patronage and support of the Russian emperors. In the Ottoman Empire, Armenians were subjected to repressions at the end of the 19th century, which in 1915-1921 turned into a real genocide: then about a million Armenians were exterminated by the Turks.
After the 1917 revolution, Armenia became an independent state for a short period, immediately subjected to aggression from Turkey, and in 1921 it became part of the USSR.
Armenian Church today
Armenian Apostolic Church is the national church of the Armenians. Its spiritual and administrative center is Holy Etchmiadzin , 20 kilometers west of Yerevan.
Holy Echmiadzin is a monastery in the city of Vagharshapat (in 1945-1992 - the city of Echmiadzin). The spiritual center of the Armenian Apostolic Church is one of the oldest Christian Churches in the world; the residence of the Supreme Patriarch and the Catholicos of all Armenians.
PBishop of the Armenian Apostolic Church is considered Supreme Patriarch of the Armenian Apostolic Church and Catholicos of All Armenians . The current Catholicos is His Holiness Garegin II. The word "catholicos" is not synonymous with the title "patriarch", and indicates not the highest hierarchical position, but the highest spiritual degree.
The jurisdiction of the Catholicos of All Armenians includes all the dioceses within Armenia and Nagorno-Karabakh, as well as most of the foreign dioceses around the world, in particular in Russia, Ukraine and other countries of the former USSR.
In total, there are four patriarchates in the Armenian Apostolic Church - Etchmiadzin Catholicosate , located in Armenia itself and having supreme spiritual authority over all Armenian believers (there are about 9 million in total) - as well as Cilician Catholicosate (the jurisdiction of the Catholicosate of Cilicia includes the dioceses located in the countries of Lebanon, Syria and Cyprus), Constantinople (the jurisdiction of the Patriarchy of Constantinople includes the Armenian churches of Turkey and the island of Crete (Greece)) and Jerusalem Patriarchates (the jurisdiction of the Patriarchate of Jerusalem includes the Armenian churches of Israel and Jordan). The presence of several independent catholicosates is not a sign of a split in the unified Armenian Church, but is a historically conditioned canonical structure.
The main differences of the Armenian Church from other Orthodox Churches
The Armenian Apostolic Church belongs to the group of Old Eastern Orthodox Churches, and like all the Churches of this group, it rejects the Council of Chalcedon and its decisions. In its dogma, the AAC is based on the decrees of the first three Ecumenical Councils and adheres to the pre-Chalcedonian Christology of the Alexandrian theological school, the most prominent representative which was Saint Cyril of Alexandria.
Breaking away from the tradition of the Orthodox Church did not prevent the Armenian Church from preserving that part of the Tradition that was formed before its falling away. So, for example, some Orthodox chants are included in the Armenian liturgy. Moreover, in the 13th century, the life of the holy princes Boris and Gleb translated into Armenian was inserted into the synaxarium of the vardapet Ter-Israel.
in Armenian churches few icons and no iconostasis , which is a consequence of the local ancient tradition, historical conditions and general asceticism of decoration.
Among believing Armenians no tradition to have icons at home . In home prayer, the Cross is more often used. This is due to the fact that the icon in the AAC must certainly be consecrated by the hand of the bishop with holy chrism, and therefore it is more of a temple shrine than an indispensable attribute of home prayer.
Geghard (Ayrivank) - a cave monastery of the 4th century. in the gorge of the mountain river Goght
In the Armenian Apostolic Church sign of the cross three-fingered (similar to Greek) and from left to right (like the Latins), but this is not a combination of borrowed elements, namely the Armenian tradition. Other options the sign of the cross, practiced in other churches, the AAC does not consider "wrong", but perceives it as a natural local tradition.
Ohanavank Monastery (IV century) - one of the oldest Christian monasteries in the world
The Armenian Apostolic Church as a whole lives in Gregorian calendar , but the community in the diaspora, in the territories of the Churches using the Julian calendar, with the blessing of the bishop, can live according to Julian calendar. That is, the calendar is not given a "dogmatic" status.
The AAC celebrates the Nativity of Christ on January 6, simultaneously with Epiphany, under the general name of Epiphany.
In the church - Gyumri
Due to the fact that the Russian Orthodox Church considers the AAC to be a denomination that takes positions incompatible with the Orthodox faith, AAC believers cannot be commemorated in Orthodox churches, bury Orthodox rite to perform other Sacraments over them. Accordingly, the participation of an Orthodox in Armenian worship is a reason for his excommunication from the Church - until repentance for the sin he has committed.
