The religion of Armenia is very diverse. It includes Christianity, Islam, Yazidism and Frengi. The majority of Armenians are believers. It is believed that the most widespread religion is Christianity.

Christianity in Armenia

About 94% of the total population preach Christianity and belong to the Armenian Apostolic Church. This is one of the oldest in the world. Few people know that Armenia is the first Christian state in the world: in 301, faith in the Heavenly King and his son Christ became the state religion of the country. Bartholomew and Thaddeus are considered the first preachers here.

In 404, the Armenian alphabet was created, and in the same year the Bible was translated into Armenian, and in 506 the Armenian Church officially separated from the Byzantine Church, which significantly influenced the further history of the state, its political and social activities.

Catholicism in Armenia

But Christianity is not the only one whose adherents live in Armenia. There are Armenian Catholics (there are about 36 parishes in total), which are called “Franks”. The Franks (or Frengs) live in Northern Armenia. Initially, they appeared together with the crusaders, but later, in the 16th-19th centuries, Catholics began to be called Franks. Frankish Armenians are divided into three groups:
- HBO-francs,
- has-franks,
- Mshetsi-Franks.

The division of Catholics is not connected with the peculiarities of religious views, it is connected with the place of residence of adherents of a given faith.

Islam in Armenia

There are also followers of Islam living in Armenia, although it should be noted that this religion is mainly practiced by Kurds, Azerbaijanis and Persians. The capital, Yerevan, is home to the famous Blue Mosque. It was built in 1766 and at the beginning of the 20th century was one of the seven operating mosques in the capital. This beautiful building is not only of a religious nature. It is also a symbol of interfaith friendship.

Other religions

There are also evangelical Armenians who left the Apostolic Church because they believed that its teachings and traditions were not in accordance with the Bible. Pseudo-Protestant sectarianism, Khemshilami and Sunnism of the Hanafi persuasion are also common among Armenians. Some Armenians deny God and belong to the society of atheists.

Despite all the diversity of religion, it is worth considering the fact that God is the same in all faiths and teachings, although he has different names and names.

Christianity has embraced most of the inhabitants of the Earth, not leaving Armenia aside. It was Christianity that played an important role in the fate of the republic when it lost its independence. In fact, the Christian church had to take on part of the state power, which allowed it to preserve the ethnicity and unique culture of the state.

ARMENIAN-GREGORIAN CHURCH

one of the oldest Christians. churches. Christianity began to spread in Armenia in the first centuries AD. e. In 301, King Tiridates III proclaimed Christianity as the state. religion, dissociating itself into religion. attitude from Sasanian Iran, which sought to subjugate Armenia. The spread of the new religion was associated with the name of the first Catholicos Gregory Partev, nicknamed in the Central Socialist Republic. Literary Enlightener. According to his name, Arm. the church received the name Gregorian In 303, the Etchmiadzin Cathedral (near Yerevan) was built, which became a religious building. the center of all Armenians and the seat of the head of A.-g. c. In the 4th century. A.-g. c. has become a strong economic and ideological. org. Having received from the royal power means. part of the property of the priests and large lands. awards, A.-g. c. exploited the labor of a large number of dependent peasants and artisans. The priests, in addition to other income, received an allotment from communal lands and were exempt from taxes. Armenian peasants were required to pay special payments. tax on the maintenance of the church - tithe. To strengthen ideological the impact on the masses was built means. number of churches and monasteries.

Strengthening A.-g. c. led to the fact that Catholicos Nerses (3rd quarter of the 4th century) tried to subordinate the royal power to his influence, but was met with decision. rebuff from King Papa (d. 374). With him the Arm. Catholicoses stopped going to Caesarea for approval; the king of Armenia began to approve them. At Dvinsky Church. cathedral 554 A.-g. ts., reflecting the desire of the feudal lords of Armenia to resist the aggression of Byzantine, finally separated from the Greek. church and became autocephalous. According to the religion of A.-g. c. became a follower of Monophysitism - a movement in Christianity, whose representatives claim that Christ did not have two natures - divine and human - as the Orthodox and Catholics preach. church, but only divine.

