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According to tradition, the church originated in the missions of Apostles Bartholomew and Thaddeus (Jude) in the 1st century. St. Gregory the Illuminator was the first official primate of the church. It is sometimes referred to as the Armenian Apostolic Orthodox Church, Armenian Church or Armenian Gregorian Church.[4][5][6]
The Armenian Apostolic Church believes in apostolic succession through the apostles Bartholomew[8] and Thaddeus (Jude).[9][10][11] According to tradition, the latter of the two apostles is said to have cured Abgar V of Edessa of leprosy with the Image of Edessa, leading to his conversion in AD 30. Thaddaeus was then commissioned by Abgar to proselytize throughout Armenia, where he converted King Sanatruk's daughter, who was eventually martyred alongside Thaddeus when Sanatruk later fell into apostasy. After this, Bartholomew came to Armenia, bringing a portrait of the Virgin Mary, which he placed in a nunnery he founded over a former temple of Anahit. Bartholomew then converted the sister of Sanatruk, who once again martyred a female relative and the apostle who converted her. Both apostles ordained native bishops before their execution, and some other Armenians had been ordained outside of Armenia by James the Just.[10][11] Scholars including Bart Ehrman, Han J.W. Drijvers, and Walter Bauer dismiss the conversion of Abgar V[12] as fiction.
When King Tiridates III made Christianity the state religion of Armenia between 300 and 301, it was not an entirely new religion there. It had penetrated the country from at least the third century, and may have been present even earlier.[15]
Tiridates declared Gregory to be the first Catholicos of the Armenian Apostolic Church and sent him to Caesarea to be consecrated. Upon his return, Gregory tore down shrines to idols, built churches and monasteries, and ordained many priests and bishops. While meditating in the old capital city of Vagharshapat, Gregory had a vision of Christ descending to the earth and striking it with a hammer. From that spot arose a great Christian temple with a huge cross. He was convinced that God intended him to build the main Armenian church there. With the king's help he did so in accordance with his vision, renaming the city Etchmiadzin, which means "the place of the descent of the Only-Begotten".[16]
Initially, the Armenian Apostolic Church participated in the larger Christian world and was subordinated to the Bishop of Caesarea.Template:Sfn Its catholicos was represented at the First Council of Nicea (325). St. Vrtanes I, the third Catholicos of the Armenian Apostolic Church (333–341), sent a letter with specific questions to Macarius, the Orthodox Bishop of Jerusalem (312-335/36), taken to Jerusalem by a delegation of Armenian priests on the occasion of the Encaenia, in dedication of the Church of the Holy Sepulchre in September 335. In Macarius's letter to the Armenians in 335, it seeks to correct irregularities in the initiation rites of baptism and the eucharist in use in the Armenian Church by articulating the practices in Jerusalem. In so doing, it reveals the divergent forms being practiced in Armenia, which have strong echoes of old East Syriac Rite. Orthopraxy was conceived by Vrtanes and his Armenian colleagues in terms of liturgical performance in Jerusalem. In 353, King Papas (Pap) appointed Catholicos Husik without first sending him to Caesarea for commissioning.[17] The Armenian catholicos was still represented at the First Council of Constantinople (381).
As Gregory was consecrated by the bishop of Caesarea, he also accepted the Byzantine Rite. However, the Armenian Church, due to the influence of the Church in Edessa, the large presence of Syriacs in Armenia, as well as the number of Syriac priests that arrived in Armenia with Gregory, also cultivated the West Syriac or Antiochian Rite. Since Armenians at the time did not have an alphabet, its clergy learned Greek and Syriac. From this synthesis, the new Armenian Rite came about, which had similarities both with the Byzantine and the Antiochian Syriac rite.Template:Sfn
Expansion of Armenian Christian identity
Christianity was strengthened in Armenia in the 5th century by the translation of the Bible into the Armenian language by the native theologian, monk, and scholar, Saint Mesrop Mashtots. Before the 5th century, Armenians had a spoken language, but no script. Thus, the Bible and liturgy were written in the Greek or Syriac scripts until Catholicos Sahak Part'ew commissioned Mesrop to create the Armenian alphabet, which he completed in Template:Circa. Subsequently, the Bible and liturgy were translated into Armenian and written in the new script. The translation of the Bible, along with works of history, literature and philosophy, caused a flowering of Armenian literature and a broader cultural renaissance.[18]
Although unable to attend the Council of Ephesus (431), Catholicos Isaac Parthiev (Sahak Part'ew) sent a message agreeing with its decisions.[19] However, non-doctrinal elements in the Council of Chalcedon (451) caused certain problems to arise.
