{"id":402,"date":"2009-03-12T01:24:41","date_gmt":"2009-03-11T22:24:41","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/03\/12\/hiristiyanligin-kokenleri-1bolum-turan-dursun\/"},"modified":"2009-03-12T01:24:41","modified_gmt":"2009-03-11T22:24:41","slug":"hiristiyanligin-kokenleri-1bolum-turan-dursun","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/03\/12\/hiristiyanligin-kokenleri-1bolum-turan-dursun\/","title":{"rendered":"H\u0131ristiyanl\u0131\u011f\u0131n K\u00f6kenleri (1.B\u00f6l\u00fcm) | Turan Dursun"},"content":{"rendered":"

\"turan\"<\/span><\/strong><\/p>\n

Helenistik D\u00f6nem\u2019in Din Sentezleri<\/strong><\/p>\n

H\u0131ristiyanl\u0131k ve \u0130slamiyet\u2019in tarihin g\u00f6rd\u00fc\u011f\u00fc en ileri d\u00fczeydeki dinsel ba\u011fda\u015ft\u0131rmac\u0131l\u0131k \u00f6rnekleri oldu\u011funu iddia etmek san\u0131r\u0131m yanl\u0131\u015f olmayacakt\u0131r. Bu b\u00fcy\u00fck ba\u015far\u0131da bu dinlerin kurucular\u0131n\u0131n rol\u00fc ku\u015fkusuz yads\u0131namaz. Ancak din kurucular\u0131 son tahlilde sadece s\u00fcrecin birer \u00fcr\u00fcn\u00fc olarak ortaya \u00e7\u0131k\u0131yorlar. O halde bu ileri dinsel ba\u011fda\u015ft\u0131rmac\u0131l\u0131k \u00f6rneklerini \u00f6ncelikle tarihsel s\u00fcre\u00e7leri i\u00e7inde anlamam\u0131z gerekli.Helenistik \u00c7a\u011f\u2019dan (M.\u00d6 4-3 y\u00fczy\u0131llar) \u00f6nce de toplumlar birbirlerinden tamamen yal\u0131t\u0131lm\u0131\u015f de\u011fildi. K\u00fclt\u00fcrel ta\u015f\u0131y\u0131c\u0131l\u0131\u011f\u0131 g\u00f6\u00e7ebe kavimler, ticaret ve sava\u015flar \u00fcstlenmi\u015flerdi. \u2018Persler\u2019in \u00d6n Asya\u2019y\u0131 egemenlikleri alt\u0131nda birle\u015ftirmesi de bir k\u00fclt\u00fcrel yak\u0131nla\u015fma yaratm\u0131\u015ft\u0131. Ancak b\u00fct\u00fcn tarih\u00e7ilerin \u00fczerinde birle\u015fti\u011fi yarg\u0131 \u201cen ileri d\u00fczeyde kayna\u015fman\u0131n \u0130skender\u2019in seferleri sonras\u0131nda ger\u00e7ekle\u015fti\u011fi\u201ddir.<\/p>\n

Bu d\u00f6nemde Yunan, Anadolu, \u0130ran, M\u0131s\u0131r ve Hint K\u00fclt\u00fcrleri daha \u00f6nceki hi\u00e7bir d\u00f6nemde olmad\u0131\u011f\u0131 kadar i\u00e7 i\u00e7e ge\u00e7ti. Bir Yunan Kenti\u2019nde Hint yada Pers Fig\u00fcrleri\u2019nden olu\u015fan vazoyu g\u00f6rmek yada Hindistan\u2019\u0131n g\u00f6be\u011finde Yunan Mimarisi\u2019ne tan\u0131k olmak ola\u011fan bir \u015fey oldu. Bu i\u00e7 i\u00e7e ge\u00e7me sadece mimarl\u0131k, resim, heykel gibi k\u00fclt\u00fcrel alanlarda de\u011fil felsefi ve dini d\u00fc\u015f\u00fcnce bi\u00e7iminde de kendisini ortaya koydu. Hatta Helenistik D\u00f6nem\u2019in ve hemen ard\u0131ndan Roma D\u00f6nemi\u2019nin dinsel ba\u011fda\u015ft\u0131r\u0131c\u0131l\u0131\u011f\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 bir geni\u015fli\u011fe ve yarat\u0131c\u0131l\u0131\u011fa sahip oldu.<\/p>\n

Yunan D\u00fc\u015f\u00fcncesi \u201csite i\u00e7inde uyumlu bir ya\u015fam kurma\u201d ekseninde geli\u015fmi\u015f siyasal ve dinsel d\u00fc\u015f\u00fcncelerle kar\u015f\u0131m\u0131za \u00e7\u0131kar. Yeni geli\u015fmeler kar\u015f\u0131s\u0131nda site hem siyasal varl\u0131\u011f\u0131yla hem d\u00fc\u015f\u00fcnsel yarat\u0131c\u0131l\u0131\u011f\u0131yla yetersiz kal\u0131r ve canl\u0131l\u0131\u011f\u0131n\u0131 kaybeder. \u0130skender art\u0131k kendi i\u00e7inde bo\u011fulmu\u015f olan sitenin d\u00fc\u011f\u00fcm\u00fcn\u00fc k\u0131l\u0131c\u0131yla \u00e7\u00f6zer. \u0130skender\u2019in k\u0131l\u0131c\u0131 Hindistan\u2019a kadar gitmeyi ba\u015far\u0131r ama \u2018site merkezli\u2019 d\u00fc\u015f\u00fcnce sistemleri dev imparatorluklar\u0131n ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamaktan uzak kal\u0131r. Askeri zafer \u2018bat\u0131\u2019n\u0131n olur ancak \u2018do\u011fu\u2019 da d\u00fc\u015f\u00fcnce sistemi ile intikam\u0131n\u0131 alacakt\u0131r. Helenistik \u00c7a\u011f\u2019\u0131n d\u00fc\u015f\u00fcnce sistemi Yunan D\u00fc\u015f\u00fcncesi de\u011fil \u2018Mistik Do\u011fu D\u00fc\u015f\u00fcncesi\u2019dir.<\/p>\n

Yunan D\u00fc\u015f\u00fcnce Sistemi yurtta\u015f olarak insan ile toplum ili\u015fkisi \u00fczerinde \u015fekilleniyordu. Birey ancak toplum \u00fcyesi olarak nesnelli\u011fe, bireyli\u011fe ve ahlakl\u0131l\u0131\u011fa sahiptir. Klasik Yunan Felsefesi\u2019nde insan olman\u0131n gerektirdikleri ve toplumsal ya\u015fam\u0131 ayakta tutmak i\u00e7in gerekli olan eylemler giderek anlam\u0131n\u0131 kaybeder. Site-devlet \u00e7\u00f6k\u00fcnce olu\u015fan d\u00fc\u015f k\u0131r\u0131kl\u0131\u011f\u0131 ve y\u0131lg\u0131nl\u0131\u011f\u0131n yaratt\u0131\u011f\u0131 bo\u015flu\u011fu do\u011fudaki despot imparatorluklara \u00f6zg\u00fc olan ve toplumsal belirleyicili\u011fi olmayan \u2018birey olarak insan\u2019 anlay\u0131\u015f\u0131 doldurur. Bu birey bir yazg\u0131 ile kadere ba\u011flanm\u0131\u015f durumdad\u0131r ve tanr\u0131n\u0131n\/egemenin kuludur. Yunan Sitesi\u2019nin \u00e7\u00f6k\u00fc\u015f \u00e7a\u011f\u0131n\u0131n felsefi gizemcili\u011fi ve mant\u0131k-d\u0131\u015f\u0131c\u0131l\u0131\u011f\u0131 olarak tan\u0131mlanan Helenistik Felsefe beden-ruh ikicili\u011fi \u00fczerine yap\u0131lan\u0131r. Bu anlay\u0131\u015f en ileri \u00f6rne\u011fini H\u0131ristiyanl\u0131k\u2019ta bulacakt\u0131r.<\/p>\n