For centuries, there has been a struggle between different religions in Armenia. currents and directions, reflecting the class. and intraclass. struggle. In the 4th-5th centuries. in Armenia the heresies of Borborites and Messalians became widespread, in the 6th-9th centuries - the Paulicians, in the 9th - mid.

11th centuries - Tondrakians and others, whose followers are religious. the shell reflected the protest of the people. masses against feud. and religious oppression. Official church with government support the authorities brutally suppressed these movements. Since the 13th century. Catholic the church sought to spread its influence in Armenia, but to no avail.

On Wednesday. century A.-g. c. objectively played a well-known role in the development of science and culture in Armenia. In schools at monasteries, along with religions. The subjects taught were rhetoric, grammar, philosophy, mathematics, and painting. Books and manuscripts were copied in monasteries. However, in general, the dominance of the church hampered the development of culture in Armenia. A.-g. C., like other religions, has always played a reactionary role. role, being in the hands of exploiters a means of spiritual oppression of Armenians. people. A.-g. c. was a powerful support for the feud. orders and feud. ideology, actively participated in the suppression of antifeudalism. cross. movements. After the annexation of Armenia to Russia (1828) Russian. the production confirmed the main privileges of A.-g. c. Later, with the growth of the revolution. movements in Armenia, arm. church for the sake of tsarism and Armenians. The bourgeoisie actively contributed to the suppression of the revolution. performances in Armenia. Like other churches, it was hostile to Vel. Oct. socialist revolution.

During the existence of the "independent" bourgeois. Arm. republics (1918-20) A.-g. c. actively supported counter-revolutionary, nationalist. government of the Dashnaks. After the establishment of the Sov. authorities in Armenia separated the church from the state and the school from the church. As a result of the victory of socialism in the USSR, the growth of culture and welfare of the Sov. people, the majority of Armenians living in Armenia. The USSR became atheists. Currently time A.-g. c. abandoned its hostile position towards the Sov. authorities and participates in the struggle for peace.

Led by A.-g. c. standing Catholicos (since 1955 - Vazgen I). His residence is Etchmiadain, where there is a special spiritual (theological) educational institution, publishes a monthly magazine. "Etchmiadzin". For communication between the state and A.-g. c. under the Council of Ministers of Armenia. The SSR created the Council for A.-G. Affairs. c. In religion in relation to A.-g. c. unites Armenians living in all countries of the world. The Etchmiadzin Catholicos is subordinate to the religion. in relation to the Cilician Catholicosate, the Patriarchates of Jerusalem and Constantinople, as well as diocesan administrations located abroad: in the USA (California and North America), in the South. America, in Europe (center - Paris), on Bl. and Wed. East (Iranian-Azerbaijani, Tehran, Isfahan, Iraqi and Egyptian), in the Far East (Indian-Far Eastern), in the Balkans (Romanian, Bulgarian and Greek).

Lit.: Ormanyan M., Arm. church, its history, teaching, management, internal. system, liturgy, literature, its present, trans. from French, M., 1913; Harutyunyan B. M., Large monastic farming in Armenia 17-18 centuries, Yerevan, 1940; East. Arm. people, part 1, Yerevan, 1951; Slanders of the history of the USSR, III-IX centuries, M., 1958, p. 167-228, 480-502.

Soviet historical encyclopedia. - M.: Soviet Encyclopedia. Ed. E. M. Zhukova. 1973-1982 .

See what "ARMENIAN-GREGORIAN CHURCH" is in other dictionaries:

Christian Church, in the 5th century. separated from the Greek; the majority of Armenians belong to it. Dictionary foreign words, included in the Russian language. Chudinov A.N., 1910 ... Dictionary of foreign words of the Russian language

Armenian Gregorian Church- one of the oldest Christians. churches. Christ began to spread. in Armenia in the first centuries AD. In 301, King Tiridates III proclaimed Christ in the state. religion, dissociating itself into religion. relation from Sasanian Iran, striving. subjugate Armenia... ... Ancient world. encyclopedic Dictionary

See Armenian Apostolic Church... Great Soviet Encyclopedia

- ... Wikipedia Wikipedia

A special type of religion. organization, an association of followers of a particular religion based on a common belief and cult. Ch. distinctive features of Ts.: 1) the presence of a more or less developed dogmatic. and cult system; 2) hierarchical. character,… … Soviet historical encyclopedia

Jesus Christ spoke about his church (on this rock I will build my church, and the gates of hell will not prevail against it, Matthew 16:18), but in short period of his ministry he gave no instructions regarding its organization. According to Christian doctrine,... ... Collier's Encyclopedia

Armenian Apostolic Church(full name Armenian Holy Apostolic Orthodox Church) is one of the oldest Churches in the world, to which the vast majority of residents of the Republic of Armenia, the unrecognized Nagorno-Karabakh Republic, as well as the majority of Armenians living in the diaspora in many countries of the world belong. Belongs to the family of the Ancient Eastern Pre-Chalcedonian Churches.

