I'm not God knows what kind of theologian.

Or rather, I am not a theologian at all. But every time I read in the blogosphere about the foundations of the Armenian church, the compiler, editor and a little author of the book “Applied Religious Studies for Journalists” begins to speak in me.

And now, in connection with the Christmas holiday, I decided to examine several of the most frequently encountered issues related to the Armenian Apostolic Church - the AAC.

Is the Armenian Church "Gregorian"?

Did the Armenians convert to Christianity in 301?

Is the AAC Orthodox?

Are all Armenians part of the AAC flock?

Armenian Church is not Gregorian

The name "Gregorian" was coined in Russia in the 19th century, when part of Armenia was annexed to Russian Empire. It means that the Armenian Church originates from Gregory the Illuminator, and not from the apostles.

Why was this done?

And then, when the church originates directly from the apostles, this means that its origins go back directly to Christ. The Russian Orthodox Church can call itself apostolic with great stretch, because it is known that Orthodoxy came to Rus' from Byzantium, and relatively late - in the 10th century.

True, here the concept of the catholicity of the church comes “to the aid” of the Russian Orthodox Church, that is, its spatial, temporal and qualitative universality, which the parts possess to the same extent as the whole, that is, the Russian Orthodox Church, being one of the Orthodox churches, also seems to rise straight to Christ, but let’s not go too deep into theology - I noted this in fairness.

Thus, by making the Armenian church “Gregorian,” the Russian Empire (where the church was not separated from the state, and therefore the Russian Orthodox Church should have had all the advantages), seemed to deprive it of the grounds to elevate itself directly to Christ. Instead of Christ and his disciples-apostles, it turned out to be Gregory the Illuminator. Cheap and cheerful.

However, all this time the Armenian Church called itself the Apostolic Church (AAC), and it was and is called the same throughout the world - with the exception of the Russian Empire, then the Soviet Union, and now Russia.

By the way, another misconception is connected with this, which has become very popular in recent years.

Armenians did not accept Christianity in 301

The teaching about the Son of God began to spread in Armenia in the first century, naturally, AD. They even say 1934, but I’ve seen articles that say it was apparently 12-15 years later.

And it was like that. When Christ was crucified, after which he died, resurrected and ascended, his disciples-apostles went to different lands to spread his teaching. We know that, for example, Peter in his travels reached Rome, where he died, and the famous Vatican Church of St. was built over his grave. Petra.

And Thaddeus and Bartholomew - two of the 12 first apostles - went to the northeast, to Syria, from where they soon reached Armenia, where they successfully spread the teachings of Christ. It is from them - from the apostles - that the Armenian Church originates. That is why it is called “apostolic”.

Both of them ended their lives in Armenia. Thaddeus was tortured: he was crucified and pierced with arrows. And it was on the very spot where the monastery of St. Thaddeus, or, in Armenian, Surb Tadei vank. This is in what is now Iran. This monastery is revered in Iran and thousands of pilgrims flock there every year. Relics of St. Thaddeus is kept in Etchmiadzin.

Bartholomew was also martyred. He brought the hand-made face of the Mother of God to Armenia and built a church dedicated to her. In 68, when the persecution of Christians began, he was executed. According to legend, two thousand Christians were executed along with him. Relics of St. Bartholomew is kept in Baku, since the place of execution was the city of Alban or Albanopol, which is identified as modern Baku.

So Christianity began to spread in Armenia in the first century. And in 301, King Trdat proclaimed Christianity, which had been spreading throughout Armenia for about 250 years, official religion.

Therefore, it is correct to say that the Armenians adopted Christianity in the middle of the first century, and in 301 Christianity was adopted in Armenia as the state religion.

Is the AAC Orthodox?

Yes and no. If we talk about the theological foundations of the teaching, then it is Orthodox. In other words, the Christology of the AAC, as current theologians claim, is identical to Orthodoxy.

Yes, because the head of the AAC - Catholicos Karekin II - himself recently stated that the AAC is Orthodox. And the words of the Catholicos are a very important argument.

