[{"_1":2,"_3":-5,"_4":-5},"loaderData",{"_5":6},"actionData","errors","routes/__mainLayout.subjects.$subject",{"_7":8,"_9":10},"baseId","Churches -- Roman Catholic Church","collection",{"_11":12,"_13":14,"_15":16,"_17":18,"_19":20,"_21":22,"_23":24},"@context","http://iiif.io/api/presentation/3/context.json","id","https://black-amid.pjtsearch.com/iiif/collections/Churches%20--%20Roman%20Catholic%20Church","type","Collection","label",{"_64":152},"summary",{"_64":150},"metadata",[142],"items",[25,26,27],{"_11":12,"_13":82,"_15":16,"_17":83,"_19":-7,"_23":84,"_21":-7},{"_13":67,"_15":29,"_17":68,"_31":69},{"_13":28,"_15":29,"_17":30,"_31":32},"https://black-amid.pjtsearch.com/iiif/manifests/1026","Manifest",{"_64":65},"thumbnail",[33],{"_13":34,"_15":35,"_36":37,"_38":39,"_40":41,"_42":43},"https://black-amid-iiif.pjtsearch.com/iiif/2/95a4a4a3ef0d8b1001d7b223b6c1660f.jpeg/full/max/0/default.jpg","Image","format","image/jpeg","height",1191,"width",1600,"service",[44],{"_13":45,"_15":46,"_47":48,"_38":39,"_40":41,"_49":50},"https://black-amid-iiif.pjtsearch.com/iiif/2/95a4a4a3ef0d8b1001d7b223b6c1660f.jpeg","ImageService2","profile","level1","sizes",[51,52,53,54,55],{"_38":62,"_40":63},{"_38":60,"_40":61},{"_38":58,"_40":59},{"_38":56,"_40":57},{"_38":39,"_40":41},596,800,298,400,149,200,75,100,"en",[66],"View over Diyarbakir","https://black-amid.pjtsearch.com/iiif/manifests/1018",{"_64":81},[70],{"_13":71,"_15":35,"_36":37,"_38":39,"_40":41,"_42":72},"https://black-amid-iiif.pjtsearch.com/iiif/2/c929cb18b36da7ca0099c539db85ae7d.jpeg/full/max/0/default.jpg",[73],{"_13":74,"_15":46,"_47":48,"_38":39,"_40":41,"_49":75},"https://black-amid-iiif.pjtsearch.com/iiif/2/c929cb18b36da7ca0099c539db85ae7d.jpeg",[76,77,78,79,80],{"_38":62,"_40":63},{"_38":60,"_40":61},{"_38":58,"_40":59},{"_38":56,"_40":57},{"_38":39,"_40":41},[66],"https://black-amid.pjtsearch.com/iiif/collections/Churches%20--%20Roman%20Catholic%20Church%20--%20Featured",{"_64":140},[85,86],{"_13":113,"_15":29,"_17":114,"_31":115},{"_13":87,"_15":29,"_17":88,"_31":89},"https://black-amid.pjtsearch.com/iiif/manifests/933",{"_64":111},[90],{"_13":91,"_15":35,"_36":37,"_38":92,"_40":93,"_42":94},"https://black-amid-iiif.pjtsearch.com/iiif/2/9dee8eb36cc26a1861bda88a4ddd5175.jpg/full/max/0/default.jpg",2304,3000,[95],{"_13":96,"_15":46,"_47":48,"_38":92,"_40":93,"_49":97},"https://black-amid-iiif.pjtsearch.com/iiif/2/9dee8eb36cc26a1861bda88a4ddd5175.jpg",[98,99,100,101,102],{"_38":109,"_40":110},{"_38":107,"_40":108},{"_38":105,"_40":106},{"_38":103,"_40":104},{"_38":92,"_40":93},1152,1500,576,750,288,375,144,188,[112],"Residence of the missionaries in Diarbekir (Amida) Mesopotamia","https://black-amid.pjtsearch.com/iiif/manifests/1530",{"_64":138},[116],{"_13":117,"_15":35,"_36":118,"_38":119,"_40":120,"_42":121},"https://black-amid-iiif.pjtsearch.com/iiif/2/4d4e50dc6dc4f6282391f0181babeec3.png/full/max/0/default.jpg","image/png",1241,1795,[122],{"_13":123,"_15":46,"_47":48,"_38":119,"_40":120,"_49":124},"https://black-amid-iiif.pjtsearch.com/iiif/2/4d4e50dc6dc4f6282391f0181babeec3.png",[125,126,127,128,129],{"_38":136,"_40":137},{"_38":134,"_40":135},{"_38":132,"_40":133},{"_38":130,"_40":131},{"_38":119,"_40":120},621,898,311,449,156,225,78,113,[139],"Mission House of the RR. PP. Capuchins in Diarbekir",[141],"Featured",{"_17":143,"_144":145},{"_64":148},"value",{"_64":146},[147],"

