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

Religion of the Armenian people

To questions such as: “what faith do the Armenians belong to” or “what is the religion of the Armenians,” one can answer: the religion of the Armenians is Christian, and according to 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 affected the religion of the people - their faith gravitated towards Catholic and Byzantine Christianity, and the Crusades brought Protestantism to Armenia.

Armenian Church

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

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

The main cathedral;

Theological Academy.

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

The AAC has three bishop departments:

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

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

Jerusalem Patriarchate

The Patriarchate of Jerusalem (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 Armenian churches in Israel and Jordan are under his control.

The Armenian, Greek and Latin Patriarchates have ownership rights to certain parts of the Holy Land, for example, in the Church of the Holy Sepulcher in Jerusalem, The Armenian Patriarchate owns the dissected column.

Patriarchate of Constantinople

The Patriarchate of Constantinople was founded in 1461. The residence of the Patriarch of Constantinople is located in Istanbul. Opposite the residence there is a cathedral Holy Mother of God- main spiritual center 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 performs 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 created in 1080 with the emergence of the Armenian Cilician state. There he remained 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 administers the dioceses of the AAC of Lebanon, Syria, Iran, Cyprus, the Gulf countries, Greece, the USA and Canada.

The meeting place of the Cilician Catholicosate is the Cathedral of St. Gregory the Illuminator.

History of religion in Armenia

History of the formation of Christianity in Armenia covered in legends, which are historical facts and have documentary evidence.

Abgar V Ukkama

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

Ananias handed over a letter to Christ, who wrote a response in which he explained that he himself would not be able to come to Edessa, since the time had come for him to fulfill What he was Sent for; upon completion of his work, he will send one of his students to Abgar. Ananias took Christ’s letter, climbed onto a high stone and began to draw Christ standing in the crowd of people.

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

The Tsar, 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 accepted Christianity. “Miraculous” Face The Savior was placed in a niche above the city gates.

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

Christianity in Osroene did not last long. Three years later, King Abgar died. Over the years, almost the entire population of Osroena was converted to the Christian faith.

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

• on the Feast of the Transfer of the Image Not Made by Hands;
• on the day of remembrance of St. Thaddeus the Apostle;
• on the day of remembrance of Saint Abgar, the first king to believe in Jesus Christ.

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

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

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

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

In 44, Apostle Bartholomew arrived in Armenia. His mission in Armenia lasted from 44 to 60. 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. On his orders, Apostle Bartholomew and Vogui were executed.

It was never 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 Khosrow ruled Armenia in the middle of the 2nd century. He was strong and smart: he defeated external enemies, expanded the borders of the state, and stopped internal strife.

But this did not suit the Persian king at all. To capture Armenia, he organized a palace conspiracy and the treacherous murder 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 and her little son Gregory fled to Rome.

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

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 a pagan, he became attached to Gregory, and Gregory was his faithful servant and adviser.

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 years of his reign, following the example of Diakletian, Trdat persecuted Christians and brutally dealt with them. A brave warrior named George, who was canonized as Saint George the Victorious, also fell into this crater. But Trdat did not touch his servant.

One day, 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 forcefully return him to paganism; he did not want to kill his servant. But there were “well-wishers” who told Trdat who Gregory was. Trdat became enraged, subjected Gregory to torture, and then ordered him to be thrown into Khor Virap (a deep pit), where malicious enemies of the state were thrown, not fed, not given water, but left there until their death.

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

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

Acceptance of Christianity

After being cured, Trdat believed in healing power christian prayers, he himself converted to Christianity, spread this faith throughout the country, began to build Christian churches, in which priests served. Gregory was given the title "Illuminator" and became the first Catholicos of Armenia. The change of religion occurred without overthrowing the government and with the preservation of state culture. This happened in 301. 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 time of loss of statehood, the church took upon itself the spiritual leadership of the people and preserved their unity, led liberation wars and through its own channels established diplomatic relations, opened schools, and cultivated self-awareness and patriotic spirit among the people.

Features of the Armenian Church

AAC is different from others Christian churches. It is generally accepted that it belongs to Monophysitism, which recognizes only the divine principle in Christ, while the Russian Orthodox Church belongs to Dyophysitism, which recognizes two principles in Christ - the human and the divine.

The AAC has special rules in observing rituals:

• cross from left to right;
• calendar - Julian;
• Confirmation is connected with baptism;
• For communion, whole wine and unleavened bread are used;
• Unction is performed only for clergy;
• Armenian letters are used on icons;
• confessed in modern Armenian.

Armenian Church in Russia

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

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

Temple complex address, phone numbers, schedule church services And social events You can find out by searching: “Armenian Apostolic Church in Moscow official website.”

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 the meeting held 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, the common moral and spiritual value system in which our peoples live are a fundamental component of our relations.”

