Why is the Armenian Church called Apostolic and Gregorian? Armenian Apostolic Church: Difference from Orthodox. Key aspects

14.10.2019

Information relating to the most ancient period in the history of the Armenian Church is scarce. 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 the 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, arriving in Edessa, healed the king Osroena Abgar from leprosy, ordained Addey to the episcopate and went to Great Armenia with the preaching of the Word of God. Among the multitude of those who were converted to Christ was the daughter of the Armenian king Sanatruk Sandukht. For confessing Christianity, the apostle, along with the princess and other converts, was martyred by the order of the king in Shavarshan, in Artaz gavar.

Several 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 the lakes of Van and Urmia.

A fragment of a historical work has come down to us, telling about the martyrdom of Sts. Voskeanov and Sukiaseanov in Armenia in the late - early 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 Khryusiy (Greek "gold", in Armenian "wax"), 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 Tsakhkeats. After the accession of Artashes, they came to the palace and began to preach the Gospel.

Being busy with the war in the east, Artashes asked the preachers to come to him again after his return and continue their talks 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 the 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 Jrabashh, 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 Church Fathers - 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 Ephesian (431) Ecumenical Councils.

The break with Orthodoxy in the Armenian Church arose in the question of the unification of two - Divine and human - natures in Christ (Monophysite heresy).

Russian theologian of the late 19th century. I. Troitsky, analyzing "Statement of Faith" by Nerses Shnorali, came to the following conclusions.

Nerses Shnorali, in accordance with the Council of Chalcedon, defines incarnation as a combination of two natures: the Divine and the human.
In accordance with the Orthodox Church, he recognizes the body of Jesus Christ as consubstantial with the body of the Virgin Mary, avoiding the delusion of Eutychios about the alienation of the body of Christ with the human body in general.
In accordance with the Orthodox Church, he recognizes that all the essential properties of both natures have been completely preserved in combination, and thus rejects the disappearance of the human nature in the Divine and the transformation of one nature into another.
According to the Orthodox Church, it recognizes the communion of properties.
In accordance with the Orthodox Church, he condemns Eutyches and the Monophysites.

From the Middle Ages to the last years, the Armenian Church called the Orthodox Diophysite, and the Armenian Orthodox Church - Monophysite.

In the city of 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 Diophysite, for Diophysitism is Nestorianism, and the Orthodox Churches reject Nestorianism.
The ancient Eastern Churches, including the Armenian one, are not Monophysite, for Monophysitism is the Eutychian heresy, which is anathematized by the Armenian Church.

The dialogue continues to this day.

Church organization

The Echmiadzin Catholicosate is religiously subordinate to the Cilician Catholicosat (Antilias), the Jerusalem and Constantinople Patriarchate and diocesan administrations: in the USA (California and North American), in South America, in Western Europe (center - in Paris), in the Near and Middle East (Iran Azerbaijani, Tehran, Isfahan, Iraqi, Egyptian), in the Far East (Indian-Far East), 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 subordinate to the Echmiadzin Patriarch. 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 governance of the Armenian Gregorian Church are similar to those adopted in the Orthodox Church.

Echmiadzin: 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. But Soviet times When the city was the administrative center of the Armenian SSR, a lot reminds here. I must say right away that there are three Echmiadzins in Armenia: the already familiar city, 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, Echmiadzin 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 Echmiadzin is not only Armenian, but also a world shrine. We are glad to note that the heads of the fraternal churches regularly visit Holy Echmiadzin, and together we offer 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 Christ's companions, the apostles Thaddeus and Bartholomew. Therefore, the Armenian Church is called Apostolic. In 301, earlier than anywhere else, Christianity became the state religion. Largely thanks to the sermon of the first bishop of Armenia, Gregory the Illuminator. Subsequently, he was canonized, in memory of him the Apostolic Church is also called the Armenian-Gregorian Church. The construction of the cathedral was started by the first bishop of Armenia, Gregory. He had a vision: the only begotten Son of God came down to the earth and with a golden hammer pointed out the place where the holy altar should stand. Therefore, the cathedral erected on this very place was called Echmiadzin, which in translation from Armenian means "the only begotten descended", that is, Jesus Christ. Since then, Echmiadzin has become the spiritual center of Armenia, the heart of Armenian Christianity. Aghvan Gasparyan, deacon, translator of the sacristy at the Cathedral of Holy Etchmiadzin: "Over time, so that the foot of a mortal does 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 the solemn liturgy dedicated to the 1700th anniversary of the establishment of the Catholicosate in Armenia. The first Catholicos was the already mentioned Gregory the Illuminator. The current one is Garegin Narsesyan, 132nd in a row. "Catalikos" means "universal". For Armenians, even non-believers, he is the father of the nation.

The Armenian Church is close to the Orthodox Church, 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 Echmiadzin. Margarita has been working here for 37 years, her daughter Ruzana is working with her. Orders come from all over the world. Casual priest costume - kaba gray, black or beige colors... Embroidered fabrics for festive vestments are purchased in Italy and Syria. These - conical hoods-tag are characteristic 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 have their heads removed. Nobody made any comments to them, much less tried to put them on the street. A man came to the temple, and this is the main thing. And the unbeliever can also observe traditions ... Armenians are baptized from left to right, like Catholics, but with three fingers, like Orthodox. Then they put their hand to 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 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. " For all the similarities between the Armenian Apostolic and Russian Orthodox Churches, there are significant differences. They relate to dogma, features of worship and rituals. Armenians, for example, sacrifice a bull, a ram or a rooster on major holidays. Many ordinances are performed in these two churches in different ways.