In 609–610, the Third Council of Dvin was convened during the reign of Catholicos Abraham I of Aghbatank and Prince Smbat Bagratuni, with clergymen and laymen participating. The Georgian Church disagreed with the Armenian Church, having approved the Christology of Chalcedon. This council was convened to clarify the relationship between the Armenian and Georgian churches. After the council, Catholicos Abraham wrote an encyclical letter addressed to the people, blaming Catholicos Kurion of the Georgian Church and his adherents for the schism. The council never set up canons; it only deprived Georgians from taking communion in the Armenian Church.[20]Template:Request quotation[21]
During the 15th century, the Armenian Church participated in the Council of Basel-Ferrara-Florence, which was an effort amongst the Roman Catholics, the Eastern Orthodox, and the Oriental Orthodox Churches at achieving unity.[25] None of these councils resulted in any lasting, permanent reunification amongst the various Christian churches.
Russian and Ottoman persecution
By 1903, the Tsarist government of the Russian Empire moved to confiscate the property of the Armenian Church.[26] By 1905, property was returned to the Armenian Church.
During the First World War, the Armenian Church suffered persecution from the Ottoman Empire. The Armenian genocide occurred during the war, and both clergy and laity were persecuted and murdered in an effort to ethnically cleanse the region.[27] During and after the Armenian genocide, the Armenian diaspora spread, bringing Armenian Apostolic Christianity with them.
On April 23, 2015, the Armenian Apostolic Church canonized all the victims of the Armenian genocide; this service is believed to be the largest canonization service in history.[28][29][30] Approximately 1.5 million is the most frequently published number of victims, however, estimates vary from 700,000 to 1,800,000. It was the first canonization by the Armenian Apostolic Church in four hundred years.[31]
Doctrine
Miaphysitism
Like all Oriental Orthodox churches, the Armenian Church has been historically referred to as monophysite by both Roman Catholic and Eastern Orthodox theologians because it rejected the decisions of the Council of Chalcedon, which condemned the belief of one incarnate nature of Christ (monophysis). The Armenian Church officially severed ties with Rome and Constantinople in 610, during the Third Council of Dvin where the Chalcedoniandyophysite christological formula was rejected.[32]
However, again like other Oriental Orthodox,[33] the Armenian Apostolic Church argues that the identification as "monophysitism" is an incorrect description of its position.[34] It considers the doctrine as taught by Eutyches and condemned at Chalcedon, a heresy and disagrees with the formula defined by the Council of Chalcedon.[34] The Armenian Church instead adheres to the doctrine defined by Cyril of Alexandria, considered as a saint by the Chalcedonian churches as well, who described Christ as being of one incarnate nature, where both divine and human nature are united (miaphysis). To distinguish this from Eutychian and other versions of monophysitism this position is called miaphysitism.Template:SfnTemplate:Sfn Whereas the prefix "mono-" (< Greek μονο- < μόνος) means "single, alone, only",[35][36] thus emphasising the singular nature of Christ, "mia" (μία "one" FEM),[37] simply means "one" unemphatically, and allows for a compound nature.