The dioceses and parishes of the Armenian Church are scattered across five continents of the world and unite, according to various estimates, from 7 to 9 million believers.

The highest body of the Armenian Church is the Church-National Council, consisting of clergy and secular persons. At the Council, the election of the highest spiritual Primate of the Armenian Apostolic Church takes place, who is His Holiness the Supreme Patriarch and Catholicos of all Armenians.

The Supreme Spiritual Council under the Catholicos currently consists of 2 Patriarchs, 10 archbishops, 4 bishops and 5 laity.

The spiritual center of the Armenian Apostolic Church is .

The Armenian Apostolic Church unites two administratively independent Catholicosates - Etchmiadzin and Cilicia, and two Patriarchates - Jerusalem and Constantinople, which do not have subordinate departments and are spiritually dependent on the Supreme Patriarch and Catholicos of all Armenians.

Catholicos of the Armenian Church have the exclusive right to consecrate the holy chrism (the celebration of Chrismation takes place once every seven years) and to ordain bishops. The ordination of a bishop is performed by the Supreme Patriarch and Catholicos of All Armenians or the Catholicos of the Great House of Cilicia, co-served by two bishops. A bishop elevated to the rank of Catholicos is anointed by several (3 to 12) bishops. The competence of Catholicos includes the blessing of new church laws, the establishment of new holidays, the establishment of new dioceses and other issues of church administration.

Etchmiadzin Catholicosate

The jurisdiction of the See of Etchmiadzin includes dioceses in Armenia, Nagorno-Karabakh, Georgia, Azerbaijan (currently not replaced), Russia, Ukraine, Iraq, Iran, Egypt, Bulgaria, Great Britain, Greece, Romania, USA, Canada, Argentina, Brazil, Uruguay , Australia and New Zealand, as well as Armenian communities in Western Europe, Africa and India.

Cilician Catholicosate

The See of His Holiness Catholicos of the Great House of Cilicia (since 1995 - Aram I Keshishian) is located in the city of Antillas near Beirut (Lebanon). Its jurisdiction includes dioceses: in Lebanon, Syria, Cyprus and the vicariate in Kuwait.

Jerusalem Patriarchate

Under the administration of His Beatitude the Patriarch of Jerusalem, Primate of the Apostolic See of St. James (since 1990 - Torkom II Manukian), there are Armenian communities in Israel, Jordan and Palestine. The Patriarch takes care of the holy places in Palestine belonging to the Armenian Church. Subordinate to him are 2 vicariates (Amman and Haifa) and 2 rectors (Jaffa and Ramla).

Patriarchate of Constantinople

The role of the Throne of Constantinople decreased significantly after the genocide of 1915. Today, the flock of the Patriarchate of Constantinople consists of several tens of thousands of Armenians living in Turkey. Under the administration of His Beatitude the Armenian Patriarch of Constantinople and all Turkey is the Patriarchal Region - Turkey, which also includes the vicariates of Rumelihisary, Kayseri, Diyarbakir, Iskenderun. There are more than 30 churches.

Due to the illness of the Patriarch of Constantinople (since 1998 - Mesrob II Mutafyan), his duties are performed by Archbishop Aram Ateshyan.

The main shrines of the Armenian Church are kept in Etchmiadzin:

• The holy copy (Geghard), which pierced the side of Jesus Christ, - according to legend, was brought to Armenia by the Apostle Thaddeus;
• The right hand of Saint Gregory the Illuminator is a symbol of the power of the Supreme Patriarch and Catholicos of all Armenians. During the Chrismation, the Catholicos sanctifies the chrism with the Holy Copy and the Hand of St. Gregory;
• a piece of the wood of Noah's ark, which stopped “on the mountains of Ararat” (Gen. 8:4) - was found at the beginning of the 4th century. Bishop James of Nisibino.

