1. Coming of the Armenian Church.

The ancient Armenian historians P. Buzand, M. Khorenatsi, Agatangegos and others give evidence of the fact that the Armenians accepted Christianity and established it as the state religion under the king of Armenia Tiridates I (298 - 330 years.). At first the king Tiridates pursued and executed many Christians. There were executed the spreaders of Christianity, Saint Gayane and Ripsime, and the main spreader of Christianity Gregory was thrown into the dungeon, where he had been tormented long years. However Gregory after the well-known wonderful liberation from the dungeon in 301 converted to Christianity not only the king, but also all the Armenian aristocracy and people.

By his activity Saint Gregory enlighted with Christian dogma all the Armenian people, educated the people by new advanced ideas. For this reason the Armenian people called him "The Illuminator". In 303 St. Gregory the Illuminator in the settlement Ashtishat (in the area Taron) laid the foundation of the first Armenian Christian church. Soon, on the place of the Heathen temple Sandaramet he built the new church of St. Etchmiadzin, where and till now the throne of the Catholicos of Armenian Apostolic Church resides.

However, St. Gregory the Illuminator is not the founder of the Armenian Church. It is known that up to him in Armenia there worked not fewer than 10 bishops, numerous Christian communities.

Frequently Armenian Apostolic Church is named "The Armenian Church of the Enlightenment" (in the Armenian statement) and "The Armenian Gregorian Church" (in Russian statement). However both these names basically are erroneous. These names appeared only in 1836, when Russian government demanded from the Armenian Church to give the name to Armenian dogma and to the church. Only then in published the "The Statute" there appeared the term "Armenian -Gregorian Church".

The Armenian Church names itself "The Armenian Apostolic Church", that is the church, which was founded by the followers and apostles of Jesus Christ - St. Bartholomew and St.Thaddaeus. Besides, to the witness of the ancient Armenian historians, in Armenia there worked other followers of Christ - Thomas, Jude, Simon, Matthew, John the Evangelist and others.

However, basing on the certificates of Agatangegos, which asserts, that Jesus himself, when holding in his hand, а branch of willow, showed St. Nerses (to the Catholicos of the Armenians) that place, where it should be constructed the Armenian Church (now St. Etchmiadzin). Therefore the Armenian Church considers itself both "The Apostolic" as well as the church, established by Jesus Christ himself.

2.Oecumenical Council Church of Chalcedon

Before the beginning of the VIth century the Armenian Church was in close links with all hierarchical structures of the Christian universe or World Church.

Before the realisation of The Council Church of Chalcedon there were no essential disagreements between the Armenian Church and other Christian churches. Armenian Catholicoses were elected in Armenia, and their ordination was carried out in Cappadocia. So till the 70 years of the IVth century (up to king of Armenia the Papacy) proceeded.

Under the evidence of Agatangegos in 302 St. Gregory the Illuminator accompanied by the 16 Armenian princes (nakhararov) visited Caesarea, where Archbishop of Caesarea was ordinated by the Catholicos of the Armenians. He also mentions that St. Gregory already for the second time visited the country of the Greeks (Byzantium) during the reign of the emperor of Constantine and concluded the contract with him "About the firm God-trust". In the other place Agatangegos writes that St. Gregory the Illuminator visited also Rome, where he was welcome by the emperor and by the great bishop Evsebiy.

Till now there is an inconsistent opinion about the so-called "The Paper about union", according to which St. Gregory in Rome was ordinated by the Catholicos of Armenia the Roman Papacy Sylvester, who handed him "The Paper about union" between the two churches. The former Catholic bishop and historian M. Ormanian, academician P. Akopyan, even the famous author of the book "The Church of the Armenians" the Catholic A. Kogyan and others, are of the opinion, that this "The Paper about union" was composed during the campaigns of crusaders and it is forged. However others, including the famous historian M. Chamchyan prove the validity of this document. Anyway, undoubtedly, that St. Gregory, and some subsequent Catholicoses of Armenia were subjected to Caesarea, and after the election in Armenia usually received the ordination from the Archbishop of Caesarea.

Armenian Apostolic Church unconditionally accepted and until the present time recognises the decisions of the first three Ecumenical Church Councils (Nikiyskiy - in 325, Constantinopolian - in 381 and Ephesians - 431). It is necessary to note that the Orthodox Church admits the decisions of the first 7-th Ecumenical Councils.

