The Armenian Apostolic Church is one of the oldest Christian churches. The first Christians appeared in Armenia back in the first century, when two of Christ’s disciples, Thadeus and Bartholomew, came to Armenia and began preaching Christianity. And in 301, Armenia adopted Christianity as a state religion, becoming the first in the world Christian state.

The main role in this was played by Saint Gregory the Illuminator, who became the first head of the Armenian Church (302-326), and the king of Great Armenia Trdat, who before that was the most severe persecutor of Christians, but suffered a serious illness and miraculous healing through prayers, having previously spent 13 years in Gregory’s prison , completely changed his attitude.

Despite constant wars and persecution from the Persians, Arabs, the Mongol-Tatar yoke and finally the Ottoman-Turkish invasion, the Armenians never changed their faith, remaining devoted to their religion.

Over the 1700 years of Christianity, many temples were built in Armenia. Some of them were destroyed as a result of persecution, some were damaged by earthquakes, but most of the unique and ancient temples have survived to this day.

1. Tatev Monastery. We think many will agree with us that this is not only the most beautiful monastery, but also a temple complex that is leading in its energy and aura. You can talk about Tatev for a very long time, but it’s better to come once and feel its magical power.

2. Haghpat Monastery. Just like Tatev, you want to come to Haghpat again and again. And as one of the famous Armenian songwriters said, it is impossible to truly love Armenia if you have not seen the sunrise over the Haghpat Monastery.

3. Noravank monastery complex. Surrounded by red rocks, Noravank is incredibly beautiful in any weather.

4. Geghard Monastery. A unique architectural structure, part of which is carved into the rock. It is one of the most popular places among tourists.

5. Haghartsin Monastery. One of the most mysterious places in Armenia, the Haghartsin monastery complex, immersed in the greenery of mountain forests. Located near everyone's favorite Dilijan.

6. Makaravank Monastery. Just like Haghartsin, it is surrounded by dense forest in the Tavush region.

7. Odzun Monastery. The recently restored Odzun Monastery is one of the oldest monasteries in the Lori region.

8. Etchmiadzin Cathedral. The cathedral, built in 303, is the religious center of all Armenians.

9. Khor Virap Monastery. Located at the foot of Mount Ararat, Khor Virap stands apart from all the temples, because... It was from here that the Christian era of Armenia began. The monastery was built on the site of the dungeon where the first Catholicos of Armenians, Gregory the Illuminator, spent many years in captivity.

10. Akhtala Monastery. Another unique architectural structure of the Lori region.

11. Temple of Saint Gayane. Located a few hundred meters from the Cathedral in Etchmiadzin. It is one of the best monuments of Armenian architecture.

12. Church of St. Hripsime. Another temple with unique architecture located in Etchmiadzin.



13. Vahanavank Monastery. Located near the city of Kapan.Surrounded by the stunning nature of the Syunik mountains, the monastery complex is the tomb of the Syunik kings and princes.



14. Sevanavank monastery complex. Located on the peninsula of Lake Sevan.

15. Saghmosavank Monastery. It is located near the city of Ashtarak, on the edge of the Kasakh River gorge.



16. Hovhanavank Monastery. Located near Saghmosavank.

17. Monastic complex Kecharis. Is in ski resort, city of Tsakhkazor.



18. Khnevank Monastery. Located near the city of Stepanavan, the temple is another most beautiful temple in the Lori region.

19. Goshavank Monastery. The monastery complex founded by Mkhitar Gosh is located in the village of the same name near Dilijan.



20. Gndevank Monastery. Surrounded by beautiful rocks, it is located in the Vayots Dzor region, near the resort town of Jermuk.

21. Marmashen Monastery. Surrounded by an apple orchard on the banks of the Akhuryan River near the city of Gyumri, the monastery complex is especially beautiful in May, when the trees are in bloom.



22. Vorotnavank Monastery. Located near the city of Sisisan.

22. Harichavank Monastery. It is located in the Shirak region near the city of Artik.



23. Tegher Monastery. Located on the southeastern slope of Mount Aragats.



24. Sanahin Monastery. Along with the Haghpat Monastery, Geghard, the churches of Etchmiadzin (the Cathedral, the temples of St. Hripsime and Gayane), as well as the Zvartnots Temple, it is included in the UNESCO World Heritage List. Located near the city of Alaverdi.



25. Tatevi Mets Anapat (Great Tatev Hermitage). The monastery is located in the Vorotan Gorge. It was part of Tatev University. It was connected to the Tatev Monastery by an underground passage, which was destroyed during the earthquake.

26. Ayrivank Temple. This small temple is located on the other side of Lake Sevan.



27. Tsakhats Kar Temple. Located near the village of Yeghegis, Vayots Dzor region.



28. Church of St. Oganes in the village of Ardvi near the city of Alaverdi



29. Vagramashen Church and Amberd Fortress. Located at an altitude of 2300 m on the slope of Mount Aragats.



30. Ruins of the Zvartnots Temple. Translated from ancient Armenian it means “Temple of Vigilant Angels.” Located on the way from Yerevan to Etchmiadzin. Destroyed during an earthquake in the 10th century, it was discovered at the beginning of the 20th century. Included in the UNESCO World Heritage List.



31. Garni Temple. And, of course, we cannot ignore one of the most popular temples - the only temple of the pre-Christian era preserved on the territory of Armenia - the pagan temple of Garni.

Of course, not all Armenian churches are represented here, but we tried to highlight the most significant of them. We are waiting for you among our guests and we will show you the brightest and most beautiful Armenia.

You can look inside Armenian churches in the article -

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photo: , Andranik Keshishyan, Mher Ishkhanyan, Arthur Manucharyan

Currently, according to the canonical structure of the united Armenian Apostolic Church, there are two Catholicosates - the Catholicosate of All Armenians, with its center in Etchmiadzin (Armenian. Մայր Աթոռ Սուրբ Էջմիածին / Mother See of Holy Etchmiadzin) and Cilician (Armenian) Մեծի Տանն Կիլիկիոյ Կաթողիկոսություն / Catholicosate of the Great House of Cilicia), with its center (since 1930) in Antilias, Lebanon. With the administrative independence of the Cilician Catholicos, the primacy of honor belongs to the Catholicos of All Armenians, who has the title of Supreme Patriarch of the AAC.

The Catholicos of All Armenians is under the jurisdiction of all dioceses within Armenia, as well as most foreign dioceses around the world, in particular in Russia, Ukraine and other countries of the former USSR. Under the administration of the Cilician Catholicos are the dioceses of Lebanon, Syria and Cyprus.

There are also two autonomous patriarchates of the AAC - Constantinople and Jerusalem, canonically subordinate to the Catholicos of All Armenians. The Patriarchs of Jerusalem and Constantinople have the ecclesiastical degree of archbishop. The Jerusalem Patriarchate is in charge of the Armenian churches of Israel and Jordan, and the Patriarchate of Constantinople is in charge of the Armenian churches of Turkey and the island of Crete (Greece).

Church organization in Russia

• New Nakhichevan and Russian Diocese Rostov Vicariate of the AAC Western Vicariate of the AAC

• Diocese of the South of Russia AAC North Caucasus Vicariate of the AAC

Spiritual degrees in the AAC

Unlike the Greek tripartite (bishop, priest, deacon) system of spiritual degrees of hierarchy, there are five spiritual degrees in the Armenian Church.