The services of the Armenian Church are conducted in the ancient Armenian language (grabar). On January 1, 1924, a transition to a new calendar style took place, but dioceses within Georgia, Russia and Ukraine, as well as the Patriarchate of Jerusalem, continue to use the old style (Julian calendar).

Among the features of the Armenian worship and church calendar:

• On January 6, the feast of Epiphany is celebrated, combining the Nativity of Christ and Epiphany;
• in the Sacrament of the Eucharist, unleavened bread and undiluted wine are used;
• when singing the Trisagion, after the words “Holy God, Holy Mighty, Holy Immortal,” the words “Crucified for us” or others are added;
• Armenians cross themselves with three fingers, touching their forehead, below the chest, the left, and then the right side of the chest, and at the end they place their palm on the chest;
• the so-called Advanced Fast (Arajavorats) is celebrated, which occurs three weeks before Lent;
• On major holidays, animals are slaughtered (matah), which is of a charitable nature.

More information about the Armenian Apostolic Church (articles from the “Orthodox Encyclopedia”):

Most historians believe that the Armenians officially became Christians in 314, and this is the latest possible date. Numerous followers of the new faith appeared here long before the proclamation of the Armenian Church as a state institution.

The faith of the Armenian people is considered chief apostolic, that is, received directly from the disciples of Christ. Despite their dogmatic differences, the Russian and Armenian churches maintain friendly relations, especially in matters of studying the history of Christianity.

Before the adoption of Christianity, paganism reigned in the ancient state on the banks of Sevan, leaving scant monuments in the form of stone sculptures and echoes in folk customs. According to legend, the apostles Thaddeus and Bartholomew laid the foundation for the destruction of pagan temples and the establishment of Christian churches in their places. In the history of the Armenian Church one can highlight the following milestones:

• 1st century: the sermon of the apostles Thaddeus and Bartholomew, which determined the name of the future Church - Apostolic.
• Mid-2nd century: Tertullian mentions “a large number of Christians” in Armenia.
• 314 (according to some sources - 301) - martyrdom of the holy virgins Hripsime, Gaiania and others who suffered on Armenian soil. The adoption of Christianity by the King of Armenia Trdat III under the influence of his servant Gregory, the future holy Enlightener of Armenia. Construction of the first Etchmiadzin temple and establishment of the patriarchal throne in it.
• 405: creation of the Armenian alphabet for the purpose of translating the Holy Scriptures and liturgical books.
• 451: Battle of Avarayr (war with Persia against the introduction of Zoroastrianism); The Council of Chalcedon in Byzantium against the heresy of the Monophysites.
• 484 - removal of the patriarchal throne from Etchmiadzin.
• 518 - division with Byzantium in matters of religion.
• XII century: attempts to reunite with Byzantine Orthodoxy.
• XII - XIV centuries - attempts to accept a union - to unite with the Catholic Church.
• 1361 - removal of all Latin innovations.
• 1441 - return of the patriarchal throne to Etchmiadzin.
• 1740 - separation of the Syrian community of Armenians, whose religion became Catholicism. The Armenian Catholic Church spread to Western Europe, there are parishes in Russia.
• 1828 - Eastern Armenia became part of Russian Empire, the new name "Armenian-Gregorian Church", a branch of the Patriarchate of Constantinople, which remained on the territory of the Ottoman Empire.
• 1915 - extermination of Armenians in Turkey.
• 1922 - the beginning of repression and the anti-religious movement in Soviet Armenia.
• 1945 - election of a new Catholicos and gradual revival of church life.

At present, despite the friendly relations between the Orthodox and Armenian churches, there is no Eucharistic communion. This means that their priests and bishops cannot celebrate the liturgy together, and the laity cannot be baptized and receive communion. The reason for this is differences in creed or tenet.

Ordinary believers who do not study theology may not be aware of these obstacles or may not attach importance to them. For them, ritual differences, caused by history and national customs, are more important.

In the 3rd-4th centuries, debates about faith were as popular as political battles are now. To resolve dogmatic issues, Ecumenical Councils were convened, the provisions of which shaped the modern Orthodox doctrine.

