The Armenian Church is considered one of the most ancient Christian communities. Its origins begin in the 4th century. It is Armenia that is the first country where Christianity was recognized as a state. But the millennium went, and now those contradictions and differences that have the Russian and Armenian Apostolic Church are already visible. The difference from the Orthodox Church began to manifest itself in the 6th century.

The branch of the Apostolic Armenian Church occurred under the following circumstances. In Christianity, an unexpectedly arose a new branch, which was attributed to heretics, - Monophizite. Supporters of this flow considered Jesus Christ. They denied the combination of Divine and Human. But on the 4th Chalkidon Cathedral, the monophimitis was recognized as a false flow. Since then, the apostolic Armenian church was alone, as it still looks at the origin of Christ not as ordinary Orthodox Christians.

Main differences

The Russian Orthodox Church refers to the Armenian Apostolic, but does not allow many of its aspects.

The Russian Orthodox Church considers Armenian confession, so people of this faith can not be buried on the Orthodox customs, to make all the sacraments that holds Russian Christian Orthodoxy, it is impossible to just remember and pray for them. If suddenly an Orthodox person will visit the service in the Armenian Apostolic Temple - this is a reason for its excommunication.

Some Armenians attend temples in turn. Today, the apostolic Armenian, the other day of Christian. This can not be done, you should decide on your faith and stick to only one exercise.

Despite the contradictions, the Armenian Church forms faith and cohesion in their students, with patience and reverence refers to other religious flows. These aspects have the Armenian Apostolic Church. The difference from the Orthodox it is visible and tangible. But every person himself has the right to choose who he prayed for and what faith to stick to.

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 are no church unity between us, but it does not interfere with the existence of good neighborly relations. On March 12, a meeting with the Ambassador of the Republic of Armenia in Russia O.E. Esayan, His Holiness Patriarch Kirill noted: "Our relationships go deep into the ages ... The proximity of our spiritual ideals, a single moral and spiritual system of values \u200b\u200bin which our peoples live are the fundamental component of our relations."

Readers of our portal often ask the question: "What is the difference between Orthodoxy and Armenian Christianity"?

Archpriest Oleg Davydenov, Dr. Theology, Head of the Department of Eastern Christian Philology and the Eastern Churches of the Orthodox Holy Tikhonovsky University of the Soviet University, answers the questions of the Portal "Orthodoxy and the World" about Dakhalkidon churches, one of which is the Armenian Church.

- Father Oleg, before talking about the Armenian direction of Monophizite, tell us what monophysitism is and how it originated?

- Monophizite is a Christological teaching, the essence of which is that in the Lord Jesus Christ is only one nature, and not two, as the Orthodox Church teaches. Historically, it appeared as an extreme response to the nestorian heresy and had not only dogmatic, but also political reasons.

Orthodox Church In Christ, he confesses one person (IPOST) and two nature - Divine and Human. Non-historical teaches two faces, two horses and two nature. M. othizites They fell into the opposite extreme: in Christ, they recognize one person, one hypostsy and one nature. From a canonical point of view, the difference between the Orthodox Church and Monophimitsky Churches is that the latter do not recognize the Ecumenical Cathedrals, starting with the IV Halkidonsky, who accepted the Verdenimation (Oros) about two nature in Christ, which converge in one person and in one hypostsy .

The name "Monophysites" was given by Orthodox Christians to Halkidon's opponents (they themselves called Orthodox). The monophimite Christological doctrine was systematically formed in the VI century, thanks to primarily the works of Sevir Antioch (+ 538).

Modern Nehalkidonites are trying to modify their teachings, argue that their fathers are accused of monophysitism unfairly, since they were anathematized Eudiha, but this is a change in stylistics that do not affect the essence of the monophysite creed. The works of their modern theologians indicate that the principal changes of their doctrine do not occur, significant differences between the Monophizite Christology of the VI century. And there is no modern. Even in the VI century. The doctrine of the "unified complex nature of Christ", which was from the Divine and humanity and the possessing properties of both natives. However, this does not assume recognition in Christ the two perfect nature - the nature of the Divine and Nature of Human. In addition, monophimitism is almost always accompanied by the monophilitan and monoenergistic position, i.e. The teachings that only one will and one action in Christ, one source of activity, which is a deity, and humanity turns out to be a passive gun.

- Is the Armenian direction of monophimitis differ from other his species?

- Yes, it is different. Currently, there are six non-Chalkidon churches (or seven, if Armenian Echmiadzinsky and Cilician Catholicats are considered as two, de facto auto-tech churches). Ancient Eastern churches can be divided into three groups:

1) Siro-Yakovites, Copts and Malabars (Malancar Church of India). It is the monophysity of the Sevirian tradition, which is based on the theology of Sevir Antioch.

