The subject of “History of the Armenian Church” is an ideological textbook. From this point of view “Armenian History” and “Armenian Literature” textbooks are also remarkable.

Traditionally, there are several ideologies in the Armenian political field. The textbooks contain only one of them — national-conservative. This ideology is presented in a totalitarian spirit, where the opponents’ views and ideologies are excluded. It all deprives the student of the ability to develop independent, critical and civilian thinking. The “History of the Armenian Church” textbooks are also written in that spirit.

The subject of “History of the Armenian Church” has a special place in the subjects taught at school. It is neither historic, nor cultural, it is not even moral. It is ideological. The ideological approach implies control over historical memory: Only the historical facts that confirm the pre-defined provision are selected. The ideological approach implies control over cultural memory: Only those historical facts that confirm the ideological point of view are selected. The ideological approach implies control over moral values and behavior.

Only ethical values that justify the authoritarian political system, the political elite’s right to violence against ordinary people, propaganda of the morality of the oppressors’ class, intolerant attitude to dissent, i.e. who is not an Armenian apostolic, is not Armenian. The textbooks of the history of the Armenian Church teach a great deal of contempt towards the great civilizations – Byzantine and Western Christianity, Islam, ancient Egypt, ancient Mesopotamia, ancient Iran.

The textbook tries to erase the exploitative activity of the Armenian Church from the historical memory, its treacherous cooperation with alien invaders from the Sassanid and the Caliphs to the Ottoman and Tsarist regimes. It does not say anything about the struggle of the Armenian Church against the liberation movements. The textbook tries to erase our cultural memory. It does not say anything about Mashtots, Ghazar Parpetsi, Mosves Khorenatsi, Grigor Narekatsi, and the persecutions by the church against our prominent cultural figures. On the contrary, it is presented as the founder of culture and enlightenment.

Particular attention should be paid to the 11th grade Armenian Church History textbook. (The first paragraph of the first chapter is entitled “Worldview, Values” (written by PhD E. Ghazaryan). According to him. “Man lives and operates, guided by his worldview that enables him to find his place in the world. …The cornerstone of Christian worldview is the key to belief in God.” Thus, the textbook addresses only the Christian worldview, more precisely, the well-known ideology under the name of “clerical-conservatism” in Armenian historiography. Other ideologies or worldviews, for example, the scientific one, are not mentioned, although it is evident that the purpose of the school is to educate a student with a scientific view. Religion, from the viewpoint of scientific outlook, is also part of the cultural heritage for the majority.

The most dubious is the definition of the author’s universal values: “The values that are accepted by several different nations are called universal.”

This definition implies that there are only national values, and universal are the national and cultural values that have become a brand. It contradicts the fact that all people value life, freedom, happiness, regardless of time, place and nationality, that is, what science calls universal values. From here, one can conclude that this textbook contradicts the requirements of Article 5 of the RA Education Law. In the field of public education, the state guarantees the following principles: Humanitarian character of public education, national and universal values, human life and health, priority of free and comprehensive development of the individual, importance of civic consciousness, respect for the individual and his rights and freedoms, dignity, patriotism, diligence, responsibility, tolerance, and environmental consciousness.” That is, the law lists universal human values. The fact that the author contradicts the educational law of the Republic of Armenia undoubtedly evidences his disregard for his civilian values.

According to the “History of the Armenian Church” subject’s criteria and program (Grade 5-9): “The purpose of the course is to complete the range of issues related to Armenian studies and Armenian history and culture …”

In other words, the subject of “History of the Armenian Church” is Armenian Studies. Unfortunately, there are contradictory perceptions of Armenology in Armenia. For some it is H. Manandyan or M. Abeghyan’s scientific criteria; others consider it a sphere of national ideology.

The author of the next two chapters is the director of the “Noravank” center, which has been dissolved. PhD Gagik Harutyunyan, who deals with both the church history and the theory of ideological centers. Gagik Harutyunyan has a unique approach to Armenology and has created his own interpretation of Armenology. “In parallel with classical Armenology, a new tradition can be considered as the formation of Applied Armenology, the problems of which go beyond the boundaries of the scientific dimensions typical to the previous eras and are redefined as a strategy for the preservation of national and political interests of Armenia and Armenians.” In other words, it is simply a nationalist and conservative ideology of newly-invented Armenology, the political aim of which is to fight against other – liberal and social democratic ideologies. For this purpose, typical scientific criteria can be neglected. I think Gagik Harutyunyan’s approaches are, to a lesser degree, typical for almost all humanitarian subjects in Armenia: Ideology instead of science.

Doctor of Political Sciences Armen Ayvazyan is famous for criticizing western Armenology. He is the author of the 6th and 7th chapters of the mentioned textbook. According to Armen Ayvazyan “… Armenology for Armenians is a self-sustaining scientific system, and for the forces fighting against the Armenians, a pseudoscientific offensive system. …

Thus, Armenology has a very important educational, political and ideological significance. The results of Armenology were, are and will be the foundation of the basis of all kinds and tone of Armenian political ideologies.”

Thus, the subject of “History of the Armenian Church” is not only propagandistic, but also ideological, expressing specific party approaches. And this means that:

a.    Or ideological parts in textbooks should be reduced, as they are otherwise presented in other textbooks or must be provided with appropriate scientific justification in the course of social studies;

b.

c.    or they should be reconsidered excluding the ideological component based on scientific approach and pluralistic critical thinking.