One of the main topics of discussion was the nature of Jesus Christ, who He was, God or man? Why does the Bible describe His sufferings, which should not be characteristic of the divine nature? For Armenians and Byzantines, the authority of the Holy Fathers of the Church (Gregory the Theologian, Athanasius the Great, etc.) was indisputable, but the understanding of their teaching turned out to be different.

The Armenians, along with other Monophysites, believed that Christ was God, and the flesh in which He dwelt on earth was not human, but divine. Therefore, Christ could not experience human feelings and did not even feel pain. His suffering under torture and on the cross was symbolic, apparent.

The teaching of the Monophysites was dismantled and condemned at the First V. Ecumenical Council, where the doctrine of the two natures of Christ - divine and human - was adopted. This meant that Christ, while remaining God, took on a real human body at birth and experienced not only hunger, thirst, suffering, but also the mental anguish characteristic of man.

When the Ecumenical Council was held in Chalcedon (Byzantium), the Armenian bishops were unable to take part in the discussions. Armenia was in a bloody war with Persia and on the verge of destruction of its statehood. As a result, the decisions of the Chalcedon and all subsequent Councils were not accepted by the Armenians and their centuries-long separation from Orthodoxy began.

The dogma about the nature of Christ is the main difference between the Armenian Church and the Orthodox Church. Currently, theological dialogues are ongoing between the Russian Orthodox Church and the Armenian Apostolic Church (Armenian Apostolic Church). Representatives of the learned clergy and church historians discuss what contradictions arose due to a misunderstanding and can be overcome. Perhaps this will lead to the restoration of full communication between faiths.

Both Churches also differ in their external, ritual aspects, which is not a significant obstacle to the communication of believers. The most noticeable features are:

There are other features in worship, vestments of clergy and church life.

Armenian renegadeism

Armenians who wish to convert to Orthodoxy will not have to be baptized again. The rite of joining is performed over them, where a public renunciation of the teachings of the Monophysite heretics is expected. Only after this can a Christian from the AAC begin to receive the Orthodox Sacraments.

In the Armenian Church there are no strict regulations regarding the admission of Orthodox Christians to the Sacraments; Armenians are also allowed to receive communion in any of the Christian churches.

Hierarchical structure

The head of the Armenian Church is the Catholicos. The name of this title comes from the Greek word καθολικός - “universal”. The Catholicos heads all local churches, standing above their patriarchs. The main throne is located in Etchmiadzin (Armenia). The current Catholicos is Karekin II, the 132nd head of the church after St. Gregory the Illuminator. Below the Catholicos are the following sacred degrees:

The Armenian diaspora in the world numbers about 7 million people. All these people are held together by folk traditions associated with religion. In places of permanent residence, Armenians try to erect a temple or chapel where they gather for prayer and holidays. In Russia, churches with characteristic ancient architecture can be found on the Black Sea coast, in Krasnodar, Rostov-on-Don, Moscow and other large cities. Many of them are named after the Great Martyr George - the beloved saint of the entire Christian Caucasus.

The Armenian Church in Moscow is represented by two beautiful temples: Resurrection and Transfiguration. Transfiguration Cathedral- cathedral, i.e. a bishop constantly serves in it. His residence is located nearby. Here is the center of the New Nakhichevan diocese, which includes all the former republics of the USSR except the Caucasian ones. The Church of the Resurrection is located at the national cemetery.

In each of the temples you can see khachkars - stone arrows made of red tuff, decorated with fine carvings. This expensive work is performed by special craftsmen in memory of someone. The stone is delivered from Armenia as a symbol of the historical homeland, reminding every Armenian in the diaspora of his sacred roots.

The most ancient diocese of the AAC is located in Jerusalem. Here it is headed by the patriarch, who has his residence at the Church of St. James. According to legend, the temple was built on the site of the execution of the Apostle James; nearby was the house of the Jewish high priest Anna, before whom Christ was tortured.

In addition to these shrines, the Armenians also keep the main treasure - the third part of Golgotha ​​granted by Constantine the Great (in the Church of the Resurrection of Christ). This property gives the right to the Armenian representative, along with the Patriarch of Jerusalem, to participate in the ceremony of the Holy Light (Holy Fire). In Jerusalem, a daily service is held over the Tomb of the Mother of God, which belongs in equal shares to Armenians and Greeks.