No - because according to Orthodox doctrine, the decrees of the seven Ecumenical Councils that took place from 49 to 787 are recognized. As you can see, we are talking about a very long history. The AAC recognizes only the first three.

No - because Orthodoxy is a single organizational structure with its own autocephalies, that is, separate, independent churches. Recognized 14 autocephalous churches, there are also several so-called autonomous churches that are not recognized by everyone.

Why are the seven Ecumenical Councils so important? Because at each of them decisions were made that had important for Christian teaching. For example, at the first council they adopted the postulate that it was not necessary to observe certain Jewish rituals, at the second they adopted a creed (“creed”), at the third and fifth they condemned Nestorianism, at the seventh they condemned iconoclasm and separated the veneration of God and the worship of icons, and so on.

The Armenian Church accepted the decrees of the first three councils. The fourth ecumenical council, called the Council of Chalcedon, took place in 451. If you are familiar with the history of Armenia, then you will immediately remember that this year is known for the famous Battle of Avarayr, where Armenian troops led by Vardan Mamikonyan fought against Sasanian Persia for religious and state independence.

And since the clergy played the most important role during the uprising that ended with the Battle of Avarayr, as well as after it, the churchmen did not have the time or desire to send a delegation to the Ecumenical Council.

And this is where the problem turned out to be, because the Council made the most important decision about the essence of Christ. And the question was, is Christ God or man? If he was born of God, then, probably, he himself is also a god. But he was born from an earthly woman, therefore, he must be human.

One theologian, Nestorius from the city of Caesarea (Syria), argued that Christ is both God and man. These two essences coexist in one body due to the fact that it exists in two hypostases, which are in union and together create the “face of unity.”

And another - Eutychius from Constantinople - believed that Christ is God. And period. There is no human essence in him.

The Council of Chalcedon found a kind of middle line, condemning both the “right-deviant” line of Nestor and the “left-opportunist” line of Eutyches.

The decisions of this council were not accepted by six churches: the Armenian Apostolic, Coptic Orthodox, Ethiopian Orthodox, Eritrean Orthodox, Syrian Orthodox and Malankara Orthodox (in India). They began to be called “ancient eastern Christian churches”, or “ancient Orthodox churches”.

So, by this parameter, the AAC is an Orthodox Church.

All Armenians, by definition, are the flock of the Armenian Apostolic Church, just as all Jews are Jews.

This is also a misconception. Of course, the AAC is the largest and most influential church with two Catholicosates in Etchmiadzin and Lebanese Antelias. But she's not the only one.

There is an Armenian Catholic Church. In fact, this is a Uniate church, that is, a church that combines elements of Catholicism and the AAC, in particular, the Armenian rite of worship.

The most famous congregation of Armenian Catholics is Mkhitari with its famous monastery on the island of St. Lazarus in Venice. Churches and monasteries of Armenian Catholics exist throughout Europe, including in Rome and Vienna (oh, what a liqueur the Viennese Mekhitarists prepare...).

In 1850, Pope Pius IX established the Artvin diocese for Catholic Armenians. At the beginning of the twentieth century, the diocese disintegrated, leaving the flock in the care of the bishop who was in Tiraspol. Yes, yes, Moldavian and Romanian Armenians, just like Ukrainian ones, were also Catholics.

The Vatican even established an ordinariate for Catholic Armenians in Gyumri. In northern Armenia, Catholics are called “frang”.

There are also Protestant Armenians.

The Evangelical Armenian Church was established in Constantinople in mid-19th century centuries and now has parishes in the most different countries, uniting into three evangelical unions - the Middle East centered in Beirut, France (Paris) and North America (New Jersey). There are also many churches in Latin America, Brussels, Sydney and so on.

They say that Protestant Armenians are called “ynglyz,” but I haven’t heard that myself.

Finally, there are Muslim Armenians. A major event was recently held in Istanbul under the patronage of the Hrant Dink Foundation. Scientific Conference, dedicated to the Armenians who converted to Islam.

