Armenian Catholicos and Orthodoxy. How does the Armenian Church differ from the Orthodox Church?

Beliefs about something that doesn't really exist big difference and, in the end, all the Churches talk about the same thing, to put it mildly, they are far from the truth. In fact, the Armenian Apostolic Church has serious reasons to claim that it has retained special fidelity to the apostolic tradition. Each Church has taken a special name for itself; the Armenian Church calls itself Apostolic. In fact, the name of each of the Churches is much longer than just Catholic, Orthodox, Apostolic. Our Church is called the Armenian Apostolic Orthodox Holy Church (Orthodox - in the sense of the truth of faith). Look how many definitions there are, but we most often use one, the closest and dearest to us and the most characteristic.

For centuries, our Church has had to defend the purity of the dogmas of faith. In 451, not only the Armenian Church, but also other Eastern Orthodox Churches - Coptic, Syrian, Ethiopian - did not accept the decision of the Council of Chalcedon, having significant dogmatic reasons. There were serious grounds for fears that Chalcedon was restoring what was condemned at the Third Ecumenical Council of Ephesus - primarily the heresy of Nestorius.

The main reason for the disagreement is that the Armenians preferred to remain faithful to the theological tradition of the Alexandrian school, founded by the great feat primarily of St. Athanasius the Great and Cyril of Alexandria. Only after the death of the latter was it possible to implement the decisions taken by the Council of Chalcedon. The cathedral was led not by clergy, but by Emperor Marcian himself and Empress Pulcheria. It must be admitted that Chalcedon only confirmed the already existing theological contradictions between the Alexandrian and Antiochian schools. These differences had roots in different spiritual and cultural layers; they arose as a result of the collision of the holistic religious contemplation of the East and differential Hellenistic thinking, the unity and dualism of the confession of the Savior, the specific and generalized perception of the human reality of Christ.

The Armenians remained faithful to the decisions of the three Ecumenical Councils, which without distortion defined the faith coming from the apostolic period. We did not have an empire, we did not even have time for respite, forced to constantly fight for existence. We did not try to adapt Christology to imperial ambitions, to the service of empire. Christianity was the main thing for us, for the sake of it we were ready to give up what we had - this property was mainly life. As for the churches with which, unfortunately, we do not have Eucharistic communion, we must take from them all the best. There is a lot of good there, especially in Russian spiritual literature, in the amazing evidence of spiritual life. We have a special spiritual closeness with the Russian people. We constantly pray for the restoration of the Eucharistic unity of the Church of Christ. But until this happens, everyone must be in their own spiritual reality. This does not mean that we prohibit our believers from going to Russian Orthodox churches. Thank God, we are not characterized by such fanaticism. You can come in, light a candle, and pray. But during Sunday liturgy you must be in your Church.

Sometimes a dispute arises when Armenians themselves can prove that they are not Orthodox. This creates an absurd situation - the person actually claims that his faith is not true. Orthodox Christians in Russia do not consider Armenians Orthodox. The same is reflected in our theological tradition - we recognize the Orthodoxy of only five eastern churches - ours, Coptic, Ethiopian, Syrian, Indian-Malabar. The Chalcedonian Churches, from the point of view of the doctrine of the AAC, are not considered Orthodox. In our theological literature they are simply called the Greek Church, the Roman Church, the Russian Church, etc. True, we can also briefly call our Church Armenian.

Of course, the Churches have their official name, and in official relationships we call them what they call themselves. But, recognizing all the differences between us and the Orthodox Chalcedonians, we cannot shy away from the assertion that we have the Orthodox, in other words, the correct, true faith.

Father Mesrop (Aramyan).

From an interview with Aniv magazine

Apostolic Church of Armenia ; among Russian-speaking commentators, the introduction introduced in Tsarist Russia Name Armenian Gregorian Church, however, this name is not used by the Armenian Church itself) is one of the oldest Christian churches, which has a number of significant features in dogma and ritual, distinguishing it both from Byzantine Orthodoxy and Roman Catholicism. In 301 Great Armenia became the first country to adopt Christianity as a state religion , which is associated with the names of Saint Gregory the Illuminator and the Armenian king Trdat III the Great.