Events in church life are covered by the Shagakat television channel in Armenia, as well as by the English and Armenian-language Armenian Church channel on YouTube. Patriarch Kirill and the hierarchs of the Russian Orthodox Church regularly take part in the celebrations of the AAC associated with the centuries-old friendship of the Russian and Armenian peoples.

I'm not God knows what kind of theologian.

Or rather, I am not a theologian at all. But every time I read in the blogosphere about the foundations of the Armenian church, the compiler, editor and a little author of the book “Applied Religious Studies for Journalists” begins to speak in me.

And now, in connection with the Christmas holiday, I decided to examine several of the most frequently encountered issues related to the Armenian Apostolic Church - the AAC.

Does it armenian church"Gregorian"?

Did the Armenians convert to Christianity in 301?

Is the AAC Orthodox?

Are all Armenians part of the AAC flock?

The Armenian Church is not Gregorian

The name “Gregorian” was coined in Russia in the 19th century, when part of Armenia was annexed to the Russian Empire. It means that the Armenian Church originates from Gregory the Illuminator, and not from the apostles.

Why was this done?

And then, when the church originates directly from the apostles, this means that its origins go back directly to Christ. The Russian Orthodox Church can call itself apostolic with great stretch, because it is known that Orthodoxy came to Rus' from Byzantium, and relatively late - in the 10th century.

True, here the concept of the catholicity of the church comes “to the aid” of the Russian Orthodox Church, that is, its spatial, temporal and qualitative universality, which the parts possess to the same extent as the whole, that is, the Russian Orthodox Church, being one of Orthodox churches, also seems to go straight back to Christ, but let’s not go too deep into theology - I noted this in fairness.

Thus, by making the Armenian church “Gregorian,” the Russian Empire (where the church was not separated from the state, and therefore the Russian Orthodox Church should have had all the advantages), seemed to deprive it of the grounds to elevate itself directly to Christ. Instead of Christ and his disciples-apostles, it turned out to be Gregory the Illuminator. Cheap and cheerful.

However, all this time the Armenian Church called itself the Apostolic Church (AAC), and it was and is called the same throughout the world - with the exception of the Russian Empire, then Soviet Union, well, and now Russia.

By the way, another misconception is connected with this, which has become very popular in recent years.

Armenians did not accept Christianity in 301

The teaching about the Son of God began to spread in Armenia in the first century, naturally, AD. They even say 1934, but I’ve seen articles that say it was apparently 12-15 years later.

And it was like that. When Christ was crucified, after which he died, resurrected and ascended, his disciples-apostles went to different lands to spread his teaching. We know that, for example, Peter in his travels reached Rome, where he died, and the famous Vatican Church of St. was built over his grave. Petra.

And Thaddeus and Bartholomew - two of the 12 first apostles - went to the northeast, to Syria, from where they soon reached Armenia, where they successfully spread the teachings of Christ. It is from them - from the apostles - that the Armenian Church originates. That is why it is called “apostolic”.

Both of them ended their lives in Armenia. Thaddeus was tortured: he was crucified and pierced with arrows. And it was on the very spot where the monastery of St. Thaddeus, or, in Armenian, Surb Tadei vank. This is in what is now Iran. This monastery is revered in Iran and thousands of pilgrims flock there every year. Relics of St. Thaddeus is kept in Etchmiadzin.

Bartholomew was also martyred. He brought the hand-made face of the Mother of God to Armenia and built a church dedicated to her. In 68, when the persecution of Christians began, he was executed. According to legend, two thousand Christians were executed along with him. Relics of St. Bartholomew is kept in Baku, since the place of execution was the city of Alban or Albanopol, which is identified as modern Baku.

So Christianity began to spread in Armenia in the first century. And in 301, King Trdat proclaimed Christianity, which had been spreading throughout Armenia for about 250 years, as the official religion.

Therefore, it is correct to say that the Armenians adopted Christianity in the middle of the first century, and in 301 Christianity was adopted in Armenia as the state religion.

Is the AAC Orthodox?