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

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

Before the adoption of Christianity, paganism reigned in the ancient state on the banks of Sevan, leaving scant monuments in the form of stone sculptures and echoes in folk customs. According to legend, the apostles Thaddeus and Bartholomew laid the foundation for the destruction of pagan temples and the erection in their places Christian churches. In the history of the Armenian Church one can highlight the following milestones:

• 1st century: the sermon of the apostles Thaddeus and Bartholomew, which determined the name future Church- Apostolic.
• Mid-2nd century: Tertullian mentions “a large number of Christians” in Armenia.
• 314 (according to some sources - 301) - martyrdom of the holy virgins Hripsime, Gaiania and others who suffered on Armenian soil. The adoption of Christianity by the King of Armenia Trdat III under the influence of his servant Gregory, the future holy Enlightener of Armenia. Construction of the first Etchmiadzin temple and establishment of the patriarchal throne in it.
• 405: creation of the Armenian alphabet for the purpose of translating the Holy Scriptures and liturgical books.
• 451: Battle of Avarayr (war with Persia against the introduction of Zoroastrianism); The Council of Chalcedon in Byzantium against the heresy of the Monophysites.
• 484 - removal of the patriarchal throne from Etchmiadzin.
• 518 - division with Byzantium in matters of religion.
• XII century: attempts to reunite with Byzantine Orthodoxy.
• XII - XIV centuries - attempts to accept a union - to unite with the Catholic Church.
• 1361 - removal of all Latin innovations.
• 1441 - return of the patriarchal throne to Etchmiadzin.
• 1740 - separation of the Syrian community of Armenians, whose religion became Catholicism. The Armenian Catholic Church spread to Western Europe, there are parishes in Russia.
• 1828 - entry of Eastern Armenia into the Russian Empire, new name “Armenian-Gregorian Church”, separation of the Patriarchate of Constantinople, which remained on the territory of the Ottoman Empire.
• 1915 - extermination of Armenians in Turkey.
• 1922 - the beginning of repression and the anti-religious movement in Soviet Armenia.
• 1945 - election of a new Catholicos and gradual revival of church life.

At present, despite the friendly relations between the Orthodox and Armenian churches, there is no Eucharistic communion. This means that their priests and bishops cannot celebrate the liturgy together, and the laity cannot be baptized and receive communion. The reason for this is differences in creed or tenet.

Ordinary believers who do not study theology may not be aware of these obstacles or may not attach importance to them. For them, ritual differences, caused by history and national customs, are more important.

In the 3rd-4th centuries, debates about faith were as popular as political battles are now. To resolve dogmatic issues, Ecumenical Councils were convened, the provisions of which shaped the modern Orthodox doctrine.

One of the main topics of discussion was the nature of Jesus Christ, who He was, God or man? Why does the Bible describe His sufferings, which should not be characteristic of the divine nature? For Armenians and Byzantines, the authority of the Holy Fathers of the Church (Gregory the Theologian, Athanasius the Great, etc.) was indisputable, but the understanding of their teaching turned out to be different.

The Armenians, along with other Monophysites, believed that Christ was God, and the flesh in which He dwelt on earth was not human, but divine. Therefore, Christ could not experience human feelings and did not even feel pain. His suffering under torture and on the cross was symbolic, apparent.

The teaching of the Monophysites was dismantled and condemned at the First V. Ecumenical Council, where the doctrine of the two natures of Christ - divine and human - was adopted. This meant that Christ, while remaining God, accepted the present at birth human body and experienced not only hunger, thirst, suffering, but also the mental anguish characteristic of man.

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

The dogma about the nature of Christ is the main difference between the Armenian Church and the Orthodox Church. Currently, theological dialogues are ongoing between the Russian Orthodox Church and the Armenian Apostolic Church (Armenian Apostolic Church). Representatives of the learned clergy and church historians discuss what contradictions arose due to misunderstanding and can be overcome. Perhaps this will lead to the restoration of full communication between faiths.

Both Churches also differ in their external, ritual aspects, which is not a significant obstacle to the communication of believers. The most noticeable features are:

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

Armenian renegadeism

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

In the Armenian Church there are no strict regulations regarding the admission of Orthodox Christians to the Sacraments; Armenians are also allowed to receive communion in any of the Christian churches.