However, all these strictnesses do not mean a ban on personal prayer, which can be offered for a person of any faith. After all, even if the latter is overshadowed by heresy or simply far from Christianity, this means for its bearer not an automatic "ticket to hell", but hope for the ineffable mercy of God.
Material prepared by Sergey Shulyak
The Armenian Apostolic Church is one of the oldest Christian Churches.
Christianity appeared in Armenia in the II-III centuries. , becoming at the beginning of the IV century. (301) state religion.
The Armenian Church is called Apostolic because two of the 12 disciples of Christ brought the faith of Christ to Armenia. According to legend, in the 1st c. Apostles Thaddeus and Bartholomew arrived in Armenia and preached Christianity there. At the same time, the first Christian communities were born in Armenia, which spread in II-III centuries v.
Apostle Bartholomew was crucified upside down, but he continued his sermon, then they took him down from the cross, took off his skin, and then beheaded.This happened on the territory of the current capital of Azerbaijan, the city of Baku, on the site of the Maiden's Tower. Previously, a Christian Church stood on the site of the Tower.
Now a small ark with the relics of the Apostle Bartholomew is in Cathedral Orthodox Cathedral Holy Women Myrrhbearer in Baku . But the main part of the relics rests in Italian city Benevento.
The relics of the Holy Apostle Thaddeus rest in the main cathedral of Armenia in the Armenian Church.
Christians were often persecuted, since the Armenians at that time professed predominantly polytheism, gravitating to some extent to Hellenic-Roman polytheism.
The Gregorian Church is called thanks to the sermons of St. Gregory the Illuminator (302-326) - after whom the Armenian Apostolic Church is often called the Armenian-Gregorian - the Armenian king Tiridates III (287-330) is baptized with his family. In 301 Christianity is proclaimed the official state religion.
Gregory the Illuminator is recognized by Armenians as the first Patriarch of Armenia.
The legend tells that St. Gregory had a vision: Christ in a halo descends from heaven and with a golden hammer indicates the place where the first Armenian church should be erected .
That is why the temple built here, which became the cathedral, was named Echmiadzin, what does it mean in armenian Descended the Only Begotten"that is, Jesus Christ.
In the same place where the cathedral was built, Gregory the Illuminator was a prisoner in a pit for several years.
To be honest, there are three Etchmiadzins in Armenia: the city already familiar to us, the cathedral and the monastery that has developed around it. On the territory of the latter is the residence of the Catholicos - the head of the Armenian Church. For Armenians, Etchmiadzin is the center of attraction, if not the universe. Every Armenian is obliged to visit here, no matter how far from his homeland he lives, no matter where he was born. Catholicos of All Armenian Garegin II: "Holy Etchmiadzin is not only an Armenian, but also a world shrine. We are pleased to note that the heads of fraternal churches regularly visit Holy Etchmiadzin, and together we lift up a prayer to our Lord, asking for peace for peace and brotherhood for the peoples. Children of other Churches visit the capital city in order to join our history, church and traditions".
Pilgrim's impression: --
Very beautiful, amazing place. So quiet, peaceful. It is worth getting to the service - there is very beautiful male choral singing. Inside there is a rather interesting museum - relics, a piece of a new ark, a spear. Lots of khachkars. Territory with some amazing atmosphere. To go, by the way, is not very far from Yerevan
The Armenian Church is close to the Orthodox, but the influence of Catholicism is very noticeable in it. . For example, the walls in Armenian churches are decorated not with icons, but with paintings. The service is accompanied by an organ. Borrowed from Catholics and some elements of church vestments. Clothes for priests are sewn in a workshop at Etchmiadzin. Conical hoods are characteristic only of the Armenian Church.
Women, as a rule, in temples can stay with their bare heads. Armenians are baptized from left to right, like Catholics, but with three fingers, like Orthodox. Then they put their hand on their chest - no one else does that. The Armenian Church, along with the Coptic, Ethiopian and Syrian, is one of the ancient Eastern orthodox churches. Therefore, the order of service in them is closer to the Orthodox.
