Armenian Apostolic Church

Baptism of Tiridates III

Tatev Monastery in Armenia, Syunik

The Armenian Orthodox Church believes in apostolic succession through the apostles Bartholomew and Thaddeus (Jude).[8][9][10] 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 30 AD. 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, brother of Jesus.[9][10] Scholars including Bart Ehrman, Hendrik "Han" J. W. (H.J.W. Or Han J.W.) Drijvers, and Walter Bauer dismiss the conversion of Abgar V[11] as fiction.

According to Eusebius and Tertullian, Armenian Christians were persecuted by kings Axidares, Khosrov I, and Tiridates III, the last of whom was converted to Christianity by Gregory the Illuminator.[8] Ancient Armenia's adoption of Christianity as a state religion (the first state to do so) has been referred to by Nina Garsoïan as "probably the most crucial step in its history."[12] This conversion distinguished it from its Iranian and Mazdean roots and protected it from further Parthian influence.[8][12] According to Mary Boyce, the acceptance of Christianity by the Arsacid-Armenian rulers was partly in defiance of the Sassanids.[13]

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.[14]

Tiridates declared Gregory to be the first Catholicos of the Armenian Orthodox 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".[15]

Initially, the Armenian Orthodox Church participated in the larger Christian world and was subordinated to the Bishop of Caesarea.[16] Its Catholicos was represented at the First Council of Nicea (325). St. Vrtanes I the third Catholicos of the Armenian Apostolic Church through (333–341 AD), sent a letter with specific questions to Macarius of Jerusalem who was the Greek Orthodox Bishop of Jerusalem from (312-335, or 336 AD) sent to Jerusalem by a delegation of Armenian priests on the occasion of the Encaenia, in dedication of the Church of the Holy Sepulcher in Jerusalem in September 335 AD. In Macarius's letter to the Armenians in 335 AD, it seeks to correct irregularities in the initiation rites of Baptism and the Eucharist currently in use in the Armenian Church by articulating present 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] Its 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 Rite (Antiochian Rite). Since Armenians at the time didn't have an alphabet, its clergy learned Greek and Syriac language. From this synthesis, the new Armenian Rite came about, which had similarities both with the Byzantine and the Antiochian Syriac rite.[18]

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 it was not written. Thus, the Bible and Liturgy were written in Greek or Syriac rather than Armenian. The Catholicos Sahak commissioned Mesrop to create the Armenian alphabet, which he completed in 406. 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.[19]

Although unable to attend the Council of Ephesus (431), Catholicos Isaac Parthiev sent a message agreeing with its decisions.[20] However, non doctrinal elements in the Council of Chalcedon (451) caused certain problems to arise.

Monophysitism spread from Syria to Armenia, from where it arrived to Georgia and Caucasian Albania.[21]

At the First Council of Dvin in 506 the synod of the Armenian, Georgian, and Caucasian Albanian bishops were assembled during the reign of Catholicos Babken I. The participation of the Catholicoi of Georgia and Albania were set to make clear the position of the churches concerning the Council of Chalcedon. The "Book of Epistles" mentions that 20 bishops, 14 laymen, and many nakharars (rulers of Armenia) participated in the council. The involvement in the council discussion of different levels of lay persons seemed to be a general rule in Armenia.

Almost a century later (609–610) the 3rd 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 Kurion and his adherents for the schism. The Council never set up canons; it only deprived Georgians from taking Communion in the Armenian Church.[22][23] Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

The Mother See of Holy Etchmiadzin operates two seminaries, the Gevorkian Theological Seminary at the Mother See of Holy Etchmiadzin, and the Vaskenian Theological Academy at Lake Sevan. Over a 6-year course of simultaneous study, students receive both a bachelor's degree and a master's degree in Theology. The Great House of Cilicia operates one seminary, the Seminary of Antelias at Bikfaya, Lebanon. Upon graduation, students receive the equivalent of a high school diploma and pre-graduate theological study.

The Armenian Patriarchate of Jerusalem operates the St. Tarkmanchatz School (high school diploma) as well as the Theological Seminary of the Patriarchate. Graduates from the Theological Seminary can become ordained priests..

The Armenian Patriarchate of Constantinople had its own seminary, the Holy Cross Patriarchal Seminary, which was shut down by Turkish authorities in Turkey along with all other private schools of higher education.

St. Nersess Armenian Seminary in New Rochelle, NY also trains Armenian priests, awarding the Master of Divinity in Theology (through an affiliation with nearby OCA St. Vladimir's Seminary). St. Nersess also offers a Master of Arts in Armenian Christian Studies.[32]

Archbishop Sebouh Chouldjian washing the feet of children during the Washing of Feet ceremony

Regionally, each area of the world where the Armenian Church and faithful are located has dioceses, which are led by a primate from the Diocesan headquarters. Each diocese is made up of parishes and smaller communities.

