Question: is there a delegate?

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.

Answer: Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly

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. <hl> Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly . <hl>

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. <hl> Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly <hl>.

<hl> Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly <hl> .


Question: how does the brotherhood make decisions?

Answer: The brotherhood makes decisions concerning the inner affairs of the monastery

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. <hl> The brotherhood makes decisions concerning the inner affairs of the monastery . <hl> Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly.

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. <hl> The brotherhood makes decisions concerning the inner affairs of the monastery <hl>. Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly.

<hl> The brotherhood makes decisions concerning the inner affairs of the monastery <hl> .


Question: how does an Armenian priest become a member of the brotherhood

Answer: 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 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. <hl> 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 . <hl> 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 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. <hl> 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 <hl>. The brotherhood makes decisions concerning the inner affairs of the monastery. Each brotherhood elects two delegates who take part in the National Ecclesiastical Assembly.

<hl> 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 <hl> .


Question: what does the monastic brotherhood consist of

Answer: the celibate clergy of the monastery who are led by an abbot

<hl> The Monastic Brotherhood consists of the celibate clergy of the monastery who are led by an abbot . <hl> 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 Monastic Brotherhood consists of <hl> the celibate clergy of the monastery who are led by an abbot <hl>. 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 Monastic Brotherhood consists of <hl> the celibate clergy of the monastery who are led by an abbot <hl> .


Question: how many brotherhoods are in the Armenian church?

Answer: Mother See of Holy Etchmiadzin, the brotherhood of St. James at the Armenian Patriarchate of Jerusalem and the brotherhood of the See of Cilicia

The Monastic Brotherhood consists of the celibate clergy of the monastery who are led by an abbot. <hl> 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 . <hl> 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 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 <hl> Mother See of Holy Etchmiadzin, the brotherhood of St. James at the Armenian Patriarchate of Jerusalem and the brotherhood of the See of Cilicia <hl>. 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.

As of 2010, there were three brotherhoods in the Armenian Church – the brotherhood of the <hl> Mother See of Holy Etchmiadzin, the brotherhood of St. James at the Armenian Patriarchate of Jerusalem and the brotherhood of the See of Cilicia <hl> .


Question: how did the church start at the beginning?

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries, the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.

Answer: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there

<hl> The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there . <hl> The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries, the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.

The history of the Great House of Cilicia as an autocephalous church is as follows: <hl> after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there <hl>. The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries, the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.

The history of the Great House of Cilicia as an autocephalous church is as follows: <hl> after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there <hl> .


Question: what year were things first established?

Answer: The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058)

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. <hl> The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. <hl> Beginning in 1293 and continuing for more than six centuries, the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. <hl> The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) <hl> moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries, the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.


Question: did the church stay in once place or move?

Answer: in 1293 and continuing for more than six centuries, the city of Sis (mode

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. <hl> Beginning in 1293 and continuing for more than six centuries, the city of Sis (mode rn-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia. <hl>

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning <hl> in 1293 and continuing for more than six centuries, the city of Sis (mode <hl>rn-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.

Beginning <hl> in 1293 and continuing for more than six centuries, the city of Sis (mode <hl> rn-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.


Question: Did the church stay in any one place for an extended amount of time?

Answer: to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. <hl> The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries , the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia. <hl>

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally <hl> to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries <hl>, the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.

The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally <hl> to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries <hl> , the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia.


Question: where was the city of Sis in todays map?

Answer: the city of Sis (modern-day Kozan, Adana, Turkey)

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. <hl> Beginning in 1293 and continuing for more than six centuries, the city of Sis (modern-day Kozan, Adana, Turkey) was the center of the Catholicossate of the Great House of Cilicia. <hl>

The history of the Great House of Cilicia as an autocephalous church is as follows: after the fall of Ani and the Armenian Kingdom of the Bagradits in 1045, masses of Armenians migrated to Cilicia and the Catholicossate settled there. The seat of the church (now known as the Catholicossate of the Great House of Cilicia) was first established in Sivas (AD 1058) moving to Tavbloor (1062), then to Dzamendav (1066), Dzovk (1116), Hromgla (1149), and finally to Sis (1293), then-capital of the Armenian Kingdom of Cilicia. Beginning in 1293 and continuing for more than six centuries, <hl> the city of Sis (modern-day Kozan, Adana, Turkey) <hl> was the center of the Catholicossate of the Great House of Cilicia.


Question: was the government seeing eye to eye even during communism in the first world war?

