The Armenian Orthodox Church was founded a very long time ago - in the 4th century, and therefore is one of the oldest Christian communities. Moreover, Armenia is the first country to have a state religion. And now, after almost two thousand years, the Russian and Armenian Orthodox Churches do not have Eucharistic communion due to the dogmatic contradictions that exist between them.
What is the difference between the Armenian Church and the Orthodox Church? At what stage and for what reason did the separation occur? The fact is that in the 6th century, the heresy of Monophysitism arose in the Christian Church - a teaching that rejects the two natures of Jesus Christ, divine and human, and recognizes only God in Him. Monophysitism was officially condemned at the IV Council of Chalcis, and since then the Armenian Orthodox Church has been separated from the Ecumenical Church.
Some church historians believe that at a certain period of its existence the Armenian Orthodox Church supported iconoclasm. True, there is no documentary evidence of this, and the only justification is the fact that among Orthodox Armenians it is not customary to pray in front of icons, and the churches of the Armenian Church look very ascetic in comparison with Russian Orthodox churches - as a rule, they do not have frescoes with images of saints faces, and only a small iconostasis with a small number of icons indicates that the person is in the Orthodox Church. However, other researchers are inclined to believe that this custom is explained by the need to consecrate each image with the holy world, and this should be done by the bishop.
Therefore, in the Armenian Orthodox Church, the icon is considered a purely church utensil, while at home Orthodox Armenians prefer to pray in front of the crucifix.
Another difference between the Armenian Church and the Russian Orthodox Church is that it belongs to different calendar systems. The Armenian Orthodox Church lives according to the Gregorian calendar, and the Russian one lives according to the Julian calendar, so representatives of these two churches, as well as all the holidays associated with it, are on different days. And among the ritual differences, the main one can be called the sign of the cross: Orthodox Armenians cross themselves with three fingers, but not from right to left, but from left to right. &1
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, 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, the Monophysites do not recognize the Ecumenical Councils starting from the 4th (and there are seven in total).
Therefore, they insult, condemn and do not accept most saints. Monophysitism is not only a complete denial of the real human flesh of Jesus Christ the Son of God, but any slightest transfer, shift or distortion from the human nature of Christ towards His Divinity. The AGAC, after many hesitations, remained a confessor of the heresy of Monophysitism, which for them consists not in denying the Incarnation of God, but in stubbornly insisting on the absorption by the deity of Christ of His human nature - which is a lie against Christ and a heretical teaching. It's all about this particular emphasis in the Christology of the God-man Jesus Christ. After this, neither the symbol of the Armenian faith, in which the Incarnation of Christ is orthodoxly confessed, nor the statements of individual fathers about the presence of the flesh of Christ have any significance. The Armenian Church is twice Monophysite: by its own confession of heresy and by communion with Monophysite churches (for according to the teaching of the Church, whoever communicates with a heretic is a heretic). There is no k.-l. in the AGAC. an officially approved condensed statement of the fundamentals of religious doctrine. The AGATs uses three Symbols of Faith: 1) a short Symbol used in the rite of announcement. 2) “middle” in the rite of the Divine Liturgy of the Agats, 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”).
AGAC 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.
With the AGAC today, a dogmatic dialogue is hardly possible at all; they are ready to discuss issues of social service, pastoral practice, various problems of public 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 the western part became a province of Byzantium. In 406, Mesrop Mashtots created the Armenian alphabet, which made it possible to translate worship, the Holy Scriptures, and the works of the Church Fathers into the national language.
Representatives of the Armenian Church were present at the I and II Ecumenical Councils; decisions were also made III. But now the IV Ecumenical Council, held in 451 in the city of Chalcedon, took place without the participation of the Armenian bishops and for this reason they did not know the exact resolutions of this Council. Meanwhile, Monophysites arrived in Armenia and spread their delusions. True, the resolutions of the Council soon appeared in the Armenian Church, but, due to ignorance of the exact meaning of Greek theological terms, the Armenian teachers first fell into error without intent. However, the Armenian Council in Dovin in 527 decided to recognize Christ one nature and, thereby, unambiguously placed the AGAC among the Monophysites. The Orthodox faith was officially rejected and condemned. So the Armenian Church fell away from Orthodoxy. However, a significant part of Armenians remained in communion with the Universal Church, coming under the subordination of the Patriarchate of Constantinople.