1. Catholicos/Head of the Bishop/ (has absolute authority to perform the Sacraments, including the Ordination of all spiritual levels of the hierarchy, including bishops and Catholicoses. The ordination and anointing of bishops is performed in the concelebration of two bishops. The anointing of a Catholicos is performed in the concelebration of twelve bishops).
2. Bishop, Archbishop (differs from the Catholicos in some limited powers. The bishop can ordain and anoint priests, but usually cannot independently ordain bishops, but only concelebrate with the Catholicos in episcopal consecration. When a new Catholicos is elected, twelve bishops will anoint him, elevating him to a spiritual degree).
3. Priest, Archimandrite(performs all the Sacraments except Ordination).
4. Deacon(will serve in the Sacraments).
5. Dpir(the lowest spiritual degree received at episcopal ordination. Unlike a deacon, he does not read the Gospel at the liturgy and does not offer the liturgical cup).

Dogmatics

Christology

The Armenian Apostolic Church belongs to the group of Ancient Eastern churches. She did not participate in the IV Ecumenical Council for objective reasons and, like all the Ancient Eastern churches, did not accept its resolutions. In its dogmatics, it is based on the decisions of the first three Ecumenical Councils and adheres to the pre-Chalcedonian Christology of St. Cyril of Alexandria, who professed One of the two natures of God, the Word incarnate (miaphysitism). Theological critics of the AAC argue that its Christology should be interpreted as Monophysitism, which the Armenian Church rejects, anathematizing both Monophysitism and Dyophysitism.

Icon veneration

There is an opinion among critics of the Armenian Church that in its early period it was characterized by iconoclasm. This opinion could arise due to the fact that in general there are few icons and no iconostasis in Armenian churches, but this is only a consequence of the local ancient tradition, historical conditions and the general asceticism of the decoration (that is, from the point of view of the Byzantine tradition of icon veneration, when everything is covered with icons walls of the temple, this can be perceived as a “lack” of icons or even “iconoclasm”). On the other hand, such an opinion could have developed due to the fact that believing Armenians usually do not keep icons at home. IN home prayer the Cross was more often used. This is due to the fact that the icon in the AAC must certainly be consecrated by the hand of the bishop with holy chrism, and therefore it is more of a temple shrine than an indispensable attribute of home prayer.

According to critics of “Armenian iconoclasm”, the main reasons that determined its appearance are considered to be the rule of Muslims in Armenia in the 8th-9th centuries, whose religion prohibits images of people, “monophysitism”, which does not presuppose a human essence in Christ, and therefore, the subject of the image, as well as the identification of icon veneration with the Byzantine Church, with which the Armenian Apostolic Church had significant disagreements since the Council of Chalcedon. Well, since the presence of icons in Armenian churches testifies against the assertion of iconoclasm in the AAC, the opinion began to be put forward that, starting from the 11th century, in matters of icon veneration, the Armenian Church converged with the Byzantine tradition (although Armenia in subsequent centuries was under the rule of Muslims, and many The dioceses of the AAC are still located in Muslim territories today, despite the fact that there have never been any changes in Christology and the attitude towards the Byzantine tradition is the same as in the first millennium).

The Armenian Apostolic Church itself declares its negative attitude towards iconoclasm and condemns it, since it has its own history of fighting this heresy. Even at the end of the 6th - beginning of the 7th centuries (that is, more than a century before the emergence of iconoclasm in Byzantium, 8th-9th centuries), preachers of iconoclasm appeared in Armenia. The Dvina priest Hesu and several other clergy proceeded to the Sodk and Gardmank regions, where they preached the rejection and destruction of icons. The Armenian Church, represented by Catholicos Movses, theologians Vrtanes Kertoh and Hovhan Mayragometsi, ideologically opposed them. But the fight against the iconoclasts was not limited only to theology. The iconoclasts were persecuted and, captured by the Gardman prince, went to the court of the Church in Dvin. Thus, intra-church iconoclasm was quickly suppressed, but found soil in the sectarian popular movements of the mid-7th century. and the beginning of the 8th century, with which the Armenian and Alvan churches fought.

Calendar and ritual features

Vardapet (archimandrite) staff, Armenia, 1st quarter of the 19th century

Matah

One of the ritual features of the Armenian Apostolic Church is the matah (literally “offering salt”) or charity meal, mistakenly perceived by some as an animal sacrifice. The main meaning of matah is not in sacrifice, but in bringing a gift to God in the form of showing mercy to the poor. That is, if this can be called a sacrifice, then only in the sense of donation. This is a sacrifice of mercy, and not a blood sacrifice like the Old Testament or pagan ones.

The mataha tradition traces back to the words of the Lord:

When you make lunch or dinner, do not invite your friends, nor your brothers, nor your relatives, nor rich neighbors, lest they invite you and you receive reward. But when you make a feast, call the poor, the maimed, the lame, the blind, and you will be blessed that they cannot repay you, for you will be rewarded at the resurrection of the righteous. Luke 14:12-14

Matah in the Armenian Apostolic Church is performed on various occasions, most often as gratitude to God for mercy or with a request for help. Most often, matah is performed as a vow for the successful outcome of something, for example, the return of a son from the army or recovery from a serious illness of a family member, and is also performed as a petition for the repose of the deceased. However, matah is also customary to serve as a public meal for parish members during major church holidays or in connection with the consecration of a church.

Participation in the rite of the clergyman is limited solely to the consecration of the salt with which the matah is prepared. It is forbidden to bring an animal to church, and therefore it is slaughtered by the donor at home. For matah, a bull, ram or poultry is slaughtered (which is perceived as a sacrifice). The meat is boiled in water with the addition of blessed salt. They distribute it to the poor or host a meal at home, and the meat should not be left for the next day. So the meat of a bull is distributed to 40 houses, a ram - to 7 houses, a rooster - to 3 houses. Traditional and symbolic mate, when a dove is used, it is released into the wild.

Forward post

The advanced fast, currently unique to the Armenian Church, occurs 3 weeks before Lent. The origin of fasting is associated with the fast of St. Gregory the Illuminator, after which he healed the sick king Trdat the Great.

Trisagion

In the Armenian Church, as in other Ancient Eastern Orthodox churches, unlike the Orthodox churches of the Greek tradition, the Trisagion hymn is sung not to the Divine Trinity, but to one of the Persons of the Triune God. More often this is perceived as a Christological formula. Therefore, after the words “Holy God, Holy Mighty, Holy Immortal,” depending on the event celebrated at the Liturgy, an addition is made indicating one or another biblical event.

So in Sunday Liturgy and on Easter it is added: “... who rose from the dead, have mercy on us.”

During the non-Sunday Liturgy and on the feasts of the Holy Cross: “... who was crucified for us, …”.

On the Annunciation or Epiphany (Christmas and Epiphany): “... who appeared for us, …”.

On the Ascension of Christ: “... that he ascended in glory to the Father, …”.

On Pentecost (Descent of the Holy Spirit): “... who came and rested on the apostles, …”.