Ecumenically, the Armenian and Roman churches established a common Christological declaration.[38] This was also done by the Coptic, Syriac Orthodox, and Malankara Orthodox churches.[39][40]
Women in ministry
The Armenian Church does not ordain women to the priesthood.[41] Historically, however, monastic women have been ordained as deacons within a convent environment.[42] When ordained to the diaconate, "men and women are ordained to the diaconate using the same rite, with both having functions of chanting the Gospel and serving in the Divine Liturgy."[43] Monastic women deacons generally do not minister in traditional parish churches or cathedrals, although the late Sister Hripseme did minister and serve during public liturgies, including in the United States.[44] The Armenian Church's last monastic deaconess was Sister Hripsime Sasounian (died in 2007) and on 25 September 2017, Ani-Kristi Manvelian, a twenty-four-year-old woman, was ordained in Tehran's St. Sarkis Mother Church as the first parish deaconess after many centuries.[45]
Women also serve as altar girls and lay readers, especially when a parish is so small that not enough boys or men are regularly available to serve.[46][47] Women commonly serve the church in the choir and at the organ, on parish councils, as volunteers for church events, fundraisers, and Sunday schools, as supporters through Women's Guilds, and as staff members in church offices. In the case of a married priest (Der Hayr), the wife of the priest generally plays an active role in the parish and is addressed by the title Yeretzgin.[48][49]
Structure and leadership
According to The Armenian Church by Archdeacon Dowling published in 1910, the Armenian Apostolic Church was composed of four patriarchal provinces, comprising at that date seventy-two, six, and two dioceses in Turkey, Russia, and Iran, respectively.[50]
The status of the Armenian Apostolic Church within Armenia is defined in the country's constitution. Article 8.1 of the Constitution of Armenia states: "The Republic of Armenia recognizes the exclusive historical mission of the Armenian Apostolic Holy Church as a national church, in the spiritual life, development of the national culture and preservation of the national identity of the people of Armenia." Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church".[56]
In 2009, further constitutional amendments were drafted that would make it a crime for non-traditional religious groups to proselytize on adherents of the Armenian Apostolic Church. Minority groups would also be banned from spreading 'distrust' in other faiths.[57]Hrant Bagratyan, former Prime Minister of Armenia, condemned the close association of the Armenian Apostolic Church with the Armenian government, calling the church an "untouchable" organisation that is secretive of its income and expenditure.[58]
The Armenian Apostolic Church is "seen by many as the custodian of Armenian national identity."[59] "Beyond its role as a religious institution, the Apostolic Church has traditionally been seen as the foundational core in the development of the Armenian national identity as God's uniquely chosen people."[60] According to a 2018 survey by the Pew Research Center, in Armenia 82% of respondents say it is very or somewhat important to be a Christian to be truly Armenian.[61] In a 2024 survey in Armenia, 79% of respondents self-identified as belonging to the Armenian Apostolic Church.[62]
According to a 2015 survey 79% of people in Armenia trust it, while 12% neither trust it nor distrust it, and 8% distrust the church.[63]
As both Eastern and Western Armenia came under Persian and Ottoman rule, the Armenian Apostolic Church was the centre of many Armenian liberation activities.[64]
After a while the Armenian Apostolic Church resumed its activities. There were weddings, baptisms, and every Sunday Patarag at a free will attendance basis. The Armenian Apostolic Church since 1989 restored or constructed more than 30 churches worldwide. In 2009 the Republic of Artsakh government introduced a law entitled "Freedom of Conscience and Religious Organisations", article 8 of which provided that only the Armenian Apostolic Church is allowed to preach on the territory of the Republic of Artsakh. However, the law did make processes available for other religious institutions to get approval from the government if they wished to worship within the republic.[65] Since the downfall of Artsakh, the population has returned to Armenia or spread throughout the diaspora.