The Roman Catholic Church was built in 1857 (American and Foreign\nChristian Union, 1857, page 327). A Jesuit missionary reported in 1675\nstaying with the Capuchin missionaries in the city (Jésuites. Lettres\ndes missions, 1829, page 237). William Hedges Esq, visiting in 1686,\nreported the existence of Franciscan missionaries (R.barlow, 1887, page\n232). Woesnel, visiting around 1784-1789, notes the presence of two\nFranciscan missionaries. Unlike in later centuries, these missionaries\nwere attempting to convert Muslims, which Woesnel predicted would cost\nthem their lives (Pieter van Woensel, 1789, page 79). It was built out\nof volcanic basalt stone (Haspolat, 2015, page 117). Haspolat describes\nthe architecture:

\n
The church has a rectangular single nave and cross vaulted plan\nscheme in the east-west direction. There is a mezzanine floor. The body\nwalls of the church are kept simple from the outside and the thick\nmassive walls are decorated with windows and openings. . . . The\ninterior of the church consists of 5 naves with single openings (7.35\nm). The ones at the west and east ends are narrower than the 3 naves in\nbetween (2.80, 2.77 and 2.35 meters). Each nave has a window on each\nside, one above the other. Cross vaults cover the naves while arches\nconnect the piers. . . . The fronton, which rests on a side fluted\ncolumn and capitals, is in the arrangement of the front of a classical\nGreek temple. (Haspolat, 2015, page 117)
\n

Arslanboğan and Hillez also describe the architecture in detail\n(Sonay Arslanboğan and Semra Hillez, 2011, page 400).

The Catholic Bishop Trioche describes his visit to Diyarbekir and the\nenthusiasm of its Roman Catholic inhabitants in 1844:

\n
When I arrived at Diarbekir, I thought to go to Bishop Boutros,\nNatale, without announcing myself; but two Chaldean priests whom I met\nat the city gates hastened to inform him of my arrival. How pleasantly\nsurprised I was to see, on the square surrounding the church, a large\npart of the Catholics gathered there; a choir of children, arranged in a\ncircle, singing to the sound of shrill bells and cymbals, in honor of\nthe Apostolic Delegate, who, with his pastoral staff in his hand, was\nled in festive procession to the foot of the altar. After the prayer, I\ngave that multitude my bishop’s blessing and let them go. (“Annalen van\nhet Genootschap tot Voortplanting des Geloofs; behelzende brieven van de\nbisschoppen en missionarissen van de missien der onderscheidene\nwerelddelen, mitsgaders alle berigten, betrekking hebbende tot de\nmissien en het Genootschap tot Voortplanting des Geloofs, 1844, Deel:\nelfde deel, 1844”, 1844, page 47)
\n

The mission appeared to be heavily supported by the French Government\nand consulate:

\n
The See of Rome is not single handed in the conflict, she is aided\nand sustained by the political power of France. Every French official is\nmore or less, as far as a layman can be, a Missionary of the Roman See.\nThe missions are everywhere considered as enjoying French protection. Do\nthey embroil them selves with the government? The French Consul steps\nforward as their champion. Are they engaged in litigation with a rival\nsect? French influence is thrown into the scale. Nor is this line of\nconduct, on the part of France, a novelty or accident, it dates from the\ndays of Louis XIV, and has been pursued with steadiness and consistency,\nby Monarchical, Imperial, Consular, and Republican Governments. France\ndirects the Christians of the east, through the medium of the Roman\nMissionaries, and in the case of the downfall of the Turkish empire, she\nwill find warm and energetic partizans in those Christians of the east,\nwho have yielded obedience to the supremacy of Rome. Her only rival in\nthe affections of the Orientals is Russia, and Russia meddles only with\nthe Greeks. But the Greek Clergy are ignorant, and without influence,\nwhile the Propaganda is continually training, and sending forth young\nOrientals, prepared by the advantages of an European education to take\nthe lead among their countrymen. By these means the adherents of the\nPapacy maintain a visible superiority over the other Christians. The\nformer are better dressed, they have more intelligence, their churches\nand their houses are cleaner, and more elegant. They are better\nprotected from the violence and caprice of the government, for they have\nalways the French Consul to resort to. The sovereignty of Rome in the\nEast, seems indeed inevitable. (Fletcher, 1850, page 140-141)
\n

In the 1860s, it was reported that the mission was being funded by\nthe French Government through their consulate (Etienne Marie Boulé\nHilaire de Barenton, 1902, page 279).

The Capuchin Pro-Prefect Donato de Guardiagrele’s describes the\nmission in 1874, contrasting with the former description:

\n
Three days later we left for Diarbekir, where we arrived on the\nevening of July 27. In this city, the capital of the province, the\nreception was cool. Whether out of fear of the government, which openly\nsupports the separatists [the non-Roman-Catholic churches], or as a\nresult of the driving of a few hypocrites, even those who were\nconsidered good Catholics were indifferent. (“Annalen van het\nGenootschap tot Voortplanting des Geloofs; behelzende brieven van de\nbisschoppen en missionarissen van de missien der onderscheidene\nwerelddelen, mitsgaders alle berigten, betrekking hebbende tot de\nmissien en het Genootschap tot Voortplanting des Geloofs, 1875, Deel:\nzeven en veertigste deel, 1875”, 1875, page 205)
\n

In 1882, Thomas Boyajian (then British vice-consul) reported a\nstrange event concerning the mission: one of the priests converted to\nIslam. In addition, there was controversy over his children, one of\nwhom stayed with his father and the other three were taken in by the\nmission. Boyajian advised the vali to refer the case to Constantinople\nin order to avoid disturbances (“Foreign Office: Confidential Print\nTurkey 1841-1957”, page 114 FO 424/132).

Capuchin Apostolic Prefect John Anthony of Milan reported in\n1884:

\n
On Saint Sacrament’s Day our small church was filled with Catholics\nand some dissenters, flocking to see the solemn high mass according to\nthe Latin rite. The majestic seriousness of this sublime ceremony made a\ndeep impression on the population, which is otherwise very attached to\nthe lively reverence of the East. The sweet voices of the schoolchildren\naccompanied by the harmonium playing of E. P. Daniel, superior of the\nmission of Diarbekir, formed a beautiful choir. The procession, held in\nthe evening at five o’clock, surpassed anything the inhabitants had ever\nseen. However, it was not the first procession to be seen, for already\nin 1872 the Capuchin Fathers started this wonderful expression of\nCatholic faith, but this year the feast had something particularly\nattractive because it was attended by our Franciscan Sisters from\nSons-le-Baunier, whom we had invited to come here and who have been\nestablished in this town for some months now. The decoration was done\nunder their direction and they had prepared and trained the school\nchildren. One hundred and thirty little girls, dressed in white and\nveiled, proceeded humbly and modestly, carrying the banners and flags\nrecently sent by P. Moses of Orleans. The clergy of the joined rites\nattended the procession with the Chaldean Archbishop, Bishop Haiat, at\nthe head, accompanied by the children of the Catholic school for boys\nwho, according to the custom of the country, carried consecrated\nvessels, votive images and liturgical symbols. Four dignitaries of the\ncity carried the canopy and the consular agent of France held up the\nawning. The procession moved forward under chanting and incense scent\nalong the road which was continually strewn with flowers by small\nchildren, and the people, so heartily inclined to noisiness and the\noutward ceremonies of worship, were delighted with admiration. The\nterrace roofs and streets were full and the attitude of the Mussulmen\nand dissenters was impeccable. In particular, the crowds flocked when\nthe Blessed Sacrament was carried in triumph through the ancient Tigrane\nwith its huge walls and the diversity of languages, worshipped by the\nfaithful and celebrated in the five languages of the Catholic rites:\nLatin, Chaldean, Syriac, Armenian and Greek. The unity of the faith then\nshone brightly and this solemn religious exercise was an eloquent lesson\nfor dissenters, who are always divided among themselves, without a head,\nwithout a rule of faith, flowing into thousands of sects and parties.\nMay the Divine Savior not have traversed the streets of this unhappy\ncity in vain. In the distant past, there was a time when Diarbekir was\nentirely Catholic; now half are Mussulmen and a third schismatics. (“De\nkatholieke missiën; geïllustreerd maandschrift, in verbinding met het\nLyonsch weekblad van het Genootschap tot Voortplanting des Geloofs, jrg\n9, 1884-1885, no 7, 1884”, 1884, page 167)
\n