The spiritual and administrative bodies representing the authority of the Armenian Church are the following:

The National Ecclesiastical Assembly is the supreme legislative body presided over by the Catholicos of All Armenians. The members of the National Ecclesiastical Assembly are elected by the individual Diocesan Assemblies. The National Ecclesiastical Assembly elects the Catholicos of All Armenians.

The Council of Bishops is an administrative-deliberative body presided over by the Catholicos of All Armenians. It makes suggestions on the dogmatic, religious, church, parish and canonical issues to be discussed as agenda items during the National Ecclesiastical Assembly.

The Supreme Spiritual Council is the highest executive body of the Armenian Church and is presided over by the Catholicos of All Armenians. The members of the Council can be elected by the National Ecclesiastical Assembly or appointed by the Catholicos of All Armenians. The Catholicos of All Armenians, Gevorg V. Soorenian established the Supreme Spiritual Council on January 1, 1924, to replace the Synod of Bishops.

The Diocesan Assembly is the highest legislative (canonical) body of each Diocese and is headed by the Primate of the Diocese. The Diocesan delegates (representatives of each parish community) elect the delegates to the National Ecclesiastical Assembly, the members of the Diocesan Council as well as discuss and decide on administrative issues within the Diocese such as committees, budgets, building, etc. In some Dioceses, the Diocesan Assembly elects the Primate of the Diocese.

The Diocesan Council is the highest executive power of a diocese, presided over by the Primate of the Diocese. It regulates the inner administrative activity of the Diocese under the direction of the Primate. The Diocesan Assembly elects members of the Diocesan Council.

The Monastic Brotherhood consists of the celibate clergy of the monastery who are led by an abbot. As of 2010, there were three brotherhoods in the Armenian Church – the brotherhood of the Mother See of Holy Etchmiadzin, the brotherhood of St. James at the Armenian Patriarchate of Jerusalem and the brotherhood of the See of Cilicia. Each Armenian celibate priest becomes a member of the brotherhood in which he has studied and ordained in or under the jurisdiction of which he has served. The brotherhood makes decisions concerning the inner affairs of the monastery. Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly.

The Parish Assembly is the general assembly of the community presided over by the spiritual pastor. The Parish Assembly elects or appoints the members of the Parish Council and the representatives or delegates to the Diocesan Assembly.

The Parish Council is the executive-administrative body of the community. It is presided over by the spiritual pastor of the community who takes up the inner administrative affairs of the parish and is engaged in the realization of its administrative and financial activities. Members of the parish council are elected or appointed at the parish assembly.

The Armenian Apostolic Church is one of a few apostolic churches in the world to have a democratic system; the people decide if they want to keep priests in their churches and may ask for different ones, as do some other ecclesiastical constitutions, such as Baptists and other Congregational churches.

Note that the Armenian Apostolic Church should not be confused, however, with the Armenian Catholic Church whose Patriarch-Catholicos (of the Armenian Catholic Rite) is Raphaël Bedros XXI Minassian,[33] which is an Eastern Catholic church in communion with the Holy See in Rome.

The Armenian Apostolic Church currently has two Sees, with the Catholicos of All Armenians residing in Etchmiadzin, Armenia, at the Mother See of Holy Etchmiadzin, having pre-eminent supremacy in all spiritual matters over the See of Cilicia, located in Antelias, Lebanon, which administers to the dioceses under its jurisdiction as they see fit. The two Sees are as follows:

The Etchmiadzin Cathedral, Armenia's Mother Church

The Mother See of Holy Etchmiadzin (Armenian: Մայր Աթոռ Սուրբ Էջմիածին) is the spiritual and administrative headquarters of the worldwide Armenian Church, the center of the faith of the Armenian nation – the Mother Cathedral of the Armenian Church, and the Pontifical residence of Karekin II.

Preserving the past are the numerous museums, libraries and the Mother Cathedral itself, in which many historically and monetarily precious items are contained. The Mother See is responsible for the preservation of artifacts, both those created by the Church and those given to the church as gifts over time.

Under the leadership and guidance of Karekin II, the Mother See administers social, cultural and educational programs for Armenia and the Diaspora.

The Mother Cathedral is the most recognised landmark of the Armenian Church. Built and consecrated by St. Gregory the Illuminator and St. Trdat the Great in AD 303, the Cathedral is located in the city of Vagharshapat, Armenia.

It is said that St. Gregory chose the location of the Cathedral in accordance with a vision. In his dream he saw "Miatsin", the Only Begotten Son of God, with glittering light on his face descending from the Heavens and with a golden hammer striking the ground where the Cathedral was to be located. Hence comes the name "Etchmiadzin", which translates literally to "the place" where Miatsin descended.