Yes and no. If we talk about the theological foundations of the teaching, then it is Orthodox. In other words, the Christology of the AAC, as current theologians claim, is identical to Orthodoxy.

Yes, because the head of the AAC - Catholicos Karekin II - himself recently stated that the AAC is Orthodox. And the words of the Catholicos are a very important argument.

No - because according to Orthodox doctrine, the decrees of the seven Ecumenical Councils that took place from 49 to 787 are recognized. As you can see, we are talking about a very long history. The AAC recognizes only the first three.

No - because Orthodoxy is a single organizational structure with its own autocephalies, that is, separate, independent churches. There are 14 recognized autocephalous churches, and there are also several so-called autonomous churches that are not recognized by everyone.

Why are the seven Ecumenical Councils so important? Because at each of them decisions were made that had important for Christian teaching. For example, at the first council they adopted the postulate that it was not necessary to observe certain Jewish rituals, at the second they adopted a creed (“creed”), at the third and fifth they condemned Nestorianism, at the seventh they condemned iconoclasm and separated the veneration of God and the worship of icons, and so on.

The Armenian Church accepted the decrees of the first three councils. The fourth ecumenical council, called the Council of Chalcedon, took place in 451. If you are familiar with the history of Armenia, then you will immediately remember that this year is known for the famous Battle of Avarayr, where Armenian troops led by Vardan Mamikonyan fought against Sasanian Persia for religious and state independence.

And since the clergy played vital role During the uprising that ended with the Battle of Avarayr, as well as after it, the churchmen did not have the time or desire to send a delegation to the Ecumenical Council.

And this is where the problem turned out to be, because the Council made the most important decision about the essence of Christ. And the question was, is Christ God or man? If he was born of God, then, probably, he himself is also a god. But he was born from an earthly woman, therefore, he must be human.

One theologian, Nestorius from the city of Caesarea (Syria), argued that Christ is both God and man. These two essences coexist in one body due to the fact that it exists in two hypostases, which are in union and together create the “face of unity.”

And another - Eutychius from Constantinople - believed that Christ is God. And period. There is no human essence in him.

The Council of Chalcedon found a kind of middle line, condemning both the “right-wing” line of Nestor and the “left-wing opportunist” line of Eutyches.

The decisions of this council were not accepted by six churches: the Armenian Apostolic, Coptic Orthodox, Ethiopian Orthodox, Eritrean Orthodox, Syrian Orthodox and Malankara Orthodox (in India). They began to be called “ancient eastern Christian churches", or "ancient Orthodox churches".

So, by this parameter, the AAC is an Orthodox Church.

All Armenians, by definition, are the flock of the Armenian Apostolic Church, just as all Jews are Jews.

This is also a misconception. Of course, the AAC is the largest and most influential church with two Catholicosates in Etchmiadzin and the Lebanese Antelias. But she's not the only one.

There is an Armenian Catholic Church. In fact, this is a Uniate church, that is, a church that combines elements of Catholicism and the AAC, in particular, the Armenian rite of worship.

The most famous congregation of Armenian Catholics is Mkhitari with its famous monastery on the island of St. Lazarus in Venice. Churches and monasteries of Armenian Catholics exist throughout Europe, including in Rome and Vienna (oh, what a liqueur the Viennese Mekhitarists prepare...).

In 1850, Pope Pius IX established the Artvin diocese for Catholic Armenians. At the beginning of the twentieth century, the diocese disintegrated, leaving the flock in the care of the bishop who was in Tiraspol. Yes, yes, Moldavian and Romanian Armenians, just like Ukrainian ones, were also Catholics.

The Vatican even established an ordinariate for Catholic Armenians in Gyumri. In northern Armenia, Catholics are called “frang”.

There are also Protestant Armenians.

The Evangelical Armenian Church was established in Constantinople in the mid-19th century and now has parishes in the most different countries, uniting into three evangelical unions - the Middle East centered in Beirut, France (Paris) and North America (New Jersey). There are also many churches in Latin America, Brussels, Sydney and so on.

They say that Protestant Armenians are called “ynglyz,” but I haven’t heard that myself.

Finally, there are Muslim Armenians. A major scientific conference dedicated to Armenians who converted to Islam was recently held in Istanbul under the patronage of the Hrant Dink Foundation.