And others…

Communion

Bread In the Armenian Apostolic Church, when celebrating the Eucharist, according to tradition, unleavened is used. The choice of Eucharistic bread (unleavened or leavened) is not given dogmatic significance.

Wine When celebrating the sacrament of the Eucharist, the whole thing is used, not diluted with water.

The consecrated Eucharistic bread (Body) is immersed by the priest into the Chalice with consecrated wine (Blood) and, broken into pieces with the fingers, is served to the communicant.

Sign of the Cross

In the Armenian Apostolic Church, the sign of the cross is three-fingered (similar to the Greek) and is performed from left to right (like the Latins). The AAC does not consider other versions of the Sign of the Cross, practiced in other churches, to be “wrong,” but perceives them as a natural local tradition.

Calendar features

The Armenian Apostolic Church as a whole lives according to the Gregorian calendar, but communities in the diaspora, on the territory of churches using the Julian calendar, with the blessing of the bishop can also live according to the Julian calendar. That is, the calendar is not given a “dogmatic” status. The Armenian Patriarchate of Jerusalem, according to the status quo accepted between the Christian churches that have rights to the Holy Sepulcher, lives according to the Julian calendar, like the Greek Patriarchate.

An important prerequisite for the spread of Christianity was the existence of Jewish colonies in Armenia. As is known, the first preachers of Christianity usually began their activities in those places where Jewish communities were located. Jewish communities existed in the main cities of Armenia: Tigranakert, Artashat, Vagharshapat, Zareavan, etc. Tertullian in his book “Against the Jews,” written in 197, telling about the peoples who adopted Christianity: Parthians, Lydians, Phrygians, Cappadocians, also mentions Armenians. This evidence is confirmed by Blessed Augustine in his essay “Against the Manichaeans.”

At the end of the 2nd - beginning of the 3rd centuries, Christians in Armenia were persecuted by the kings Vagharsh II (186-196), Khosrov I (196-216) and their successors. These persecutions were described by the Bishop of Cappadocian Caesarea Firmilian (230-268) in his book “The History of the Persecution of the Church.” Eusebius of Caesarea mentions the letter of Dionysius, Bishop of Alexandria, “On repentance to the brothers in Armenia, where Meruzhan was the bishop” (VI, 46. 2). The letter dates from 251-255. It proves that in the middle of the 3rd century there was an organized and recognized by the universal church Christian community.

Adoption of Christianity by Armenia

The traditional historical date for the proclamation of Christianity as the “state and only religion of Armenia” is considered to be 301. According to S. Ter-Nersesyan, this happened no earlier than 314, between 314 and 325, but this does not negate the fact that Armenia was the first to adopt Christianity at the state level. Saint Gregory the Illuminator, who became the first first hierarch of the state Armenian Church (-), and the king of Great Armenia, Saint Trdat III the Great (-), who before his conversion was the most severe persecutor of Christianity.

According to the writings of Armenian historians of the 5th century, in 287 Trdat arrived in Armenia, accompanied by Roman legions, to regain his father's throne. In the estate of Yeriza, Gavar Ekegeats, when the king was performing a ritual of sacrifice in the temple of the pagan goddess Anahit, Gregory, one of the king’s associates, as a Christian, refused to sacrifice to the idol. Then it is revealed that Gregory is the son of Anak, the murderer of Trdat’s father, King Khosrow II. For these “crimes” Gregory is imprisoned in the Artashat dungeon, intended for death row. In the same year, the king issued two decrees: the first of them ordered the arrest of all Christians within Armenia with the confiscation of their property, and the second ordered the death penalty for harboring Christians. These decrees show how dangerous Christianity was considered for the state.

Church of Saint Gayane. Vagharshapat

Church of St. Hripsime. Vagharshapat

The adoption of Christianity by Armenia is closely associated with the martyrdom of the holy virgins Hripsimeyanki. According to legend, a group of Christian girls originally from Rome, hiding from the persecution of Emperor Diocletian, fled to the East and found refuge near the capital of Armenia, Vagharshapat. King Trdat, enchanted by the beauty of the maiden Hripsime, wanted to take her as his wife, but met desperate resistance, for which he ordered all the girls to be martyred. Hripsime and 32 friends died in the north-eastern part of Vagharshapat, the teacher of the maidens Gayane, along with two maidens, died in the southern part of the city, and one sick maiden was tortured right in the winepress. Only one of the virgins - Nune - managed to escape to Georgia, where she continued to preach Christianity and was subsequently glorified under the name of Equal-to-the-Apostles Saint Nino.

The execution of the Hripsimeyan maidens caused the king a strong mental shock, which led to a serious nervous illness. In the 5th century, people called this disease “pig disease,” which is why sculptors depicted Trdat with a pig’s head. The king's sister Khosrovadukht repeatedly had a dream in which she was informed that Trdat could only be healed by Gregory, imprisoned. Gregory, who miraculously survived after spending 13 years in a stone pit in Khor Virap, was released from prison and solemnly received in Vagharshapat. After 66 days of prayer and preaching the teachings of Christ, Gregory healed the king, who, having thus come to faith, declared Christianity the religion of the state.

The previous persecutions of Trdat led to the virtual destruction of the sacred hierarchy in Armenia. To be ordained a bishop, Gregory the Illuminator solemnly went to Caesarea, where he was ordained by the Cappadocian bishops led by Leontius of Caesarea. Bishop Peter of Sebastia performed the ceremony of enthroning Gregory to the episcopal throne in Armenia. The ceremony took place not in the capital Vagharshapat, but in distant Ashtishat, where the main episcopal see of Armenia, founded by the apostles, had long been located.

King Trdat, together with the entire court and princes, was baptized by Gregory the Illuminator and made every effort to revive and spread Christianity in the country, and so that paganism could never return. Unlike Osroene, where King Abgar (who, according to Armenian legend, is considered an Armenian) was the first of the monarchs to adopt Christianity, making it only the sovereign’s religion, in Armenia Christianity became the state religion. And that is why Armenia is considered the first Christian state in the world.

To strengthen the position of Christianity in Armenia and the final departure from paganism, Gregory the Illuminator, together with the king, destroyed pagan sanctuaries and, in order to avoid their restoration, built Christian churches in their place. This began with the construction of the Etchmiadzin Cathedral. According to legend, Saint Gregory had a vision: the sky opened, a ray of light descended from it, preceded by a host of angels, and in a ray of light Christ descended from heaven and struck the Sandarametk underground temple with a hammer, indicating its destruction and the construction of a Christian church on this site. The temple was destroyed and filled up, and in its place a temple dedicated to the Most Holy Theotokos was erected. This is how it was founded spiritual center Armenian Apostolic Church - Holy Etchmiadzin, which translated from Armenian means “the Only Begotten descended.”

The newly converted Armenian state was forced to defend its religion from the Roman Empire. Eusebius of Caesarea testifies that Emperor Maximin II Daza (-) declared war on the Armenians, “from ancient times former friends and allies of Rome, moreover, this god-fighter tried to force zealous Christians to make sacrifices to idols and demons and thereby made them enemies instead of friends and enemies instead of allies... He himself, together with his troops, suffered failures in the war with the Armenians” (IX. 8,2,4 ). Maximin attacked Armenia in last days of his life, in 312/313. Within 10 years, Christianity in Armenia took such deep roots that the Armenians took up arms against the strong Roman Empire for their new faith.