Hierarchical structure

The head of the Armenian Church is the Catholicos. The name of this title comes from Greek wordκαθολικός - “universal”. The Catholicos heads all local churches, standing above their patriarchs. High altar located in Etchmiadzin (Armenia). The current Catholicos is Karekin II, the 132nd head of the church after St. Gregory the Illuminator. Below the Catholicos are the following sacred degrees:

The Armenian diaspora in the world numbers about 7 million people. All these people are held together folk traditions related to religion. In places of permanent residence, Armenians try to erect a temple or chapel where they gather for prayer and holidays. In Russia, churches with characteristic ancient architecture can be found on the Black Sea coast, in Krasnodar, Rostov-on-Don, Moscow and other large cities. Many of them are named after the Great Martyr George - the beloved saint of the entire Christian Caucasus.

The Armenian Church in Moscow is represented by two beautiful churches: the Resurrection and the Transfiguration. Transfiguration Cathedral- cathedral, i.e. a bishop constantly serves in it. His residence is located nearby. Here is the center of the New Nakhichevan diocese, which includes all the former republics of the USSR except the Caucasian ones. The Church of the Resurrection is located at the national cemetery.

In each of the temples you can see khachkars - stone arrows made of red tuff, decorated with fine carvings. This expensive work is performed by special craftsmen in memory of someone. The stone is delivered from Armenia as a symbol of the historical homeland, reminding every Armenian in the diaspora of his sacred roots.

The most ancient diocese of the AAC is located in Jerusalem. Here it is headed by the patriarch, who has his residence at the Church of St. James. According to legend, the temple was built on the site of the execution of the Apostle James; nearby was the house of the Jewish high priest Anna, before whom Christ was tortured.

In addition to these shrines, the Armenians also keep the main treasure - the third part of Golgotha ​​granted by Constantine the Great (in the Church of the Resurrection of Christ). This property gives the right to the Armenian representative, along with the Patriarch of Jerusalem, to participate in the ceremony of the Holy Light ( Holy Fire). In Jerusalem, a service over the Tomb is celebrated daily. Mother of God, owned in equal shares by Armenians and Greeks.

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

The history of Armenian culture dates back to ancient times. Traditions, way of life, religion are dictated by the religious views of the Armenians. In the article we will consider the questions: what kind of faith do the Armenians have, why did the Armenians accept Christianity, about the baptism of Armenia, in what year did the Armenians accept Christianity, about the difference between the Gregorian and Orthodox churches.

Adoption of Christianity by Armenia in 301

The religion of the Armenians originated in the 1st century AD, when the founders of the Armenian Apostolic Church (AAC), Thaddeus and Bartholomew, preached in Armenia. Already in the 4th century, in 301, Christianity became the official religion of the Armenians. This was started by King Trdat III. He came to rule the royal throne of Armenia in 287.

Apostle Thaddeus and Bartholomew - founders of the Armenian Apostolic Church

Initially, Trdat was not favorable to Christianity and persecuted believers. He imprisoned Saint Gregory for 13 years. However, the strong faith of the Armenian people prevailed. One day the king lost his mind and was healed thanks to the prayers of Gregory, a saint preaching Orthodoxy. After this, Trdat believed, was baptized and made Armenia the first Christian state in the world.

Armenians - Catholics or Orthodox - today make up 98% of the country's population. Of these, 90% are representatives of the Armenian Apostolic Church, 7% are representatives of the Armenian Catholic Church.

The Armenian Apostolic Church is independent of the Orthodox and Catholic churches

The Armenian Apostolic Church stood at the origins of the emergence of Christianity for the Armenian people. She belongs to the oldest Christian churches. Its founders are considered to be the preachers of Christianity in Armenia - the apostles Thaddeus and Bartholomew.

The dogmas of the AAC differ significantly from Orthodoxy and Catholicism. The Armenian Church is autonomous from the Orthodox and Catholic churches. And this is hers main feature. The word apostolic in the name refers us to the origins of the church and indicates that Christianity in Armenia became the first state religion.