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 Republic of 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 US 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. 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 (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

Answer: The division between the two sees intensified during the Soviet period and to some extent reflected the politics of the Cold War

<hl> The division between the two sees intensified during the Soviet period and to some extent reflected the politics of the Cold War . <hl> The Armenian Revolutionary Federation (ARF) Dashnaktsutyun social democratic political party that had dominated the independent Republic of 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 US 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. 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 (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

<hl> The division between the two sees intensified during the Soviet period and to some extent reflected the politics of the Cold War <hl>. The Armenian Revolutionary Federation (ARF) Dashnaktsutyun social democratic political party that had dominated the independent Republic of 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 US 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. 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 (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

<hl> The division between the two sees intensified during the Soviet period and to some extent reflected the politics of the Cold War <hl> .


Question: was the clergy seen as a communist sympathizer?

Answer: clergy were reluctant to participate in nationalist events and memorials that could be perceived as anti-Soviet

The division between the two sees intensified during the Soviet period and to some extent reflected the politics of the Cold War. <hl> The Armenian Revolutionary Federation (ARF) Dashnaktsutyun social democratic political party that had dominated the independent Republic of 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 US 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 . <hl> 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 (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

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 Republic of 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 US as unduly influenced by Communists, particularly as the <hl> clergy were reluctant to participate in nationalist events and memorials that could be perceived as anti-Soviet <hl>. 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 (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

The Armenian Revolutionary Federation (ARF) Dashnaktsutyun social democratic political party that had dominated the independent Republic of 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 US as unduly influenced by Communists, particularly as the <hl> clergy were reluctant to participate in nationalist events and memorials that could be perceived as anti-Soviet <hl> .


Question: was there any event that sparked a big problem?

Answer: 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

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 Republic of 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 US 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. <hl> 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. <hl> 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 (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

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 Republic of 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 US 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. <hl> 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 <hl> 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 (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.


Question: what happened after the assasination of this archbishop?

Answer: The incident divided the Armenian community, as ARF sympathizers established congregations independent of the Mother See of Holy Etchmiadzin

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 Republic of 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 US 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. 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. <hl> 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. <hl> The division was formalized in 1956 when the Antelias (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

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 Republic of 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 US 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. 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. <hl> The incident divided the Armenian community, as ARF sympathizers established congregations independent of the Mother See of Holy Etchmiadzin <hl>, declaring loyalty instead to the See based in Antelias in Lebanon. The division was formalized in 1956 when the Antelias (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

<hl> The incident divided the Armenian community, as ARF sympathizers established congregations independent of the Mother See of Holy Etchmiadzin <hl> , declaring loyalty instead to the See based in Antelias in Lebanon.


Question: so was there a permanent division?

Answer: The division was formalized in 1956 when the Antelias (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See.

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 Republic of 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 US 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. 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. <hl> The division was formalized in 1956 when the Antelias (Cilisian) See broke away from the Mother See of Holy Etchmiadzin See. <hl>


Question: is the Armenian church more western or eastern orthadox?

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). The liturgical music is Armenian chant. Many of the Armenian churches also have pipe organs to accompany their chant.

Answer: the Church has much in common both with the Latin Rite in its externals,

<hl> Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. <hl> For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). The liturgical music is Armenian chant. Many of the Armenian churches also have pipe organs to accompany their chant.

Liturgically speaking, <hl> the Church has much in common both with the Latin Rite in its externals, <hl> especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). The liturgical music is Armenian chant. Many of the Armenian churches also have pipe organs to accompany their chant.


Question: what kind of clothing do Armenian bishops wear?

Answer: Armenian bishops wear mitres almost identical to those of Western bishops.

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. <hl> For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). <hl> The liturgical music is Armenian chant. Many of the Armenian churches also have pipe organs to accompany their chant.

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, <hl> Armenian bishops wear mitres almost identical to those of Western bishops. <hl> They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). The liturgical music is Armenian chant. Many of the Armenian churches also have pipe organs to accompany their chant.


Question: do they use full western priest garments?

Answer: They usually do not use a full iconostasis, but rather a sanctuary veil

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. <hl> They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). <hl> The liturgical music is Armenian chant. Many of the Armenian churches also have pipe organs to accompany their chant.

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. <hl> They usually do not use a full iconostasis, but rather a sanctuary veil <hl> (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). The liturgical music is Armenian chant. Many of the Armenian churches also have pipe organs to accompany their chant.


Question: what kind of church music is used?