Helenistik \u00c7a\u011f\u0131n dinsel alanda egemen g\u00f6r\u00fcn\u00fcm\u00fc \u2018dinsel sentezler\u2019dir. Bu s\u00fcre\u00e7ten Yahudi dini pay\u0131n\u0131 al\u0131r, en tutucu-milliyet\u00e7i Yahudi Mezhepleri bile Helenistik Sentezler\u2019den etkilenir. \u0130ran, M\u0131s\u0131r, Yunan ve Anadolu Mistik Dinleri\u2019nde de zengin bir sentez ortaya \u00e7\u0131kar. \u0130lk D\u00f6nem H\u0131ristiyanl\u0131\u011f\u0131 da bu d\u00f6nemin b\u00fct\u00fcn \u00f6zelliklerini ta\u015f\u0131r.<\/p>\n

H\u0131ristiyanl\u0131\u011f\u0131n basit\u00e7e \u2018bir ba\u015fka dinin taklit edilmesi\u2019 de\u011fil, \u201cHelenistik D\u00f6nem\u2019de g\u00f6r\u00fclen \u2018sentezleme e\u011filimi\u2019nin bir \u00fcr\u00fcn\u00fc oldu\u011fu\u201dnu d\u00fc\u015f\u00fcnmek bize do\u011fru geliyor. Ger\u00e7ekten de Helenistik D\u00f6nem ve sonras\u0131n\u0131n tipik bir \u00f6zelli\u011fi her yeni dinsel sentezin genel olarak kabul g\u00f6ren rit\u00fcelleri ve mitlerini al\u0131p kendine adapte etme al\u0131\u015fkanl\u0131\u011f\u0131d\u0131r. Bu d\u00f6nemin en \u00f6nemli sentezlerini ve k\u00f6kenlerini \u015f\u00f6yle s\u0131ralayabiliriz:<\/p>\n

Yunan: Dionysos Tap\u0131m\u0131
M\u0131s\u0131r: \u0130sis ve Osiris Tap\u0131m\u0131
Anadolu (Frigya): Kibele ve Attis Tap\u0131m\u0131
\u0130ran: Mithra Tap\u0131m\u0131<\/p>\n

Erginlenme: \u00d6l\u00fcms\u00fcz Olmak, I\u015f\u0131\u011f\u0131 G\u00f6rmek, Tanr\u0131la\u015fmak..<\/strong><\/p>\n

Yukar\u0131daki b\u00fct\u00fcn tap\u0131mlar\u0131n hi\u00e7 ku\u015fkusuz en \u00f6nemli ortak \u00f6zelli\u011fi \u2018Erginlenme \u2013\u0130nisiyasyon- T\u00f6renleri\u2019dir. Bu t\u00f6renler H\u0131ristiyan Sentezi\u2019nde sembolik de\u011ferlerinden \u00e7ok \u015feyi yitirmi\u015flerdir. Ancak bu t\u00f6renlerin anlam\u0131n\u0131 belirlemeden H\u0131ristiyan Sentezleri\u2019ni, \u00f6zellikle de Erken D\u00f6nem H\u0131ristiyanl\u0131\u011f\u0131\u2019n\u0131 kavrayabilmek olduk\u00e7a g\u00fc\u00e7t\u00fcr.<\/p>\n

Erginlenme T\u00f6renleri -Ge\u00e7i\u015f Ayinleri \/ rite of passage- ad\u0131 \u00fcst\u00fcnde \u2018yeni bir evreye ge\u00e7i\u015f\u2019i yada \u2018bir toplumsal gruptan di\u011ferine ge\u00e7i\u015fi\u2019 ifade eder. Hemen her ilkel toplulukta g\u00f6r\u00fclm\u00fc\u015ft\u00fcr ve \u00fc\u00e7 a\u015famada ger\u00e7ekle\u015ftirilir:<\/p>\n

* Aday\u0131n toplumdan yal\u0131t\u0131lmas\u0131,
* Bekletme ve e\u011fitim,
* Yeni duruma ge\u00e7i\u015f.<\/p>\n

B\u00fct\u00fcn a\u015famalar\u0131 tamamlayan aday art\u0131k yeti\u015fkinler aras\u0131nda kabul edilir ve yeni bir toplumsal stat\u00fcye sahip olur.<\/p>\n

Erginlenme T\u00f6reni\u2019nin amac\u0131 aday\u0131 \u00f6nceki d\u00f6nemin stat\u00fc ve davran\u0131\u015flar sisteminden koparmakt\u0131r. Adaya kirli bir nesne gibi davran\u0131l\u0131r ve a\u015fa\u011f\u0131lan\u0131r. Aday da kendine i\u015fkence ederek ve adeta bir bellek kayb\u0131 ya\u015fam\u0131\u015f gibi davranarak eski davran\u0131\u015f sisteminden ve stat\u00fcs\u00fcnden tamamen kopar. \u0130lkel topluluklarda \u00e7o\u011fu zaman fiziksel s\u0131navlar bi\u00e7iminde olur bu. Afrika\u2019da s\u00fcnnet veya di\u015f s\u00f6kmek, Kuzey Amerika\u2019da g\u00f6\u011f\u00fcs adalelerinden as\u0131lmak, Okyanusya\u2019da parmak kesmek gibi. Erginlenme s\u0131ras\u0131nda aday \u2018eksik\u2019 hali ile \u00f6lm\u00fc\u015f ve \u2018tamamlanm\u0131\u015f\u2019 olarak yeniden do\u011fmu\u015ftur. Erginlenme T\u00f6renleri\u2019nin bu sembolik \u00f6l\u00fcm ve yeniden do\u011fum temas\u0131 rit\u00fcelin esas\u0131n\u0131 olu\u015fturur.<\/p>\n

Helenizm D\u00f6nemi\u2019nin Erginlenme T\u00f6renleri\u2019nde de rit\u00fcel s\u0131ralamas\u0131 \u015fu \u015fekildedir:<\/p>\n

* \u00c7ile ve perhiz,
* Kutsal su ile y\u0131kan\u0131p ar\u0131nma,
* Verilecek s\u0131rlar\u0131n saklanaca\u011f\u0131na yemin ederek mistik s\u0131rlara ula\u015fma.<\/p>\n

Art\u0131k \u2018sembolik \u00f6l\u00fcm\u2019 ve \u2018yeniden do\u011fum\u2019 daha \u2018mistik bir anlam\u2019 ta\u015f\u0131maktad\u0131r. Bu durum \u2018\u00f6l\u00fcms\u00fczle\u015fme\u2019, \u2018tanr\u0131la\u015fma\u2019, \u2018tanr\u0131y\u0131 bulma\u2019, \u2018tanr\u0131yla birlikte yeniden do\u011fma\u2019 \u015feklinde ifade edilir.<\/p>\n

K\u00f6ken olarak Hint Vedalar\u0131\u2019na kadar gitse de (\u00f6rne\u011fin RigVeda\u2019da \u2018bir Erginlenme\u2019 ile ilgili olarak \u015f\u00f6yle denir: \u201c\u00d6l\u00fcms\u00fcz olduk, \u0131\u015f\u0131\u011f\u0131 g\u00f6rd\u00fck, tanr\u0131lar\u0131 bulduk!\u201d (RigVeda VIII, 48,3) )<\/p>\n

\u2018Helenistik Sentezler ve H\u0131ristiyanl\u0131k\u2019ta bu mistik anlam olduk\u00e7a belirgindir. Mithra ve Attis Sentezleri\u2019nde \u2018\u00e7ile\u2019 ve \u2018perhiz\u2019den ge\u00e7mi\u015f olan aday \u00f6nce \u2018kutsal su\u2019 ile y\u0131kan\u0131p ar\u0131nd\u0131r\u0131l\u0131yor, ard\u0131ndan da bir \u00e7ukura konuluyordu.\u00dczeri \u0131zgara ile \u00f6rt\u00fclm\u00fc\u015f bu \u00e7ukurun \u00fcst\u00fcnde bo\u011falar ve ko\u00e7lar kurban ediliyordu. Hayvanlar\u0131n kan\u0131 \u00e7ukurun i\u00e7indeki aday\u0131n \u00fczerine daml\u0131yordu. Aday da \u00fczerine bula\u015fan kanlarla \u2013 t\u0131pk\u0131 bir kurban gibi- simgesel olarak \u00f6lm\u00fc\u015f oluyor ve sonra ayn\u0131 \u2018\u00f6l\u00fcp dirilen tanr\u0131\u2019 gibi yeniden do\u011fuyordu. \u0130sis\/Osiris ve Kibele\/Attis Tap\u0131mlar\u0131\u2019nda da benzer rit\u00fcellerle \u00f6l\u00fcm ve yeniden do\u011fum canland\u0131r\u0131l\u0131r.<\/p>\n