The disagreements between the Armenian and Universe (Catholic) churches begun after famous Ecumenical Council of Chalcedon, which was held in the district of Chalcedon (nowadays one of the districts of Istanbul) in 451 year. At this assembly the bishops of Large Armenia did not participate, because it was held in a 4 month period after the famous Ovarian battle. And the Catholicos of Armenia and many Armenian bishops at that time were in Persian dudgeons and in exiles.

In Chalcedon the basic dogma was proclaimed - Christianity, according to which Jesus Christ simultaneously is both -God, and man, one person and one being united in the two natures.

The Armenian Apostolic Church recognises the definition of the Council of Ephesus and proclaims that "It is spoken that one nature as inseparable unity of two natures". (M.Chamchyan, "The History of the Armenians", page 229).

In the letter to the Emperor of Russia Nicolas I, the Catholicos of Armenia John Carbetsi in 1841 wrote: "... The Armenians in Jesus Christ recognise two natures: without mixing and without transformation of the divine in the human or the human in the divine, and, those two natures have remained whole and not changed..." (K.Amatuni, One Paper Catholicos of Etchmiadzin, "Avetik", 1948, page 144-149). The Council of Chalcedon also brought 27 basic canons of Christian church. However the most heated discussion was around the 28 canons. In fact after that when the Council finished the work, and Chalcedon left the representatives of the Pope, on demand of the emperor of Markian and the Patriarch of Constantinople Anatoliy (abandoned), the Council gathered again and accepted a new, 28th canon, according to which the rights of the Patriarchate of Constantinople were recognised equal with the other Patriarchates. During the acceptance of this canon of 600-630 bishops (according to another testament) at the Council were present only 84 bishops.

Let's note that before in the Christian world had existed 4 Patriarchates (by the names of the 4 apostles Evangelists) - Antiochian, Alexandrian, Roman and Ephesian. Under the order of the king of Armenia of Arshak the IId there was created also the Armenian Patriarchate however it was not recognised by the other churches.

In opinion of many authors, the reason of disagreements and disputes which began after Chalcedon dealt not so much with the dogma but with the 28th canon. Н. Adonts writes, that the disputes around the Chalcedon were caused by the fact that all the metropolitans had obeyed the Patriarch of Constantinople and Caesarea lost the rights and positions. It can explain the Antichalcedonian position of the Armenian Church. East churches did not recognise this 28th canon. The Pope Leo did also not ratify this decision. The reason was not only that he protected the validity, but also that he was afraid (and not without grounds), that Constantinople, which was the capital of the powerful empire, further could grasp the rights, positions and the primary role of the throne of the Roman church. M. Ormanian also maintains that in Chalcedon the disagreement concerned first of all mutual relation and spheres of influence of the Christian churches.

З. Responses of Chalcedon assembly in Armenia

After Chalcedon in many East countries sharp disputes and excitements took place. Armenia was not an outsider. In opinion of many Armenian historians (in the basic Catholics) before the beginning of the VIth century the Armenian Church gave silent consent to the decisions of Chalcedon assembly and frankly did not act against them. In their opinion, the reason of emergence of the Antichalcedonian movement in Armenia is that fact, that the decision of this assembly and "The Paper of Leo" (the letter of the Pope -S.А.) to Armenia were brought by asirians priests who spared furious Antichalcedonian positions. To set the Armenian Church against Chalcedon those priests purposely deformed the essence and sense of those documents. In spite of the fact that Chalcedon itself condemned nesterianity, from the translation of these documents followed, that he had accepted the doctrine of Nester. As the result, in Armenia Chalcedonism identify with nesterianity. Thus, in Armenia there began condemn the nation of Chalcedon, and the Pope, and nesterianity. According to academician S. Malkhasyan maintains, that Armenia, undoubtedly, was monophisite, simultaneously he considers, that the new generation, the group of the interpreters were the supporters of Chalcedon and recognised his dogma. Alongside he conceives that the first dubious decision against the doctrine of Chalcedon, the Armenian Church Council accepted in 508 year, 57 years after that assembly. The academician N. Mar writes that in one time Chalcedonism and Antichalcedonism as an equal existed in the Armenian people. In his opinion, in the VIIIth century in Armenia there was such critical situation, that was not clear, who would be the winner - Chalcedonism or AntiChalcedonism. N.Adonts suggests that Antichalcedonists gained victory only in the beginning of theVIIIth century.

