I was returning to Gazi Caddesi when, along Muallak Sokak in the south of the old city, I came across two more churches very close to one another. The entrance to the first of the two churches was open and an elderly Kurdish man kindly took the time to show me around. We very quickly established that it had been Armenian (a lot of stone has Armenian script carved into it) and that it has survived, albeit in a state crying out for tender loving care, because one of the buildings around the courtyard is used as a nursery. I could not enter the church itself because the doors were locked, but it and the other buildings comprising the complex are in far better condition than Surp Giragos was in the late 1980s. In other words, it would be far easier and less costly to restore the Armenian church on Muallak Sokak than Surp Giragos itself.
Back home, the only information I could find about the church is that it had once belonged to the Armenian Catholics.
The Armenian Catholic Church is one of the Eastern Catholic churches of the Roman Catholic Church. The Church accepts the leadership of the pope in Rome and is therefore in full communion with the other Eastern Rite, Oriental Rite and Latin Rite Catholics. The Armenian Catholic Church is regulated by Eastern canon law.
The head of the Armenian Catholic Church is the patriarch of Cilicia and the Church’s main cathedral is that of St. Elie and St. Gregory the Illuminator in Beirut in Lebanon. After the Armenian Apostolic Church formally broke from the Chalcedonian churches in the 5th century, some Armenian bishops and congregations attempted to restore communion with the Roman Catholic Church. During the crusades, the church of the Armenian kingdom of Cilicia entered into a union with the Roman Catholic Church, but this proved a union that did not last. The union was later re-established during the Council of Florence in 1439, but did not have any real effects for centuries.
In 1740, Abraham-Pierre I Ardzivian, who had earlier become a Roman Catholic, was elected as the patriarch of Sis. Two years later Pope Benedict XIV formally established the Armenian Catholic Church. In 1749, the Armenian Catholic Church built a convent in Bzoummar in Lebanon. During the genocide, the Church in Anatolia almost completely disappeared, but it survived in Lebanon and Syria.
An Armenian Catholic community was also formed by Armenians living in Poland in the 1630s. The community, which had been most numerous in Galicia and the pre-1939 Polish borderlands to the east, was expelled after world war two to present-day Poland and now has three parishes in Gdansk, Gliwice and Warsaw.
The Church uses the Armenian rite and the Armenian language in its liturgy. The Armenian rite is also used by the Armenian Apostolic Church and a significant number of Eastern Catholic Christians in Georgia. The rite is shaped by the directives of St. Gregory the Illuminator, founder and patron saint of the Armenian Apostolic Church. Unlike the Byzantine Church, churches using the Armenian rite are usually devoid of icons and have a curtain concealing the priest and the altar from the people during parts of the liturgy. The use of a bishop’s mitre and unleavened bread are reminiscent of the influence Western missionaries once had on both the miaphysite Apostolic Armenians and the Armenian rite Roman Catholics.
Although members of the Armenian Apostolic Church are far more numerous than Armenian Catholics, it is alleged that about one million Armenians belong to the Catholic Church. In 2008, about 3,500 Turkish Armenians were thought to be Catholics. Most such Armenians live in Istanbul. The official website of the Armenian Catholics mentions twelve churches in Istanbul and one in Mardin, but, sadly, nothing about the abandoned church in Diyarbakir.
There has been a strong movement in recent and not-so-recent times among the Eastern Catholic churches favouring conformity with Roman Catholicism in the matter of celibacy. For example, the Armenian Catholic Church dependent upon the patriarch of Cilicia, even as far back as July 1869, passed a resolution that celibacy should be required of all the higher orders of the clergy. Similarly, the 1888 Synod of Scharfa in Syria decreed that “the celibate life, which is already observed by the great majority of the priests of our Church, should henceforth be common to all”, although the deacons and priests who were already married were allowed to continue as before, and a certain power of dispensation in cases of necessity remained with the patriarch.
Google Maps reveals that the second church on Muallak Sokak was a Protestant church; it is also in unusually good condition for an abandoned church in Turkey. On this occasion information about the church exists on the internet and the information confirms it was Armenian:
Surrounded by a high wall and barbed wire, the church is the Armenian Protestant Church of Surp Pirgic (Holy Saviour). It was built in 1870 (the Armenian Protestant Church is a relatively recent offshoot of the Armenian Apostolic Church) and was probably in use until the terrible events of world war one which led to the expulsion and murder of the local Armenian population. It remained derelict thereafter, but in 1983 was seized by the authorities. In 2010 it was restored and turned into a carpet weaving training centre, but the Armenian Protestant diaspora has begun the legal process of reclaiming it and returning it to a functioning place of worship.
What can be said is that a relatively new Protestant church opened a few years ago opposite the city’s Syriac Orthodox church, thereby confirming that Diyarbakir has a Protestant community, although not one that currently uses the city’s older Armenian Protestant church. Both churches along Muallak Sokak looked to me as if what survives today largely dates from the 19th century, but it would not surprise me if the Armenian Catholic church has parts that are considerably older.
An article on the internet about Turkey’s Protestant community suggests that there may be 50,000 altogether, but most Protestants are expatriates from Europe and North America living in Turkey permanently or temporarily. Only about 5,000 Protestants are indigenous Turkish citizens, of whom about 4,000 are converts from Islam and a thousand are converts from Christian churches including the Armenian Apostolic Church.
To get a better view of the Protestant church, I entered the courtyard of a nearby café and lokanta (it was very similar in design and layout to the Aslihan Antik Pansiyon, Café ve Restorant) to climb steps to look over the wall topped with barbed wire. I found myself surrounded by a large group of Kurds celebrating the marriage of a young couple. A majority of the Kurds present, whether young or old, were secular in inclination, which meant that the atmosphere was delightfully boisterous and the sexes could mix. After brief chats with a few of the people present, the owner of the café and lokanta ushered me up some stone steps to a sort of kiosk at first floor level from where I had an uninterrupted view of the dome and the bell tower of the church.