During the time of St. Gregory, the Alvan and Georgian kings accepted the faith of Christ, respectively making Christianity the state religion in Georgia and Caucasian Albania. Local churches, whose hierarchy originates from the Armenian Church, maintaining doctrinal and ritual unity with it, had their own Catholicos, who recognized the canonical authority of the Armenian First Hierarch. The mission of the Armenian Church was also directed to other regions of the Caucasus. So the eldest son of Catholicos Vrtanes Grigoris went to preach the Gospel to the country of the Mazkuts, where he later accepted martyrdom by order of King Sanesan Arshakuni in 337.

After much hard work (according to legend, by Divine revelation), Saint Mesrop created the Armenian alphabet in 405. The first sentence translated into Armenian was “To know wisdom and instruction, to understand the sayings of understanding” (Proverbs 1:1). With the assistance of the Catholicos and the Tsar, Mashtots opened various places Armenian schools. Translated and original literature originates and develops in Armenia. The translation work was headed by Catholicos Sahak, who first of all translated the Bible from Syriac and Greek into Armenian. At the same time, he sent his best students to the famous cultural centers of that time: Edessa, Amid, Alexandria, Athens, Constantinople and other cities to improve their Syriac and Greek languages ​​and translate the works of the Church Fathers.

In parallel with translation activities, the creation of original literature of various genres took place: theological, moral, exegetical, apologetic, historical, etc. The contribution of the translators and creators of Armenian literature of the 5th century to the national culture is so great that the Armenian Church canonized them as saints every year solemnly celebrates the memory of the Council of Holy Translators.

Defense of Christianity from persecution of the Zoroastrian clergy of Iran

Since ancient times, Armenia was alternately under the political influence of either Byzantium or Persia. Starting from the 4th century, when Christianity became the state religion first of Armenia and then of Byzantium, the sympathies of the Armenians turned to the west, to their Christian neighbor. Well aware of this, the Persian kings from time to time made attempts to destroy Christianity in Armenia and forcibly impose Zoroastrianism. Some nakharars, especially the owners of the southern regions bordering Persia, shared the interests of the Persians. Two political movements emerged in Armenia: Byzantophile and Persophile.

After the Third Ecumenical Council, those persecuted in Byzantine Empire supporters of Nestorius found refuge in Persia and began to translate and disseminate the writings of Diodorus of Tarsus and Theodore of Mopsuestia, which were not condemned at the Council of Ephesus. Bishop Akakios of Melitina and Patriarch Proclus of Constantinople warned Catholicos Sahak about the spread of Nestorianism in letters.

In his response messages, the Catholicos wrote that preachers of this heresy had not yet appeared in Armenia. In this correspondence, the foundation of Armenian Christology was laid on the basis of the teachings of the Alexandrian school. The letter of Saint Sahak addressed to Patriarch Proclus, as an example of Orthodoxy, was read out in 553 at the Byzantine “Fifth Ecumenical” Council of Constantinople.

The author of the life of Mesrop Mashtots, Koryun, testifies that “false books brought to Armenia appeared, empty legends of a certain Roman named Theodoros.” Having learned about this, Saints Sahak and Mesrop immediately took measures to condemn the champions of this heretical teaching and destroy their writings. Of course, we were talking here about the writings of Theodore of Mopsuestia.

Armenian-Byzantine church relations in the second half of the 12th century

Over the course of many centuries, the Armenian and Byzantine churches made repeated attempts to reconcile. For the first time in 654 in Dvina under Catholicos Nerses III (641-661) and Emperor of Byzantium Konstas II (-), then in the 8th century under Patriarch Herman of Constantinople (-) and Catholicos of Armenia David I (-), in the 9th century under the Patriarch of Constantinople Photius (-, -) and Catholicos Zacharias I (-). But the most serious attempt to unite churches took place in the 12th century.

In the history of Armenia, the 11th century was marked by the migration of the Armenian people to the territory of the eastern provinces of Byzantium. In 1080, the ruler of Mountain Cilicia, Ruben, a relative of the last king of Armenia, Gagik II, annexed the plain part of Cilicia to his possessions and founded the Armenian Principality of Cilicia on the northeastern coast Mediterranean Sea. In 1198 this principality became a kingdom and existed until 1375. Together with the royal throne, the patriarchal throne of Armenia (-) also moved to Cilicia.

The Pope wrote a letter to the Armenian Catholicos, in which he recognized the Orthodoxy of the Armenian Church and, for the perfect unity of the two Churches, invited the Armenians to mix water into the Holy Chalice and celebrate the Nativity of Christ on December 25. Innocent II also sent a bishop's staff as a gift to the Armenian Catholicos. From that time on, the Latin staff appeared in use in the Armenian Church, which bishops began to use, and the Eastern Greco-Cappadocia staff became the property of the archimandrites. In 1145, Catholicos Gregory III turned to Pope Eugenius III (-) for political assistance, and Gregory IV turned to Pope Lucius III (-). Instead of helping, however, the popes again suggested that the AAC mix water into the Holy Chalice, celebrate the Nativity of Christ on December 25, etc.

King Hethum sent the pope's message to Catholicos Constantine and asked for an answer. The Catholicos, although full of respect for the Roman throne, could not accept the conditions that the pope proposed. Therefore, he sent a 15-point message to King Hethum, in which he rejected the teachings of the Catholic Church and asked the king not to trust the West. The Roman throne, having received such a response, limited its proposals and, in a letter written in 1250, proposed to accept only the doctrine of the filioque. To respond to this proposal, Catholicos Constantine convened the Third Council of Sis in 1251. Without reaching a final decision, the council turned to the opinion of church leaders in Eastern Armenia. The problem was new for the Armenian Church, and it is natural that in the initial period there could have been different opinions. However, no decision was ever made.

The 16th-17th centuries saw the period of the most active confrontation between these powers for a dominant position in the Middle East, including power over the territory of Armenia. Therefore, from that time on, the dioceses and communities of the AAC were divided on a territorial basis into Turkish and Persian for several centuries. Both of these parts of the single church developed in the 16th century different conditions, had different legal status, which affected the structure of the AAC hierarchy and the relationships of various communities within it.

After the fall of the Byzantine Empire in 1461, the Patriarchate of the Armenian Apostolic Church of Constantinople was formed. The first Armenian patriarch in Istanbul was the Archbishop of Bursa Hovagim, who headed the Armenian communities in Asia Minor. The patriarch was endowed with broad religious and administrative powers and was the head (bashi) of a special “Armenian” millet (ermeni milleti). In addition to the Armenians themselves, the Turks included in this millet all Christian communities that were not included in the uniting Greek Orthodox Christians in the territory Ottoman Empire"Byzantine" millet. In addition to believers of other non-Chalcedonian Ancient Eastern Orthodox churches, the Maronites, Bogomils and Catholics of the Balkan Peninsula were included in the Armenian millet. Their hierarchy was administratively subordinate to the Armenian Patriarch in Istanbul.