AAC (Armenian Apostolic Church) recognizes only the first three Ecumenical Councils, because at the fourth (Chalcedon) her legates did not take part (there was no opportunity to come due to hostilities), and at this Council very important dogmas of Christian doctrine were formulated. The Armenians refused to accept the decisions of the Council only due to the absence of their representatives at it and de jure deviated into Meophysitism, which means that (de jure again) they are heretics for the Orthodox. In fact, none of the modern Armenian theologians (due to the decline of the school) will say exactly how they differ from the Orthodox - they agree with us in everything, but do not want to unite in Eucharistic communion - very strong national pride- like “this is ours and we are not like you.” The Armenian rite is used in worship.The Armenian Church is Monophysites.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. They are anathema. The Catholic, Orthodox and Ancient Eastern Churches, including the Armenian, unlike all Protestant churches, believe in the Eucharist. If we present the faith purely theoretically, the differences between Catholicism, Byzantine-Slavic Orthodoxy and the Armenian Church are minimal, the commonality is, relatively speaking, 98 or 99 percent.The Armenian Church differs from the Orthodox in celebrating the Eucharist on unleavened bread, imposing sign of the cross"from left to right", calendar differences in the celebration of Epiphany, etc. holidays, the use of the organ in worship, the problem of " Holy Fire» etc.
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).

ARMENIANS- the descendants of Togarmah, the grandson of Japheth, call themselves Hayki, after Hayki, who came from Babylon 2350 years before the birth of Christ.
From Armenia they subsequently scattered throughout all regions of the Greek Empire and, according to their characteristic spirit of enterprise, became members of European societies, retaining, however, their outward type, morals and religion.
Christianity, brought to Armenia by the Apostles Thomas, Thaddeus, Judas Jacob and Simon the Canaanite, was approved in the 4th century by Saint Gregory the “Illuminator”. During the IV Ecumenical Council, the Armenians separated from the Greek Church and, due to national enmity with the Greeks, became so separated from them that attempts to unite them with the Greek Church in the 12th century remained unsuccessful. But at the same time, many Armenians, under the name of Armenian Catholics, submitted to Rome.
The number of all Armenians extends to 5 million. Of these, up to 100 thousand are Armenian Catholics.
The head of the Armenian-Gregorian bears the title of Catholicos and is confirmed in his rank Russian Emperor and has a department in Etchmiadzin.
Armenian Catholics have their own Archbishops, supplied by the Pope

Head of the Armenian Church:His Holiness the Supreme Patriarch and Catholicos of All Armenians (now Garegin II).

Georgian Orthodox Church (officially: Georgian Apostolic Autocephalous Orthodox Church; cargo. — autocephalous local Orthodox Church, having sixth place in Slavic diptychs local Churches and the ninth in the diptychs of ancient Eastern patriarchates. One of the oldest Christian churches in the world . Jurisdiction extends to the territory of Georgia and to all Georgians, wherever they reside. According to legend, based on an ancient Georgian manuscript, Georgia is the apostolic lot of the Mother of God. In 337, through the labors of the saint Equal to the Apostles Nina Christianity became the state religion of Georgia. The church organization was located within the Antiochian Church (Syrian).
In 451, together with the Armenian Church, it did not accept the decisions of the Council of Chalcedon and in 467, under King Vakhtang I, it became independent from Antioch, acquiring the status of an autocephalous Church. with center in Mtskheta (residence of the Supreme Catholicos). In 607 the Church accepted the decisions of Chalcedon, breaking with the Armenians.

Armenian Apostolic Church- very ancient church, which has a number of features. There are many myths circulating around Russia about its essence. Sometimes Armenians are considered Catholics, sometimes Orthodox, sometimes Monophysites, sometimes iconoclasts. The Armenians themselves, as a rule, consider themselves Orthodox and even a little more Orthodox than other Orthodox churches, which in the Armenian tradition are usually called “Chalcedonian”. But the truth is that there are three types of Armenian Christians: Gregorians, Chalcedonians and Catholics.

WITH Catholics everything is simple: these are the Armenians who lived in Ottoman Empire and who were converted to Catholicism by European missionaries. Many Catholic Armenians later moved to Georgia and now inhabit the regions of Akhalkalaki and Akhaltsikhe. In Armenia itself they are few in number and live somewhere in the far north of the country.