The Mother Cathedral is open every day; Divine Liturgy is celebrated every Sunday.

Saint Gregory the Illuminator Cathedral (1940) in Antelias, Lebanon

The Catholicosate of the Great House of Cilicia (Armenian: Կաթողիկոսութիւն Հայոց Մեծի Տանն Կիլիկիոյ), located in Antelias, Lebanon, is an autonomous See of the Armenian Apostolic Church with jurisdiction over certain segments of the Armenian diaspora.

Catholicos Aram I is the head and Catholicos of the Great House of Cilicia. The See has jurisdiction over prelacies in Lebanon, Syria, Cyprus, Greece, Iran, the Persian Gulf, the United States, Canada, and Venezuela. In the United States, Canada, Syria, and Greece there are also dioceses that are related to the Mother See of Holy Etchmiadzin, so the Armenian Apostolic Church has a duality of representation in those countries.

The primacy of the Catholicosate of All Armenians (Mother See of Holy Etchmiadzin) has always been recognized by the Catholicosate of the Great House of Cilicia.

After the fall of Ani and the Armenian Kingdom of the Bagratids in 1045, masses of Armenians from Greater Armenia migrated to Cilicia and the Catholicosate followed them. The seat of the Church was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), capital of the Armenian Kingdom of Cilicia, which would become the center of the Catholicosate of the Great House of Cilicia for more than six centuries.

After the fall of the Armenian Kingdom of Cilicia in 1375, the Church kept its leadership role and the Catholicos was recognized as Ethnarch (Head of Nation). In 1441 Kirakos I Virapetsi was elected Catholicos in Holy Etchmiadzin. The Catholicos already residing in Sis, Gregory IX Mousabegian (1439–1446), remained as Catholicos of Cilicia. Since 1441, there have been two Catholicosates in the Armenian Church, each having rights and privileges, and each with its own jurisdiction.

During the First World War and the 1915 Armenian genocide, the Armenian population and the home of the Catholicosate at the Monastery of St. Sophia of Sis (which can be seen to dominate the town in early 20th-century photographs), were destroyed.[34] The last Catholicos residing in Sis was Sahag II of Cilicia (1902-1939), who followed his Armenian flock into exile from Turkey.

The Catholicosate of the Great House of Cilicia has been headquartered in Antelias, Lebanon, since 1930.

The division of the two Catholicosates stemmed from frequent relocations of Church headquarters due to political and military upheavals.

The division between the two sees intensified during the Soviet period and to some extent reflected the politics of the Cold War. The Armenian Revolutionary Federation (ARF) Dashnaktsutyun social democratic political party that had dominated the independent Armenia from 1918 to 1920 and was active in the diaspora, saw the Church and clergy, with its worldwide headquarters at the Mother See of Holy Etchmiadzin in the Soviet Republic of Armenia, as a captive Communist puppet, and accused its clergy in the United States as unduly influenced by Communists, particularly as the clergy were reluctant to participate in nationalist events and memorials that could be perceived as anti-Soviet.[35] On December 24, 1933, a group of assassins attacked Eastern Diocese Archbishop Levon Tourian as he walked down the aisle of Holy Cross Armenian Church in the Washington Heights neighborhood of New York City during the Divine Liturgy, and killed him with a butcher's knife. Nine ARF members were later arrested, tried and convicted. The incident divided the Armenian community, as ARF sympathizers established congregations independent of the Mother See of Holy Etchmiadzin, declaring loyalty instead to the See based in Antelias in Lebanon. The division was formalized in 1956 when the Antelias (Cilician) See accepted to provide spiritual and religious guidance to those communities that the Mother See of Holy Etchmiadzin refused.[36]

The separation has become entrenched in the United States, with most large Armenian communities having two parish churches, one answering to each See, even though they are theologically indistinguishable. There have been numerous lay and clergy efforts at reunion, especially since the fall of the Soviet Union.

In 1995, Karekin II, Catholicos of Cilicia for the period 1983–1994, was elected Catholicos of All Armenians in the Mother See of Holy Etchmiadzin upon the death of Vazgen I, becoming Karekin I Catholicos of All Armenians, and serving as Supreme head of the church until 1999. He was unable to unite the two Catholicosates, however, despite his having headed both.

Armenian Patriarchate of Jerusalem

Armenian Patriarchate of Constantinople

The Armenian Apostolic Church also has two Patriarchates of high authority both under the jurisdiction of the Catholicos of All Armenians. They are:

• Armenian Patriarchate of Jerusalem (Armenian: Առաքելական Աթոռ Սրբոց Յակովբեանց Յերուսաղեմ, literally Apostolic Seat of St. James in Jerusalem) in the Armenian Quarter of Jerusalem headed since 2013 by the Patriarch of Jerusalem, Archbishop Nourhan Manougian.
• Armenian Patriarchate of Constantinople in Istanbul, Turkey (Armenian: Պատրիարքութիւն Հայոց Կոստանդնուպոլսոյ) headed since 2019 by Armenian Patriarch of Constantinople Archbishop Sahak II Mashalian.