I was invited to the baptism of Raphael Kandelyan, he recently turned one year old. What I saw was very different from our usual procedure. The ceremony lasted about an hour. And all his priest dedicated to one Raphael, and not twenty screaming babies at once. Baptism is God's adoption. The rite is performed three times by immersion in consecrated water and when it is cold, washing the face and body parts. 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 ..." 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 the following 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, 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 one year old, he behaved solid, so to speak, ha ha ha. "

Since the time of George the Illuminator, sacrifices and mats have been practiced in the Armenian Church. Usually animals are sacrificed. A child is born - be sure to go to church and ask the priest to conduct the ceremony. If any of the relatives dies, then matah is performed for the peace of the soul. In Echmiadzin, at the Church of St. Gayane, there is a special room where a butcher slaughters sacrificial rams and bulls. Other Christian churches consider matah to be a relic of paganism. Armenians disagree with this. After all, the meat goes to the poor, and who else, if not Christ, commanded to love your neighbor.

Echmiadzin is not only the Cathedral, the residence of the Patriarch and the monastery. There are also several temples highly revered 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 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 the Christian women. Couples from all over Armenia go to the church of Saint Repsime to get married. I did not stay long in this holy place and saw three weddings. For some reason, Armenians call this sacrament a marriage. When we were leaving, another newlyweds drove up to the temple. Arthur is a US citizen. His bride Nvart is from Yerevan. Before the wedding, the newlyweds registered their marriage at the registry office. According to Armenian law, 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 came to Echmiadzin. Once every seven years, a rite of consecration is held here. Miro is a special composition of fragrant substances for the 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 ingredients are boiled separately, then mixed and consecrated. In addition to the Catholicos, 12 Armenian bishops participate in the ceremony. Representatives of the Apostolic Church are coming from Constantinople, Jerusalem and Beirut. They take turns pouring ingredients into the cauldron and always the old ointment left over from the previous ceremony. It is believed that there is a little oil left 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. The world is interfering with the Hand of George the Illuminator. This is the name of the shrine where the relics of the first Catholicos of Armenia are kept.

In 2001, Pope John Paul II brought to Armenia the relics of the first Armenian Catholicos. For five hundred years, the relics of St. Gregory the Illuminator were kept in Naples, and now they are in the Cathedral of Echmiadzin. In addition to the Holy Spear and relics, many other shrines are kept in Echmiadzin, revered throughout the Christian world. Many of them were taken out of Turkey after the 1915 massacre. The 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, and finally, a fragment of the Savior's crown of thorns. There are national relics in Echmiadzin of a later time. Father Vahram: "You can see here a golden alphabet made of gold and precious stones, which was prepared in 1976. According to the will of His Holiness the ever-memorable Catholicos of All Armenians Vazgen I. And the very idea of creating this golden alphabet was as follows. There are 2 factors of identity 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" is "God". The last "Ha" is with "Christ". The Armenians even have a prayer consisting of 33 lines. Each one 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 transport the precious metal to the USSR during the Brezhnev era. Then they made jewelry from it and distributed them to French tourists of Armenian origin. They delivered the contraband to Echmiadzin ...

Tourists who come to Armenia must visit the picturesque ruins of the "Vigilant Forces" temple, Zvartnots. They are located very close to Echmiadzin. The temple was built in the 7th century, and in the 10th it collapsed due to the architect's miscalculations. Zvartnots is going to be restored and transferred to the Armenian Church. Previously, Christian worship was performed in Greek and Syriac. In the churches, there were interpreters who translated passages from the Holy Scriptures for the parishioners. In 406, the enlightener Archimandrite Mesrop Mashtots created the Armenian alphabet. After that, the Bible was translated into Armenian, schools appeared in Armenia, and literature was born. Azat Bazoyan, Doctor of 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 the translators of the Bible were canonized. How many of them? All were numbered, it is impossible to say how many. But we know their names". At the beginning of the 20th century, some of the valuable books from the Echmiadzin library were transferred to the national book depository - the Yerevan Matenadaran. But there are still a lot left - 30 thousand volumes. The collection is growing all the time, books, literally, have nowhere to put. Employees of the Echmiadzin library: "This was the personal library of Vazgen I, and now we are trying to put things in order here, to create catalogs for all publications." There are extremely rare editions in the collection of Echmiadzin. A new building is being built for the library. It will be open to everyone. In the meantime, only students of the Echmiadzin Theological Academy can use it.

It was founded 130 years ago. After the coup of 1917, it closed and reopened only in 1945. For a long time, the Theological Academy of Echmiadzin was the only one educational institution, who trained priests for the Armenian Church. Rector of the Theological Academy, Archpriest Eghishe Sargsyan: “Our competition is quite high: two or three people per seat. Studying at the academy is difficult. We have no credits, only exams. During their studies, students pass about 40 disciplines, including ritualism and sharat studies, spiritual chants. Most of our listeners are yesterday's graduates of rural schools. " The Academy graduates 15-20 people annually. They disperse all over the world, where there are Armenian parishes: Argentina, France, USA, Greece. More than 60 Armenian churches operate in the CIS alone.

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

Religion of the Armenian people

Questions such as: "what faith do Armenians refer to" or "what religion do Armenians have" can be answered: the religion of Armenians is Christian, and by faith, Armenians are divided into:

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

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

Armenian Church

The Spiritual Center of the Armenian Apostolic Church is located in Etchmiadzin with:

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

The main cathedral;

Spiritual Academy.