In the 16th century, other historical thrones of the AAC also found themselves on the territory of the Ottoman Empire - the Akhtamar and Cilician Catholicosates and the Patriarchate of Jerusalem. Despite the fact that the Catholicoses of Cilicia and Akhtamar were higher in spiritual rank than the Patriarch of Constantinople, who was only an archbishop, they were administratively subordinate to him as the Armenian ethnarch in Turkey.

The throne of the Catholicos of all Armenians in Etchmiadzin ended up on the territory of Persia, and the throne of the Catholicos of Albania, subordinate to the AAC, was also located there. Armenians in the territories subordinate to Persia almost completely lost their rights to autonomy, and the Armenian Apostolic Church remained the only public institution that could represent the nation and influence public life. Catholicos Movses III (-) managed to achieve a certain unity of governance in Etchmiadzin. He strengthened the position of the church in the Persian state, obtaining from the government an end to bureaucratic abuses and the abolition of taxes for the AAC. His successor, Pilipos I, sought to strengthen the ties of the church dioceses of Persia, subordinate to Etchmiadzin, with dioceses in the Ottoman Empire. In 1651, he convened a local council of the AAC in Jerusalem, at which all the contradictions between the autonomous thrones of the AAC caused by the political division were eliminated.

However, in the 2nd half of the 17th century, a confrontation arose between Etchmiadzin and the growing power of the Patriarchate of Constantinople. Patriarch Egiazar of Constantinople, with the support of the Sublime Porte, was proclaimed the Supreme Catholicos of the AAC, as opposed to the legitimate Catholicos of all Armenians with the throne in Etchmiadzin. In 1664 and 1679, Catholicos Hakob VI visited Istanbul and held negotiations with Yeghiazar on unity and division of powers. In order to eliminate the conflict and not destroy the unity of the church, according to their agreement, after the death of Hakob (1680), the Etchmiadzin throne was occupied by Yegiazar. Thus, a single hierarchy and a single supreme throne of the AAC were preserved.

The confrontation between the Turkic tribal unions Ak-Koyunlu and Kara-Koyunlu, which took place mainly on the territory of Armenia, and then the wars between the Ottoman Empire and Iran led to enormous destruction in the country. The Catholicosate in Etchmiadzin made efforts to preserve the idea of ​​national unity and national culture, improving the church-hierarchical system, but the difficult situation in the country forced many Armenians to seek salvation in foreign lands. By this time, Armenian colonies with the corresponding church structure already existed in Iran, Syria, Egypt, as well as in Crimea and Western Ukraine. In the 18th century, the positions of the AAC strengthened in Russia - Moscow, St. Petersburg, New Nakhichevan (Nakhichevan-on-Don), Armavir.

Catholic proselytism among Armenians

Simultaneously with the strengthening of economic ties of the Ottoman Empire with Europe in the 17th-18th centuries, there was an increase in the propaganda activity of the Roman Catholic Church. The AAC as a whole took a sharply negative position towards the missionary activities of Rome among the Armenians. Nevertheless, in the middle of the 17th century, the most significant Armenian colony in Europe (in Western Ukraine), under powerful political and ideological pressure, was forced to convert to Catholicism. At the beginning of the 18th century, the Armenian bishops of Aleppo and Mardin openly spoke out in favor of converting to Catholicism.

In Constantinople, where the political interests of East and West intersected, European embassies and Catholic missionaries from the Dominican, Franciscan and Jesuit orders launched active proselytizing activities among the Armenian community. As a result of the influence of Catholics, a split occurred among the Armenian clergy in the Ottoman Empire: several bishops converted to Catholicism and, through the mediation of the French government and the papacy, separated from the AAC. In 1740, with the support of Pope Benedict XIV, they formed the Armenian Catholic Church, which became subordinate to the Roman throne.

At the same time, the ties of the AAC with Catholics played a significant role in the revival of the national culture of the Armenians and the dissemination of European ideas of the Renaissance and Enlightenment. Since 1512, books in the Armenian language began to be printed in Amsterdam (the printing house of the monastery of Agop Megaparta), and then in Venice, Marseille and other cities of Western Europe. The first Armenian printed publication Holy Scripture was carried out in 1666 in Amsterdam. In Armenia itself, cultural activity was greatly hampered (the first printing house opened here only in 1771), which forced many members of the clergy to leave the Middle East and create monastic, scientific and educational associations in Europe.

Mkhitar Sebastatsi, fascinated by the activities of Catholic missionaries in Constantinople, founded a monastery on the island of San Lazzaro in Venice in 1712. Having adapted to local political conditions, the brethren of the monastery (Mkhitarists) recognized the primacy of the Pope; nevertheless, this community and its branch that arose in Vienna tried to remain aloof from the propaganda activities of Catholics, engaging exclusively in scientific and educational work, the fruits of which earned national recognition.

In the 18th century, the Catholic Church gained great influence among Armenians who collaborated with Catholics. monastic order Antonites. Antonite communities in the Middle East were formed from representatives of the Ancient Eastern churches who converted to Catholicism, including from the AAC. The Order of Armenian Antonites was founded in 1715, and its status was approved by Pope Clement XIII. By the end of the 18th century, the majority of the episcopate of the Armenian Catholic Church belonged to this order.

Simultaneously with the development of the pro-Catholic movement on the territory of the Ottoman Empire, the AAC created Armenian cultural and educational centers of national orientation. The most famous of them was the school of the monastery of John the Baptist, founded by the clergyman and scientist Vardan Bagishetsi. The Armashi monastery became very famous in the Ottoman Empire. Graduates of this school enjoyed great authority in church circles. By the time of the patriarchate of Zakaria II in Constantinople at the end of the 18th century, the most important area of ​​activity of the Church was the training of the Armenian clergy and the preparation of the necessary personnel for the management of dioceses and monasteries.

AAC after the annexation of Eastern Armenia to Russia

Simeon I (1763-1780) was the first among the Armenian Catholicos to establish official ties with Russia. By the end of the 18th century, the Armenian communities of the Northern Black Sea region found themselves part of the Russian Empire as a result of the advance of its borders in the North Caucasus. The dioceses located on Persian territory, primarily the Albanian Catholicosate with its center in Gandzasar, launched active activities aimed at the annexation of Armenia to Russia. The Armenian clergy of the Erivan, Nakhichevan and Karabakh khanates sought to get rid of the power of Persia and linked the salvation of their people with the support of Christian Russia.

With the beginning of the Russian-Persian War, Tiflis Bishop Nerses Ashtaraketsi contributed to the creation of Armenian volunteer detachments, which made a significant contribution to the victories of Russian troops in Transcaucasia. In 1828, according to the Treaty of Turkmanchay, Eastern Armenia became part of Russian Empire.

The activities of the Armenian Church under the rule of the Russian Empire proceeded in accordance with the special “Regulations” (“Code of Laws of the Armenian Church”), approved by Emperor Nicholas I in 1836. According to this document, in particular, the Albanian Catholicosate was abolished, the dioceses of which became part of the AAC itself. Compared to other Christian communities in the Russian Empire, the Armenian Church, due to its confessional isolation, occupied a special position that could not be significantly affected by certain restrictions - in particular, the Armenian Catholicos had to be ordained only with the consent of the emperor.