2) Armenians (Echmiadzinsky and Cyilician Catholicats).

3) Ethiopia (Ethiopian and Eritrean Church).

The Armenian Church in the past differed from the rest of Nehalkidon churches, even Sevir Antioch was anathematized by Armenians in the IV century. At one of the Dvinsky Cathedrals as not sufficiently serial monophysit. In the theology of the Armenian Church, hundredsmodochetis was provided (the doctrine of the netualness of the body of Jesus Christ from the moment of incarnation). The emergence of this radical monophimite teaching is associated with the name of Julian Galicarnas, one of the main opponents of Sevir inside the Monophimitsky camp.

Currently, all monophysites, as the theological dialogue show, are more or less than the same dogmatic positions: this is Christology close to Christology of Sevir.

Speaking about Armenians, it should be noted that the consciousness of the modern Armenian church is characterized by severe adogmatism. If the other Neakhalkidonites of the Church show a considerable interest in their theological heritage and are open to Christological discussion, then Armenians, on the contrary, are little interested in their own Christological tradition. At present, interest in the history of Armenian Christological thought is more likely to show some Armenians who deliberately passed from the Armenian-Gregorian Church in Orthodoxy, and, both in Armenia itself and in Russia.

- Is the theological dialogue with Dohotkidon churches now?

- Changes with varying success. The result of such a dialogue between Orthodox Christians and the Ancient Defense (Dahlakidon) churches were the so-called Shambozia agreements. One of the main documents is the Shambozia Agreement from 1993, which contains the agreed text of Christological teaching, and also contains a mechanism for the restoration of communication between the "two families" of churches through the ratification of the Synod agreements of these churches.

The Christological teaching of these agreements aims to find a compromise between Orthodox and Ancient Churches on the basis of theological position, which could be characterized as "moderate monophimite." They contain ambiguous theological formulas that monophysite interpretation. Therefore, the reaction in the Orthodox world is not unambiguous on them: the four Orthodox churches accepted them, some did not accept with reservations, and some are fundamentally against these agreements.

The Russian Orthodox Church also recognized that these agreements are insufficient to restore the Eucharistic communication, since they contain ambiguities in Christological teaching. Continuing to eliminate unclear interpretations is required. For example, the teachings of agreements on the will and actions in Christ can be understood and diffizit (Orthodox) and Monophimitski. It all depends on how the reading understands the ratio of will and the hypostasis. Whether the will is considered as belonging to nature, as in the Orthodox theology, or she is learned by the Ipostasi, which is characteristic of monophizite. The second coordinated statement of 1990, which underlies the 1993 Shambizian agreements, does not answer this question.

With the Armenians today, a dogmatic dialogue is unlikely possible, due to the lack of their part of interest in the problems of dogmatic nature. After in the mid-90s. It became clear that the dialogue with Nehalkidonites went to a dead end, the Russian Orthodox Church began two-way dialogues - not with all non-Chalkidon churches together, and each separately. As a result, three directions were determined for bilateral dialogues: 1) with Siron-yakovites, Cops and Armenian Cylidian Catholicosom, agreeing to conduct a dialogue only in such a composition; 2) Echmiadzin Catholic acid and 3) with the Ethiopian Church (this direction did not receive development). Dialogue with Echmiadzin Catholicosat did not affect dogmatic issues. The Armenian side is ready to discuss issues of social ministry, pastoral practice, various problems of public and church life, but does not discover interest in the discussion of the dogmatic issue.

- How are monophysites today are accepted into the Orthodox Church?

- Through repentance. The priests are accepted in the silent of San. This is an ancient practice, so taken non -alkidonites and in the era of the Ecumenical Councils.

Alexander Philippov talked with Archpriest Oleg Davydenkov

The Armenian Orthodox Church was founded very long ago - in the IV century, and therefore is one of the most ancient Christian communities. Moreover, Armenia is the first country as a state religion. And now, after almost two thousand years, the Russian and Armenian Orthodox Church do not have eucharistic communication due to the dogmatic contradictions available between them.

What is the difference between the Armenian church from the Orthodox? At what stage and for what reason the separation occurred? The fact is that in the 6th century in the Christian church, heres of monophimitism arose - the teachings, which rejects two nature of Jesus Christ, the Divine and Human, and recognizes only God in him. Monophizite was officially convicted at the IV Chalkid Cathedral, and since then the Armenian Orthodox Church was separated from the universal.