H\u0131ristiyan Sentezi\u2019nde ayinlerdeki bir\u00e7ok \u00f6\u011fe silinmi\u015f ise de temeldeki anlam ayn\u0131 kalm\u0131\u015ft\u0131r. H\u0131ristiyanl\u0131k\u2019taki gizli mistik \u00f6\u011feleri en cesur bi\u00e7imde ortaya seren – asl\u0131nda dinin temelini de o atm\u0131\u015ft\u0131r- Pavlus bunu a\u00e7\u0131k\u00e7a ifade eder: \u201cBaba`n\u0131n y\u00fcceli\u011fi sayesinde Mesih nas\u0131l \u00f6l\u00fcmden dirildiyse biz de yeni bir ya\u015fam s\u00fcrmek \u00fczere vaftiz yoluyla Onunla birlikte \u00f6l\u00fcme g\u00f6m\u00fcld\u00fck!\u201d (Rom, 6:4)<\/p>\n

Erginlenme sayesinde aday \u2018tanr\u0131 kat\u0131\u2019na y\u00fckselir, tanr\u0131la\u015f\u0131r, fanilikten s\u0131yr\u0131l\u0131r. Bu dinlerin hepsindeki ortak \u00f6zellik olan Erginlenme Ayinleri\u2019nin \u2018\u00f6l\u00fcm ve yeniden dirili\u015f\u2019 ile sembolize edilmesinin sebebi, hepsinin tanr\u0131lar\u0131n\u0131n \u00f6lm\u00fc\u015f ve yeniden dirilmi\u015f olmas\u0131d\u0131r. Attis, Osiris, Dionysos \u00f6lm\u00fc\u015fler ve yeniden dirilmi\u015flerdir.<\/p>\n

M\u0131s\u0131r Gizemleri<\/strong><\/p>\n

M.\u00d6. II. Y\u00fczy\u0131l\u2019\u0131n ba\u015f\u0131nda \u0130skender\u2019in ard\u0131llar\u0131ndan Ptolemaios Soter tanr\u0131lar\u0131n yard\u0131m\u0131yla egemenli\u011fini g\u00fc\u00e7lendirmek ister ve bunun i\u00e7in \u2018hem M\u0131s\u0131r hem de Yunan K\u00fclt\u00fcr\u00fc taraf\u0131ndan kabul edilebilecek bir tap\u0131m\u2019 yarat\u0131lmas\u0131 i\u00e7in iki ki\u015fiyi g\u00f6revlendirir. M\u0131s\u0131r Tarihi ve din \u00fczerine \u00e7ok say\u0131da kitab\u0131 olan M\u0131s\u0131rl\u0131 rahip Manethon ile Yunan K\u00fclt\u00fcr\u00fc\u2019n\u00fc \u00e7ok iyi bilen Timotheos bu i\u015f ile g\u00f6revlendirilir. Bu iki bilge alim Serapis K\u00fclt\u00fc\u2019n\u00fc ortaya \u00e7\u0131kar\u0131r. Tap\u0131m sonraki birka\u00e7 y\u00fczy\u0131l i\u00e7inde Anadolu, Yunanistan ve Roma\u2019ya kadar yay\u0131l\u0131r.<\/p>\n

Osiris K\u00fclt\u00fc\u2019n\u00fcn bu kadar g\u00fc\u00e7l\u00fc olmas\u0131n\u0131n ard\u0131nda -ger\u00e7ekten de- Yunan ve M\u0131s\u0131r K\u00fclt\u00fcrleri\u2019nin \u00e7ok iyi bir \u015fekilde harmanlanm\u0131\u015f olmas\u0131n\u0131n etkisi vard\u0131r. Serapis Tap\u0131m\u0131 olu\u015fturulmadan \u00e7ok \u00f6nce zaten Osiris M\u0131s\u0131r\u2019da en sevilen tanr\u0131 haline gelmi\u015ftir. Osiris\u2019in bu g\u00fcc\u00fcn\u00fc anlamak i\u00e7in \u00f6yk\u00fcs\u00fcn\u00fc k\u0131saca anlatal\u0131m:<\/p>\n

Osiris M\u0131s\u0131r\u2019\u0131 uygarla\u015ft\u0131ran tanr\u0131d\u0131r. D\u00f6rt karde\u015f tanr\u0131n\u0131n en b\u00fcy\u00fc\u011f\u00fcd\u00fcr. (Di\u011ferleri kar\u0131s\u0131 \u0130sis, d\u00fc\u015fman karde\u015fi Seth ve onun kar\u0131s\u0131 Neftis\u2019tir) Osiris, karde\u015fi ve ayn\u0131 zamanda kar\u0131s\u0131 olan \u0130sis\u2019i yerine b\u0131rakarak d\u00fcnyan\u0131n di\u011fer b\u00f6lgelerini uygarla\u015ft\u0131rmaya gider. Erkek karde\u015fi olan Seth ise Osiris\u2019i k\u0131skanmaktad\u0131r; yerine ge\u00e7mek i\u00e7in kurnaz bir plan haz\u0131rlar. B\u00fcy\u00fck bir davet verir ve Osiris\u2019i de \u00e7a\u011f\u0131r\u0131r. Seth\u2019in plan\u0131 Osiris\u2019i yok etmektir; bunun i\u00e7in de\u011ferli ta\u015flarla s\u00fcslenmi\u015f bir sand\u0131k haz\u0131rlatm\u0131\u015ft\u0131r. Bu sand\u0131k kimin boyuna uyarsa ona verilecektir. Seth sand\u0131\u011f\u0131n i\u00e7ine Osiris girdi\u011finde sand\u0131\u011f\u0131 kapatt\u0131r\u0131p m\u00fch\u00fcrletir ve Nil nehrine atar. \u0130sis \u0131srarla sand\u0131\u011f\u0131 aray\u0131p bulur ve geri getirir. Ancak Seth bu kez de Osiris\u2019in bedenini 14 par\u00e7aya ay\u0131r\u0131p M\u0131s\u0131r\u2019\u0131n de\u011fi\u015fik yerlerine da\u011f\u0131t\u0131r. \u0130sis her bir par\u00e7ay\u0131 aray\u0131p bulur; bir bal\u0131k taraf\u0131ndan yutulan cinsel organ\u0131n\u0131n \u00e7amurdan bir kopyas\u0131n\u0131 yapar; b\u00fct\u00fcn par\u00e7alar\u0131 bir araya getirir ve mumyalay\u0131p b\u00fcy\u00fc yoluyla yeniden canland\u0131r\u0131r. Osiris ile birle\u015ferek o\u011fullar\u0131 Horus\u2019u d\u00fcnyaya getirir. (Horus daha sonra Seth ile sava\u015facakt\u0131r.)<\/p>\n

M\u0131s\u0131r Dinsel D\u00fc\u015f\u00fcncesi\u2019nde Horus, Osiris\u2019in yeniden d\u00fcnyaya geli\u015fi olarak ifade bulur. Yani Horus ayn\u0131 zamanda Osiris olmu\u015ftur. B\u00f6ylece bir Osiris-Horus d\u00f6ng\u00fcs\u00fc ba\u015flam\u0131\u015ft\u0131r. Her yeni firavun Horus\u2019un yeniden d\u00fcnyaya geli\u015fidir. \u00d6nceki firavun ise art\u0131k Osiris olarak simgele\u015ftirilir. Egemenlik s\u00fcren firavunun kar\u0131s\u0131 da \u0130sis olarak y\u00fcceltilir. M\u0131s\u0131rl\u0131lar i\u00e7in \u00f6l\u00fcm bir t\u00fcr yeniden do\u011fmakt\u0131r ve bu y\u00fczden de mumyalaman\u0131n \u00f6nemi \u00e7ok b\u00fcy\u00fckt\u00fcr.<\/p>\n