The supporters of the Armenian Apostolic Church and some Catholics - Armenians take it for granted that the official condemnation of Chalcedon Assembly took place in 508 at the Dvin church assembly. However, A. Kogyan and some other authors on the contrary, are of the opinion that in Dvin Council not was a word even mentioned about Chalcedon. The other question is the so-called "The Paper B", which was signed by the Catholicos Babken the II and the twenty Armenian bishops. But even in this document the Chalcedonism was not condemned. The name of Chalcedon was mentioned only twice and both times it levelled with nestorianity. M. Chamchyan has another opinion. He claims that the Babgen was the first to chastise the decision of Chalcedon. However the majority of the Armenians - Catholics are of the opinion, that Chalcedon for the first time was condemned at Catholicos Nerses the II (548-557), in 554 years at the II Dvin church assembly. M. Abegyan sees the reason of the split in that that the Armenian Church, in contrast to the Catholic, maintains, that "human makes one nature with divine, and not that both natures, separately remain in one person".

According to W. Der-Ghazaryan the formal separation of the Armenian Church from the universe happened only in 607 at the Ш Dvin assembly. The struggle between Chalcedonism and Antichalcedonism had proceeded for many years. S. Orbelyan testifies that the Catholicos of all Armenians Ezr I (-630 - 641) and subsequent Catholicoses during 85 years were Chalcedonists. W. Der-Ghazaryan supposes that during 200 years, since the middle of the Vth century up to the middle of the VIIth century, when Armenia was divided between the Persian and Byzantine empires, the bishops of Western Armenia were Chalcedonists, and the bishops of East Armenia were Antichalcedonists.

4. The Armenian Church, since the period of the Kingdom of Cilicia up to the end of the XVII century

Antichalcedonian position of Large Armenia in many respects could be explained by the fact, that the Byzantine Empire forced to accept the Armenians Chalcedonism not only to subordinate the Armenian Church, but also all Armenian nation and to assimilate it. It was still fresh in the memory of Armenians that in the 4th century Byzantium in its part of Armenia annihilated the Armenian imperial dynasty of Arshakids. (Much earlier, than Persia). For that reason Antichalcedonian movement also was mostly Antibyzantine political movement. As a result of artful politics of the Byzantine emperors in 1045 the dynasty of Bagratid in Large Armenia also perished. Eventually devoided of State System Armenia could not seriously resist the hordes of Turks -Seljuks, who had devastated blossoming cities and villages of Armenia, destroyed thousands of people. In these conditions normal existence of the throne of the Catholicos of Large Armenia became impossible. At the same time very favourable conditions aroused in Cilicia, where the Armenian Empire was already created. Therefore the Catholicosate had its seat in the capital of the Kingdom of Cilicia -Sis. Before it the Armenian Church was in official relations with the Byzantine church, and now, especially during the campaigns of the crusaders, it already began directly to contact with Latin (Roman) church. The kings and the people of Cilicia hoped with the help of the Pope and crusaders not only to keep and to enlarge the power of Cilicia, but also at a proper moment to unyoke and release slavery and Large Armenia. The Catholicos of all Armenians Gregory Paglavuni (1116- 1166) together with the brother Nerses Shnurali in 1141 and in 1143 participated in the church cathedrals of Antioch and Jerusalem. The purpose of these cathedrals was the establishment of the union between the Armenian and Chalcedonian churches. Becoming the Catholicos, Nerses Shnurali continued politics of his brother.

Simultaneously, conceding and finding the compromise in questions of dogma, he was unshakeable in questions of national traditions and rites of the Armenian Church. The questions about the union of Armenian and Catholic churches were discussed at church assemblies in Sis in 1307, in Adana in 1316 and at the other assemblies. In the XIVth century in Cilician Armenia it began to spread religious trend "unitors". The word "unitor" originates from the Latin word "unitores" - which means to incorporate, brotherhood connected. In many cases in Armenia a unitor was called "tsayt ", "akhtarma " or "frank ". Along with the positive activity unitors soon caused riots in many parts of Armenia. Dogmas and customs of Latin Church having accepted as they are dogmatically, they tried to apply them in Armenia. Unitores began to take as heretics all Armenian nation, to neglect customs and traditions of the Armenian Church. Their activity was criticised not only by Armenian Church figures, but also the Pope. In 1583 unitorism merged with the order of Dominicans.

In the end of XIVth century, when the Armenian Kingdom of Cilicia fell, there came an unfavourable period for the throne of the Armenian Church. Taking the advantage the priests of Large Armenia in 1441 convoked church assembly in Etchmiadzin and announced the overthrown the Catholicos of all Armenians of Musabekyants, who refused to leave Sis and elected the new Catholicos. Up till now Etchmiadzin is acknowledged the residence of the Catholicos of all Armenians. M. Ormanian considers that till 1441 in Cilicia ardent supporters of Latin Church were in power.