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

The AAC has three episcopal departments:

Jerusalem Patriarchate;
Patriarchate of Constantinople;
Cilician Catholicosate.

Canonically, they are under the jurisdiction Echmiadzin, administratively have internal autonomy.

Jerusalem Patriarchate

The Jerusalem Patriarchate (the Apostolic See of St. James in Jerusalem) with the residence of the Armenian Patriarch in the Cathedral of St. James is located in the Old City of Jerusalem. All the Armenian temples of Israel and Jordan are subordinate to him.

The Armenian, Greek and Latin patriarchies have the right of ownership to certain parts of the Holy Land Shrines, for example, in the Church of the Holy Sepulcher in Jerusalem, The Armenian Patriarchate owns a split column.

Patriarchate of Constantinople

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

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

Cilician Catholicosate

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

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

History of religion in Armenia

The history of the formation of Christianity in Armenia fanned by legends that are historical facts and have documentary evidence.

Abgar V Ukkama

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

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

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

The king, having received the letter and the "miraculous" Face, was almost healed. After Pentecost, the Apostle Thaddeus came to Edessa, completed the healing of Abgar and Abgar converted to Christianity. "Not Made by Hands" Face The Savior was placed in a niche above the city gates.

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

Christianity in Osroen did not last long. Three years later, King Abgar died. During these years, practically the entire population of Osroena was converted to Christianity.

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

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

The mission of the Apostle Thaddeus in Osroen lasted from 35 to 43 years. The Vatican contains a piece of ancient canvas that tells this story.

After the death of Abgar V, his relative, Sanatruk I. Ascended the throne, he returned Osroen to paganism, but promised the citizens not to persecute Christians.

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

Then Osroena was included in the Greater Armenia, which was ruled by Sanatruk I from 91 to 109.

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

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

Armenian king Khosrov

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

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

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

Gregory and Trdat

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

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

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

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

After 10 years, Trdat fell ill with an unknown disease. The best doctors from all over the world tried to treat him, but to no avail. Three years later, his sister had a dream in which the Voice ordered her to release Gregory. She told her brother about this, but he decided that she had lost her mind, since they had not opened the pit for 13 years, and it was impossible for Gregory to remain alive.

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

Adoption of Christianity

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

The significance of the church in the history of the Armenian people is great. Even during the loss of statehood, the church took upon itself the spiritual leadership of the people and preserved its unity, led the wars of liberation and through its own channels established diplomatic relations, opened schools, fostered self-awareness and patriotic spirit among the people.

Features of the Armenian Church

The AAC is different from other Christian churches. It is generally accepted that it refers to Monophysitism, which recognizes only the divine principle in Christ, while the Russian Orthodox one refers to Diophysitism, which recognizes two principles in Christ - the human and the divine.

The AAC has special rules for observing rituals:

cross from left to right;
calendar - Julian;
chrismation is associated with baptism;
whole wine and unleavened bread are used for the sacrament;
gather only clergy;
Armenian letters are used on the icons;
profess in modern Armenian.

Armenian Church in Russia

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

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

The address temple complex, phone numbers, schedule church services and social events can be found by searching for: "Armenian Apostolic Church in Moscow official site."

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

The Orthodox Church is the second largest branch of Christianity after Catholicism. Despite the frequent delusion, the split of Christianity into Catholicism and Orthodoxy, although it was brewing since the 5th century AD. e., occurred only in 1054.

The unofficial division of spheres of influence led to the emergence of two large regions of Europe, which, due to religious differences, took different paths of development. The Balkans and Eastern Europe, including Russia, fell into the sphere of influence of the Orthodox Church.

The Armenian Apostolic Church emerged much earlier than the Orthodox. So, already in 41, it acquired some autonomy (the autocephalous Armenian Church), and officially seceded in 372 due to the rejection of the Chalcedonian Ecumenical Council. Significantly, this split was the first serious division of Christianity.

As a result of the Chalcedon Cathedral, along with the Armenian one, four more churches emerged. Five of these churches are geographically located in Asia and northeast Africa. Subsequently, during the spread of Islam, these churches were isolated from the rest of the Christian world, which led to even greater differences between them and the Chalcedonian churches (Orthodoxy and Catholicism).

An interesting fact is that the Armenian Apostolic Church became the state religion back in 301, that is, it is the first official state religion in the world.

Common features

Despite such an early separation from the united Christian movement, there has always been a cultural exchange between the Armenian and Orthodox Churches. This is due to the fact that the partial isolation of Armenia during the spread of Islam separated it from a significant part of the Christian world. The only "window to Europe" remained through Georgia, which by that time had already become an Orthodox state.

Thanks to this, you can find some common features in the vestments of priests, in the arrangement of temples, and in some cases in architecture.

Difference

Nevertheless, it makes no sense to talk about the kinship of the Orthodox and Armenian churches. It is worth remembering at least the fact that the Orthodox Church in our time is very heterogeneous in its internal structure... So very authoritative, practically independent of the Ecumenical Patriarch (the formal head of the Orthodox Church), are the Russian Orthodox, Jerusalem, Antioch, and Ukrainian churches.

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

From here we can jump straight to the question of the leadership of these two churches. So the head of the Orthodox Church is the Patriarch of Constantinople, and the head of the Armenian Apostolic Church is the Supreme Patriarch and Catholicos of All Armenians.