WITH Chalcedonians It’s already more difficult. These include both Catholic Armenians and Orthodox Armenians. Historically, these are those Armenians who lived on the territory of Byzantium and recognized the Council of Chalcedon, that is, they were classical Orthodox. There were many Chalcedonians in the west of Armenia, where they built almost all the ancient churches. Several Chalcedonian temples are located in Northern Armenia. Over time, these people converted to Catholicism (which is essentially also Chalcedonianism) and almost disappeared from the face of the earth.

The Armenian Gregorians remain. This is a somewhat arbitrary term introduced for convenience. Let's talk about them in detail.

Armenian Christianity before 505

In the first centuries of our era, paganism reminiscent of Iranian was widespread in Armenia. They say that the conical domes of Armenian and Georgian churches are the legacy of that era. Christianity began to penetrate into Armenia very early, although it is not known exactly when and in what ways. At the end of the 3rd century, it was already considered a problem and was persecuted, but a man named Gregory managed to save King Trdat III from illness, for which he legalized Christianity, and Gregory the Illuminator became the first bishop of Armenia. This happened either in 301 or 314. It is generally believed that Armenia became the first state with the Christian religion as a state religion, although there is a suspicion that the state of Osroene was 100 years ahead of Armenia.

Ruins of the temple of Surb Harutyun (Resurrection), founded by Gregory the Illuminator in 305

In 313, an edict on freedom of faith in the Roman Empire was issued, in 325 the kingdom of Aksum adopted Christianity, in 337 - Iberia, in 380 Christianity was declared the state religion in Rome. Somewhere simultaneously with Iberia, Caucasian Albania adopted Christianity - directly from Gregory the Illuminator.

In 354, the first church council ("Ashtishat") was convened, which condemned the Arian heresy and decided to create monasteries in Armenia. (I wonder why there were no monasteries in Georgia at that time)

Thus, the first 200 years of its existence armenian church was an ordinary Orthodox Church and the center of Christianization of Transcaucasia. Iran from time to time tried to return Armenia to Zoroastrianism and organized “peace enforcement operations,” and in 448, in the form of an ultimatum, it demanded to renounce Christianity. The Armenian reaction was so negative that in 451 Shah Yezigerd withdrew his demand, but there was no calm. In 451, Armenia lost the Battle of Avaray and the country plunged into chaos for almost half a century. When relative calm came, it became clear that much had already changed in the Christian world.

Monophysitism and Nestrianism

While Armenia was at war with the Persians, a problem arose in Byzantium, known in science as the “Christological controversy.” The question of the relationship between the human and the divine in Christ was being resolved. The question was: by whose suffering exactly was humanity saved? The suffering of the Divine or the suffering of Humanity? Supporters of Patriarch Nestorius (Nestorians) reasoned like this: God cannot be born, suffer and die, therefore man suffered and died on the cross, and the divine essence remained separate in him.

This version immediately had many opponents, who, however, went to the other extreme: they declared that Jesus was only God, and there was no human essence in him at all. This thesis about the one nature (mono-physis) of Christ came to be called monophysitism.

Any heresy is harmless while it exists in the form of abstract philosophy, but it is bad when consequences are drawn from it. From Monophysitism grew all of late totalitarianism, fascism, dictatorships and tyranny - that is, the philosophy of the superiority of the state over the personal. Islam is also monophysics in its purest form.

In 449, the Council of Ephesus dealt with Nestorianism, declaring Monophysitism the correct teaching. A few years later, the mistake was realized and in 451 the Council of Chalcedon was convened, which formulated a doctrine about the essence of Christ that would not deviate to the extremes of Nestorianism or Monophysitism. Orthodoxy is always a teaching about the middle. Extremes are more easily accepted by the brain and this is the reason for the success of all heresies.

And everything was going well, but the national factor intervened. Monophysitism was liked by the peoples of the Byzantine Empire as a “religion of opposition.” It quickly spread throughout all non-Greek areas: Egypt, Syria and Palestine. At the same time, Nestorianism spread to Persia and went further east to China, where the Nestorians built a church near Xi'an.

The split turned out to be deep and serious. Emperor Zeno, an immoral and not very thinking man, decided to simply reconcile everyone with everyone, abandoning the decision of the Council of Chalcedon, but not directly condemning it. The emperor outlined all this in a document known as the Henotikon of Zeno of 482.