Catholicos of All Armenians, Garegin II: "Since 1962, the Armenian Church has been a member of the World Council of Churches and maintains ties with other fraternal churches. However, we have closer relations with the Russian Orthodox Church. These relations reflect the warm relations between our peoples and states. In the sense of theology, our Church, as an Eastern Orthodox Church, is much closer to the family of Orthodox churches. ".
Despite the similarities between the Armenian Apostolic and Russian Orthodox churches, there are significant differences. They relate to dogmatics, features of worship and rituals. Armenians, for example, on major holidays sacrifice a bull, a ram or a rooster. Many sacraments are performed differently in these two churches.
Rite of Baptism of the Infant It is performed by three times immersion in consecrated water, and when it is cold, by washing the face and parts of the body. All this is accompanied by the words: This servant of God, who has come from infancy to baptism, is baptized in the name of the Father and the Son and the Holy Spirit..." Armenians have only godfathers, no godmothers. Simultaneously with baptism, chrismation is performed, in Armenian "droshm", "seal". Each part of the body has its own prayer. For example, the anointing of the feet is accompanied by these words: May this Divine Seal correct your procession into Eternal Life". In the Armenian Church, Baptism is always performed only over one child, and not en masse and each baptized is given about an hour of time.
In the Armenian Church since the time of George the Illuminator sacrifices are practiced , checkmate. Usually animals are sacrificed. A child was born - be sure to go to church and ask the priest to perform the ceremony. If one of the relatives dies, then matah is performed for the repose of the soul. In Etchmiadzin, at the church of St. Gayane, there is a special room where the butcher slaughters sacrificial rams and bulls. Other Christian churches consider matah to be a relic of paganism. Armenians do not agree with this. After all, meat goes to the poor, and who better than Christ commanded to love your neighbor.
Participation in the rite of the clergyman is limited exclusively to the consecration of salt, with which matah is prepared. It is forbidden to bring an animal to church, and therefore it is cut by the donor at home..
You can get married according to Armenian laws if the bride is 16 and the groom is 18 .
Armenia has lost its statehood more than once. So the church for Armenians is a symbol of unity. And not only spiritual. People come to the temple to pray, light a candle, and at the same time chat with friends. The year before last, thousands of people from all over the country, hundreds of representatives of the Armenian diaspora, gathered in Etchmiadzin.
Once every seven years, a rite of consecration is held here. . Miro is a special composition of fragrant substances for sacred anointing. In Armenia, it is made from olive oil, to which a special balm and 40 types of various aromatic mixtures are added. The components are boiled separately, then mixed and consecrated. In addition to the Catholicos, 12 Armenian bishops take part in the ceremony. Representatives of the Apostolic Church come from Constantinople, Jerusalem and Beirut. They take turns pouring the ingredients into the cauldron and, of course, the old myrrh left over from the last ceremony. It is believed that a little oil remained in it, consecrated by Christ himself. Then the Catholicos plunges a spear into the cauldron, supposedly the same one with which the Roman centurion Longinus pierced the Savior's chest and ended His suffering. They interfere with the world with the Hand of George the Illuminator. This is the name of the shrine in which the relics (hand) of the first Catholicos of Armenia are kept.
In 2001 Pope John Paul II brought to Armenia the relics of the first Armenian Catholicos. Five hundred years of the relics of St. Gregory the Illuminator x wounded in Naples, and now they are in the Cathedral of Etchmiadzin. In addition to the Holy Spear and relics, many other shrines revered throughout the Christian world are kept in Etchmiadzin. Many of them were taken out of Turkey after the 1915 massacre.
Most Precious: a fragment of Noah's Ark - the kneecap of John the Baptist, a particle of the Tree of the Cross on which Jesus was crucified, finally, a fragment of the crown of thorns of the Savior.
In home prayer, the Cross was more often used.. This is due to the fact thatthe icon must certainly be consecrated by the hand of the bishop with holy chrism, and therefore it is more of a temple shrine than an indispensable attribute of home prayer.
The Trisagion in the Armenian Church is different every holiday. So on Sundays they sing:
« Holy God, Holy Mighty, Holy Immortal, Risen from the dead, have mercy on us”, in the Ascension instead of “Risen from the dead” they add “...Who ascended in glory to the Father, have mercy on us".Proskomidia is allowed to be made on both leavened and unleavened bread. Do not add water to wine. The consecrated Eucharistic bread (Body) is immersed by the priest into the Chalice with consecrated wine (Blood) and, broken by fingers into pieces, is served to the communicants.