Armenia: The Apostolic Church and the State at Loggerheads

It should be noted that in 2020, following Armenia's defeat by Azerbaijan in the Nagorno-Karabakh conflict, the latter had publicly demanded the resignation of the head of government.

In Armenia, the cradle of Christianity, tensions are at their peak between the Church and the Armenian state. Ten days before his call to remove Karekin II from office, Nikol Pashinyan had already sparked controversy by launching a serious accusation, implying that the Catholicos had previously broken his vow of monastic celibacy.

"If it turns out that Karekin II violated this vow, he cannot remain Catholicos of all Armenians," the head of government declared, urging the Synod of Etchmiadzin—the highest body of spiritual power—to rule on this allegation. Anna Akopyan, the Prime Minister's wife, added to the allegation, publicly accusing the Church of being a hotbed of "pedophiles," an attack of unprecedented virulence against an institution revered by the majority of Armenians.

On June 2, the Synod of the Armenian Church issued a statement denouncing "profane, inappropriate, and unworthy" statements and "hateful behavior" that constituted a threat to the Armenian state. According to the Synod, the Prime Minister's hostility toward the ecclesiastical institution is driven by political motives aimed at weakening its moral authority and reducing its influence in the public sphere.

The Armenian Apostolic Church (AAC) was founded in the 4th century and made Armenia the first country to adopt Christianity as its state religion. However, it became schismatic following its rejection of the Council of Chalcedon (451). It occupies a central place in the spiritual, cultural, and national life. With 92% of the population declaring themselves faithful to this institution, its influence is undeniable.

The Armenian Constitution grants it special status, emphasizing its "exceptional role" in preserving national identity and the development of culture. Over the centuries, this Christian confession has been a refuge for the Armenian people, particularly in times of crisis, such as the 1915 genocide or, more recently, the Nagorno-Karabakh conflict.

This territory, considered by Armenians to be the cradle of their homeland, exacerbated tensions between Nikol Pashinyan and Karekin II. During the 2020 war, the Apostolic Church mobilized its resources to support Armenian soldiers, invoking "the soul of the Armenians" and their right to self-determination.

After the defeat, it welcomed refugees fleeing the enclave, which was predominantly populated by Armenians until their expulsion by Azerbaijani forces in September 2023. Karekin II, by calling for the resignation of the then prime minister, crystallized popular discontent over a military debacle perceived as a national humiliation.

Nikol Pashinyan's crusade against the head of the AAC is part of a broader context: a project to transform Armenia, which he dubbed "Real Armenia." Launched in February 2025, after the definitive loss of Nagorno-Karabakh, this doctrine aims to turn the page on territorial claims and refocus the country on economic and social modernization.

In the eyes of the Prime Minister, the Church is too attached to the memory of Nagorno-Karabakh and the concept of "Greater Armenia"—a vision encompassing the historical territories currently under Turkish or Azerbaijani control— and represents an obstacle to this strategic reorientation.

In any case, the Prime Minister's statement sparked a wave of indignation among political opponents and civil society. Vartan Oskanian, former Minister of Foreign Affairs, denounced it as a "reprehensible rhetorical campaign" aimed, according to him, at pleasing Azerbaijan and Turkey, Baku's ally. In parliament, an opposition party accused the government of fueling internal divisions and undermining the nation's spiritual foundations.

Aware of the challenges his project raises, Nikol Pashinyan has declared that it will be "put to the test" during the 2026 parliamentary elections. By attacking an institution as powerful as the Apostolic Church, he is taking a major political risk in a country where religion and national identity are inextricably linked.

In this all-or-nothing scenario, the Apostolic Church also has much to lose: independence from the Roman Church. This Catholic Church, thanks to which so many local Churches manage to survive, has a price, and the Orthodox nebula, more torn than ever, is paying more and more dearly for it. Could this be a providential way to make it turn its gaze towards Rome?