The attitude of Orthodox Armenians to the Holy Icon

Some church historians believe that during a certain period of its existence, the Armenian Orthodox Church supported iconobocretion. True, there is no documentary confirmation of this, and only the fact that among Orthodox Armenians is not considered to pray before icons, and the temples of the Armenian Church look very ascetic compared to Russian Orthodox churches - as a rule, there are no frescoes with images of saints. Faces, and only a small iconostasis with a small number of icons says that a person is in the Orthodox Church. However, other researchers tend to believe that such a custom is explained by the need to sanctify each image of the holy world, and it must have a bishop.

Therefore, in the Armenian Orthodox Church, Icon is considered a purely church utensil, the Orthodox Armenians prefer to pray before the crucifixion.

What calendar live Orthodox Armenians?

Another difference between the Armenian Church from the Orthodox Church of Russia lies in belonging to different calendar systems. The Armenian Orthodox Church lives in the Gregorian calendar, and Russian - in Juliansky, therefore representatives of these two churches, as well as all the holidays tied to it in different days. And among the ritual differences, the main way can be called a criste: Orthodox Armenians are baptized with three fingers, but not right to left, but from left to right. &one

Apostolic Church of Armenia ; among Russian-speaking commentators the name introduced in the Tsarist Russia Armenian-Gregorian Church, however, this name is not used by the Armenian Church itself) - one of the most ancient Christian churches, which has a number of essential features in dogmatics and ritual, distinguishing it both from Byzantine Orthodoxy and Roman Catholicism. In 301, the Great Armenia became the first country to adopt Christianity as a state religion. What is connected with the names of St. Gregory of the enlightener and the Armenian king Trudat III of the Great.

AAC (Armenian Apostolic Church) recognizes only the first three universal cathedrals, Because At the fourth (Chalkidonsky), her legitates did not take part (there was no opportunity to come due to hostilities), and at this cathedral there were very important dogmas of Christian verbation. Armenians refused to make the decisions of the cathedral only in mind the absence of their representatives and de-Yura were dotted into Meophizite, which means that they again (de jure again) they are for Orthodox heretics. In fact, none of the modern Armenian theologians (due to school decline) will definitely and will not say what they are different from Orthodox - they agree with us, but they don't want to unite in Eucharistic communication - the national pride is very strong - this is our And we are not like you. "In worship, the Armenian rite is used.The Armenian Church is monophysites.Monophizite is Christological teaching, the essence of which is that in the Lord Jesus Jesus is only one nature, and not two, as the Orthodox Church teaches. Historically, it appeared as an extreme reaction to the heresy of non-traditional and had not only dogmatic, but also political reasons. They are committed to Anathema. Catholic, Orthodox and Ancient Church, including Armenian, unlike all Protestant churches, believe in the Eucharist. If a purely theoretically, the faith, the differences between Catholicism, the Byzantine-Slavic Orthodoxy and the Armenian Church are minimal, the generality is, relatively speaking, 98 or 99 percent.The Armenian Church is different from the Orthodox income of the Eucharist in the desalination, the imposition of the cross-to-right crosses, calendar differences in the celebration of the Epiphany and so on. Holidays, the use of the organ in worship, the problem of "fertile fire" and so on
Currently, there are six non-Chalkidon churches (or seven, if Armenian Echmiadzinsky and Cyilician Catholicos are considered as two, de facto auto-tech churches). Ancient Eastern churches can be divided into three groups:

1) Siro-Yakovites, Copts and Malabars (Malancar Church of India). It is the monophysity of the Sevirian tradition, which is based on the theology of Sevir Antioch.

2) Armenians (Echmiadzinsky and Cyilician Catholicats).

3) Ethiopia (Ethiopian and Eritrean Church).

Armenians - The descendants of Fogarmma, the grandson of Jafeta, call themselves Hyki, named Hyki, a leaving from Babylon for 2350 years before the Nativity of Christ.
From Armenia, they subsequently dissipated in all regions of the Greek Empire and, according to the spirit of enterprises inherent in the spirit of European societies, preserved, but also, their outdoor type, morals and religion.
Christianity brought to Armenia by the Apostles Fomu, Faddeem, Juda Iudo Iukovlev and Simon Kananitis, was approved in the IV century Saint Gregory "Educator". During the IV-th Ecumenical Council, Armenians were separated from the Greek Church and, as a result of the national hostility with the Greeks, so separated from them that the former in the XII century attempts to connect them with the Greek Church remained unsuccessful. But at the same time, many Armenians under the name of Armenian Catholics obeyed Rome.
The number of all Armenians extends to 5 million. Of these, up to 100 thousand Armenian Catholics.
The head of Armenian-Gregorian is the title of Catholicos, is approved in his own Sana the Russian emperor and has a department in Echmiadzin.
Armenian Catholics have their archbishops, which supplies Roman dad