The presence of completely different titles among the heads of the church indicates that these are completely different institutions.

It is impossible not to note the difference in the traditional architecture of these two churches. Thus, Armenian cathedrals imagine the continuation and further development of the traditional oriental school of construction. This was largely influenced not only by the cultural background, but also by the climate and the main Construction Materials... Armenian churches, which were built in the Middle Ages, are usually squat and have thick walls (the reason for this was that they were often fortifications).

Although the Orthodox churches are not an example of European culture, they look completely different from the Armenian ones. They usually stretch upward, their domes are traditionally gilded.

Rituals differ dramatically, as well as the time of the holidays and fasting at these churches. So, the Armenian rite has National language, sacred books. It accepts a different number of people than in the Orthodox. Remarkably, the latter still does not have such a connection with the people, which is primarily associated with the language of worship.

Finally, the most important difference, which was the cause of the Chalcedonian split. The Armenian Apostolic Church is of the opinion that Jesus Christ is one person, that is, he has a single nature. In the Orthodox tradition, it has a double nature - it unites both God and man.

These differences are so significant that these churches considered each other to be heretical teachings, and mutual anathemas were imposed. Positive changes were achieved only in 1993, when representatives of both churches signed an agreement.

Thus, the Armenian Apostolic Church and the Orthodox have the same origins, and also differ less from each other than the Armenian from the Catholic or the Catholic from the Orthodox, in fact they are different and absolutely independent spiritual institutions.

In 301, Armenia became the first country to adopt Christianity as a state religion. For many centuries there has been no church unity between us, but this does not interfere with the existence of good-neighborly relations. At a meeting on March 12 with the Ambassador of the Republic of Armenia to Russia O.E. Yesayan, His Holiness Patriarch Kirill noted: "Our relations go back centuries ... The closeness of our spiritual ideals, a single moral and spiritual system of values in which our peoples live, are a fundamental component of our relations."

The readers of our portal often ask the question: “What is the difference between Orthodoxy and Armenian Christianity”?

Archpriest Oleg Davydenkov,d 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 portal "Orthodoxy and the World" about the pre-Chalcedonian churches, one of which is Armenian Church.

- Father Oleg, before talking about the Armenian direction of Monophysitism, tell us about what Monophysitism is and how did it arise?

- Monophysitism is a Christological teaching, 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 onophysites they went to 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 Chalcedonian Council, which adopted the doctrine (oros) of two natures in Christ, which converge in one person and in 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 works of Severus of Antioch (+ 538).

Modern non-Chalcedonites are trying to modify their teaching, claim that their fathers are accused of Monophysitism is unfair, since they anathematized Eutychus 1, but this is a change in style that does not affect the essence of the Monophysite doctrine. The works of their modern theologians indicate that there are no fundamental changes in their doctrine, significant differences between the Monophysite Christology of the 6th century. and there is no modern one. Back in the VI century. there appears the doctrine of the "single complex nature of Christ", composed of deity and humanity and possessing 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 monophilic and monoenergetic position, i.e. the teaching that in Christ there is only one will and one action, one source of activity, which is deity, and humanity turns out to be his passive instrument.

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

- Yes, it is different. Currently, there are six non-Chalcedonian churches (or seven, if the Armenian Echmiadzin and Cilician Catholicosates are considered as two, de facto autocephalous churches). Ancient Eastern churches can be divided into three groups:

1) Syro-Jacobites, Copts and Malabarians (Malankara Church of India). This is the Monophysitism of the Severian tradition, which is based on the theology of Severus of Antioch.

2) Armenians (Echmiadzin and Cilician Catholicasats).

3) Ethiopians (Ethiopian and Eritrean churches).

The Armenian Church in the past differed from other non-Chalcedonian churches, even Sevir of Antioch itself was anathematized by the Armenians in the 6th century. at one of the Dvina cathedrals as an insufficiently consistent Monophysite. The theology of the Armenian Church was significantly influenced by aftartodoketism (the doctrine of the incorruptibility of the body of Jesus Christ from the moment of the Incarnation). The emergence of this radical Monophysite teaching is associated with the name of Julian of Halicarnassus, one of the main opponents of Severus within the Monophysite camp.

At the present time, all 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 Armenians, it should be noted that the consciousness of the modern Armenian Church is characterized by pronounced adogmatism. While other non-Chalcedonian churches show considerable interest in their theological heritage and are open to Christological discussion, Armenians, on the contrary, have little interest in their own Christological tradition. At present, interest in the history of Armenian Christological thought is shown rather by some Armenians who have deliberately converted from the Armenian Gregorian Church to Orthodoxy, both in Armenia itself and in Russia.

– Is there a theological dialogue with the Do-Chalcedonian churches now?

- Conducted with varying degrees of success. The result of such a dialogue between Orthodox Christians and the Ancient Eastern (Do-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 Christological teaching, and also contains a mechanism for restoring communication 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 the Ancient Eastern Churches on the basis of a theological position that could be characterized as "moderate Monophysitism." They contain ambiguous theological formulas that admit of Monophysite interpretation. Therefore, the reaction in the Orthodox world to them is not unambiguous: four Orthodox Churches accepted them, some accepted them with reservations, and some were fundamentally opposed to these agreements.