Osiris Gizem K\u00fclt\u00fc\u2019nde iki \u00f6nemli bayram kutlan\u0131r. Bunlardan Inventio (Osiris\u2019in bulunu\u015fu) 29 Ekimden 1 Kas\u0131m\u2019a kadar s\u00fcrer. \u00dc\u00e7 g\u00fcn s\u00fcren bir perhizin, a\u011f\u0131tlar\u0131n ve \u00f6ld\u00fcr\u00fcl\u00fcp par\u00e7alara ay\u0131r\u0131lm\u0131\u015f Osiris\u2019in bulundu\u011funun duyurulu\u015funun ard\u0131ndan ne\u015feli kutlamalar yap\u0131l\u0131r. Erginlenme T\u00f6renleri\u2019nde ise inananlara yeni kat\u0131lacak adaylar\u0131n \u00fczerine keten g\u00f6mlekler giydirilir ve tap\u0131na\u011f\u0131n \u00fccra bir k\u00f6\u015fesine g\u00f6t\u00fcr\u00fcl\u00fcr. Aday burada sembolik olarak \u00f6l\u00fcler diyar\u0131na iner, gece vakti g\u00fcne\u015fi g\u00f6r\u00fcr, tanr\u0131larla g\u00f6r\u00fc\u015f\u00fcr ve ard\u0131ndan yeniden do\u011farak ar\u0131n\u0131r. Apuleius bir Erginlenme s\u0131ras\u0131nda g\u00f6rd\u00fcklerini \u015f\u00f6yle anlat\u0131r.<\/p>\n

\u201cBen \u00f6l\u00fcm\u00fcn s\u0131n\u0131r\u0131na ula\u015ft\u0131m; Proserpina\u2019n\u0131n e\u015fi\u011fine ayak bast\u0131m, sonra elementlerin i\u00e7inden ge\u00e7ip geri geldim. Gecenin ortas\u0131nda g\u00fcne\u015fin parlad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcm; yeralt\u0131 ve g\u00f6ky\u00fcz\u00fc tanr\u0131lar\u0131yla y\u00fcz y\u00fcze kal\u0131p hu\u015fu i\u00e7inde onlar\u0131n seyrine dald\u0131m ve yan\u0131 ba\u015flar\u0131nda onlara tap\u0131nd\u0131m.\u201d (Apuleius\u2019tan aktaran: Mircea Eliade, Dinsel \u0130nan\u00e7lar ve D\u00fc\u015f\u00fcnceler Tarihi, c.2, s.334)<\/p>\n

Erginlenen aday, sabah olunca \u2018on iki bur\u00e7\u2019u simgeleyen on iki kat elbisesi ve ba\u015f\u0131ndaki \u2018hurma yapraklar\u0131\u2019 ile Meryem Ana \u0130konalar\u0131\u2019na benzeyen bir \u0130sis Heykeli\u2019nin \u00f6n\u00fcnde inanlar kalabal\u0131\u011f\u0131n\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131kar. Aday\u0131n metamorfoz ya\u015fad\u0131\u011f\u0131 bu g\u00fcn \u2018yeniden do\u011fu\u015f g\u00fcn\u00fc\u2019 kabul edilir.<\/p>\n

Ac\u0131 \u00e7eken, \u00f6ld\u00fcr\u00fclen ve sonra yeniden dirilen tanr\u0131 inanc\u0131 Helenist D\u00f6nem\u2019de halk taraf\u0131ndan b\u00fcy\u00fck bir be\u011feni kazan\u0131r. Osiris Miti\u2019nin bir ba\u015fka \u00f6nemli \u00f6zelli\u011fi ise Hint Mitolojisi ile H\u0131ristiyan inanc\u0131ndan tan\u0131d\u0131\u011f\u0131m\u0131z \u2018Teslis\u2019 d\u00fc\u015f\u00fcncesinin \u0130sis-Osiris-Horus aras\u0131nda kurulmu\u015f olmas\u0131d\u0131r. M\u0131s\u0131r \u00dc\u00e7lemesi Hintler\u2019in Brahma-\u015eiva-Vi\u015fna \u00dc\u00e7lemesi\u2019nden \u00e7ok H\u0131ristiyan Teslisi ile benzerlik g\u00f6sterir. Osiris-Horus aras\u0131ndaki \u2018baba-o\u011ful\u2019 ili\u015fkisi ve Meryem Ana\u2019ya benzer bir \u2018\u0130sis Fig\u00fcr\u00fc\u2019 bu a\u00e7\u0131dan ilgin\u00e7tir.<\/p>\n

Osiris K\u00fclt\u00fc tek tanr\u0131c\u0131l\u0131\u011fa ge\u00e7i\u015f a\u00e7\u0131s\u0131ndan da \u00f6nemlidir. Bir taraftan farkl\u0131 k\u00fclt\u00fcrlerin tanr\u0131lar\u0131 birle\u015ftirilmi\u015f di\u011fer taraftan Osiris ile Horus i\u00e7 i\u00e7e ge\u00e7irilirken \u2018bir\u2019in \u2018\u00e7ok\u2019 i\u00e7inde da\u011f\u0131lmas\u0131 ve sonra \u2018\u00e7ok\u2019un tekrar bir araya gelmesi gibi temalarla tektanr\u0131c\u0131l\u0131\u011fa do\u011fru bir sentez ger\u00e7ekle\u015ftirilmi\u015ftir.<\/p>\n

Yunan Gizemleri (Orpheizm ve Dionysos)<\/strong><\/p>\n

Yunan k\u00f6kenli \u2018Helenistik Gizem Dinleri\u2019ni s\u0131ralamak bile H\u0131ristiyanl\u0131k \u00f6ncesi Helen d\u00fcnyas\u0131n\u0131n nas\u0131l mistik bir karma\u015fa i\u00e7inde oldu\u011funu g\u00f6stermeye yeterlidir. Orpheus, Eleusis ve Dionysos Gizemleri, ayr\u0131ca birer felsefe bi\u00e7iminde de olsalar Platonculuk ve Pisagorculuk… Bu karma\u015fan\u0131n i\u00e7inden \u00e7\u0131kmak bug\u00fcn\u00fcn d\u00fcnyas\u0131ndan bak\u0131ld\u0131\u011f\u0131nda olduk\u00e7a g\u00fc\u00e7t\u00fcr. Ancak hepsi de benzer mistik \u00f6\u011felere sahiptir ve H\u0131ristiyanl\u0131\u011f\u0131n dinsel \u00f6\u011fretilerine etkide bulunmu\u015ftur.<\/p>\n

Orpheizm, ad\u0131n\u0131 efsanevi ozan Orpheus\u2019tan al\u0131r. Hikayesi Dionysos\u2019unki ile benzerlik g\u00f6sterdi\u011finden zamanla Orpheus ve Dionysos Tap\u0131mlar\u0131 i\u00e7i\u00e7e ge\u00e7mi\u015ftir. (Orpheus Tap\u0131m\u0131\u2019n\u0131n baz\u0131 yanlar\u0131 konumuz a\u00e7\u0131m\u0131zdan \u00f6nem ta\u015f\u0131yor.) Helen d\u00fcnyas\u0131na \u2018ruh g\u00f6\u00e7\u00fc\u2019 anlay\u0131\u015f\u0131 Orpheus ile girmi\u015ftir. Hinduizm\u2019dekine benzer bir \u2018ruh g\u00f6\u00e7\u00fc\u2019 anlay\u0131\u015f\u0131 olu\u015fturulmu\u015ftur. Buna g\u00f6re ruh \u00f6l\u00fcms\u00fczd\u00fcr. Bedende hapsolan ruh \u00f6l\u00fcmle bundan kurtulacak ve tanr\u0131larca yarg\u0131lanacakt\u0131r; b\u00fcy\u00fck mutlulu\u011fa ise bedenden bedene g\u00f6\u00e7erek ya\u015fayaca\u011f\u0131 bir \u00e7ok ya\u015fam s\u00fcrecinde eri\u015fecektir.<\/p>\n