Answer: The liturgical music is Armenian chant

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). <hl> The liturgical music is Armenian chant . <hl> Many of the Armenian churches also have pipe organs to accompany their chant.

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). <hl> The liturgical music is Armenian chant <hl>. Many of the Armenian churches also have pipe organs to accompany their chant.

<hl> The liturgical music is Armenian chant <hl> .


Question: are there musical instruments used during the service?

Answer: Many of the Armenian churches also have pipe organs to accompany their chant

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). The liturgical music is Armenian chant. <hl> Many of the Armenian churches also have pipe organs to accompany their chant . <hl>

Liturgically speaking, the Church has much in common both with the Latin Rite in its externals, especially as it was at the time of separation, as well as with the Eastern Orthodox Church. For example, Armenian bishops wear mitres almost identical to those of Western bishops. They usually do not use a full iconostasis, but rather a sanctuary veil (a curtain usually with a cross or divine image in the center, used also by the Syriac Churches). The liturgical music is Armenian chant. <hl> Many of the Armenian churches also have pipe organs to accompany their chant <hl>.

<hl> Many of the Armenian churches also have pipe organs to accompany their chant <hl> .


Question: is there a defined separation of church and state?

The status of the Armenian Apostolic Church within the Republic of 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".

Answer: The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution

<hl> The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution . <hl> 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".

<hl> The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution <hl>. 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".

<hl> The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution <hl> .


Question: How is the church recognized by the state?

Answer: Article 8.1 of the Constitution of Armenia

The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution. <hl> 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." <hl> Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church".

The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution. <hl> Article 8.1 of the Constitution of Armenia <hl> 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".


Question: is the church recognized by the state?

Answer: "The Republic of Armenia recognizes the exclusive historical mission of the Armenian Apostolic Holy Church as a national church

The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution. <hl> 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." <hl> Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church".

The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution. Article 8.1 of the Constitution of Armenia states: <hl> "The Republic of Armenia recognizes the exclusive historical mission of the Armenian Apostolic Holy Church as a national church <hl>, 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".

Article 8.1 of the Constitution of Armenia states: <hl> "The Republic of Armenia recognizes the exclusive historical mission of the Armenian Apostolic Holy Church as a national church <hl> , in the spiritual life, development of the national culture and preservation of the national identity of the people of Armenia."


Question: how further does the state recognize the church of Armenia?

Answer: in the spiritual life, development of the national culture and preservation of the national identity of the people of Armenia.

The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution. <hl> 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". <hl>

The status of the Armenian Apostolic Church within the Republic of 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, <hl> in the spiritual life, development of the national culture and preservation of the national identity of the people of Armenia. <hl>" Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church".

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, <hl> in the spiritual life, development of the national culture and preservation of the national identity of the people of Armenia. <hl> " Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church".


Question: has there ever been a legal challange?

Answer: Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church".

The status of the Armenian Apostolic Church within the Republic of Armenia is defined in the country's constitution. <hl> 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". <hl>

The status of the Armenian Apostolic Church within the Republic of 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." <hl> Among others, ethnographer Hranush Kharatyan has questioned the constitutionality of the phrase "national church". <hl>


Question: When was the First Council of Dvin?

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 level of lay persons seemed to be a general rule in Armenia.

Answer: 506

<hl> 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. <hl> 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 level of lay persons seemed to be a general rule in Armenia.

At the First Council of Dvin in <hl> 506 <hl> 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 level of lay persons seemed to be a general rule in Armenia.


Question: Who assembled for this First Council?

Answer: Armenian, Georgian, and Caucasian Albanian bishops

<hl> 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. <hl> 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 level of lay persons seemed to be a general rule in Armenia.

At the First Council of Dvin in 506 the synod of the <hl> Armenian, Georgian, and Caucasian Albanian bishops <hl> 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 level of lay persons seemed to be a general rule in Armenia.


Question: What was the goal of the Catholicoi of Georgia and Albania?

Answer: to make clear the position of the churches concerning the Council of Chalcedon.

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. <hl> 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. <hl> The involvement in the council discussion of different level of lay persons seemed to be a general rule in Armenia.

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 <hl> to make clear the position of the churches concerning the Council of Chalcedon. <hl> 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 level of lay persons seemed to be a general rule in Armenia.


Question: How many bishops are in the Book of Epistles?

Answer: 20

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. <hl> The "Book of Epistles" mentions that 20 bishops, 14 laymen, and many nakharars (rulers of Armenia) participated in the council. <hl> The involvement in the council discussion of different level of lay persons seemed to be a general rule in Armenia.