The confessional differences of the AAC in the empire, where Byzantine-style Orthodoxy dominated, were reflected in the name “Armenian-Gregorian Church”, invented by Russian church officials. This was done in order not to call the Armenian Church Orthodox. At the same time, the “non-Orthodoxy” of the AAC saved it from the fate that befell the Georgian Church, which, being of the same faith with the Russian Orthodox Church, was practically liquidated, becoming part of the Russian Church. Despite the stable position of the Armenian Church in Russia, there was serious oppression of the AAC by the authorities. In 1885-1886 Armenian parish schools were temporarily closed, and since 1897 they were transferred to the Ministry of Education. In 1903, a decree was issued on the nationalization of Armenian church properties, which was canceled in 1905 after mass outrage among the Armenian people.

In the Ottoman Empire, the Armenian church organization in the 19th century also gained new status. After Russian-Turkish war 1828-1829, thanks to the mediation of European powers, Catholic and Protestant communities were created in Constantinople, which included significant amount Armenians Nevertheless, the Armenian Patriarch of Constantinople continued to be regarded by the Sublime Porte as official representative the entire Armenian population of the empire. The election of the patriarch was approved by the Sultan's charter, and the Turkish authorities tried in every possible way to bring him under their control, using political and social levers. The slightest violation of the limits of competence and disobedience could lead to deposition from the throne.

Increasingly wider layers of society were involved in the sphere of activity of the Patriarchate of Constantinople of the AAC, and the patriarch gradually acquired significant influence in the Armenian Church of the Ottoman Empire. Without his intervention, internal church, cultural or political issues of the Armenian community were not resolved. The Patriarch of Constantinople acted as a mediator during Turkey’s contacts with Etchmiadzin. According to the “National Constitution”, developed in 1860-1863 (in the 1880s, its operation was suspended by Sultan Abdul Hamid II), the spiritual and civil administration of the entire Armenian population of the Ottoman Empire was under the authority of two councils: the spiritual (of 14 bishops chaired by the patriarch) and secular (of 20 members elected by a meeting of 400 representatives of Armenian communities).

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

Relations between the Russian Orthodox Church and Russian state with the AAC at different stages changed and were often contradictory.

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

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

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

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

The attitude towards the AAC changed radically during the imperial period, when, on the one hand, for Russia the Armenian factor became relevant from a geopolitical point of view, and on the other, the Russian Orthodox Church, which had merged with the state, had to determine its attitude towards the AAC from the position of the Caesarist state. And this position becomes positive. Peter the Great was little concerned about insignificant definitions in the interpretation of the nature of the Savior. It was important for him to advance the empire to the South, which he planned to do using the Armenians of the same faith, in whom Peter saw a reliable ally.

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

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

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

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

A new stage in the policy of the Russian government towards the AAC begins during the period of the annexation of the South Caucasus to Russia. As a result of the Russian-Iranian wars in the first third of the 19th century, Eastern Armenia (Karabakh, Yerevan, Nakhichevan) became part of the Russian Empire. As a result of this, the Etchmiadzin Patriarchal Throne found itself within the Russian state. On March 11, 1836, the government of Nicholas I adopted the “Regulations on the management of the affairs of the Armenian Gregorian Church in Russia,” which provided the AAC with limited autonomy. At the time of the adoption of the Regulations, there were six dioceses of the Armenian Apostolic Church in the Russian Empire: Yerevan, Artsakh (Karabakh), Shirvan, Georgian, Bessarabian and New Nakhichevan and Astrakhan. The last two dioceses were created in Russia itself.

The Armenian churches located in St. Petersburg, Moscow, Little Russia, Crimea, New Russia and the Don came under the jurisdiction of the Bessarabian and New Nakhichevan diocese. The North Caucasus, the Volga region, Siberia and middle Asia. Due to the fact that the diocese covered a huge territory, for the operational management of the Armenian churches of the Eastern Ciscaucasia, a subdivision of the Astrakhan diocese was created - the Kizlyar spiritual board, headed by a vicar.

In accordance with Art. 57 of the Regulations approved the structure of the dioceses of the AAC in Russia. They were headed by diocesan commanders, appointed “by the Emperor from among the spiritual dignitaries of this confession.” Diocesan leaders “are determined and dismissed by the Supreme Decrees. When they take office, they take an oath of allegiance to citizenship and service.” In their activities they are “answerable” to the government and “to their spiritual superiors” (v. 58). Within “the limits of their department, diocesan leaders ordain to different degrees of clergy, according to the Order of their Church” (Article 59). The regulations provided for the creation of “Armenian-Gregorian consistories” at each diocese, consisting of an archimandrite and three archpriests (or priests). The diocesan leader presided over them. During the consistory, an office was created (vv. 72-74).

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

The tsarist government showed inconsistency in relation to the AAC. On the one hand, Russia’s geopolitical interests in the region forced the authorities to agree with the significant role of the Armenian Church in the social life of their people. But, on the other hand, the special status of the Church impeded the government’s desire to assimilate fellow believers. The religious affiliation of the subjects of the Russian Empire actually determined the national one. In addition, the policy of the monarchy was influenced by the nationalization of the Russian Orthodox Church. Some leaders of the Synod, when it was advantageous, suddenly recalled the medieval theological “Greek-Armenian” disputes and tried to use elementary theological differences between the Armenian and Orthodox Churches as a reason for abolishing or limiting the influence of the AAC.

In the early 60s, XIX century. along with the liberation of peasants from serfdom in the Russian Empire, a relatively liberal era begins in public life. During the same period, the role of the Armenian Church in the development of the spiritual and cultural life of the people increased again, which was greatly facilitated by Patriarch Gevorg Kerestechyan of Constantinople (1813-1882), who was elected Supreme Patriarch Catholicos of All Armenians on September 17, 1866, and received approval from the Emperor Alek -Sandra II. Having accepted the name of Gevorg IV, the Catholicos begins to carry out actions, for which he received the nickname Illustrious. He managed to obtain from the government permission to open Armenian schools in places where Armenians lived compactly, and confirmation of the decrees of previous emperors, which allowed the free construction of churches and the opening of parish schools.

The AAC was the main center of national enlightenment, a bulwark against natural and deliberately carried out assimilation. Not only progressive-minded people, but also some conservative metropolitan dignitaries were well aware of this role of the Church. The latter sought to “bury” the independence of the Armenian Church using harsh administrative methods. But if over the course of decades this was done gradually, step by step, then at the beginning of the 20th century. such a policy acquired an open and even aggressive character. The tsarist government, at the suggestion of the Minister of Internal Affairs V.K. Plehve and the Caucasian governor G.S. Golitsyn, on June 12, 1903, adopted a discriminatory law “On the concentration of the management of the property of the Armenian-Gregorian Church in Russia under the jurisdiction of the Ministry of National Education, the funds and property of the said Church, which ensured the existence of the Armenian-Gregorian church schools.”

On May 4, 1904, Plehve sent a secret circular to the leadership of provinces and regions in the Caucasus. It said: “By the highest decree of October 1, 1903, a rule was established that, pending the revision of the existing laws on the management of spiritual affairs of Christians of the Armenian-Gregorian confession, the spiritual authorities of this confession, when appointing diocesan vicars, members of consistories, rector and presiding applicants of theological academies and seminaries, abbots of monasteries, as well as for parish positions of rectors, deacons and clerks, were asked for consent: for vicars - the head of the Civil Division in the Caucasus, and for the rest - the governor or corresponding official subject to the place of appointment" .