Baz\u0131 din tarih\u00e7ileri cehennem d\u00fc\u015f\u00fcncesini ilk yaratan\u0131n da Orpheus oldu\u011funu ileri s\u00fcrerler. T\u0131pk\u0131 Hindu dinlerine benzer bi\u00e7imde \u2018\u00e7ilecilik\u2019 de kurumla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Ac\u0131 \u00e7eken insan y\u0131\u011f\u0131nlar\u0131 bu sayede \u00e7ektikleri ac\u0131ya \u2018ileriki hayatta sa\u011flayacaklar\u0131 mutlulu\u011fu hayal ederek\u2019 katlanabilmi\u015flerdir.<\/p>\n

Yunan Mitolojisi ile Orpheizm bire bir z\u0131t kutuplar\u0131 ifade emektedir asl\u0131nda. Mitoloji aristokrasinin dinsel kar\u015f\u0131l\u0131\u011f\u0131 idi. Mitolojide \u00f6l\u00fcmden sonra ya\u015fam -d\u00fcnyadaki gibi- bedenli olarak ve d\u00fcnyadaki stat\u00fclerle devam ediyordu. Orpheizm\u2019de ise beden yok oluyor ama ruh varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyor; d\u00fcnyadaki stat\u00fcler e\u015fitlenerek ruhsal d\u00fczeyde e\u015fitlik sa\u011flan\u0131yordu. K\u0131sacas\u0131 Orpheizm bir \u2018halk dini\u2019 idi.<\/p>\n

Dionysos ise Yunan Mitolojisi\u2019ne zorlaya zorlaya sokulmu\u015ftu. Homeros Dionysos\u2019u Panteon\u2019a yak\u0131\u015ft\u0131rmaz. \u0130lk olarak Hesiodos ile Panteon\u2019a sokulur. Dionysos ile ilgili as\u0131l bilgiler M\u00d6 5.yy\u2019da ya\u015fayan \u00fcnl\u00fc yazar Euripides\u2019in \u201cBakkhalar\u201d adl\u0131 tragedyas\u0131ndan edinilmektedir. Bu \u2018ba\u011f, \u015farap ve vecd tanr\u0131s\u0131\u2019n\u0131n pek kabul edilmek istenmeyen bir tanr\u0131 oldu\u011fu anla\u015f\u0131lmakta; Trakya, M\u0131s\u0131r yada daha do\u011fudan gelmi\u015f oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmektedir. Di\u011fer Helenistik Gizemler ve H\u0131ristiyanl\u0131k\u2019ta oldu\u011fu gibi annesi bir \u00f6l\u00fcml\u00fc, babas\u0131 da tanr\u0131d\u0131r. Zeus istemeden annesi Semele\u2019yi \u00f6ld\u00fcr\u00fcnce erken do\u011fumla d\u00fcnyaya gelen Dionysos\u2019u bald\u0131r\u0131nda b\u00fcy\u00fct\u00fcp do\u011furmu\u015ftur. Hem Zeus\u2019un do\u011furdu\u011fu tek \u00e7ocuktur hem de iki defa do\u011fmu\u015ftur. Daha sonra o da ayn\u0131 Orpeus gibi zulme u\u011frar, ac\u0131 \u00e7eker ve Titanlar yada kad\u0131nlar taraf\u0131ndan par\u00e7alan\u0131r; par\u00e7alayanlar onun tanr\u0131 oldu\u011funu ge\u00e7 anlarlar.<\/p>\n

Atina\u2019da Dionysos onuruna y\u0131lda d\u00f6rt bayram kutlan\u0131rd\u0131. Bunlar kamuya a\u00e7\u0131k tap\u0131mlard\u0131. Dionysos\u2019un insanlara sa\u011flad\u0131\u011f\u0131 \u015farap bolca i\u00e7ilip yar\u0131\u015fmalar d\u00fczenlenirdi. Di\u011fer Yunan Yazarlar\u0131\u2019n\u0131n metinlerinde ve Euripides\u2019in anlat\u0131mlar\u0131nda ta\u015fk\u0131n ve vah\u015fi gece rit\u00fcelleri yap\u0131ld\u0131\u011f\u0131 da belirtilir. Tabii bu rit\u00fceller gizlidir. Dionysos\u2019un par\u00e7alanmas\u0131na benzer \u015fekilde bir hayvan kurban edilip etinin \u00e7i\u011f olarak yenmesi ile Dionysos -Bacchus – ile ruhsal birle\u015fme ger\u00e7ekle\u015fiyordu. Tanr\u0131n\u0131n etinin yenmesi, kan\u0131n\u0131n i\u00e7ilmesi gibi \u00f6\u011feler daha sonra \u2018H\u0131ristiyan Kutsal Metinleri\u2019nde de sembolik ifadelerle \u00e7ok\u00e7a kullan\u0131lm\u0131\u015ft\u0131r. Buna g\u00f6re ayinlerde yenen ekmek \u0130sa\u2019n\u0131n etini, i\u00e7ilen \u015farap da kan\u0131n\u0131 sembolize eder.<\/p>\n

Helenistik D\u00f6nemde ve Roma D\u00f6nemi\u2019nde halka a\u00e7\u0131k Dionysos Tap\u0131m\u0131\u2019ndan \u2018esrime\u2019 b\u00f6l\u00fcmleri kald\u0131r\u0131ld\u0131 ve tinselle\u015ftirildi; bu sayede Dionysos en pop\u00fcler Yunan Tanr\u0131s\u0131 haline geldi. Gizem K\u00fcltleri Helenistik D\u00f6nem\u2019de adeta bir patlama ya\u015fam\u0131\u015ft\u0131r. \u00d6yle ki M.\u00d6. 73\u2019de b\u00fcy\u00fck bir k\u00f6le ayaklanmas\u0131na liderlik eden Spartakus kar\u0131s\u0131 taraf\u0131ndan Dionysos\u2019un yeniden bedenlenmi\u015f hali olarak ilan edilmi\u015ftir. Dionysos\u2019un halk i\u00e7inde kazand\u0131\u011f\u0131 bu sempati daha sonra H\u0131ristiyanl\u0131\u011f\u0131n yay\u0131lmas\u0131n\u0131 da kolayla\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Helenistik D\u00f6nem, Dionysos Erginlenme Ayinleri konusunda ise Euripides\u2019in tragedyas\u0131 d\u0131\u015f\u0131nda \u00e7ok az bilgi vard\u0131r. Temel olarak di\u011fer Gizem Dinleri\u2019nde oldu\u011fu gibi \u00f6l\u00fcp yeniden dirilme ve tanr\u0131la\u015fma temas\u0131 oldu\u011fu bilinse de bu i\u015flemin bir\u00e7ok ayr\u0131nt\u0131s\u0131 bilinmemektedir.<\/p>\n

Anadolu Gizemleri<\/strong><\/p>\n

\u0130nsanl\u0131k tarihinin belki de en eski dinsel inanc\u0131 Ulu Ana -Magna Mater- yada Toprak Ana -Terra Mater- inanc\u0131d\u0131r. Erkeklerin \u00e7ocuk do\u011furmada bir etkisinin olmad\u0131\u011f\u0131na ve \u00e7ocu\u011fun tanr\u0131sal bir bi\u00e7imde annenin rahmine konuldu\u011funa inan\u0131ld\u0131\u011f\u0131 en ilkel d\u00f6nemlerde bile kad\u0131nlar\u0131n rahim a\u011fz\u0131nda birka\u00e7 g\u00fcn s\u00fcren kanama insanlar\u0131n dikkatini \u00e7ekmi\u015ftir. Kad\u0131nlarda d\u00f6nemsel olarak g\u00f6r\u00fclen bu kan, \u00f6l\u00fcm ve do\u011fumla direkt ilgilidir. (\u00c7\u00fcnk\u00fc kan g\u00f6r\u00fclmedi\u011finde birka\u00e7 ay sonra \u00e7ocuk do\u011fuyordu.)
D\u00fcnyan\u0131n her b\u00f6lgesinde \u00e7ok eski Ulu Ana Tap\u0131mlar\u0131 tespit edilmi\u015ftir. Anadolu\u2019da tarih \u00f6ncesi d\u00f6nemlerden beri bir\u00e7ok Ana Tanr\u0131\u00e7a Tap\u0131m\u0131 oldu\u011fu tespit edilmi\u015ftir. Tarihi \u00e7ok daha eski olsa da Kybele as\u0131l olarak Hititler\u2019den sonra Anadolu\u2019da egemen olan Frigler arac\u0131l\u0131\u011f\u0131 ile tan\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Tap\u0131m\u0131n Erginlenme T\u00f6renleri ve H\u0131ristiyan inan\u0131\u015f\u0131na katk\u0131lar\u0131n\u0131 anlamak i\u00e7in \u00f6nce Kybele ile -hem o\u011flu hem de sevgilisi say\u0131lan- Attis\u2019in \u00f6yk\u00fcs\u00fcn\u00fc aktaral\u0131m: (\u00d6yk\u00fc bir\u00e7ok versiyonlar halinde g\u00fcn\u00fcm\u00fcze ta\u015f\u0131nm\u0131\u015ft\u0131r. Kybele\u2019nin Attis\u2019e a\u015f\u0131k olmas\u0131 ve aralar\u0131nda ya\u015fanan birtak\u0131m sorunlardan sonra Attis\u2019in cinsel organlar\u0131n\u0131 keserek kendini had\u0131m etmesi ve \u00f6lmesi b\u00fct\u00fcn versiyonlar\u0131n ortak noktalar\u0131d\u0131r.)<\/p>\n