In 591, Armenia was divided as a result of the Persian attack. Most of the country became part of the Byzantine Empire, and in the city of Avan (located northeast of Yerevan, now part of the city) Orthodox Catholicosate. He was opposed Monophysite Catholicosate, located in the city of Dvin, on Persian territory, and the Persians artificially supported it so that there would be no unity with the Byzantine Orthodox Armenians, however, there were also many Orthodox Armenians on Persian territory. During the Byzantine-Persian war 602-609. The Orthodox Catholicate was abolished by the Persian invaders. The Monophysite Catholicos Abraham initiated the persecution of the Orthodox, forcing all clerics to either anathematize the Council of Chalcedon or leave the country.
Repression not eradicated Orthodox faith among Armenians. In 630, the Council of Karin took place, at which the Armenian Church officially returned to Orthodoxy. After the Arab conquests in 726, the Agats again fell away from the Universal Church into Monophysitism. Orthodox Armenians again began to move to the territory of Byzantium, under the omophorion of the Patriarch of Constantinople. Those who remained in the regions of Armenia bordering Georgia found themselves under the jurisdiction of the Georgian Church. In the 9th century. The population and princes of the Taron region and the majority of the population of the Tao and Klarjeti regions were Orthodox.
Through the efforts of Saint Photius of Constantinople, as well as the Bishop of Harran, Theodore Abu Kurra, under Prince Ashot I in 862 at the Shirakavan Council, the Church of Armenia returned to Orthodoxy again, however, thirty years later, by the decision of the new Catholicos Hovhannes V, deviated towards Monophysitism.
In the 11th century in Armenia the number of departments consisting of in communication with Constantinople, in this period Orthodoxy began to prevail among Armenians. After the invasion of the Seljuk Turks in the second half of the 11th century Orthodox Armenians found themselves in jurisdiction Georgian Patriarch, and after a century and a half their bishops are already called and perceived as “Georgian”.
The last attempt to return the Armenian Church to Orthodoxy was made in 1178. Its hierarchs at the Council convened by Emperor Manuel Komnenos recognize the Orthodox confession of faith. The death of Emperor Manuel prevented the reunification. In 1198, an alliance between the Crusaders and the Armenian king of Cilicia led to the conclusion of a union between the heretical Roman Catholic and Armenian churches. This union, which was not accepted by Armenians outside Cilicia, ended in a split in the Armenian Church, resulting in the emergence of the Armenian Catholic Church in 1198. Today, the majority of Armenians living in Armenia belong to the Agats.
Saint Ignatius Brianchaninov, who was at the Caucasian See, knew very well the state of affairs in the Armenian Church and the opinions of many Armenians, gravitated towards the Orthodox faith. He said with great regret and sorrow that the Agats Church is very close to the Orthodox faith in many ways, but does not want to abandon the heresy of Monophysitism that divides us. There is only one reason for this - pride, which from many centuries of wrong confession and from mononationality The Armenian Church (which brought a sense of national exclusivity and contradicts the Gospel) only strengthened, grew and increased pride Armenian religion. About falsity proud the path of national exclusivity, God says in Scripture: “There is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all."(Col. 3:11). As you know, God proud resists and does not give them His saving grace (1 Peter 5:5) That is why we do not see in the AGAC such saints as Seraphim of Sarov, Matrona of Moscow and many other great saints whom the Orthodox Church gives birth to.
St. John Chrysostom, a saint recognized by all, says: “to cause divisions in the Church is no less evil than to fall into heresies… sin split Not washed away even by the blood of martyrdom.” Therefore, with sorrow and pain we wait for our brothers Armenians from sin heresy and schism, fearing the eternal destruction of those souls who are not attentive to the personality and teaching of Christ's Unity of Faith (see Eph.4:5).