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

The AAC calculates chronology according to the Gregorian calendar. However, she does not deny the Julian calendar.

During times of lack of political governance, the Gregorian Church took over the functions of government. In this regard, the role of the Catholicosate in Etchmiadzin became dominant for a long time. For several centuries in a row, it was considered the main center of power and control.

In modern times, the Catholicosate of All Armenians operates in Etchmidizian and the Cilician Catholicosate in Antilias.

Catholicos - bishop in the AAC

Catholicos is a related concept to the word bishop. Title highest rank in the AAC.

The Catholicos of All Armenians includes the dioceses of Armenia, Russia, and Ukraine. The Cilician Catholicos includes the dioceses of Syria, Cyprus and Lebanon.

Traditions and rituals of the AAC.

Matah - offering in gratitude to God

One of the most important rituals of the AAC is the matah or treat, a charity dinner. Some people confuse this ritual with animal sacrifice. The meaning is to give alms to the poor, which is an offering to God. Matah is performed as a thanksgiving to God for the successful end of some event (recovery loved one) or as a request for something.

To perform matakh, livestock (bull, sheep) or poultry are slaughtered. The meat is used to make broth with salt, which has been consecrated in advance. Under no circumstances should the meat remain uneaten until the next day. Therefore, it is divided and distributed.

Forward post

This post precedes Lent. Advanced fasting begins 3 weeks before the Great Fast and lasts 5 days - from Monday to Friday. Its observance is historically determined by the fast of St. Gregory. This helped the apostle to cleanse himself and heal King Trdat with prayers.

Communion

Unleavened bread is used during communion, however, there is no fundamental difference between unleavened and leavened. Wine is not diluted with water.

The Armenian priest dips the bread (previously consecrated) into wine, breaks it and gives it to those who wish to receive communion to taste.

Sign of the Cross

Performed with three fingers from left to right.

How does the Gregorian Church differ from the Orthodox Church?

Monophysitism - recognition of the one nature of God

For a long time, the differences between the Armenian and Orthodox churches were not noticeable. Around the 6th century, differences became noticeable. Speaking about the division of the Armenian and Orthodox churches, we should remember the emergence of Monophysitism.

This is a branch of Christianity, according to which the nature of Jesus is not dual, and he does not have a corporeal shell, like a man. Monophysites recognize one nature in Jesus. Thus, at the 4th Council of Chalcedon, a split occurred between the Gregorian Church and the Orthodox Church. The Armenian Monophysites were recognized as heretics.

Differences between the Gregorian and Orthodox churches

1. The Armenian Church does not recognize the flesh of Christ, its representatives are convinced that his body is ether. The main difference lies in the reason for the separation of the AAC from Orthodoxy.
2. Icons. In Gregorian churches there is not an abundance of icons, as in Orthodox churches. Only in some churches there is a small iconostasis in the corner of the temple. Armenians do not pray in front of holy images. Some historians attribute this to the fact that the Armenian Church was engaged in iconoclasm.

Interior of a traditional Armenian temple with a small number of icons. Gyumri Church

1. Difference in calendars. Representatives of Orthodoxy are guided by the Julian calendar. Armenian 1 to Gregorian.
2. Representatives of the Armenian Church cross themselves from left to right, Orthodox Christians - vice versa.
3. Spiritual hierarchy. In the Gregorian Church there are 5 degrees, where the highest is the Catholicos, then the bishop, priest, deacon, and reader. There are only 3 degrees in the Russian Church.
4. Fasting for 5 days - arachawork. Starts 70 days before Easter.
5. Since the Armenian Church recognizes one hypostasis of God, only one is sung in church songs.. Unlike the Orthodox, where they sing about the trinity of God.
6. During Lent, Armenians can eat cheese and eggs on Sundays.
7. The Gregorian Church lives according to the tenets of only three councils, although there were seven of them. The Armenians were unable to attend the 4th Council of Chalcedon, and therefore did not accept the tenets of Christianity and ignored all subsequent councils.