The Russian Orthodox Church has also recognized that these agreements are insufficient for the restoration of Eucharistic communion, since they contain ambiguities in Christological teaching. Further work is required to eliminate ambiguous interpretations. For example, the doctrine of Agreements on wills and actions in Christ can be understood both in a Diphysite (Orthodox) and Monophysite manner. 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 is it assimilated into the hypostasis, which is characteristic of Monophysitism. The second Agreed Statement of 1990, which underlies the 1993 Chambesian Accords, does not answer this question.

With the Armenians today, a dogmatic dialogue is hardly possible at all, due to their lack of interest in problems of a dogmatic nature. After in the mid-90s. it became clear that the dialogue with non-Chalcedonian churches had reached a dead end, the Russian Orthodox Church began bilateral dialogues - not with all non-Chalcedonian Churches together, but with each one separately. As a result, three directions for bilateral dialogues were determined: 1) with the Syro-Jacobites, Copts and the Armenian Cilician Catholicosat, who agreed to conduct a dialogue only in this composition; 2) the Echmiadzin Catholicosat and 3) with the Ethiopian Church (this direction did not receive development). The dialogue with the Echmiadzin Catholicosat did not touch on dogmatic issues. The Armenian side is ready to discuss issues of social service, pastoral practice, various problems of social and church life, but does not show interest in discussing dogmatic issues.

- How are Monophysites accepted into the Orthodox Church today?

- Through repentance. Priests are accepted in their existing dignity. This is an ancient practice, as was accepted by non-Chalcedonites in the era of the Ecumenical Councils.

Alexander Filippov spoke with Archpriest Oleg Davydenkov.

Fragment of an article by V.Z. Hakobyan, candidate of historical sciences.

The relationship between the ROC and the Russian state with the AAC changed at different stages and were often contradictory.

The ambivalent attitude of Byzantium towards the Armenian civilization, in general, and its Church, in particular, was brought into the "Caesaropapist" ( dependent on the imperial Byzantine Church) Kievan Rus, where there were two centers (vertically - from top to bottom) of decision-making: princely (secular) and church. For the secular government, which attitudes towards different peoples determined their geopolitical significance for Russia, the Armenian factor up to the 17th century. was irrelevant, since the Caucasian policy of Russia was only in the initial stage of formation. In this regard, the image of Armenia and its Church in Russia was created by the leadership of the Russian Orthodox Church (ROC). And this attitude, in turn, was formed under the influence of the Greek Church, for which the AAC was an obstacle in the struggle for the assimilation of the Armenian population of the Roman Empire.

Meanwhile, even after the death of Byzantium (1453), the Armenian-Greek church disputes did not stop. The Ottoman government, without ceasing to pursue a policy of forcible Islamization and Turkization of the Christian population, could not but reckon with the rejection of this policy on the part of the oppressed population. Trying to take ethnic processes under state control, Sultan Mehmed II issued in 1476 a code of laws ("Kanun-name"), in which he established a special statute for non-Muslim religious communities. Everything Christian nations divided into two communities-nations ("milleti"), the Orthodox peoples (Greeks, southern Slavs, etc.) were considered from now on as one community - "rum milleti" (Roman, and actually Greek, nation). It was led by the Greek Patriarch of Constantinople. The second community, Armenian, was also headed by an Armenian patriarch who was in Constantinople. Among the Jews, this role was played by the Jewish rabbi. The head of the religious community in the Ottoman Empire was for his flock the arbiter of justice and an intermediary in relations with the highest imperial administration.

With the help of the Patriarch of Constantinople, the Turkish government tried to extend its influence to Moscow, the only Orthodox state, and to prevent Russia from joining the European coalition against the Ottoman Empire. That is why of the two Christian patriarchs, the Greek one enjoyed a special favor of the Sultan. However, pursuing the policy of "divide and rule", the sultans often favored the Armenian patriarch, increasing the Greek patriarch's jealousy of the latter, and, as a result, the Greek hierarchs continued to accuse Armenian Church in hereticism.

Thus, until the 17th century. inclusively, Moscow, which assumed the status of the Third Rome, could not but inherit such a segment of the Byzantine heritage as a negative view of the Armenian Church.

The attitude towards the AAC changed dramatically in the imperial period, when, on the one hand, the Armenian factor became relevant for Russia from a geopolitical point of view, and on the other hand, the ROC, merged with the state, had to determine its attitude to the AAC from the position of the Caesarist state. And this position is becoming positive. Peter the Great was little worried about insignificant definitions in the interpretation of the nature of the Savior. It was important for him to advance the empire to the South, which was thought to be accomplished using the Armenians of the same faith, in whom Peter saw a reliable ally.

The new policy was expressed in the establishment in 1717 in Russia of the Diocese of the Armenian Apostolic Church, the center of which was Astrakhan, where there was a large Armenian colony that arose in the 13th century. In Astrakhan, Moscow and St. Petersburg, the construction of Armenian churches began, the registration of parishes.

After the death of Peter in the South, there is a weakening of foreign policy activity and, as a result, a temporary cooling towards the AAC. Under Elizabeth, the attitude towards it was entrusted to the Synod. The latter, in relation to the AAC, again began to use the term "heresy". On January 16, 1742, the Empress issued a decree on the abolition of the Armenian churches in Russia.

With the accession to the throne of Catherine II, direct contacts are resumed between the Russian government and the Patriarchal See in Echmiadzin. On June 30, 1768, the Empress signed a Charter sent to Catholicos Simeon Yerevantsi (1763-1780). It confirmed all the previous benefits in relation to the Armenians and their Church. In the document we read: “We deign to the aforementioned Patriarch Simeon and the successors of his patriarch of the throne, who are found in our Russian Empire the Armenian people and the law of people for spiritual reasons and church rituals to have in their department, somehow it was before ”.