Latin missionaries made brisk up their activity on the east in XVII century. For dissemination of Catholicism on the east, the Pope Gregory XVth, in 1622 in Rome formed a special body "Sacred brotherhood of propagation of the faith" (in the Armenian Catholic literature it also refers to as "as sacred assembly of propagation Phite", "By Sacred assembly of distribution of the faith", "by Sacred assembly of East"). This body in 1960-71 was headed by the famous cardinal Gregory - Petros Agadjanyan.

In 1627 the Pope Roman Urban organised "Urbanic school" for the preparation of the missionaries. He also created a printing house for the seal and distribution of the church literature. The activity of the missionaries in Armenia was especially efficient in the 2 half of the XVII century. In Armenia there worked the orders of Dominicans, Franciscans, Augustines, Carmelites and the orders of the followers of Jesus. As the result of their activity there were organised new Catholic communities. One of the main reasons of their success is that fact, that the Armenians hoped to be rescued from Turkish and Persian yoke with the help of the Pope and European states. For the most part of the Armenians the acceptance of Catholicism was the only way out for the rescue. Magda Neyman in the book "The Armenians" emphasises that the Armenians accepted Catholicism not to deny the nation, but first of all to remain Armenians. (Magda Neyman "The Armenians", page 10).

A new attempt to establish close contacts with the Roman church was undertaken the famous Catholicos of Armenia Dzhugaetsi. He named the Pope the successor of Christ, "the main governor in Ecumenical Council". However on the way to Rome in 1680 he got ill and died in Constantinople. The attempt of reconciliation with the Roman church was undertaken also by the two subsequent Catholicoses of Armenia, however the reconciliation was not achieved.

5. The creation of the Armenian - Catholic Patriarchate

In 1461 the special firman of the Turkish sultan in Constantinople established the Armenian Apostolic Patriarchate, which conducted not only spiritual, but also civil cases of the Armenian community. The Turks recognised all Armenians as one nation (Millet) irrespective of religion. And for this reason till 1830 all Armenians, living in Turkey, - the Catholics submitted to the same Patriarch, attended the same church, from the same priests accepted church christening, the Eucharist, the mass and other rites. Undoubtedly, it played a positive role in the point of view of the unity of the Armenian people. However, since the end of the XVIIth of century the situation had sharply changed. The mutual accusations and riots had begun. As a result of the denunciations in 1707 in Constantinople there was executed an Armenian priest Komitas, and in Sebastiya - father Michael. The father Komitas is the only Armenian, who was canonised by the Pope in 1929.

In 1721 mass arrests of the Armenian Catholics took place in Karina (Arzrum). The guilt of what happened is equally laid onto some short-sighted priests and Armenian Apostolic church and Armenian Catholic Church. All this should not have passed unnoticed. In 1701 Mkhitar Sebastian based the Mkhitarian brotherhood, which located on the island of St.Lazar, near Venice. It is working till now, and has played an indispensable role, while advocating the Armenian culture (translations, culture, history and geography of Armenia etc.).

In 1720 near the capital of Lebanon in the monastery of Crame, there was established one more brotherhood was called Antonian. They were engaged more in theological questions and occupied more reconciliatory position concerning the Roman church. This brotherhood had worked up to the 60th of the 19th century. Their successors actually became operating until now brotherhood of Zmarians, who were settled down in the monastery of Virgin Mary. (Near Crame, 30 kms from Beirut).

The split in the Armenian community because of religion was obvious.

All attempts of reconciliation came to an end without results. The believers and priests of the Armenians - Catholics many Armenian time addressed the governors of Turkey to be separated from the community Armenian Apostolic church and be removed from the submission of Armenian Apostolic patriarch.

The first attempt was undertaken by the bishop Melkon Tazpazyan. However together with his supporters he was arrested and died when in the penal servitude.

The next attempt was undertaken by the bishop Abram Artsivyan.

At first he was also arrested, however later on he was let free - under the petition of the ambassador of France. He found refuge in Crame monastery at Antonians. In 1740 the Armenians - Catholics of the city Aleppo (Syria) elected him as the Armenian Catholicos. In 1742 Artsivyan visited Rome and was welcome by the Pope Benedict, who ordinated Artsivyan, as Patriarch of all Armenians - Catholics on the 8th of December in 1742 in the church of Santa-Maria in Rome. However Artsivyan preferred to keep the title of Catholicos and considered himself as St. Gregory the Illuminator. After Artsivyan all Catholicoses - the Patriarchies of the Armenians - Catholics, except for the their name had also the name of Petros. Including Artsivyan, Armenians - Catholics had 19 Catholicoses - the Patriarches.