The Armenian Church is considered one of the most ancient Christian communities. Its origins begin in the 4th century. Armenia is the first country where Christianity was recognized by the state. But millennia have passed, and now the contradictions and differences that the Russian and Armenian Apostolic Church have are already visible. The difference from the Orthodox Church began to appear in the 6th century.

The separation of the Apostolic Armenian Church occurred due to the following circumstances. A new branch suddenly arose in Christianity, which was classified as heresy - Monophysitism. Supporters of this movement considered Jesus Christ. They denied the combination of the divine and the human in him. But at the 4th Council of Chalcedon, Monophysitism was recognized as a false movement. Since then, the Apostolic Armenian Church has found itself alone, since it still looks at the origin of Christ differently from ordinary Orthodox Christians.

Main Differences

The Russian Orthodox Church respects the Armenian Apostolic Church, but does not tolerate many of its aspects.

The Russian Orthodox Church considers the Armenian denomination, therefore people of this faith cannot be buried according to Orthodox customs, perform all the sacraments that Russian Christian Orthodoxy conducts, you cannot simply remember and pray for them. If suddenly Orthodox man will attend a service in the Armenian Apostolic Church - this is a reason for his excommunication.

Some Armenians take turns visiting temples. Today it is apostolic Armenian, the next day it is Christian. This cannot be done; you must decide on your faith and adhere to only one teaching.

Despite the contradictions, the Armenian Church forms faith and unity in its students, treats others with patience and respect religious movements. These are the aspects of the Armenian Apostolic Church. Its difference from the Orthodox is visible and tangible. But each person has the right to choose for whom to pray and what faith to adhere to.

Armenian Gregorian "Apostolic Church" ( Further AGAC) – one of the communities calling itself Christian, but whether it is such we will consider 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 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 left for the AGAC to be proud. 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 Agats go against the principle of preservation Unity of Faith transmitted to us by the apostles and indicated by the Word of God: « One God, united faith, united baptism"(Eph.4,5). Since the 4th century, the Agats separated from the entirety of the most ancient Orthodox local Churches(Constantinople, Jerusalem, Antioch, Alexandria, etc.) having accepted, first by mistake, and then consciously, the Monophysite and Monothelite and Miaphysite heresies and went into schism from everyone else. Until now we have this unhealed wound so that we cannot pray and receive communion together until the true teaching about God is restored in the Agats. Ordinary Armenians, unfortunately, often far from the subtleties of theology, become hostages of this misfortune of heresy and schism. 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, a truthful person and a liar. You have to make a choice between the truth and the lie. Before we talk about the Armenian direction of Monophysitism, let’s talk about what Monophysitism is and how it arose.

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

Orthodox Church confesses in Christ one person(hypostasis) and two natures – divine And human abiding unmergedly, inseparably, inseparably, unchangeably. Monophysites or (including AGAC) in Christ they recognize one person, one hypostasis and one nature. As a result, the Monophysites do not recognize the Ecumenical Councils starting from the 4th (and there are seven in total).

Therefore, they insult, condemn and do not accept most saints. 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 hesitations, remained a confessor of the heresy of Monophysitism, which for them consists not in denying the Incarnation of God, but in stubbornly insisting 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 emphasis in the Christology of the God-man Jesus Christ. After this, neither the symbol of the Armenian faith, in which the Incarnation of Christ is orthodoxly confessed, nor the statements of individual fathers about the presence of the flesh of Christ have any significance. The Armenian Church is twice Monophysite: by its own confession of heresy and by communion with Monophysite churches (for according to the teaching of the Church, whoever communicates with a heretic is a heretic). There is no k.-l. in the AGAC. an officially approved condensed statement of the fundamentals of religious doctrine. The AGAC uses three Creeds: 1) short symbol used in the rite of announcement. 2) “average” in rank Divine Liturgy AGATZ, 3) extensive Symbol, in read by a priest at the beginning of the morning service. Phrase from the third spatial symbol “one face, one appearance, and united in one nature” completely heretical, and all lies and heresies are from the devil, which is unacceptable especially when it comes to God. This heresy leads to lies about the God-man Christ, to the idea that it is impossible to imitate Christ “after all, He is more God, and humanity is swallowed up in Him.” That. humanity is humiliated in Christ and motivation for Christ-imitation is torn and grace is not given.