Based off the 1887 report of the Catholic Don Farage, it appears that\nthe Catholics were competing with the Protestant missionaries to attract\nconverts:

\n
We also needed missionaries in Diarbekir, where the English\nProtestants have more than three hundred families; and in Mardin, where\nthe Americans have flourishing schools. (“Annalen van het Genootschap\ntot Voortplanting des Geloofs; behelzende brieven van de bisschoppen en\nmissionarissen van de missien der onderscheidene werelddelen, mitsgaders\nalle berigten, betrekking hebbende tot de missien en het Genootschap tot\nVoortplanting des Geloofs, 1887, Deel: negen en vijftigste deel, 1887”,\n1887, page 316)
\n

During the 1895 massacres, the Franciscan Fr. Lucas Van de Pavoort\nreported that many Christians sheltered in the Catholic mission, and\nmany converted to Catholicism:

\n
Here, on November 1, 2 and 3, people attended a prelude to the\nhorrors of the last judgment. Widows, orphans and wounded, all ran in\ndesperation to the French consulate and our mission house. About five\nthousand were lodged with us, while a thousand found refuge with the\nFrench consul. Our guests stayed with us for twelve days, and when they\nleft, their number was increased by five, born and baptized in our\nchurch. Poor little ones! Divine Providence did not let us down during\nthose days, it was almost like once in the desert, when the bread\nincreased between the hands of the Divine Master. It was the bread that\nGod once promised St. Francis for his poor sons. Truly, five thousand\nChristians of all rites, Catholics and schismatics had all become sons\nof the Poor of Assisi; gentlemen and simple men, rich and poor had\nbecome perfectly equal. All were satisfied with the piece of bread and\nthe dish of soup, which was never lacking. Whence came so many oral\nnecessities? St. Francis provided them. (“Sint Franciscus; maandschrift\nvoor de leden van de Derde Orde, jrg 11, 1896, no 3, 1896”, 1896, page\n85)
\n

On January 25, 1896, the mission received a medal from the French\nGovernment because the missionaries “distinguished themselves by their\nfine conduct and their courage during the events which took place in\nAsia Minor.“

It appears that a bell-tower was added to the building between 1902\nand 1904, when comparing the photographs of the mission between those\ndates (“Establishment de la Mission des RR. PP. Capucins a Diarbekir\n[Mission House of the RR. PP. Capuchins in Diarbekir]”, 1902; Frère\nRaphaël de Ninive, 1904).

Current Location: Sur İlçesi, Fatih Paşa mahallesinde bulunan,\ntapunun 45 pafta, 189 ada ve 20-21

\n",[149],"Description",[151],"The Roman Catholic Church was built in 1857, although missionaries were there from at least as early as 1675. The mission was supported by the French Government and consulate during the 19th century. They competed with the Protestant missionaries to attract converts. During the 1895 massacres, thoushands Christians sheltered in the Catholic mission, and many converted to Catholicism.",[153],"Roman Catholic Church"]

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