When Armenia came to its senses a little after the Persian defeat, it had to somehow navigate the theological chaos. The Armenians acted simply: they chose the faith that Byzantium adhered to, and Byzantium in those years adhered to Zeno’s enoticon, that is, in fact, Monphysitism. In 40 years, Byzantium will abandon the enoticon, and in Armenia this philosophy will take root for centuries. Those Armenians who find themselves under the control of Byzantium will remain Orthodox - that is, “Chalcedonites”.

In 491, a council of churches of Transcaucasia (Vagharshapar Council) met, which rejected the decrees of the Council of Chalcedon as too similar to Nestorianism.

Dvina Cathedrals

In 505, the First Dvina Council of Transcaucasia met. The Council once again condemned Nestorianism and adopted the document “Epistle on Faith,” which has not survived to this day. In this document, the churches of Armenia, Georgia and Albania condemned Nestorianism and extreme Monophysitism, recognizing moderate Monophysitism as the basis of their faith.

On March 29, 554, the Second Dvina Council met, which developed an attitude towards aphthartodocetism (Julianism)- to the doctrine of the incorruptibility of the body of Christ during his life. In 564, Emperor Justinian the Great tried to implement the same idea, but the Byzantine hierarchs opposed it. In Armenia, however, this Monophysite principle was nevertheless recognized. This was already very radical Monophysitism, and over time Armenia abandoned Julianism.

At the same council, it was decided to introduce into the prayer “Holy God, Mighty Holy One...” the addition “... crucified for us.”

Around 590, the Chalcedonian Avan Catholicosate was formed on part of the territory of Armenia. It did not last long and was soon liquidated by the Persians, but its trace remained in the form of the interesting Avan Cathedral.

In 609 - 610 the Third Dvina Council met. Georgia at this moment was gradually returning back to Orthodoxy, and the Armenian church condemned these efforts. At the council, it was decided to interrupt communication with the Georgian church, not to go to Georgian churches and not to allow Georgians to take communion. So in 610 the paths of the Georgian and Armenian churches finally diverged.

What happened next

So, the Armenian Church remained in relative solitude - its like-minded people remained the Church of Caucasian Albania and the small Kakheti state of Hereti. A strange thing happened in Armenia itself: from 630 to 660, its Catholicoses were the Chalcedonites Ezra and Nerses. It was under them that many famous temples were built - the temple of Gayane, Zvartnots and (in the region). It was Nerses who rebuilt the Etchmiadzin Cathedral, built in 618, so it is possible that such a strange statement is made that this cathedral was built by the Orthodox.

To the credit of the Armenian Church, it must be said that it gradually drifted from extreme Monophysitism to moderate, then to even more moderate. The Council of Manazkert in 726 condemned Julianism and this radical Monophysite teaching was finally rejected. A unification with the Greek Church almost happened, but the Arab invasion prevented it. Gradually, the AAC became very close to Orthodoxy, but still did not take the last step and remained a non-Orthodox church. Subsequently, from time to time there were attempts at rapprochement with Byzantium, but each time they ended in failure.

Surprisingly, Armenia avoided Islamization and Armenian Christian Monophysites did not turn into Muslims, like many Monophysites in Palestine and Syria. Monophysitism is so close to Islam in spirit that the transformation occurs almost painlessly, but the Armenians avoided such a transformation.

In 1118 - 1199, Armenia gradually, piecemeal, became part of the Georgian kingdom. This process had two consequences. First: many Chalcedonian monasteries appear in Northern Armenia. Second: massive temple construction begins. More than half of all Armenian monasteries were built during this period - from the end of the 12th to the end of the 13th century. For example, the buildings of the Goshvank monastery were erected in 1191 - 1291, in the Haghpat monastery the main temple was built in the 10th century, and the remaining 6 buildings in the 13th century. And so on. The relationship between the Georgian and Armenian churches during this period remains not entirely clear. For example, how was being part of the Georgian kingdom combined with the decisions of the Dvina Council to stop communication between churches.

In 1802 - 1828, the territory of Armenia became part of Russian Empire and this time the Armenian church was lucky. She was considered weak and in need of support, so she did not suffer the fate of the Georgian church, which practically ceased to exist as a result of the abolition of aufokephaly. They tried to confiscate church property in 1905, but this caused violent protests and the confiscations were stopped.