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

Georgian Orthodox Church (officially: Georgian Apostolic Autochetal Orthodox Church; cargo. - autochefal Local Orthodox Church, having a sixth place in the diptych of Slavic Local Churches and the Ninth in the Diptych of the Ancient Oriental Patriarchates. One of the oldest Christian churches in the world . Jurisdiction applies to the territory of Georgia and at all Georgians, wherever they live. According to legend, based on ancient Georgian manuscript, Georgia is the apostolic draw of God's Mother. In 337, the works of Holy Equal-Apostles Nina, Christianity became the state religion of Georgia. The church organization was within the Antioch Church (Syrian).
In 451, together with the Armenian Church, did not adopt the decisions of the Chalkidon Cathedral and in 467 with the Tsar Vakhtang I became independent of the Antioch, acquiring the status of the autocephalous church with center in Mtskheta (Residence of the Supreme Catholicos). In 607, the Church adopted the decisions of Halkidon, breaking with Armenians.

The ideas that in reality there is no big difference and, in the end, all churches are talking about the same, to put it mildly, far from the truth. In fact, the Armenian Apostolic Church has serious grounds to argue that it has retained the special loyalty to the Apostolic tradition. Each church took a special name, Armenian calls himself apostolic. In fact, the name of each of the churches is much longer than just the Catholic, Orthodox, Apostolic. Our church is called the Armenian Apostolic Orthodox Church (Orthodox - in the sense of the truth of faith). Look at how many definitions, but we most often use one, the closest and most native and most characteristic.

The centuries of our church had to defend the purity of the dogmas faith. In 451, not only the Armenian Church, but also other Eastern Orthodox churches - Coptic, Syrian, Ethiopian - did not make decisions of the Chalkidon Cathedral, having significant dogmatic causes. There were serious grounds for concerns that Chalkidon restores the condemnation on the third universal Ephesian Cathedral - primarily a nonsense heresy.

The main reason for disagreements is that Armenians preferred to remain the faithful theological tradition of the Alexandria school, founded by a great feat first of all SVV. Athanasius of the Great and Cyril Alexandria. Only after the death of the latter managed to implement the decision taken by the Chalkidon Cathedral. The cathedral was led not by the priests, but the emperor Markian himself and the empress of the Pulcheria. It must be admitted that Chalkidon only confirmed the existing theological contradictions between the Alexandria and Antioch schools. These discrepancies had roots in different spiritual and cultural floors, they arose as a result of the collision of the holistic religious contemplation of the East and the differential Hellenistic thinking, the unity and dualism of the Savior's confession, a specific and generalized perception of the human reality of Christ.

Armenians remained faithful decrees of the Three Ecumenical Cathedrals, which were defined without distortion to faith, coming from the Apostolic Period. We did not have the empire, did not even have time to a breather, forced to constantly fight for existence. We did not try to adapt Christology to imperial ambitions, to the ministry of the Empire. Christianity was for us the main thing, for the sake of him we were ready to give what they had - such property was mainly life. As for the churches, with whom, unfortunately, we do not have Eucharistic communication, we must take them all the best. There are many good there, especially in Russian spiritual literature, in amazing evidence of spiritual life. With the Russian people we have a special spiritual intimacy. We constantly pray to restore the Eucharistic unity of the Church of Christ. But so far it has not happened, everyone should be in its spiritual reality. This does not mean that we forbid our believers to go to the Russian-Orthodox churches. Thank God, we are not inherent in such fanaticism. You can enter, put a candle, pray. But during Sunday Liturgy, it is necessary to be in your church.

Sometimes an argument arises when Armenians themselves can prove that they are not orthodox. This creates an absurd situation - a person actually claims that his faith is not true. Orthodox in Russia do not consider Armenians by Orthodox. The same is reflected in our theological tradition - we recognize Orthodoxy only five eastern churches - our, Coptic, Ethiopian, Syrian, Indian-Malabarskaya. Chalkidon churches, from the point of view of the creation of AAC, are not considered Orthodox. In our theological literature, they are referred to just the Greek Church, the Roman Church, the Russian Church, etc. True, we can also call Armenian briefly to our church.

Of course, the churches have their official name, and in official relationship we call them the way they call themselves. But, conscious of all the differences between us and the Orthodox-Chalkidonites, it is impossible to shy away from the statements that we have Orthodox, in other words, the correct, true faith.

Father Mesrop (Aramyria).

From an interview with Aniv magazine