Outside of West Asia, there are notable Armenian Apostolic congregations in various countries. In 2024, the church had 600,000 members in North America and 10,000 members in South America; they also had 25,000 members in Europe.[66]
Ethiopia has had an Armenian church since the 1920s, when groups of Armenians were invited there after the Armenian genocide by Turkey.[72][73]
Controversies and criticisms
Medieval era
Early medieval opponents of the Armenian Church in Armenia included the Paulicians (7th-9th centuries) and the Tondrakians (9th-11th centuries).
The power relationship between Catholic and secular rulers was sometimes a source of conflict. In 1037 king Hovhannes-Smbat of Ani deposed and imprisoned Catholicos Petros, who he suspected of holding pro-Byzantine views, and appointed a replacement catholicos. This persecution was highly criticized by the Armenian clergy, forcing Hovhannes-Smbat to release Petros and reinstall him to his former position. In 1038 a major ecclesiastical council was held in Ani, which denied the king the right to elect or remove a catholicos.[74]
Architecture historian Samvel Karapetyan (1961-2016) has criticized many aspects of the Armenian Apostolic Church, especially its role in Armenian history. Karapetyan particularly denounced what he called the Armenian Church's loyal service to foreign invaders: "The Armenian Apostolic Church is a conscientious tax structure, which every conqueror needs."[75]
Gerard Libaridian argued that because Armenians consider the church a national institution, it "must be respected and guarded at all times. Therefore the critical attitude regarding Armenian historical institutions is rarely applied to the Armenian Church, as it is seen as a venerable institution that unites all Armenians."[81] Stepan Danielyan, a scholar on religion, argued in 2013 that "When Armenia became independent with the collapse of the Soviet Union, a great deal was expected of the church, but those expectations have not been fulfilled. The church continues to ignore the things most people are worried about – vitally important social, economic and political problems and endless corruption scandals."[82]
In independent Armenia, the Armenian Apostolic Church has often been criticized for its perceived support of the governments of Robert Kocharyan and Serzh Sargsyan despite the formal separation of church and state in Armenia.[83][84][85][86][87] According to former Prime Minister Hrant Bagratyan religion and state management "have completely gotten mixed up". He described the church as an "untouchable" organization that is secretive of its income and expenditure.[88] Large-scale construction of new churches in the independence period[89] and the negligence of endangered historic churches by the Apostolic church (and the government) have also been criticized.[90]
In recent years, a few high-profile leaders of the church have been involved in controversies.[90] In 2013 Navasard Ktchoyan, the Archbishop of the Araratian Diocese and Prime Minister Tigran Sargsyan were alleged to have been partners with a businessman charged with laundering US$10.7 million bank loan and then depositing most of it in accounts he controlled in Cyprus.[91] In 2011 it was revealed that Ktchoyan drives a Bentley (valued at $180,000-$280,000). Pointing out the 34% poverty rate in Armenia, Asbarez editor Ara Khachatourian called it "nothing but blasphemy". He added "Archbishop Kchoyan's reckless disregard and attitude is even more unacceptable due to his position in the Armenian Church."[92]
In October 2013 Father Asoghik Karapetyan, the director of the Museum of the Mother See of Holy Etchmiadzin, stated on television that a non-Apostolic Armenian is not a "true Armenian". A spokesperson for the Armenian Apostolic Church stated that it is his personal view.[93] The statement received considerable criticism,[94] though Asoghik did not retract his statement.[95] In an editorial in the liberal Aravot daily Aram Abrahamyan suggested that religious identity should not be equated with national (ethnic) identity and it is up to every individual to decide whether they are Armenian or not, regardless of religion.[96]
↑ 13.013.1"The Aršakuni Dynasty (A.D. 12-[180?]-428)" by Nina Garsoïan, in Armenian People from Ancient to Modern Times, ed. R.G. Hovannisian, Palgrave Macmillan, 1997, Volume 1, p. 81.
↑See Drasxanakertci, History of Armenia, 78ff; Atiya, History of Eastern Christianity, 316ff; Narbey, A Catechism of Christian Instruction According to the Doctrine of the Armenian Church, 88ff.
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