What now

Now in Orthodoxy it is customary to perceive Monophysitism as a teaching that has several gradations - from radical to liberal. The Armenian Church is classified as the latter - in it Monophysitism is weakly expressed, but still expressed. In turn, the AAC considers only radical monophysitism (the teachings of Eutyches and Julian), to which it really does not belong. AC calls his teaching “miaphysitism.” If you call the Armenian religion Monophysite, then the Armenians will decide that they are accused of Eutychianism and will protest violently.

According to the teachings of Orthodoxy, Christ had one hypostasis and two natures.

According to the teachings of miaphysitism, Christ had one hypostasis and one “divine-human” nature.

The reason for the disagreement is that Orthodox theology allows for many natures in one hypostasis, while Miaphysite theology believes that one hypostasis can have only one nature. So this is a very complex debate about the properties of hypostasis, the understanding of which requires some philosophical preparation.

In addition, Orthodox theologians do not really understand what the “theanthropic period” is. This is the main question of this discussion - can a divine-human nature exist in principle? Try to figure out for yourself who is right and who is wrong in this dispute. Maybe you can imagine a “single divine-human nature.” I can't do it yet.

The teachings of the AAC fall under the anathemas of the Ecumenical Councils, and the teachings of the Orthodox Church fall under the anathemas of the Dvina Councils. This situation is somewhat painfully perceived by the Armenian consciousness, and even in glossy brochures for tourists I have encountered not very clear justifications for the Armenian faith. It sounded like this: we are considered - what a horror - Monophysites, but we are, in essence, good guys.

Material culture of the Armenian Church

There are many temples and monasteries in Armenia that are architecturally similar to Georgian ones, although the Armenian ones are in many cases larger. The domes of the temples have the same conical shape as the Georgian ones - this is considered a heritage of Zoroastrianism. Frescoes in temples are unpopular. If you see these, then there is a high probability that this is a Chalcedonian temple (for example, Akhtala). Contrary to popular belief, Armenia does not recognize iconoclasm. There are icons in Armenian churches, but in very modest quantities. But in Armenia it is customary to cover walls with inscriptions. Here in the temples there is always a huge number of texts - on every wall and on every stone. Armenian churches are the most “talking” temples in the world, competing in this parameter with Chinese ones. There is also a fashion to carve crosses on the walls of churches.

Elements of church material culture
			gavites. This is a very strange design and it can only be found here. Application. Since any Christian movement is based on the Creed, here is the Armenian one for general erudition. Հավատում ենք մեկ Աստծո` ամենակալ Հորը, երկնքի և երկրի, երևելիների և աներևույթների Արարչին: Եւ մեկ Տիրոջ` Հիսուս Քրիստոսին, Աստծո Որդուն, ծնված Հայր Աստծուց Միածին, այսինքն` Հոր էությունից: Աստված` Աստծուց, լույս` լույսից, ճշմարիտ Աստված` ճշմարիտ Աստծուց, ծնունդ և ոչ թե` արարած: Նույն ինքը` Հոր բնությունից, որի միջոցով ստեղծվեց ամեն ինչ երկնքում և երկրի վրա` երևելիներն ու անևերույթները: Որ հանուն մեզ` մարդկանց ու մեր փրկության համար` իջավ երկնքից, մարմնացավ, մարդացավ, ծնվեց կատարելապես Ս. Կույս Մարիամից Ս. Հոգով: Որով` ճշմարտապես, և ոչ կարծեցյալ կերպով առավ մարմին, հոգի և միտք և այն ամենը, որ կա մարդու մեջ: Չարչարվեց, խաչվեց, թաղվեց, երրորդ օրը Հարություն առավ, նույն մարմնով բարձրացավ երկինք, նստեց Հոր աջ կողմում: Գալու է նույն մարմնով և Հոր փառքով` դատելու ողջերին և մահացածներին: Նրա թագավորությունը չունի վախճան: Հավատում ենք նաև Սուրբ Հոգուն` անեղ և կատարյալ, որը խոսեց Օրենքի, մարգարեների և ավետարանների միջոցով: Որն իջավ Հորդանանի վրա, քարոզեց առաքյալների միջոցով և բնակություն հաստատեց սրբերի մեջ: Հավատում ենք նաև մեկ, ընդհանրական և առաքելական եկեղեցու, մի մկրտության, ապաշխարության, մեղքերի քավության և թողության: Մեռելների հարության, հոգիների և մարմինների հավիտենական դատաստանի, երկնքի արքայության և հավիտենական կյանքի We believe in one God the Father, Almighty, creator of heaven and earth, visible and invisible to all. And in one Lord Jesus Christ, the Son of God, the only begotten, begotten of the Father, Light from Light, true God from true God, begotten, not made, one being with the Father, through whom all things were created; For us people and for our salvation, he came down from heaven, became incarnate, became a man, born of the Virgin Mary and the Holy Spirit, from whom he received body, soul and consciousness, and everything that is in man is true, and not only in appearance. suffered, was crucified, was buried, rose again on the third day, ascended to heaven in the same body and sat on right hand Father. And he who comes in the same body and in the glory of the Father will judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, uncreated and perfect, who spoke in the Law, the Prophets and the Gospels, who descended at the Jordan, who preached through the apostles and who lives in the saints. We believe in the One, Ecumenical, Apostolic and Holy Church, in one baptism of repentance, in forgiveness and remission of sins, in the resurrection of the dead, in eternal judgment of bodies and souls, in the Kingdom of Heaven and eternal life.