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 <hl> 20 <hl> bishops, 14 laymen, and many nakharars (rulers of Armenia) participated in the council. The involvement in the council discussion of different level of lay persons seemed to be a general rule in Armenia.


Question: When was the 3rd Council of Dvin?

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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

Answer: 609–610

<hl> 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. <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

Almost a century later (<hl> 609–610 <hl>) 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

Almost a century later ( <hl> 609–610 <hl> ) 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.


Question: Who participated in the 3rd Council?

Answer: Prince Smbat Bagratuni, with clergymen and laymen

<hl> 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. <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

Almost a century later (609–610) the 3rd Council of Dvin was convened during the reign of Catholicos Abraham I of Aghbatank and <hl> Prince Smbat Bagratuni, with clergymen and laymen <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.


Question: What did the Georgian Church disagree with?

Answer: the Armenian Church having approved the christology of Chalcedon.

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. <hl> 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. <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

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 <hl> the Armenian Church having approved the christology of Chalcedon. <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.


Question: Who did the Albanian Church remain under?

Answer: the Armenian Church

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. <hl> The Georgian Church disagreed with the Armenian Church having approved the christology of Chalcedon. <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

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 <hl> the Armenian Church <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.


Question: Why was the council held?

Answer: clarify the relationship between the Armenian and Georgian churches

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. <hl> This council was convened to clarify the relationship between the Armenian and Georgian churches . <hl> 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

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 <hl> clarify the relationship between the Armenian and Georgian churches <hl>. 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. Despite this, the Albanian Church remained under the jurisdiction of the Armenian Church while in communion with the Georgian Church.

This council was convened to <hl> clarify the relationship between the Armenian and Georgian churches <hl> .


Question: What does the Armenian Orthodox Church argue?

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon. 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. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

Answer: the identification as "monophysitism" is an incorrect description of its position.

<hl> However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon. <hl> 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. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that <hl> the identification as "monophysitism" is an incorrect description of its position. <hl> It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon. 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. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.


Question: What does the church believe about Monophysitism?

Answer: only disagrees with the formula defined by the Council of Chalcedon

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. <hl> It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon . <hl> 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. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and <hl> only disagrees with the formula defined by the Council of Chalcedon <hl>. 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. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and <hl> only disagrees with the formula defined by the Council of Chalcedon <hl> .


Question: What doctrine does the Armenian church follow?

Answer: the doctrine defined by Cyril of Alexandria

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon. <hl> 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). <hl> To distinguish this from Eutychian and other versions of Monophysitism this position is called miaphysitism. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon. The Armenian Church instead adheres to <hl> the doctrine defined by Cyril of Alexandria <hl>, 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. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

The Armenian Church instead adheres to <hl> the doctrine defined by Cyril of Alexandria <hl> , 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).


Question: How is this position defined/distinguished?

Answer: miaphysitism

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon. 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). <hl> To distinguish this from Eutychian and other versions of Monophysitism this position is called miaphysitism . <hl> Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

However, again like other Oriental Orthodox Churches, the Armenian Orthodox Church argues that the identification as "monophysitism" is an incorrect description of its position. It considers Monophysitism, as taught by Eutyches and condemned at Chalcedon, a heresy and only disagrees with the formula defined by the Council of Chalcedon. 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 <hl> miaphysitism <hl>. Whereas the prefix "mono" means "only", thus emphasising the singular nature of Christ, "mia", simply means "one" unemphatically, and allows for a compound nature.

To distinguish this from Eutychian and other versions of Monophysitism this position is called <hl> miaphysitism <hl> .


Question: What is the plural form of Catholicos?

It is headed by a Catholicos (the plural is Catholicoi). Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.

Answer: Catholicoi

<hl> It is headed by a Catholicos (the plural is Catholicoi ). <hl> Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.

It is headed by a Catholicos (the plural is <hl> Catholicoi <hl>). Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.

It is headed by a Catholicos (the plural is <hl> Catholicoi <hl> ).


Question: What is the head of Eastern Churches called?

Answer: 'Patriarch

It is headed by a Catholicos (the plural is Catholicoi). <hl> Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch ', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. <hl> The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.

It is headed by a Catholicos (the plural is Catholicoi). Although it is traditional in Eastern churches for the supreme head of the church to be named <hl> 'Patriarch <hl>', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.

Although it is traditional in Eastern churches for the supreme head of the church to be named <hl> 'Patriarch <hl> ', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch.