In 1768 Catholicos Simeon sent an embassy headed by Archimandrite David to St. Petersburg. The latter presented to the Empress from the Armenian Church "the relics of the holy forerunner and baptist of the Lord, the holy martyr Hripsimia and the holy great martyr George ..., part of Noah's ark." Ultimately, in 1773, the Empress restored the Russian diocese of the Armenian Church, which was headed by the prominent religious and public figure Joseph Argutinsky (1743-1801), who provided the Russian government with significant support in the annexation of Crimea and the Caucasus. In connection with the resettlement of the Crimean Armenians to the Don in 1778 and the formation of several settlements, including the city of New Nakhichevan, this city becomes the largest center of the diocese, after which the diocese of the Armenian Apostolic Church in Russia will be named.

A new stage in politics Russian government in relation to the AAC begins in the period of the annexation of the South Caucasus to Russia. As a result of the Russian-Iranian wars of the first third of the 19th century, Eastern Armenia (Karabakh. Yerevan, Nakhichevan) became part of the Russian Empire. As a result, the Echmiadzin Patriarchal throne ended up within the boundaries of the Russian state. On March 11, 1836, the government of Niko-Lai I adopted the "Regulations on the management of the affairs of the Armenian Gregorian Church in Russia", which provided the AAC with scanty autonomy. At the time of the adoption of the Regulations, there were six AAC dioceses in the Russian Empire: Yerevan, Artsakh (Karabakh), Shirvan, Georgian, Bessarabian and Novo-Nakhichevan and Astrakhan. The last two dioceses were created in Russia proper.

The Armenian churches located in St. Petersburg, Moscow, Little Russia, Crimea, Novorossiya and on the Don were transferred to the jurisdiction of the Bessarabian and Novo-Nakhichevan dioceses. The jurisdiction of the Astrakhan diocese remained the North Caucasus, the Volga region, Siberia and Central Asia. Due to the fact that the diocese covered a huge territory, for the operational management of the Armenian churches of the Eastern Ciscaucasia, a subdivision of the Astrakhan diocese was created - the Kizlyar spiritual government headed by the vicar.

In accordance with Art. 57 of the Regulations, the structure of the dioceses of the Armenian Apostolic Church in Russia was approved. They were headed by the diocesan chiefs, appointed by the "Sovereign Emperor from among the spiritual dignitaries of this confession." Diocesan chiefs “are determined and dismissed by the Highest decrees. When they take office, they take an oath of allegiance to citizenship and service. " In their activities, they are "responsible" before the government and "their spiritual leaders" (Art. 58). Within the limits of their department, diocesan chiefs consecrate, to varying degrees, spiritual dignity, according to the ordinance of their Church ”(Article 59). The regulation assumed the creation of "Armenian-Gregorian consistories" at each diocese, consisting of an archimandrite and three archpriests (or priests). The diocesan chief presided over them. Under the consistency, an office was created (Art. 72-74).

The regulation contained a number of norms that contradicted the canonical structure and traditions of the AAC. The leadership of the Church was made dependent on the government. Thus, all the promises given to the church hierarchs, including Archbishop Nerses V Ashtaraketsi (elected Catholicos in 1843), about the independent status of the church were forgotten. In this regard, Catholicos Nerses V (1843-1857) tried to boldly defend the interests of the Church. On the contrary, Catholicos Matevos I (1858-1865) seemed to have resigned himself to the degraded status of the Church, which was not even the case in the Ottoman Empire.

In relation to the AAC, the tsarist government was inconsistent. On the one hand, the geopolitical interests of Russia in the region forced the authorities to agree with the significant role of the Armenian Church in the social life of its people. But, on the other hand, the special status of the Church hindered the government's desire to assimilate co-religionists. The confessional affiliation of the subjects of the Russian Empire actually determined the national one. In addition, the nationalization of the ROC influenced the policy of the monarchy. Some leaders of the Synod, when it was profitable, suddenly recalled the medieval theological "Greco-Armenian" disputes and tried to use the elementary theological differences between the Armenian and Orthodox Churches as an excuse to abolish or limit the influence of the AAC.

In the early 60s, XIX century. along with the liberation of the peasants from serfdom in the Russian Empire, a relatively liberal era begins in public life. In the same period, the role of the Armenian Church in the development of the spiritual and cultural life of the people again increased, which was greatly facilitated by the Patriarch of Constantinople of Constantinople, who was elected on September 17, 1866, the Catholicos of All Armenians (1813-1882), who received approval from the Emperor Alek -sandra II. Having adopted the name of Gevorg IV, the Catholicos begins to carry out deeds, for which he received the nickname Glorious. He managed to get permission from the government to open Armenian schools in places of compact residence of Armenians, to confirm the decrees of the former emperors, allowing the building of churches and the opening of parish schools without hindrance.

The AAC was the main focus of national enlightenment, a bastion against natural and deliberately carried out assimilation. This role of the Church was well known not only by progressive minded people, but also by some conservative dignitaries of the capital. The latter sought to "bury" the independence of the Armenian Church by strict administrative methods. But if over the course of decades this was done gradually, step by step, then at the beginning of the XX century. this policy has become open and even aggressive. The tsarist government, at the suggestion of the Minister of Internal Affairs V.K. Plehve and the Caucasian governor G.S. Golitsyn, on June 12, 1903, adopted a discriminatory law "On the concentration of the management of the property of the Armenian Gregorian Church in Russia under the jurisdiction of the Ministry of Public Education, the means and property of the said Church, which ensured the existence of the Armenian Gregorian church schools."