Armenian Gregorian " apostolic church» ( further AGAC) – one of the communities calling itself Christian, but whether it is such we will consider further. We often hear that the Armenians were the first to accept the faith at the state level, but let us ask from whom did they accept the faith? From 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 left for the AGAC to be proud. For many centuries there has been no church unity between us, this does not exclude good neighborly relations, however, the schism and heresies of the Agats go against the principle of preservation Unity of Faith transmitted to us by the apostles and indicated by the Word of God: « One God, united faith, united baptism"(Eph.4,5). Since the 4th century, the Agats separated from the entirety of the ancient Orthodox local Churches (Constantinople, Jerusalem, Antioch, Alexandria, etc.), accepting first by mistake, and then consciously, the Monophysite and Monothelite and Miaphysite heresies and went into schism from all the others. Until now we have this unhealed wound so that we cannot pray and receive communion together until the true teaching about God is restored in the Agats. Ordinary Armenians, unfortunately, often far from the subtleties of theology, become hostages of this misfortune of heresy and schism. You should know that it is impossible to be both Orthodox and included in the Armenian “church” at the same time, just as it is impossible to be simultaneously saved and lost, a truthful person and a liar. You have to make a choice between the truth and the lie. Before we talk about the Armenian direction of Monophysitism, let’s talk about what Monophysitism is and how it arose.

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

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

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

One misconception led to others. So only in the 12th century. Icon veneration is finally recognized; during sacred ceremonies, the Agats consumes unleavened bread according to Jewish custom and performs animal sacrifices (matah); cheese and milk foods are allowed on Saturday and Sunday during Lent. And since 965, the Agats began to rebaptize Armenians converting to it from Orthodoxy.

Main disagreements with Orthodoxy:

- in the AGAC they recognize the body of Christ not as consubstantial with us, but “incorruptible and passionless, and ethereal, and n uncreated and heavenly ones, who did everything that is characteristic of the body not in reality, but in the imagination”;

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

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

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

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

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

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

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

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

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

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

In 354, the first Council of the Armenian Church took place, condemning Arianism and confirming its adherence to Orthodoxy. IN 366 year the Church of Armenia, which was before in canonical depending on Caesarea See Byzantium, received autocephaly (independence).

In 387, Greater Armenia was divided, and soon its eastern part was annexed to Persia in 428, and western part became a province of Byzantium. In 406, Mesrop Mashtots created the Armenian alphabet, which made it possible to translate into national language worship, Holy Scripture, works of the Fathers of the Church.

Representatives of the Armenian Church were present at the I and II Ecumenical Councils; decisions were also made III. But now the IV Ecumenical Council, held in 451 in the city of Chalcedon, took place without the participation of the Armenian bishops and for this reason they did not know the exact resolutions of this Council. Meanwhile, Monophysites arrived in Armenia and spread their delusions. True, the resolutions of the Council soon appeared in the Armenian Church, but, out of ignorance exact value Greek theological terms, Armenian teachers They first fell into error without intending to. However, the Armenian Council in Dovin in 527 decided to recognize Christ one nature and, thereby, unambiguously placed the AGAC among the Monophysites. The Orthodox faith was officially rejected and condemned. So the Armenian Church fell away from Orthodoxy. However, a significant part of Armenians remained in communion with the Universal Church, coming under the subordination of the Patriarchate of Constantinople.