One misconception led to others. So only in the 12th century. Icon veneration is finally recognized; during sacred ceremonies, the Agats consumes unleavened bread according to Jewish custom and performs animal sacrifices (matah); cheese and milk foods are allowed on Saturday and Sunday during Lent. And since 965, the Agats began to rebaptize Armenians converting 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 uncreated and heavenly ones, who did everything that is characteristic of the body, not in reality, but in the imagination”;

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

In addition, monophysitism is almost always accompanied by a monophilite and mono-energist position, i.e. the teaching that in Christ there is only one will and one action, one source of activity, which is the deity, and humanity turns out to be its passive instrument. This is also a terrible lie against the God-man Jesus Christ.

Is the Armenian direction of Monophysitism different from its other types?

- Yes, it’s different. Currently there are only three of them:

1) Siroyakovites, Copts and Malabarians of the Sevirian tradition. 2) Armenian Gregorian Agats (Etchmiadzin and Cilician Catholics). 3) Ethiopian (Ethiopian and Eritrean “churches”).

AGATs in the past differed from the rest of the non-Chalcedonian Monophysites; even Sevier of Antioch itself was anathematized by the Armenians in the 4th century. at one of the Dvina Councils as an insufficiently consistent Monophysite. The theology of the Agats was significantly influenced by aphthartodocetism (the heretical doctrine of the incorruptibility of the body of Jesus Christ from the moment of the Incarnation).

Currently, some Armenians are more likely to show interest in the history of Armenian Christological thought, those who deliberately transferred from the AGAC to Orthodoxy , moreover, both in Armenia itself and in Russia.

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

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

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

In 354, the first Council of the Armenian Church took place, condemning Arianism and confirming its adherence to Orthodoxy. IN 366 year the Church of Armenia, which was before in canonical depending on Caesarea See 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 worship into the national language, Holy Bible, works 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, took place without the participation of the Armenian bishops and for this reason they did not know the exact resolutions of this Council. Meanwhile, Monophysites arrived in Armenia and spread their delusions. True, the resolutions of the Council soon appeared in the Armenian Church, but, due to ignorance of the exact meaning of Greek theological terms, the Armenian teachers first fell into error without intent. However, the Armenian Council in Dovin in 527 decided to recognize Christ one nature and, thereby, unambiguously placed 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 Universal Church, coming under the subordination of the Patriarchate of Constantinople.

In 591, Armenia was divided as a result of the Persian attack. 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) Orthodox Catholicosate. He was opposed Monophysite Catholicosate, located in the city of Dvin, on Persian territory, and the Persians artificially supported it so that there would be no unity with the Byzantine Orthodox Armenians, however, there were also many Orthodox Armenians on Persian territory. During the Byzantine-Persian war 602-609. The Orthodox Catholicate 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 took place, at which the Armenian Church officially returned to Orthodoxy. After the Arab conquests in 726, the Agats again fell away from the Universal Church into Monophysitism. Orthodox Armenians again began to move to the territory of Byzantium, under the omophorion of the Patriarch of Constantinople. Those who remained in the regions of Armenia bordering Georgia found themselves under the jurisdiction of the Georgian Church. In the 9th century. The population and princes of the Taron region and the majority of the population of the Tao and Klarjeti regions were Orthodox.

Through the efforts of Saint Photius of Constantinople, as well as the Bishop of Harran, Theodore Abu Kurra, under Prince Ashot I in 862 at the Shirakavan Council, the Church of Armenia returned to Orthodoxy again, however, thirty years later, by the decision of the new Catholicos Hovhannes V, deviated towards Monophysitism.

In the 11th century in Armenia the number of departments consisting of in communication with Constantinople, in this period Orthodoxy began to prevail among Armenians. After the invasion of the Seljuk Turks in the second half of the 11th century Orthodox Armenians found themselves in jurisdiction Georgian Patriarch, and after a century and a half their bishops are already called and perceived as “Georgian”.