On May 4, 1904, Plehve sent a secret circular to the leadership of the provinces and regions in the Caucasus. It reads: “By the Highest command of October 1, 1903, a rule was established that, pending revision of the existing legalizations on the management of spiritual affairs of Christians of the Armenian-Gregorian confession, the spiritual authorities of this confession, when appointing diocesan vicars, members of consistories, rector and pre- applicants for theological academies and seminaries, abbots of monasteries, as well as for the parish posts of abbots, deacons and clergymen, were asked for consent: for the vicars - the chief of the Civil Unit in the Caucasus, and for the rest - the governor or the corresponding official subject at the place of appointment " ...

Specific orders followed. In particular, it was instructed that “in the event of unauthorized appointment to such positions or admission to their temporary execution, take measures to prevent persons appointed outside the procedure established by the new law from performing their positions, with the removal of the appropriate subscription from them, and in the event that they fail to comply with the requirements of the local administration on this subject, submit their actions to the chief Caucasian authorities. "

The "school" problem here acted only as a cover, since the law encroached on most of the property of the entire Church, including all donations that, in the form of capital and real estate, went to church institutions "nationalized" by the government. All classes of Armenian society regarded the law as an act directed against the entire nation, which has always faithfully defended the interests of the Empire in the Caucasus. This was also the opinion of some far-sighted and liberal-minded Russian officials, who sharply opposed the measures proposed by Plehve and Golitsyn.

The authorities, striking a blow at the Armenian Church, counted on the traditional loyalty of the Armenians to the Russian emperor... Therefore, the wide-ranging movement of all strata of Armenian society in defense of their Church and its (national) property was unexpected for her. Despite the fact that the leadership of the Armenian Church in that period was more concerned about the events that took place in Western Armenia, which was part of the Ottoman Empire, where the Turkish government periodically carried out pogroms of the indigenous population, Catholicos Mkrtich I Khrimyan (1821-1907) was the first raised his weighty voice in defense of the national Church. At that time, there was no end to the Armenian youth in the left-wing parties. In Transcaucasia, in order to distract the Armenian people from protests in defense of their Church, the Armenian-Tatar massacre was provoked (the present-day Azerbaijanis were then called Caucasian Tatars).

With these and other ill-considered actions, the government pushed the country towards revolution. The authorities began to realize this with a great delay; on August 1, 1905, Nicholas II signed a decree that actually canceled the law of June 12, 1903. In accordance with this act, the confiscated property was returned to the Church. The news of this was greeted with approval in the Armenian communities of Russia. The Catholicos sent a telegram to the emperor, with which he expressed gratitude from all his flock and wished “the soonest consolidation outside world and inner peace. "

More than once the Armenian Church has had to overcome the consequences of the "golitsyshtsina", as well as the "regrettable misunderstandings" that have repeatedly arisen. Nevertheless, these misunderstandings could not be compared in any way with the bacchanalia that began after the October Revolution of 1917.

After the establishment of Soviet power, the AAC, like other religious organizations in Russia, was persecuted. In the 1920s and 1930s. many clergymen, and especially representatives of the highest Armenian clergy, were repressed, as a result of which there was an almost complete liquidation of the structure of the Armenian Church on the territory of the RSFSR. Were closed and then in different time Armenian churches were destroyed in Armavir, Astrakhan, New Nakhichevan, Krasnodar, Stavropol, Holy Cross, Pyatigorsk, Grozny, Kizlyar, Mozdok, etc. The surviving church buildings were turned into warehouses.

The activities of the leading structures of the AAC on the territory of Russia were suspended. True, in 1962 at the Church National Council in Echmiadzin, the Armenian churches were represented by two separate delegations: the diocese of Nor Nakhichevan and the Moscow parish, the Soviet government, proceeding from foreign policy interests, as well as with the aim of influencing the numerous foreign Armenian diaspora had to be relatively loyal to the Armenian Apostolic Church, whose leadership was in Armenia in the city of Etchmiadzin. From 1955 to 1994, the AAC was headed by a major religious figure, Catholicos Vazgen I, despite the church schism, which enjoyed high authority in the diaspora and is well known in the Christian world.

With the beginning of the collapse of the totalitarian system at the turn of the 1980s and 1990s, religious life began to revive. In the conditions of democratization of society, the ROC and the AAC, as well as all other church organizations, could determine their life independently, without pressure from the state. The very first steps of the leadership of the two Churches testified to the desire to establish truly fraternal relations.

Catholicos Vazgen I, Garegin I (1995-1999) and Garegin II identified as the most important task in their activities the intensification of dialogue with other Christian confessions for the unity of all Christians, especially Eastern Christians, to which both the Armenian and Russian Churches belong. ... Back on August 30, 1992, in the Patriarchal Word to the Armenian People, Catholicos Vazgen I and Catholicos of the Great House of Cilician Garegin II emphasized: “History irrefutably testifies that Christian churches have always suffered from senseless inter-church strife, rivalry and the politics of proselytism. The page of "Byzantine controversies" in the book of life of the Christian Church has been turned over long ago. The revival of the worst traditions of proselytism, which have sunk into oblivion, fanning the flame of "Byzantine disputes" means that history has not taught us anything, and we do nothing to contribute to the unity of the Ecumenical Church of Christ and the common cause of enlightenment (by faith), which has a vital essential for the fate of Christianity. "

The Armenian Church in the past, and especially in the present, considers the most important task to educate her flock in love for the Russian Orthodox Church, which is for her the most dear and intimate among all the sister churches. Of paramount importance in their rapprochement were the regular meetings of the patriarchs of the Armenian and Russian Churches.