Nowadays the Catholicos - Patriarch is Nerses-Petros XIXth of Tarmuni (since 1999 and until now).

In 1937 - 1962 years the spiritual leader of the Armenian Catholics was the famous cardinal Gregory-Petros Agajanyan.

In spite of the fact that the Pope recognised Artsivyan as the patriarch of all Armenian Catholics, actually his authority was distributed to the Armenians - Catholics living in Cilicia. Turkish authorities didn't permit Artsivyan, his subsequent successors till 1866 to work in Turkey. Besides Armenians - Catholics of Hungary and Poland submitted to the Pope. The authority of the patriarch was not distributed and to the Armenians - Catholics living in territory of the Russian Empire. As the result of it up to 1866, when Catholic Patriarchate was transferred from Zmara to Constantinople, the Armenians - Catholics actually had two centres: Patriarchate of Zmara, which authority was distributed on the Armenians - Catholics living in Cilicia, and Constantinopolian, in which government there were Armenians - Catholics of Turkey.

The split of the Armenian community because of religion was very favourable to the Turkish government. On the other hand, they were afraid, that because of the Armenians - Catholics the Pope and the European states would interfere with internal businesses of Turkey. Therefore they used any occasion for persecution of the Armenians - Catholics. When in October in 1827 the Turkish fleet suffered a defeat from incorporated Armada of Russia, England and France by the special firman of the sultan, Armenians - the Catholics were announced as spies of those states. In January in 1828 from Angara were expelled 6 thousand Armenians - Catholics together with the 26 priests. Soon by another firman the Armenians - the Catholics were announced as enemies of Turkish Empire. From Constantinople there were expelled the bishop and all priests of the Armenians - Catholics, and then on the 27th of January in 1829 there were expelled 15 thousand of the Armenians - Catholics, majority of whom died from torments, tortures, famine and cold. Many people consider this reference as the prototype of genocide of the Armenian people in 1915. Only after intervention the Pope and European countries the Turkish government was compelled to stop prosecution and persecution of the Armenians - Catholics. According to Adinay contract the Turkish sultan acknowledged the Armenians - Catholics as the insolated people (Millet) and entitled to have their own spiritual leader. Soon the father Anton Nurijanyan became their spiritual leader.

The Armenians - Catholics of Russia submitted to the Latin bishop of Saratov, for whom the burning problems of Armenians - Catholics were alien. After numerous complaints of the priests and parishioners of the Armenians - Catholics in 1909 under the decree of the Pope, father Sarkis Abramyan became Apostolic the Manager of the Armenians - Catholics. In 1917 he was replaced by the father Akop Bagaradyan, who was the spiritual instructor of Ekaterinodarian (Krasnodarian) Armenians - Catholics before that post.

During the years of genocide together with the Armenians - Gregorians suffered the Armenians - Catholics. Only 20 thousand people from the 150 thousand of Armenians - Catholics were rescued by a miracle. Among the lost there was 1 archbishop and 10 bishops, other 169 priests, and also 61 nurses of charity.

Despite the fact that in Turkey there almost remained practically no Armenians, the Patriarchate of the Armenians - the Catholics till 1928 continued to reside in Istanbul. In the same year the Patriarchate was again transferred to Lebanon and was settled in Beirut, where the hospitable Lebanese people created all the conditions for normal activity of the Patriarchate.

About the number of the Armenians - Catholics there are different data, which change within the limits of 200-300 thousand. According to the data "of a Calendar of 1916" in the Russian empire there lived about 61240 Armenians - Catholics (172 cities and villages, 71 churches, 71 priests). Nowadays 54 thousand Armenians - Catholics live in Russian Federation. According to the data of the Armenian Catholic Church in Armenia in 1997 there lived 150 thousand, and in Georgia - 50 thousand Armenians - Catholics.

The spiritual mentor of the Armenians - Catholics of Russia, East Europe, Armenia and Georgia is famous Mkhitarian writer, historian and philologist: - the archbishop Nerses Ter-Nersesyan.

Salavat Vazgenovich Aroyan - The Doctor of Historical Sciences.

Translated by Eprikyan S.B.