“I beseech you, brethren, beware of those who make divisions and temptations, contrary to the teachings which you have learned, and deviate from them; for such people serve not to our Lord Jesus Christ, but to my own belly, And flattery and eloquence deceive the hearts of the simple." (Rom. 16:17)
So, AGAC refers to communities that are not too far from us, but are not in complete unity. Due to certain historical circumstances, but, however, not without some human sin, after the IV Ecumenical Council of 451, it found itself among those communities that are called Monophysites, which did not accept the church truth that in a single hypostasis, in a single person incarnate The Son of God combines two natures: the Divine and the true human nature, unmerged and inseparable. It so happened that 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 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 extent of Monophysite influence is very different: let’s say, it is noticeably stronger in the Coptic churches (with all due respect to Egyptian monasticism, one cannot help but see a completely distinct 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.
It follows from this that it is still impossible to receive communion alternately in the AGAC and in the Orthodox Church, and one must make a decision, and for this, study the doctrinal positions of the AGAC 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.)
The Armenian Church is one of the oldest Christian communities. 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, 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 Orthodoxy and World portal about pre-Chalcedonian churches, one of which is the Armenian Church.
– Father Oleg, before talking about the Armenian direction of Monophysitism, tell us about what Monophysitism is and how it arose?
– Monophysitism is a Christological 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, 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, no significant differences between the Monophysite Christology of the 6th century. and there is no modern one. Back in the 6th century. the doctrine of the “single complex nature of Christ” appears, 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 Catholics are considered as two, de facto autocephalous churches). The 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 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 4th 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 the Orthodox world to them is not clear: four Orthodox Churches accepted them, some did not accept 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 Cilician Catholicosate, 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 of 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 talked with Archpriest Oleg Davydenkov
The history of Armenian culture dates back to ancient times. Traditions, way of life, religion are dictated by the religious views of the Armenians. In the article we will consider the questions: what kind of faith do the Armenians have, why did the Armenians accept Christianity, about the baptism of Armenia, in what year did the Armenians accept Christianity, about the difference between the Gregorian and Orthodox churches.
The Armenian religion originated in the 1st century AD, when the founders of the Armenian Apostolic Church (AAC), Thaddeus and Bartholomew, preached in Armenia. Already in the 4th century, in 301, Christianity became the official religion of the Armenians. This was started by King Trdat III. He came to rule the royal throne of Armenia in 287.
Apostle Thaddeus and Bartholomew - founders of the Armenian Apostolic Church
Initially, Trdat was not favorable to Christianity and persecuted believers. He imprisoned Saint Gregory for 13 years. However, the strong faith of the Armenian people prevailed. One day the king lost his mind and was healed thanks to the prayers of Gregory, a saint preaching Orthodoxy. After this, Trdat believed, was baptized and made Armenia the first Christian state in the world.
Armenians - Catholics or Orthodox - today make up 98% of the country's population. Of these, 90% are representatives of the Armenian Apostolic Church, 7% are representatives of the Armenian Catholic Church.
The Armenian Apostolic Church stood at the origins of the emergence of Christianity for the Armenian people. It belongs to the oldest Christian churches. Its founders are considered to be the preachers of Christianity in Armenia - the apostles Thaddeus and Bartholomew.
The dogmas of the AAC differ significantly from Orthodoxy and Catholicism. The Armenian Church is autonomous from the Orthodox and Catholic churches. And this is its main feature. The word apostolic in the name refers us to the origins of the church and indicates that Christianity in Armenia became the first state religion.
Ohanavank Monastery (IV century) - one of the oldest Christian monasteries in the world The AAC keeps chronology according to the Gregorian calendar. However, she does not deny the Julian calendar.
During times of lack of political governance, the Gregorian Church took over the functions of government. In this regard, the role of the Catholicosate in Etchmiadzin became dominant for a long time. For several centuries in a row, it was considered the main center of power and control.