Question: Is Catholico higher than Patriarch?

Answer: in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch.

It is headed by a Catholicos (the plural is Catholicoi). <hl> Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church. <hl>

It is headed by a Catholicos (the plural is Catholicoi). Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', <hl> in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. <hl> The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.


Question: How many Catholicos does the Armenian church currently have?

Answer: two catholicoi

It is headed by a Catholicos (the plural is Catholicoi). Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. <hl> The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church. <hl>

It is headed by a Catholicos (the plural is Catholicoi). Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. The Armenian Apostolic Church presently has <hl> two catholicoi <hl> (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.


Question: Any other current Armenian church leaders?

Answer: two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church.

It is headed by a Catholicos (the plural is Catholicoi). Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. <hl> The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church. <hl>

It is headed by a Catholicos (the plural is Catholicoi). Although it is traditional in Eastern churches for the supreme head of the church to be named 'Patriarch', in the Armenian Apostolic Church hierarchy, the position of the Catholicos is higher than that of the Patriarch. The Armenian Apostolic Church presently has two catholicoi (Karekin II, Supreme Patriarch and Catholicos of All Armenians, and Aram I, Catholicos of the Great House of Cilicia), and <hl> two patriarchs, plus primates, archbishops and bishops, lower clergy and laity serving the Church. <hl>


Question: What are the 2 seminaries of the Mother See of Holy Etchmiadzin?

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.

Answer: Gevorkian Theological Seminary at the Mother See of Holy Etchmiadzin, and the Vaskenian Theological Academy at Lake Sevan

<hl> 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 . <hl> 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 Mother See of Holy Etchmiadzin operates two seminaries, the <hl> Gevorkian Theological Seminary at the Mother See of Holy Etchmiadzin, and the Vaskenian Theological Academy at Lake Sevan <hl>. 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 Mother See of Holy Etchmiadzin operates two seminaries, the <hl> Gevorkian Theological Seminary at the Mother See of Holy Etchmiadzin, and the Vaskenian Theological Academy at Lake Sevan <hl> .


Question: How long is the typical study at one of the seminaries?

Answer: 6-year course

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. <hl> Over a 6-year course of simultaneous study, students receive both a bachelor's degree and a master's degree in Theology. <hl> 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 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 <hl> 6-year course <hl> 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.


Question: What degrees are awarded at completion of the seminary?

Answer: bachelor's degree and a master's degree in Theology

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. <hl> Over a 6-year course of simultaneous study, students receive both a bachelor's degree and a master's degree in Theology . <hl> 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 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 <hl> bachelor's degree and a master's degree in Theology <hl>. 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.

Over a 6-year course of simultaneous study, students receive both a <hl> bachelor's degree and a master's degree in Theology <hl> .


Question: Which seminary does the Great House of Cilicia operate?

Answer: Seminary of Antelias at Bikfaya

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. <hl> The Great House of Cilicia operates one seminary, the Seminary of Antelias at Bikfaya , Lebanon. <hl> Upon graduation, students receive the equivalent of a high school diploma and pre-graduate theological study.

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 <hl> Seminary of Antelias at Bikfaya <hl>, Lebanon. Upon graduation, students receive the equivalent of a high school diploma and pre-graduate theological study.

The Great House of Cilicia operates one seminary, the <hl> Seminary of Antelias at Bikfaya <hl> , Lebanon.


Question: who expressed concerns over amendments

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. 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.

Answer: religious minorities and human rights groups

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. 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. <hl> 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". <hl> 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.

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. 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 <hl> religious minorities and human rights groups <hl> 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.


Question: When were further constitutional amendments drafted?

Answer: 2009

<hl> 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. <hl> Minority groups would also be banned from spreading 'distrust' in other faiths. 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.

In <hl> 2009 <hl>, 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. 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.

In <hl> 2009 <hl> , further constitutional amendments were drafted that would make it a crime for non-traditional religious groups to proselytize on adherents of the Apostolic Church.


Question: What is considered the national church of Armenia?

Answer: Armenian Apostolic Church

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. 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. <hl> 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". <hl> 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.

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. 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 <hl> Armenian Apostolic Church <hl> 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.


Question: What did Stepan Danielian state?

Answer: "the Armenian Apostolic Church today wants to have a monopoly on religion".

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. 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. <hl> 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". <hl> 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.

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. 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 <hl> "the Armenian Apostolic Church today wants to have a monopoly on religion". <hl> 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.