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's Theological University answers questions from 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 it arose?

– 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 but they fell 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 is that the latter do not recognize the Ecumenical Councils, starting with the IVth Council of Chalcedon, which adopted the definition of faith (oros) about two natures in Christ, which converge into one person and 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 Sevirus of Antioch (+ 538).

Modern non-Chalcedonians are trying to modify their teaching, claiming that their fathers are unfairly accused of Monophysitism, since they anathematized Eutychus 1, but this is a change in style that does not affect the essence of the Monophysit doctrine. The works of their modern theologians indicate that there are no fundamental changes in their doctrine, significant differences between Monophysite Christology of the 6th century. and there is no modern one. Back in the 6th century. the doctrine of “one complex nature Christ,” composed of divinity and humanity and possessing the properties of both natures. However, this does not imply the recognition of two perfect natures in Christ - the divine nature and the human 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.

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

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

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

2) Armenians (Etchmiadzin and Cilician Catholics).

3) Ethiopians (Ethiopian and Eritrean churches).

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

At present, all Monophysites, as the theological dialogue shows, come out from more or less the same dogmatic positions: this is a Christology close to the Christology of Sevier.

Speaking about the 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, the Armenians, on the contrary, have little interest in their own Christological tradition. Currently, interest in the history of Armenian Christological thought is rather shown by some Armenians who consciously converted from the Armenian Gregorian Church to Orthodoxy, both in Armenia itself and in Russia.

– Is there currently a theological dialogue with the Pre-Chalcedonian churches?

- It is being carried out with varying success. The result of such a dialogue between Orthodox Christians and the Ancient Eastern (Pre-Chalcedonian) churches was the so-called Chambesian agreements. One of the main documents is the Chambesian Agreement of 1993, which contains an agreed text of 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 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 a Monophysite interpretation. Therefore the reaction in Orthodox world there is no clear answer to them: four Orthodox Churches accepted them, some accepted them with reservations, and some were fundamentally against these agreements.

The Russian Orthodox Church also recognized that these agreements are insufficient to restore Eucharistic communion, since they contain ambiguities in Christological teaching. Continued work is required to resolve unclear interpretations. For example, the teaching of the Agreements about wills and actions in Christ can be understood both diphysitely (Orthodox) and monophysitely. It all depends on how the reader understands the relationship between will and hypostasis. Is the will considered as a property of nature, as in Orthodox theology, or is it assimilated into hypostasis, which is characteristic of Monophysitism? The Second Agreed Statement of 1990, which underpins 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 the non-Chalcedonians had reached a dead end; the Russian Orthodox Church began two-way dialogues - not with all the non-Chalcedonian Churches together, but with each one separately. As a result, three directions for bilateral dialogues were identified: 1) with the Syro-Jacobites, Copts and the Armenian Catholicosate of Cilicia, who agreed to conduct dialogue only in this composition; 2) the Etchmiadzin Catholicosate and 3) with the Ethiopian Church (this direction has not been developed). The dialogue with the Etchmiadzin Catholicosate did not touch upon dogmatic issues. The Armenian side is ready to discuss issues social service, pastoral practice, various problems of social and church life, but shows no interest in discussing dogmatic issues.

– How are Monophysites accepted into the Orthodox Church today?

- Through repentance. Priests are accepted in their existing rank. This is an ancient practice; this is how non-Chalcedonites were received in the era of the Ecumenical Councils.

Alexander Filippov spoke with Archpriest Oleg Davydenkov.

"Armenian Gregorian Apostolic Church"(hereinafter referred to as AGAC) – one of the communities that calls itself Christian. But is it really like that?

We often hear that the Armenians were the first to accept the faith at the state level, but let us ask - from whom did they accept the faith? From the Jerusalem and Byzantine Churches and, however, they failed to preserve it intact! In addition, at the same time, edicts were issued in the Roman Empire that completely legalized Christianity, so there is no reason for the 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 preserving unity of faith, transmitted to us by the apostles, and the instructions of the Word of God: One God , one faith, one baptism (Eph. 4, 5). Since the 4th century, the Agats separated from the entirety of the ancient Orthodox Local Churches (Constantinople, Jerusalem, Antioch, Alexandria, etc.), accepting first by mistake, and then consciously, the Monophysite, Monothelite and Miaphysite heresies, and went into schism from all the others. 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, truthful and 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 same (including AGAC) in Christ they recognize one person, one hypostasis and one nature. As a result, they do not recognize the Ecumenical Councils starting from the Fourth (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 absorption by the Divinity 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 doubly Monophysite: by its own confession of heresy and by communication with Monophysite “churches” (for according to the teaching of the Church, whoever communicates with a heretic is a heretic).