In 591, Armenia was divided as a result of the Persian attack. Most of the country became part of the Byzantine Empire, and in the city of Avan (located northeast of Yerevan, now part of the city) Orthodox Catholicosate. He was opposed Monophysite Catholicosate, located in the city of Dvin, on Persian territory, and the Persians artificially supported it so that there would be no unity with the Byzantine Orthodox Armenians, however, there were also many Orthodox Armenians on Persian territory. During the Byzantine-Persian war 602-609. The Orthodox Catholicate was abolished by the Persian invaders. The Monophysite Catholicos Abraham initiated the persecution of the Orthodox, forcing all clerics to either anathematize the Council of Chalcedon or leave the country.

Repression not eradicated Orthodox faith among Armenians. In 630, the Council of Karin took place, at which the Armenian Church officially returned to Orthodoxy. After the Arab conquests in 726, the Agats again fell away from the Universal Church into Monophysitism. Orthodox Armenians again began to move to the territory of Byzantium, under the omophorion of the Patriarch of Constantinople. Those who remained in the regions of Armenia bordering Georgia found themselves under the jurisdiction of the Georgian Church. In the 9th century. The population and princes of the Taron region and the majority of the population of the Tao and Klarjeti regions were Orthodox.

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

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

The last attempt to return the Armenian Church to Orthodoxy was made in 1178. Its hierarchs at the Council convened by Emperor Manuel Komnenos recognize the Orthodox confession of faith. The death of Emperor Manuel prevented the reunification. In 1198, an alliance between the Crusaders and the Armenian king of Cilicia led to the conclusion of a union between the heretical Roman Catholic and Armenian churches. This union, which was not accepted by Armenians outside Cilicia, ended in a split in the Armenian Church, as a result of which the Armenian Church arose in 1198 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 Orthodox faith. He said with great regret and sorrow that the Agats Church is very close to the Orthodox faith in many ways, but does not want to abandon the heresy of Monophysitism that divides us. There is only one reason for this - pride, which from many centuries of wrong confession and from mononationality The Armenian Church (which brought a sense of national exclusivity and contradicts the Gospel) only strengthened, grew and increased pride Armenian religion. About falsity proud the path of national exclusivity, God says in Scripture: “There is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all."(Col. 3:11). As you know, God proud resists and does not give them His saving grace (1 Peter 5:5) That is why we do not see in the AGAC such saints as Seraphim of Sarov, Matrona of Moscow and many other great saints whom the Orthodox Church gives birth to.

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

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

So, AGAC refers to communities that are not too far from us, but are not in complete unity. Due to certain historical circumstances, but, however, not without some human sin, after the IV Ecumenical Council of 451, it found itself among those communities that are called Monophysites, which did not accept the church truth that in one hypostasis, in one person of the incarnate Son of God, two natures are united: the Divine and the true human nature, unmerged and inseparable. It so happened that AGAC had no time former part of the united Universal Church, did not accept this teaching, but shared the teaching of the Monophysites, who recognize only one nature of the incarnate God the Word - Divine. And although we can say that now the severity of those disputes of the 5th-6th centuries has largely become a thing of the past and that the modern theology of the Agats is far from the extremes of Monophysitism, nevertheless, there is still no complete unity in faith between us.

For example, the holy fathers of the Fourth Ecumenical Council of Chalcedon, which condemned the heresy of Monophysitism, are for us the holy fathers and teachers of the Church, and for representatives of the AGAC and other “ancient Eastern churches” - persons either anathematized (most often), or at least not enjoying doctrinal authority . For us, Dioscorus is an anathematized heretic, and for them, “like the father of saints.” At least from this it is already clear which traditions are inherited by the family of local Orthodox churches, and which are those that are called ancient Eastern. There are quite noticeable differences between the ancient Eastern churches themselves, and the degree of Monophysite influence is very different: let’s say, it is noticeably stronger in the Coptic churches (with all due respect to Egyptian monasticism, one cannot help but see a completely clear Monophysite influence among the Copts, especially among modern Coptic theologians), and Its traces in the Agats are almost imperceptible. But the historical, canonical and doctrinal fact remains that for one and a half thousand years there has been no Eucharistic communion between us. And if we believe in the Church as the Pillar and affirmation of the truth, if we believe that the promise of Christ the Savior that the gates of hell will not prevail against Her 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.

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

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