The Armenian Apostolic Church, one of the world’s oldest Christian institutions, stands apart in both history and doctrine. In 451 AD, the Armenian clergy was unable to attend the Fourth Ecumenical Council held in Chalcedon due to ongoing military struggles to preserve their faith. As a result, the Armenian Church did not adopt the council’s decisions and today belongs to the family of Oriental Orthodox Churches—alongside the Coptic, Ethiopian, Eritrean, Syriac, and Malankara churches—that uphold the theological rulings of the first three ecumenical councils: Nicaea (325), Constantinople (381), and Ephesus (431).
While the Armenian Church diverges from Eastern Orthodoxy primarily in liturgical practice, its core theology remains remarkably close. A common misconception is that the Armenian Church is Monophysite—a belief asserting that Christ possessed only a divine nature. This idea, championed by fifth-century archimandrite Eutyches of Constantinople, claimed that Christ’s human nature was entirely absorbed by His divinity. The Chalcedonian Council condemned this doctrine, affirming that Jesus Christ possesses two complete and distinct natures: divine and human.
The Armenian Church, however, affirms Christ as both truly God and truly man. The perceived theological difference stems mainly from terminology: whereas Eastern Orthodoxy emphasizes two natures in one person, the Armenian Church speaks of one united nature—divine-human (theanthropic). This nuanced distinction does not align with Monophysitism, making the accusation both historically and doctrinally inaccurate.
In the Armenian Church, the faithful make the sign of the cross from left to right—opposite of the right-to-left motion in Eastern Orthodoxy. The Armenian cross itself is distinctive: a four-pointed design often adorned with floral motifs and “swallowtail” ends, symbolizing life and renewal. Notably, it bears no crucified Christ, in contrast to the six- or eight-pointed Orthodox crosses that often feature the crucifixion.
Since the 10th century, the Armenian Divine Liturgy has remained largely unchanged. It is conducted in Classical Armenian—Grabar—with the exception of the sermon. Armenian priests use unleavened bread, called nshkhar, for Holy Communion, and it is offered with undiluted wine. In contrast, Eastern Orthodox churches use leavened bread and mix their communion wine with water.
Despite occasional accusations of iconoclasm, the Armenian Church has venerated icons since its inception. Churches were traditionally decorated with sacred images and frescoes. According to Armenian canon law, icons crafted from wood, metal, or canvas must be consecrated and anointed with holy oil. However, due to the architectural practice of veiling the altar rather than installing an iconostasis, Armenian churches typically contain fewer icons. This minimalist approach also reflects a broader tradition of aesthetic asceticism.
The Armenian Church preserves an ancient rite of animal offering known as matagh, usually performed in thanksgiving—for example, in gratitude for surviving a danger. Unlike pagan or Old Testament sacrifices, matagh is a sacred gesture of sharing. The name itself means “to offer salt,” emphasizing hospitality and charity: the meat is distributed to the poor and needy, turning the ritual into an act of communal generosity.
Historically, female monasticism was virtually absent in Armenia. According to 5th-century chronicler Pavstos Buzand, King Pap of Greater Armenia (r. 353–374) reportedly ordered the destruction of all convents, instructing that nuns who had taken vows of chastity be married off to azats—noble warriors—who were rewarded with land for their service. This decision was shaped by dire socio-economic conditions at the time. While female monastics have existed in Armenia, their numbers remained small throughout the centuries.
Most Armenian Church holidays are movable, and the Church generally follows the Gregorian calendar. Remaining faithful to the tradition of the early Christian Church, the Armenian Apostolic Church celebrates the Nativity and the Baptism of Christ on January 6 under the unified feast of the Theophany.
The supreme head of the Armenian Apostolic Church—the Catholicos—is elected by secret ballot at the Synod of Etchmiadzin, with delegates from all dioceses around the world participating. The Catholicos resides in the spiritual heart of Armenian Christianity—Etchmiadzin—where every Armenian is encouraged to make a pilgrimage at least once in their lifetime. Only the Catholicos can ordain bishops and archbishops. While secular clergy are permitted to marry, they may do so only once; remarriage is forbidden.
