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176 Hakalmaz Turaç

Church developed in ways that usually generated excuses for the Ar-
menian clergy to refuse to attend ecclesiastical meetings like councils,
while Leo sustained his relations with the papacy on the political level,
namely in cases of defence, political disputes, and property issues,
operating under the official declaration of unity.
The Armenians did not pursue connection with the Latin Church
at the level of theological conformity with Rome. From the beginning
of the thirteenth century, it can be seen that dogmatic differences be-
tween the teachings of the two were not negotiated directly and alt-
hough some new practices were introduced, others remained the
same. It seems clear that the Armenians considered submission to be
like homage, that is as an act intended to show respect to the succes-
sor of the Apostle Peter, rather than as something requiring conformity
in practice . In 1201, Catholicos Gregory VI wrote to the pope stating
97
that the Armenian belief remained the same, as the terms of relations
with the Latin Church were not conversion, and the two churches were
united under the universal church . The Armenian Church was flex-
98
ible and responded positively to the implementation and reform of
some liturgical rites, such as extreme unction, which was adapted in
1243. However, Catholic positions on major issues such as the filioque
and Petrine primacy were not taken up by the Armenian clergy and
provoked strong negative reactions, especially from the nobility in
Southern Caucasia .
99
Armenian policies throughout the latter half of the thirteenth cen-
tury are proof that claims of a church union and the correspondence
and interactions around it were an outcome of the political interests
of the Kingdom of Cilician Armenia 100 . After the disastrous Fifth Cru-
sade, Armenians realized that western support might no longer be as
fruitful as it had been at the end of the twelfth century. However, hear-
ing that Emperor Frederick II was launching a new crusade, Armenian
King Hethum I did move closer to the papacy and the Emperor. During
his reign, Hethum granted more lands and privileges to the Teutonic
Order, since he found himself once again reliant on Western aid 101 .
Later in 1237, Hethum married Isabelle, queen regent of the Kingdom

97 Rhc Arm, vol. 1, pp. 422-423.
98 K.M. Setton, R.L. Wolff, H. Hazard, (eds.), The Later Crusades: 1189-1311 cit., pp.
647-8; B. Hamilton, The Armenian Church and the Papacy cit., p. 74.
99 P. Cowe, The Armenians in the Era of the Crusades cit., p. 418.
100 Rhc Arm, vol. 1, p. 648.
101 B. Hamilton, The Armenian Church and the Papacy cit., p. 78. For the grants to
the Teutonic Order see E. Strehlke, Tabulae Ordinis Theutonici cit., pp., 65-66, n. 83.
For the correspondence regarding Armenian approaches to the pope, which Sempad the
Constable regarded as diplomatic, see Rhc Arm, vol. 1, p. 648.

Mediterranea - ricerche storiche - Anno XIX - Aprile 2022
ISSN 1824-3010 (stampa) ISSN 1828-230X (online)