Bir versiyona g\u00f6re Attis, Kybele\u2019ye sad\u0131k kalaca\u011f\u0131na s\u00f6z vermesine kar\u015f\u0131n gidip Sakarya Nehri\u2019nin k\u0131z\u0131 Nana\u2019yla evlenir. Kybele bunu duyunca Nana\u2019y\u0131 \u00f6ld\u00fcr\u00fcr. Buna \u00fcz\u00fclen Attis de cinsel organ\u0131n\u0131 keser ve bir \u00e7am a\u011fac\u0131n\u0131n alt\u0131nda \u00f6l\u00fcr.<\/p>\n

Kimi \u00f6yk\u00fclerde Attis \u00e7am a\u011fac\u0131na d\u00f6n\u00fc\u015f\u00fcr. Kybele ise hep bir \u2018kara ta\u015f\u2019 ile sembolize edilmi\u015ftir. Tanr\u0131\u00e7a Araplar\u2019da da \u00f6nemli yer tutar; kar\u015f\u0131l\u0131\u011f\u0131 K\u0131ble yada Hubel\u2019dir. Ayn\u0131 \u00f6yk\u00fc Fenike-Suriye versiyonu Adonis- Afrodit inanc\u0131nda da kar\u015f\u0131m\u0131za \u00e7\u0131kar. Bunlar\u0131n hepsi sonradan Roma Tanr\u0131lar\u0131 olarak kabul edilirler. Romal\u0131lar bir\u00e7ok k\u00fclt\u00fcr\u00fc bir arada tutman\u0131n yolu olarak onlar\u0131n tanr\u0131lar\u0131n\u0131 Panteon\u2019a alm\u0131\u015flard\u0131r.<\/p>\n

Bizim i\u00e7in \u00f6nemli olan ise Helenistik D\u00f6nem\u2019de Kybele Gizemleri\u2019nin \u00f6zellikleridir. M.\u00d6. 205-204\u2019de Roma, Kartaca Ordular\u0131\u2019n\u0131n tehdidinden kurtulunca Kybele Tap\u0131m\u0131 Roma\u2019ya sokuldu. As\u0131l olarak Cladius D\u00f6nemi\u2019nden sonra \u00f6n plana \u00e7\u0131kt\u0131. Anadolu, Yunanistan ve sonra da \u0130talya \u00fczerinden Avrupa\u2019ya yay\u0131lan Kybele Tap\u0131mlar\u0131\u2019ndaki bir\u00e7ok \u00f6\u011fe H\u0131ristiyanl\u0131k taraf\u0131ndan yeniden yorumlanarak \u00f6z\u00fcmsenmi\u015ftir. Bu \u00f6\u011felerin ba\u015f\u0131nda ku\u015fkusuz Meryem Ana\u2019ya atfedilen \u2018kutsall\u0131k\u2019 gelir. H\u0131ristiyanlar sonradan Pagan dinlerindeki kutsal rahibe ile birle\u015fme ayinlerini \u2018tap\u0131nak fahi\u015feli\u011fi\u2019 olarak yorumlasa da bu eylem bug\u00fcn hem ana, hem sevgili, hem de bakire olabilen kad\u0131n kutsall\u0131\u011f\u0131n\u0131n bir yans\u0131mas\u0131 olarak anla\u015f\u0131lmas\u0131 zor bir anlam ta\u015f\u0131makta. Kybele\u2019nin Attis\u2019in hem annesi hem de sevgilisi olmas\u0131na benzer \u015fekilde \u0130sa\u2019n\u0131n annesi Meryem ile sevgilisi Maria Magdalena\u2019ya ayn\u0131 ismin verilmi\u015f olmas\u0131n\u0131n arkas\u0131nda bu eski inan\u00e7 yatmaktad\u0131r.<\/p>\n

Kybele Tap\u0131m\u0131\u2019nda bayramlar 15-23 Mart aras\u0131nda kutlan\u0131yordu. Yedinci g\u00fcnde a\u011fa\u00e7 ta\u015f\u0131y\u0131c\u0131 rahipler ormandan kesilmi\u015f bir \u00e7am a\u011fac\u0131 getiriyordu. Bug\u00fcn bu t\u00f6renle a\u011fa\u00e7 ta\u015f\u0131ma i\u015fi hala baz\u0131 \u00fclkelerde yap\u0131l\u0131r; ancak art\u0131k kortejin ba\u015f\u0131nda H\u0131ristiyan Rahipler vard\u0131r. A\u011fac\u0131n g\u00f6vdesi ceset gibi \u015feritlerle sar\u0131l\u0131p ortas\u0131na \u2018ha\u00e7\u2019a gerilmi\u015f \u0130sa\u2019ya benzetebilece\u011fimiz bir Attis tasviri ba\u011flan\u0131yordu. 24 Mart\u2019ta Gallus ad\u0131 verilen rahipler fl\u00fct, zil ve def e\u015fli\u011finde dansa ba\u015fl\u0131yorlar; s\u0131rtlar\u0131n\u0131 kanat\u0131ncaya kadar k\u0131rba\u00e7l\u0131yor ve b\u0131\u00e7aklarla v\u00fccutlar\u0131n\u0131 kesiyorlard\u0131. Bu t\u00f6ren ayn\u0131 zamanda bir \u2018Erginlenme Ayini\u2019 idi ve \u00e7\u0131lg\u0131nl\u0131\u011f\u0131n doruk noktas\u0131na ula\u015f\u0131ld\u0131\u011f\u0131nda baz\u0131 adaylar erkeklik organlar\u0131n\u0131 kesip tanr\u0131ya sunuyorlard\u0131. Tanr\u0131n\u0131n yada bir dinsel b\u00fcy\u00fc\u011f\u00fcn \u00e7ekti\u011fi ac\u0131 ve i\u015fkenceleri anma bi\u00e7imindeki bu rit\u00fceller b\u00fct\u00fcn mistik dinlerde ortak bir temad\u0131r ve sadece H\u0131ristiyanl\u0131\u011fa de\u011fil kimi \u0130slam Mezhepleri\u2019ne de ge\u00e7mi\u015ftir. (\u0130sa\u2019n\u0131n \u00e7arm\u0131h i\u015fkencesi, Hasan ve H\u00fcseyin\u2019in Kerbela\u2019da \u00e7ektikleri gibi..) Mart ay\u0131nda kutlanan bu bayramlar daha sonra Meryem\u2019in hamile kalmas\u0131 (25 Aral\u0131k\u2019tan 9 ay \u00f6nce Mart ay\u0131na rast geliyor) ile ili\u015fkilendirilmi\u015ftir.<\/p>\n