In January 1993, Catholicos Vazgen I visited Moscow and met with Patriarch Alexy II of Moscow and All Russia, during which a joint statement on the spiritual unity of the two Churches was signed. A further step in strengthening this unity was the official visit of Patriarch Alexy II to Armenia.

On May 1, 1996, a solemn meeting of the two patriarchs took place in the Mother See of Holy Etchmiadzin. Catholicos Garegin I, in particular, noted: “Today there is an urgent need for the development of fraternal relations between the two countries - the Russian Federation and the Republic of Armenia and our two Churches ... democracy, trials that require our coordinated, coordinated actions. That is in what spirit and with what sincere thoughts we welcome you to this sacred and historical land and wish that on these two days of your stay with us, our Church and our people taste your love and blessing, prayer and encouragement! May the Lord strengthen the Russian Orthodox Church and her believing people! "

In his response, the late Patriarch of Moscow and All Russia Alexy II noted: “My heart is permeated with deep gratitude to God when I am on the sacred land of Armenia, where the preaching of the Word of God has been heard since ancient times. The Armenian Apostolic Church has a precious source of tradition for us, emanating from the holy apostles Thaddeus and Bartholomew, St. Gregory the Illuminator and St. Basil the Great, Archbishop of Caesarea of Cappadocia ... A centuries-old friendship, whose roots go back to the epoch of a thousand years ago, binds the peoples and the Churches of Armenia and Russia. We recall with gratitude the works of Armenian architects, whose skill adorned ancient Kiev with magnificent temples, and sacredly honor the memory of the followers of faith and grace of the Armenian Church. For centuries, the Russian and Armenian Churches have shared the joys and misfortunes of a common historical fate with our peoples. The sons of the Armenian Apostolic Church worked a lot for the good and prosperity of Russia, and many of them found shelter and protection there from the calamities that so often befell the much-suffering Armenian people ... Bilateral fruitful cooperation between the Russian and Armenian Churches undoubtedly contributes to the successful development of the theological dialogue between two families-Churches close to each other ”.

In the Cathedral of Holy Etchmiadzin, the Catholicos of All Armenians, on behalf of the Armenian Church, solemnly handed over to Patriarch Alexy II the relics of St. Andrew the Apostle, which had been preserved for centuries in the Armenian Church. Patriarch Alexy II, receiving the relics of the Holy Apostle, pronounced following words: “Your Holiness! With a feeling of deep emotion, I accept from your hands, from the hands of the Primate of the Holy Armenian Apostolic Church, a particle of the relics of the First Apostle Andrew the First-Called. Apostle, who, according to Tradition, reached the limits of Russia and predicted the future of Christianity in Russia. V last years we regained the relics of many ascetics of faith and deanery ... But the transmission by you of a particle of the relics of the Holy Apostle Andrew the First-Called is the pinnacle of this chain of acquisition. We will bring them with reverence today to our land for the worship of the believing people of our Church. And, praying in front of these holy relics and receiving prayer strengthening through the prayers of the Holy Apostle Andrew the First-Called, we will always with gratitude remember your spiritually invaluable gift. And, turning to the Lord at this touching and sacred moment, we ask the Lord Savior to preserve the Holy Armenian Apo-so-so Church, its Primate, hierarchs, clergymen, believers and the whole people of Armenia ... ”. The recently elected Patriarch of Moscow and All Russia Kirill has repeatedly spoken about the strengthening of fraternal relations between kindred Churches.

The fraternal relations that have developed between the two Churches have positively influenced the activities of the AAC in Russia. Back in August 1991, the Ministry of Justice of the Russian Federation registered the Novo-Nakhichevan and Russian Diocese of the AAC (with its center in Moscow), the divisions of which were vi-kariats. So, in the South of Russia, by the decision of Catholicos Vazgen I, two vicariates were created: Rostov (uniting church communities of the Rostov region and the Volga region) and North Caucasian (communities of the territories and republics of the North Caucasus).

On January 13, 1997, by a special Kondak (Decree) of Catholicos Garegin I, the Diocese of the South of Russia AAC was formed, the head of which was Bishop Yeznik Petrosyan, Doctor of Theology. Since 1999, this diocese has been headed by Bishop Movses Movsesyan. Krasnodar was designated as the center of the episcopal throne of the new diocese, to which the Armenian churches of the North Caucasus are subordinate. The constituent assembly elected the diocesan council - the supreme body of this regional church association.

Thus, since 1997 there have been two AAC dioceses in Russia: Nor-Nakhichevan and Russian (Moscow) and South Russia (Krasnodar), in their church-communal life they are guided by diocesan statutes developed in accordance with the principles of the AAC Charter and with taking into account the laws on the cults of the Russian Federation.

At the beginning of the new III millennium, the existing good relations between the Churches close to each other are filled with new content. This is especially felt in the activities of the Armenian dioceses in Russia. Almost all church events held in the Russian Federation were held with the joint participation of Armenian and Russian priests: consecration of churches, anniversaries and memorable dates, peacekeeping missions, etc. Russian and Armenian clergymen have always had a single position on the problems of settling ethnic conflicts.