In modern times, the Catholicosate of All Armenians operates in Etchmidizian and the Cilician Catholicosate in Antilias.
Catholicos is a related concept to the word bishop. The title of the highest rank in the AAC.
The Catholicos of All Armenians includes the dioceses of Armenia, Russia, and Ukraine. The Cilician Catholicos includes the dioceses of Syria, Cyprus and Lebanon.
Traditions and rituals of the AAC.
One of the most important rituals of the AAC is the matah or treat, a charity dinner. Some people confuse this ritual with animal sacrifice. The meaning is to give alms to the poor, which is an offering to God. Matah is performed as a thank you to God for the successful end of some event (the recovery of a loved one) or as a request for something.
To perform matakh, livestock (bull, sheep) or poultry are slaughtered. The meat is used to make broth with salt, which has been consecrated in advance. Under no circumstances should the meat remain uneaten until the next day. Therefore, it is divided and distributed.
This post precedes Lent. Advanced fasting begins 3 weeks before the Great Fast and lasts 5 days - from Monday to Friday. Its observance is historically determined by the fast of St. Gregory. This helped the apostle to cleanse himself and heal King Trdat with prayers.
Unleavened bread is used during communion, however, there is no fundamental difference between unleavened and leavened. Wine is not diluted with water.
The Armenian priest dips the bread (previously consecrated) into wine, breaks it and gives it to those who wish to receive communion to taste.
Performed with three fingers from left to right.
How does the Gregorian Church differ from the Orthodox Church?
For a long time, the differences between the Armenian and Orthodox churches were not noticeable. Around the 6th century, differences became noticeable. Speaking about the division of the Armenian and Orthodox churches, we should remember the emergence of Monophysitism.
This is a branch of Christianity, according to which the nature of Jesus is not dual, and he does not have a corporeal shell, like a man. Monophysites recognize one nature in Jesus. Thus, at the 4th Council of Chalcedon, a split occurred between the Gregorian Church and the Orthodox Church. The Armenian Monophysites were recognized as heretics.
Interior of a traditional Armenian temple with a small number of icons. Gyumri Church How is the Armenian Gregorian Church different from the Orthodox Church? I've read a lot, but there's no clear answer anywhere. I am Armenian, baptized in the Armenian Church. I live in Moscow, but I go to an Orthodox church very often. I believe in God and believe that, first of all, God should be in the soul of each of us.
Dear Anna, the Armenian Apostolic Church belongs to communities that are not too far from us, but are not in complete unity. Due to certain historical circumstances, but, however, not without some human sin, after the IV Ecumenical Council of 451, it found itself among those communities that are called Monophysites, which did not accept the church truth that in a single hypostasis, in a single person incarnate The Son of God combines two natures: the Divine and the true human nature, unmerged and inseparable. It so happened that the Armenian-Gregorian Church, 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 Armenian church 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 Armenian Church and other “ancient Eastern churches” they are either anathematized (most often), or at least not by doctrinal authority enjoying. For us, Dioscorus is an anathematized heretic, but for them, he is “like the father of saints.” At least from this it is already clear which traditions are inherited by the family of local Orthodox churches, and which are those that are called ancient Eastern. There are quite noticeable differences between the ancient Eastern churches themselves, and the extent of Monophysite influence is very different: let’s say, it is noticeably stronger in the Coptic churches (with all due respect to Egyptian monasticism, one cannot help but see a completely distinct Monophysite influence among the Copts, especially among modern Coptic theologians), and Its traces in the Armenian-Gregorian Church 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.
It follows from this that it is still impossible to take communion alternately in the Armenian and then in the Orthodox Church, and one must make a decision, and for this, study the doctrinal positions of one and the other Church.
Of course, it is impossible to formulate the theological doctrine of the Armenian Gregorian Apostolic Church in a short answer, and you would hardly expect this. If you are quite seriously concerned about this problem, then I refer you to: among the more serious modern theologians, priest Oleg Davydenkov and Protodeacon Andrei Kuraev on this topic.