24 Mart\u2019\u0131 25 Mart\u2019a ba\u011flayan gece tanr\u0131n\u0131n dirilmi\u015f oldu\u011fu haberi duyurulur ve \u00f6l\u00fcm a\u011f\u0131tlar\u0131 yerini bir ne\u015fe patlamas\u0131na b\u0131rak\u0131rd\u0131. O g\u00fcn ne\u015fe g\u00fcn\u00fc olarak kutlan\u0131r, birka\u00e7 g\u00fcn sonra da Erginlenme Adaylar\u0131 kesilen bir bo\u011fa yada ko\u00e7un kan\u0131yla Takdis edilirdi. (Bu kanl\u0131 Takdis daha \u00f6ne de belirtti\u011fimiz gibi aday\u0131n \u00f6l\u00fcp yeniden do\u011fmas\u0131n\u0131 sembolize diyordu.) Rit\u00fcel yeme\u011fi ise ayn\u0131 H\u0131ristiyanlar\u2019daki gibi ekmek ve \u015faraptan olu\u015fuyordu. M.S. 4. Y\u00fczy\u0131l\u2019da ya\u015fam\u0131\u015f olan Romal\u0131 H\u0131ristiyan Yazar Firmicus Maternus bu ayini H\u0131ristiyanlar\u0131n \u2018son yemek inanc\u0131\u2019n\u0131n \u2018\u015feytani ve u\u011fursuz bir kar\u015f\u0131l\u0131\u011f\u0131\u2019 olarak yorumlar.<\/p>\n

Gallus Rahipleri\u2019nin \u00f6zellikleri de dikkat \u00e7ekici \u015fekilde H\u0131ristiyan Rahipleri\u2019ne benzer. Gallus Rahipleri \u00f6nceleri kendilerini had\u0131m edip cinsel organlar\u0131n\u0131 tanr\u0131ya arma\u011fan ederken bu gelenek zamanla bir hayvan kurban edip onun cinsel organlar\u0131n\u0131 sunma bi\u00e7imine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. H\u0131ristiyan Kilise Te\u015fkilat\u0131 i\u00e7indeki rahiplerin hal\u00e2 bek\u00e2r kalmaya devam etmeleri ile Kybele Rahipleri\u2019nin had\u0131m edilmesi aras\u0131ndaki ili\u015fki tesad\u00fcfi de\u011fildir. Bu durum \u2018kad\u0131nlardan uzak durma ve kendini tamamen tanr\u0131ya adama\u2019 bi\u00e7iminde anla\u015f\u0131labilir; \u00f6ne \u00e7\u0131kan g\u00f6r\u00fc\u015f her iki dinsel inan\u00e7ta da ayn\u0131d\u0131r. Ancak daha derininde Kybele gibi bir \u2018erdi\u015fisel varl\u0131\u011fa benzeme\u2019 ve bu yolla \u2018bir t\u00fcr tanr\u0131la\u015fma\u2019 gibi \u00f6\u011feler bulundu\u011funu d\u00fc\u015f\u00fcnmek gerekir. Bu \u00f6\u011fenin de Mistik Erginlenme T\u00f6renleri\u2019nin temelini olu\u015fturdu\u011funu biliyoruz.<\/p>\n

\u0130ran Gizemleri (Mithraizm)<\/strong><\/p>\n

Helenistik D\u00f6nem\u2019in din sentezleri i\u00e7inde yer almasa da Mithraizm\u2019i H\u0131ristiyanl\u0131\u011f\u0131 etkileyen sentezlerden biri olarak ele almak m\u00fcmk\u00fcn. Ger\u00e7i etkile\u015fim tek tarafl\u0131 de\u011fil kar\u015f\u0131l\u0131kl\u0131 olmu\u015ftur; ancak hem H\u0131ristiyanl\u0131\u011f\u0131n olu\u015ftu\u011fu d\u00f6nemin atmosferini etkileyen \u00e7ok \u00f6nemli bir din oldu\u011fu i\u00e7in hem de en az\u0131ndan 4. Y\u00fczy\u0131l\u2019a kadar H\u0131ristiyanl\u0131\u011f\u0131n \u00f6nemli bir rakibi oldu\u011fu i\u00e7in Mithraizm\u2019in b\u00fcy\u00fck bir \u00f6nemi vard\u0131r.<\/p>\n

Mithraizm \u00e7ok eski d\u00f6nemlere dayanan bir dindir. \u2018Medler\u2019i devirip ard\u0131ndan bilinen ilk devasa imparatorlu\u011fu kuran Ahamenidler (Persler) d\u00f6neminde kraliyet tap\u0131m\u0131 \u00e7er\u00e7evesinde bu dine ait t\u00f6renlerin yap\u0131ld\u0131\u011f\u0131n\u0131 biliyoruz. Ad\u0131yaman\u2019a gidip Nemrut\u2019a \u00e7\u0131kanlar Kommagene Kral\u0131\u2019n\u0131n \u2018Tanr\u0131 Mithra\u2019 ile el s\u0131k\u0131\u015ft\u0131\u011f\u0131 ta\u015f kabartmay\u0131 mutlaka g\u00f6rm\u00fc\u015flerdir.<\/p>\n

Ancak bizim i\u00e7in as\u0131l \u00f6nemli olan Pers Mithras\u0131 de\u011fil Roma Mithras\u0131\u2019d\u0131r. Plutarkos\u2019a g\u00f6re Kilikya Korsanlar\u0131 aras\u0131nda yayg\u0131nd\u0131. Kaynaklar bu dinin H\u0131ristiyanl\u0131\u011f\u0131n as\u0131l babas\u0131 Pavlus\u2019un da memleketi olan Tarsus\u2019tan \u00e7\u0131k\u0131p b\u00fct\u00fcn Roma diyar\u0131na yay\u0131ld\u0131\u011f\u0131n\u0131 yaz\u0131yor. Yunanlar\u0131n geleneksel d\u00fc\u015fmanlar\u0131 olan Perslere ait bu dine duydu\u011fu tepkiye kar\u015f\u0131n Mitraizm b\u00fct\u00fcn Anadolu ve Avrupa\u2019da h\u0131zla yay\u0131l\u0131p 4. Y\u00fczy\u0131l\u2019da d\u00f6nemin en g\u00fc\u00e7l\u00fc dinlerinden biri olmay\u0131 ba\u015fard\u0131. Pers ve Roma Mithras\u0131\u2019nda baz\u0131 farkl\u0131l\u0131klar olsa da temel yap\u0131 ayn\u0131yd\u0131.<\/p>\n

H\u0131ristiyan Rit\u00fcelleri\u2019yle Roma Mithraizmi\u2019nin rit\u00fcelleri aras\u0131ndaki benzerlik o kadar fazlad\u0131r ki bir\u00e7ok \u00e7al\u0131\u015fmaya kaynakl\u0131k etmi\u015ftir. Rit\u00fcel benzerliklerine kar\u015f\u0131n H\u0131ristiyan Mitolojisi ile \u00f6nemli farkl\u0131l\u0131klar da vard\u0131r. Bunlara k\u0131saca de\u011finelim:<\/p>\n

Mithra bir kayadan do\u011fmu\u015ftur ve bu y\u00fczden ma\u011fara Mithrazim\u2019de \u00e7ok \u00f6nemli bir yere sahiptir. Mithrazim\u2019de ayn\u0131 \u0130sa\u2019n\u0131n Beyt\u00fcllahim Ma\u011faras\u0131\u2019nda do\u011fumu gibi bir izlekle kar\u015f\u0131la\u015f\u0131r\u0131z. El Biruni\u2019ye g\u00f6re Parth Krallar\u0131 tahta \u00e7\u0131kmadan bir g\u00fcn \u00f6nce ma\u011faraya \u00e7ekiliyor ve daha sonra uyruklar\u0131 ona yeni do\u011fmu\u015f bir bebekmi\u015f gibi, daha do\u011frusu do\u011fa\u00fcst\u00fc k\u00f6kenli bir \u00e7ocukmu\u015f gibi yakla\u015f\u0131yorlarm\u0131\u015f.<\/p>\n