Specific orders followed. In particular, instructions were given that “in case of detection of unauthorized appointment to such positions or admission to their temporary execution, take measures to prevent persons appointed outside the procedure established by the new law from fulfilling positions, with the removal of the corresponding subscription from them, and if they fail to comply with the demands of the local administration on this subject, report their actions to the main Caucasian authorities.”

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

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

With these and other ill-considered actions, the government pushed the country towards revolution. The authorities began to realize this very late; on August 1, 1905, Nicholas II signed a decree that actually repealed the law of June 12, 1903. In accordance with this act, the confiscated property was returned to the Church. The news of this was greeted with approval in the Armenian communities of Russia. The Catholicos sent a telegram to the emperor, with which he expressed the gratitude of his entire flock and the wish for “the speedy strengthening of external peace and internal tranquility.”

The Armenian Church has had to overcome the consequences of “Golitsychtsin” more than once, as well as the “regrettable misunderstandings” that have repeatedly arisen. However, these misunderstandings could not be compared with the bacchanalia that began after the October Revolution of 1917.

After the establishment of Soviet power, the AAC, like other religious organizations in Russia, was subjected to persecution. In the 1920-30s. many priests, and especially representatives of the highest Armenian clergy, were repressed, as a result of which the structure of the Armenian Church on the territory of the RSFSR was almost completely eliminated. Were closed and then in different time Armenian churches were destroyed in Armavir, Astrakhan, New Nakhichevan, Krasnodar, Stavropol, Holy Cross, Pyatigorsk, Grozny, Kizlyar, Mozdok, etc. The surviving church buildings were turned into warehouses.

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

With the beginning of the collapse of the totalitarian system at the turn of the 1980s and 90s, religious life began to revive. In the conditions of democratization of society, the Russian Orthodox Church and the Armenian Orthodox Church, as well as all other church organizations, could determine their lives independently, without pressure from the state. Already the first steps of the leadership of the two Churches testified to the desire to establish truly fraternal relations.

Catholicos Vazgen I, Garegin I (1995-1999) and Garegin II identified as the most important task in their activities the intensification of dialogue with other Christian denominations for the unity of all Christians, especially Eastern Christians, which include both the Armenian and Russian Churches . Back on August 30, 1992, in the “Patriarchal Word to the Armenian People,” Catholicos Vazgen I and Catholicos of the Great House of Cilicia Karekin II emphasized: “History irrefutably testifies that the Christian Churches have always suffered from senseless inter-church strife, rivalry and the policy of proselytism. The page of “Byzantine disputes” in the book of life of the Christian Church has long been turned. The revival of the worst traditions of proselytism, which have sunk into oblivion, fanning the flames of “Byzantine disputes” means that history has taught us nothing, and we do nothing to contribute to the unity of the Universal Church of Christ and common cause enlightenment (by faith), which on the threshold of the 21st century has a vital important for the fate of Christianity."

The Armenian Church in the past, and especially in the present, considers the most important task to be the education of its flock in love for the Russian Orthodox Church, which is the dearest and closest to it among all sister churches. Regular meetings of the patriarchs of the Armenian and Russian Churches were of paramount importance in their rapprochement.

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

On May 1, 1996, a solemn meeting of the two patriarchs took place in the Mother See of Holy Etchmiadzin. Catholicos Karekin I, in particular, noted: “Nowadays, there is an urgent need for the development of fraternal relations between the two countries - Russian Federation and the Republic of Armenia and our two Churches... in order to withstand new challenges in the conditions of independence during the period of the formation of democracy, trials that require our coordinated, harmonious actions. It is in this spirit and with what sincere thoughts that we welcome you to this sacred and historical land and wish that during these two days of your stay with us, our Church and our people will taste your love and blessing, prayer and encouragement! May the Lord strengthen the Russian Orthodox Church and its believing people!”

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

IN Cathedral The Catholicos of All Armenians of St. Etchmiadzin, on behalf of the Armenian Church, solemnly handed over to Patriarch Alexy II the relics of St. Apostle Andrew the First-Called, which had been preserved in the Armenian Church for centuries. Patriarch Alexy II, receiving the relics of the Holy Apostle, said the following words: “Your Holiness! With a feeling of deep emotion, I accept from your hands, from the hands of the Primate of the Holy Armenian Apostolic Church, a particle of the relics of Chief Apostle Andrew the First-Called. The Apostle, who, according to Tradition, reached the borders of Russia and predicted the future of Christianity in Rus'. IN last years we have again acquired the relics of many ascetics of faith and deanery... But your transfer of a particle of the relics of St. Apostle Andrew the First-Called is the pinnacle in this chain of acquisition. We will reverently bring them today to our land for the worship of the believing people of our Church. And, praying before these holy relics and receiving prayerful strengthening through the prayers of St. Apostle Andrew the First-Called, we will always remember with gratitude your spiritually invaluable gift. And, turning to the Lord at this touching and sacred moment, we ask that the Lord and Savior would protect the Holy Armenian Apostolic Church, its Primate, hierarchs, clergy, believers and the entire people of Armenia...” The recently elected Patriarch of Moscow and All Rus' Kirill has repeatedly spoken about strengthening fraternal relations between sister Churches.

The fraternal relations that have developed between the two Churches have had a beneficial effect on the activities of the AAC in Russia. Back in August 1991, the Ministry of Justice of the Russian Federation registered the New Nakhichevan and Russian Diocese of the AAC (with its center in Moscow), the divisions of which were vicariat. Thus, in the South of Russia, by the decision of Catholicos Vazgen I, two vicariates were created: Rostov (uniting church communities of the Rostov region and the Volga region) and North Caucasus (communities of the regions and republics of the North Caucasus).

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

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

At the beginning of the new third millennium, the existing good relations between churches close to each other are filled with new content. This is especially felt in the activities of the Armenian dioceses in Russia. Almost all church events held in the Russian Federation took place with the joint participation of Armenian and Russian priests: church consecrations, anniversaries and memorable dates, peacekeeping missions, etc. On the problems of resolving ethnic conflicts, Russian and Armenian clergy have always had a common position.

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 the 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 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, for the first 200 years of its existence, the 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 that 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. Unity 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 the 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 anathemas Ecumenical Councils, and teaching Orthodox Church- under the anathemas of the Dvina cathedrals. This situation is somewhat painfully perceived by the Armenian consciousness, and even in glossy brochures for tourists I came across 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. He suffered, was crucified, was buried, rose again on the third day, ascended to heaven in the same body and sits at the right hand of the 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 resurrection of the dead, into eternal judgment over bodies and souls, into the Kingdom of Heaven and eternal life.

Cultures have long been closely intertwined with each other. Probably, this was facilitated to a greater extent by some similarity of religions. More than 200 years ago, the first Armenian churches appeared in Moscow, the addresses of which changed all the time. Let us trace the history of their emergence and flourishing.

Armenian religion

Armenians profess Orthodoxy, called the Armenian Apostolic Church. Also, some Armenians belong to the Catholic Church. This state adopted Christianity as the state religion before all other countries, in ancient times. It is believed that the apostles Bartholomew and Thaddeus contributed to the emergence and spread of Christianity in this country.