List of eparchies[37]

• Aragatsotn eparchy
• Ararat Patriarchal eparchy
• Artik eparchy
• Gegharkunik eparchy
• Gougark eparchy
• Kotayk eparchy
• Shirak eparchy
• Syunik eparchy
• Tavush eparchy
• Vayots Dzor eparchy
• Artsakh eparchy (de facto independent Artsakh)

• Russian and Novo-Nakhichevan Eparchy
• Diocese of the South of Russia
• Ukraine eparchy (revived Eparchy of Lviv that in 1630 declared union with Rome until World War II)
• Diocese of the West (USA)
• Eastern Diocese (USA)
• Diocese of Canada
• Diocese of Australia and New Zealand
• Exarchate of Central Europe
• Exarchate of Western Europe
• Bulgarian diocese
• Diocese of Great Britain and Ireland
• Diocese of Germany
• Greek diocese
• Romanian Diocese
• Swiss diocese
• Argentine diocese
• Uruguayan diocese
• Egyptian diocese
• Diocese in France
• Diocese in Georgia

Saint Gregory the Illuminator Cathedral in Yerevan is the largest Armenian Orthodox church in the world

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".[49]

In 2009, further constitutional amendments were drafted that would make it a crime for non-traditional religious groups to proselytize on adherents of the Apostolic Church. Minority groups would also be banned from spreading 'distrust' in other faiths.[50] These draft amendments were put on hold after strong criticism voiced by the Council of Europe and the Organization for Security and Cooperation in Europe. Armenian religious minorities and human rights groups also expressed serious concern over the amendments, with human rights activist Stepan Danielian stating "the Armenian Apostolic Church today wants to have a monopoly on religion". The Armenian Church defines religious groups operating outside its domain as "sects" and, in the words of spokesman Bishop Arshak Khachatrian, considers that "their activities in Armenia are nothing but a denial of the creed of the Armenian Apostolic Church, which is considered the national religion of the Armenian people". 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.[51]

After the Bolshevik revolution and the subsequent annexation of Armenia by the U.S.S.R., all functioning religious institutions in NKAO were closed down and clergymen often either exiled or shot.

After a while the Armenian Apostolic Church resumed its activities. There were weddings, baptisms, and every Sunday Badarak 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 Orthodox 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.[52]

Armenian Apostolic Prelacy, New York

Vank Cathedral, Isfahan

Outside of West Asia, today there are notable Armenian Apostolic congregations in various countries in Europe, North America, South America, and South Asia.

Lebanon, home to a large and influential Armenian diaspora community with its own political parties, has more than 17 recognized Armenian Apostolic churches. The Armenian presence in Palestine and Israel is primarily found in the Armenian Quarter of Jerusalem, under the jurisdiction of the Armenian Patriarchate of Jerusalem. Syria has one Armenian church, St Sarkis, in Damascus. There are a number of Armenian churches in Jordan including the St Thaddeus church in the Armenian quarter of Jabal Ashrafieh in Amman and the St Garabed church at the site of the baptism of Jesus Christ by the Jordan river

The Armenian Patriarchate of Constantinople in Turkey and the Armenian Apostolic Church of Iran are important communities in the diaspora. These churches represent the largest Christian ethnic minorities in these predominantly Muslim countries.[53][54]

The United Kingdom has three Armenian churches: St Sarkis in Kensington, London; Saint Yeghiche in South Kensington, London; and Holy Trinity in Manchester.

Ethiopia has had an Armenian church since the 1920s, when groups of Armenians were invited there after the Armenian genocide by Turkey.

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 catholicoi 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.[60]

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."[61]

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.[67][68][69][70][71] According to former Prime Minister Hrant Bagratyan religion and state management "have completely gotten mixed up". He called the church an "untouchable" organization that is secretive of its income and expenditure.[72] Large-scale construction of new churches in the independence period[73] and the negligence of endangered historic churches by the Apostolic church (and the government) have also been criticized.[74]

In recent years, a few high-profile leaders of the church have been involved in controversies.[74] 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.[76] 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."[77]

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.[78] The statement received considerable criticism,[79] though Asoghik did not retract his statement.[80] 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.[81]

• List of Catholicoi of Armenia
• List of Armenian Catholicoi of Cilicia
• List of Armenian Patriarchs of Constantinople
• List of Armenian Patriarchs of Jerusalem