The AGAC does not have any officially approved summary fundamentals of faith. It uses three Symbols of Faith: 1) a short Symbol used in the rite of announcement. 2) average - in rank " Divine Liturgy"AGATS, 3) a lengthy Symbol read by the priest at the beginning of the morning “worship.” Phrase from the third lengthy Symbol “one face, one appearance, and united in one nature” completely heretical, and every lie and heresy is 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 of ​​​​the impossibility of imitating Christ - after all, He is supposedly more God, and humanity is absorbed in Him. That. humanity is humiliated in Christ and the motivation to imitate Christ disappears, grace is destroyed.

One misconception led to others. Thus, only in the 12th century was the veneration of icons finally recognized; during “sacred rites,” Armenians consumed unleavened bread according to Jewish custom and performed animal sacrifices (matah), and allowed cheese and milk food on Saturday and Sunday during Lent. And since 965, the AGAC began to “rebaptize” Armenians converting to it from Orthodoxy.

MAIN DIFFERENCES WITH ORTHODOXY:

The AGAC recognizes the Body of Christ not as consubstantial with us, but “incorruptible and passionless, and ethereal, And nuncreated and heavenly ones, who did everything that is characteristic of the body not in reality, but in the imagination”;

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

In addition, Monophysitism is almost always accompanied by a monophilite and monoenergist position, i.e., the teaching that in Christ there is only one will and one action, one source of activity, which is the Divinity, 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 is different. Currently there are only three of them:

1) Siroyakovites, Copts and Malabarians of the Sevirian tradition;

2) AGAC (Etchmiadzin and Cilician Catholics);

3) Ethiopian and Eritrean “churches”.

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

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 with the AGAC is hardly possible at all; its representatives are ready to discuss issues of social service, pastoral practice, various problems of public and church life, but they show no interest in discussing dogmatic topics. Unfortunately, they placed themselves outside the Church of Christ, from this the Agats turned into self-isolated and separated from Universal Church a one-national “church” that has communion in faith only with the Monophysite heretical “churches”.

HOW ARE THOSE BAPTIZED IN THE AGATZ (AND OTHER MONOPHYSITES) RECEIVED 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.

INFORMATION ABOUT CHRISTIANITY IN ARMENIA

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 canonicaldepending on Caesarea See Byzantium, received autocephaly (independence).

In 387, Greater Armenia was divided, and 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 First and Second Ecumenical Councils; they also adopted the decisions of the Third. But now the Fourth 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 errors. 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 in Christ one nature and thereby unambiguously placed AGATs 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 of 602-609, the Orthodox Catholicosate was abolished by the Persian invaders. The Monophysite Catholicos Abraham initiated the persecution of the Orthodox, forcing all clerics to either anathematize the Council of Chalcedon or leave the country.

Repression not eradicatedOrthodox faith among the 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 a union between the heretical Roman Catholic and Armenian "churches". This union, which was not accepted by the Armenians outside Cilicia, ended in a split in the Armenian “church”, as a result of which in 1198 the “Armenian Catholic Church" 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 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, neither circumcised nor uncircumcised, barbarian, Scythian, slave, free, but Christ is everything and in everything (Col. 3:11). As you know, God proud resists and does not give them His saving grace (see: 1 Peter 5:5) That is why we do not see in the AGAC such saints as Seraphim of Sarov, Matrona of Moscow and others, whom the Orthodox Church gives birth to.

Saint John Chrysostom, recognized as a saint by all, says: “To cause divisions in the Church is no less evil than to fall into heresies< …>.sinno split washed away even by the blood of martyrdom.” Therefore, we are waiting for the return to the unity of faith (see Eph. 4, 5) of our Armenian brothers from sin heresy and schism, fearing the eternal destruction of those souls who are inattentive to the person and teaching of Christ.

I beseech you, brethren, beware of those who produce 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 with flattery and eloquence they deceive the hearts of the simple-minded"(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 Fourth Ecumenical Council of 451, it found itself among those communities that are called Monophysites, which did not accept the church truth that in one hypostasis, in one person incarnate The Son of God combines two natures: Divine and human, unfused and inseparable. It so happened that the AGAC, which was once part of the united Ecumenical Church, did not accept this teaching, but shared the teaching of the Monophysites, who recognize only one nature of the incarnate God the Word - the 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 of Chalcedon, which condemned the heresy of Monophysitism, are for us Holy Fathers and teachers of the Church, but for representatives of the Agats and other “ancient Eastern churches” they are either anathematized (most often), or at least do not enjoy 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 among the Copts, especially among modern Coptic “theologians”, completely distinct Monophysite influence), 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 foundation of the truth, if we believe that the promise of Christ the Savior that the gates of hell will not prevail against her has not a relative, but an absolute meaning, then we must conclude that either 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.

Hieromonk Dimitri , resident of the Cross Hermitage Monastery, village. Solokh-Aul