The Armenian Apostolic Church belongs to Miaphysitism, professing a single essence of two hypostases of our God Jesus Christ. Let's talk first about the Armenian Apostolic Church.

What are the differences and similarities between Armenian Christianity and Russian Orthodoxy?

Russian professes one person of our God Jesus Christ and two of his essences: divine and human. Armenian Christianity denies human essence. This is the most important difference.

They also differ from Orthodox posts, some rituals.

In addition, the Armenians have the sign of the cross with three fingers, but they cross themselves from left to right.

However, Orthodox chants and canons are often used in Armenian services.

Features of the structure of the Armenian Church

The buildings of Armenian sanctuaries are traditionally rectangular in shape; in Armenia it is customary to build single-domed churches. Only the cathedral in the Armenian temple complex in Moscow has 5 domes. This allowed him to fit perfectly into our capital.

Mostly interior decoration Armenian temple or church is quite ascetic. Usually this is the minimum number of icons; by the way, it is also not customary for Armenians to keep icons at home.

The altar, according to ancient traditions, always faces east. It is usually made of marble and is located on some hill, and steps lead up to it.

The most famous Armenian churches in Moscow

The addresses of these churches are known to every “Russian” Armenian. The temples are very popular both among them and among tourists; the architecture is amazing.

1. Church of the Holy Resurrection.
2. Armenian temple complex.
3. Church of Srbot Naatakats.
4. Church of the Assumption of the Virgin Mary on Presnya.
5. Church of the Cross Movement.

These are Armenian churches in Moscow, the addresses of which can be seen below.

Church of the Holy Resurrection

This is the Armenian Apostolic Church in Moscow, whose address is Sergei Makeev Street, building 10, at the Armenian Cemetery. It was founded in 1815 by the brothers Mina and Yakim Lazarev. IN Soviet times this temple was closed; it housed a warehouse for coffins. And only in 1956 it was returned to believers.

In the outer part of the temple there is a place for candles, there are only three niches in which believers leave candles. There is also a khachkar, to which funeral wreaths are laid on mourning days. The entrance to the temple is decorated with two icons and images of saints.

Inside the Church of the Holy Resurrection there is no place for candles, but there are about 10 icons.

The temple is decorated with a beautiful dome, on the inside of which there are many images of saints and evangelists.

Armenian temple complex

The construction of the Armenian temple complex ended in 2011 and lasted almost 13 years.

Now it is the spiritual center of Armenian religion and culture in Russia. It includes:

• Chapel of the Holy Christ.
• Cathedral.
• Residence of the Catholicos.
• Museum.
• Administrative building.
• Sunday school (educational and educational center).
• Underground parking.

All this takes up about 11 thousand square meters. meters of land.

And the Russian dioceses of the Armenian Apostolic Church are called differently “the Armenian Church in Moscow.” Address - Mira Avenue and Trifonovskaya Street.

The Sunday school of this complex is always in demand.

Many people are interested in where the Armenian church is located in Moscow, the address of its location. The temple complex is known to everyone, the scale of its buildings is so impressive, it is the most large object outside of Armenia.

The cathedral, part of the complex, is the tallest Armenian temple in the world, its height is about 57 meters. Its facade is decorated with 27 crosses, according to the number of disciples of Jesus Christ, and bells that were cast in Voronezh.

Numerous bas-reliefs are not built-in, but carved directly onto the reddish cladding of the temple.

All buildings of the Armenian temple complex differ in color. On the territory adjacent to it, in the courtyard, there are marble paving stones underfoot.

Srbot Naatakats Church

Srbot Naatakats Church is a new Armenian church in Moscow, the address of which is not yet known. It is built on Poklonnaya Hill, in the place where they honor the fallen soldiers in the Great Patriotic War, where peace and love are worshiped.

Srbot Naatakats Church translated means Church of the Holy Martyrs. It is assumed that it is being built in honor of the fallen Armenian soldiers.

It is known that the bulk of the money for the future church was obtained through donations from ordinary citizens.

Church of the Assumption of the Virgin Mary on Presnya

In the 17th century, quite a lot of Armenians lived in the Presnensky district. Therefore, in 1746, they built the Church of the Assumption of the Virgin Mary at the Presnenskoye cemetery. It became the first known Armenian church in Moscow.

However, in the 20s of the last century, this building was destroyed, the remains of the Lazarev relatives were transferred from the Presnensky cemetery to the Church of the Holy Resurrection.

Now on the site of the Church of the Assumption of the Virgin Mary there is part of the Moscow Zoo.

Church of the Cross Movement

Church of the Cross Movement is an Armenian church in Moscow, the address (how to get to it) no longer interests anyone. It was demolished by the Soviet authorities in 1930 and a school was built in its place.

The Church of the Exaltation of the Cross stood for about two hundred years, was rebuilt twice by different architects and had rich history. Lazar Nazarovich Lazarev was involved in its founding and construction, and with the donations of his son Ivan, the church was erected in Armenian Lane. The loss of this sanctuary is sad.

Armenian Catholicism

Despite the fact that the majority of Armenians belong to the Armenian Apostolic Church, there are also Catholics, or in other words, Jesuit Armenians, who have maintained contact with the Pope.

The history of the emergence of Catholicism in Armenia is quite long and extremely complicated, beginning in the fifth century, during the Council of Chalcedon. But the fact remains: this branch of Christianity is extremely popular among Armenians.

In Russia, some visiting Armenians also have the opportunity to practice Catholicism, although there are not very many parishes for this. Meanwhile, according to the latest estimates, the number of people wishing to visit the Armenian Catholic Church is about 200 thousand people. This is all over Russia, but most of them are concentrated in the capital of our homeland.

Armenian Catholic Church in Moscow

The address of the Armenian location changed all the time. The fact is that the Armenian Jesuits still do not have their own temple.

Back in 2000, they organized a Catholic community in Moscow, whose services were held in different places.

Since its formation, the community has gathered in the French Catholic Church, located at st. Malaya Lubyanka 12. The services were led by Sister Nune Poghosyan, but after 2 years she was forced to leave, and the meetings stopped for a while.

Since 2002, Armenian Catholics have been gathering in the Cathedral of the Immaculate Conception of the Blessed Virgin Mary, which is located in Moscow at st. Malaya Gruzinskaya 27/13.

Catholic services are held in this temple in many languages, including services according to Armenian customs.

Let us remind you that in Moscow there are only two and one chapel of St. Olga.

During Soviet times, many Orthodox Christians and Catholic churches was consigned to oblivion, including the Armenian churches in Moscow, whose addresses no one will remember now.

But in recent decades there has been a revival of Christianity in Russia. The main thing in this is to create constant conditions for parishioners to visit temples, churches and chapels.

Armenian Catholics have a much more difficult time in this regard. Even in the residence of the main Armenian - the city of Gyumri, there is still no normal temple, but a small chapel.

In Russia, Armenians consider Moscow to be the main spiritual center of Catholics. The largest Armenian community in Russia lives here and the Russian residence of the Armenian Catholic bishop is located here.

Now believers are fighting for the founding and construction of an Armenian Catholic church.