The last attempt to return the Armenian Church to Orthodoxy was made in 1178. Its hierarchs at the Council convened by Emperor Manuel Komnenos recognize the Orthodox confession of faith. The death of Emperor Manuel prevented the reunification. 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 Armenians outside Cilicia, ended in a split in the Armenian Church, resulting in the emergence of the Armenian Catholic Church in 1198. Today, the majority of Armenians living in Armenia belong to the Agats.

Saint Ignatius Brianchaninov, who was at the Caucasian See, knew very well the state of affairs in the Armenian Church and the opinions of many Armenians, gravitated towards the Orthodox faith. He said with great regret and sorrow that the Agats Church 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 mononationality The Armenian Church (which brought a sense of national exclusivity and contradicts the Gospel) only strengthened, grew and increased pride Armenian religion. About falsity proud the path of national exclusivity, God says in Scripture: “There is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all."(Col. 3:11). As you know, God proud resists and does not give them His saving grace (1 Peter 5:5) That is why we do not see in the AGAC such saints as Seraphim of Sarov, Matrona of Moscow and many other great saints whom the Orthodox Church gives birth to.

St. John Chrysostom, a saint recognized by all, says: “to cause divisions in the Church is no less evil than to fall into heresies… sin split Not washed away even by the blood of martyrdom.” Therefore, with sorrow and pain we wait for our brothers Armenians from sin heresy and schism, fearing the eternal destruction of those souls who are not attentive to the personality and teaching of Christ's Unity of Faith (see Eph.4:5).

“I beseech you, brethren, beware of those who make divisions and temptations, contrary to the teachings which you have learned, and deviate from them; for such people serve not to our Lord Jesus Christ, but to my own belly, And flattery and eloquence deceive the hearts of the simple." (Rom. 16:17)

So, AGAC refers to communities that are not too far from us, but are not in complete unity. Due to certain historical circumstances, but, however, not without some human sin, after the IV Ecumenical Council of 451, it found itself among those communities that are called Monophysites, which did not accept the church truth that in a single hypostasis, in a single person incarnate The Son of God combines two natures: the Divine and the true human nature, unmerged and inseparable. It so happened that AGAC had no time former part of the united Universal Church, did not accept this teaching, but shared the teaching of the Monophysites, who recognize only one nature of the incarnate God the Word - Divine. And although we can say that now the severity of those disputes of the 5th-6th centuries has largely become a thing of the past and that the modern theology of the Agats 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, Chalcedonian, who condemned the heresy of Monophysitism, for us are the holy fathers and teachers of the Church, and for representatives of the Agats and other “ancient Eastern churches” - persons either anathematized (most often), or at least not enjoying doctrinal authority. For us, Dioscorus is an anathematized heretic, and for them, “like the father of saints.” At least from this it is already clear which traditions are inherited by the family of local Orthodox churches, and which are those that are called ancient Eastern. There are quite noticeable differences between the ancient Eastern churches themselves, and the extent of Monophysite influence is very different: let’s say, it is noticeably stronger in the Coptic churches (with all due respect to Egyptian monasticism, one cannot help but see a completely clear Monophysite influence among the Copts, especially among modern Coptic theologians), and Its traces in the Agats are almost imperceptible. But the historical, canonical and doctrinal fact remains that for one and a half thousand years there has been no Eucharistic communion between us. And if we believe in the Church as the Pillar and affirmation of the truth, if we believe that the promise of Christ the Savior that the gates of hell will not prevail against Her is not relative, but absolute value, then you need to conclude that either one Church is true and the other is 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 coincide, and that the one and a half thousand year divisions stem solely from inertia, political ambitions and reluctance to unite.

From this it follows that one takes turns to receive communion first at the Agats Church, then at Orthodox Church nevertheless, it is impossible, and one must decide, and for this, study the doctrinal positions of the Agats and the Orthodox Church.

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

(By motherprot. Oleg Davydenkov and Pravosl. Encycl.)

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