Mithra Dini\u2019ndeki en \u00f6nemli mitolojik b\u00f6l\u00fcm \u201cMithra\u2019n\u0131n bo\u011fay\u0131 \u00f6ld\u00fcrmesi\u201d b\u00f6l\u00fcm\u00fcd\u00fcr. Mithra bir eliyle bo\u011fay\u0131 burun deliklerinden yakalar, di\u011fer eliyle b\u0131\u00e7a\u011f\u0131 saplar. Bo\u011fan\u0131n ili\u011finden ekme\u011fi veren bu\u011fday ve kan\u0131ndan mistik dinlerin kutsal i\u00e7kisi \u015farab\u0131 veren ba\u011flar ye\u015ferir. Erginlenme Rit\u00fceli benzeri Mithra T\u00f6renleri\u2019nde kutsal ekmek ve \u015farap yenmesi H\u0131ristiyan dininin savunucular\u0131 taraf\u0131ndan korkuyla ve \u015fiddetle ele\u015ftirilmi\u015ftir. Bu rakip dinin rit\u00fcellerini kendi rit\u00fcellerinin \u015feytani bir taklidi olarak g\u00f6r\u00fcyorlard\u0131. \u00dcstelik Mithra dininde de me\u015fhur \u2018son yemek\u2019 benzeri bir \u015f\u00f6len vard\u0131. Mithra bo\u011fay\u0131 \u00f6ld\u00fcrd\u00fckten sonra \u015feytani bir \u015fekilde \u2018son yemek\u2019 yeniyordu.<\/p>\n

H\u0131ristiyanlar\u0131 k\u0131zd\u0131ran bir ba\u015fka rit\u00fcel ise kendi vaftiz t\u00f6renlerinin bir benzerinin Mithrac\u0131lar taraf\u0131ndan yap\u0131l\u0131yor olmas\u0131yd\u0131. Erginlenme Aday\u0131\u2019na t\u00f6renin bir a\u015famas\u0131nda bir ta\u00e7 uzat\u0131l\u0131r ve aday kendisine uzat\u0131lan tac\u0131 \u2018kendisinin tek tac\u0131n\u0131n Mithra oldu\u011funu\u2019 s\u00f6yleyerek reddederdi. Daha sonra aln\u0131 k\u0131zg\u0131n demirle da\u011flan\u0131r veya yanan bir me\u015faleyle ar\u0131nd\u0131r\u0131l\u0131rd\u0131. Aln\u0131 k\u0131zg\u0131n demirle da\u011flama ilk H\u0131ristiyanlar\u0131n insanlar\u0131n al\u0131nlar\u0131na ya da ba\u015flar\u0131na ellerini koyarak onlara kutsal ruh vermesine, yanan me\u015faleyle ar\u0131nd\u0131rma ise buhur kullan\u0131lmas\u0131na benzer bir rit\u00fceldi.<\/p>\n

H\u0131ristiyanlar a\u00e7\u0131s\u0131ndan rahats\u0131z edici bir ba\u015fka benzerlik de yine her iki dinin tanr\u0131lar\u0131n\u0131n 25 Aral\u0131k\u2019ta do\u011fmu\u015f olmas\u0131yd\u0131. Asl\u0131nda bunlara rahip s\u0131n\u0131flar\u0131n ortak \u00f6zellikleri, Erginlenme A\u015famalar\u0131 (Katolik kilisesinin din ve ahl\u00e2k ilkeleri i\u00e7inde Vaftiz S\u0131rr\u0131, G\u00fc\u00e7lendirme S\u0131rr\u0131, Efkaristiya S\u0131rr\u0131, G\u00fcnah \u00c7\u0131karma S\u0131rr\u0131, Hastalara Ya\u011f S\u00fcrme S\u0131rr\u0131, Ruhbanl\u0131k S\u0131rr\u0131 ve Evlilik S\u0131rr\u0131 olmak \u00fczere yedi s\u0131r say\u0131l\u0131yor. Baz\u0131 farkl\u0131l\u0131klarla benzer bir yap\u0131 bir\u00e7ok mistik dinde oldu\u011fu gibi Mitraizm\u2019de de vard\u0131.), di\u011fer \u0130ran dinlerinde de olan k\u0131yamet ve \u00f6l\u00fclerin dirili\u015fi gibi \u00f6\u011feleri de eklemek m\u00fcmk\u00fcn.<\/p>\n

H\u0131ristiyanl\u0131kla farkl\u0131 yanlar\u0131ndan da s\u00f6z etmek gerekli. Mithraizm \u0130ran k\u00f6kenli olmas\u0131na ra\u011fmen ger\u00e7ek bir sentezdi. Din adamlar\u0131, di\u011fer do\u011fu k\u00f6kenli dinler gibi yabanc\u0131 de\u011fil Romal\u0131 idiler ve t\u00f6renlerde Latince kullan\u0131l\u0131yordu. Bir ba\u015fka \u00f6nemli yan\u0131 ise bu dinin adeta bir asker dini olmas\u0131yd\u0131. Zaten tanr\u0131s\u0131 bir t\u00fcr asker kahraman\u0131yd\u0131 ve kad\u0131nlara tamamen kapal\u0131yd\u0131. Ernest Renan\u2019\u0131n “E\u011fer b\u00fcy\u00fcme a\u015famas\u0131ndaki H\u0131ristiyanl\u0131\u011f\u0131n yolu herhangi bir \u00f6l\u00fcmc\u00fcl hastal\u0131k taraf\u0131ndan kesilseydi d\u00fcnya herhalde Mithrac\u0131 olurdu” s\u00f6z\u00fc dinin bir zamanlar ula\u015ft\u0131\u011f\u0131 g\u00fcc\u00fc g\u00f6sterse de kad\u0131nlar\u0131 d\u0131\u015fta b\u0131rakmas\u0131 dolay\u0131s\u0131yla en az\u0131ndan bu haliyle H\u0131ristiyanl\u0131\u011f\u0131n ula\u015ft\u0131\u011f\u0131 evrenselli\u011fe ula\u015fmas\u0131 d\u00fc\u015f\u00fcn\u00fclemezdi. Mithra\u2019n\u0131n di\u011fer mistik dinlerden en \u00f6nemli fark\u0131 tanr\u0131s\u0131n\u0131n \u00f6lme ve dirilme s\u00fcrecini ya\u015famam\u0131\u015f olmas\u0131yd\u0131. Dionysos, Orpheus, Osiris, Attis vb. gibi \u00f6l\u00fcp yeniden dirilmi\u015f olmasa da bu, Erginlenme Rit\u00fcelleri\u2019ndeki \u00f6l\u00fcm ve yeniden do\u011fum i\u00e7eri\u011fini de\u011fi\u015ftirmemi\u015ftir.<\/p>\n

Mitraizm gizli ayinleri olmas\u0131na kar\u015f\u0131n d\u00f6nem d\u00f6nem Romal\u0131 \u0130mparatorlar taraf\u0131ndan resmen kabul edildi. Hatta tarih\u00e7i Lampridius imparator Commodius\u2019un bir aday\u0131 erginlerken yaln\u0131zca sembolik olarak yerine getirmesi gereken cinayeti ger\u00e7ekten i\u015fleyerek dini kirletti\u011fini yazar. H\u0131ristiyanl\u0131k\u2019la s\u00fcrekli rekabet i\u00e7inde olan din Konstantinus\u2019un a\u00e7\u0131k\u00e7a H\u0131ristiyanl\u0131k\u2019tan yana tav\u0131r almas\u0131yla g\u00fcc\u00fcn\u00fc kaybetti; en son olarak da Gratianus’un 382\u2019deki kararnamesiyle resmi deste\u011fini tamamen yitirdi ve kovu\u015fturmalara u\u011frad\u0131.<\/p>\n

Helenizm\u2019in Yahudi Dinine Etkileri<\/strong><\/p>\n

\u0130branilerde milli siyaset geleneksel olarak \u201cdinsel bir hareket\u201d demekti. Bu y\u00fczden dinin d\u0131\u015f etkilerden korunmas\u0131 \u00f6zel \u00f6nem ta\u015f\u0131yordu. Yahuda Valisi Neremya\u2019n\u0131n ve dini lider Ezra\u2019n\u0131n yapt\u0131\u011f\u0131 milliyet\u00e7i reformlar dinin bu \u00f6zelli\u011fini ortaya koyar. Bu reformlar tamamen milliyet\u00e7i reformlard\u0131. \u00d6rne\u011fin yabanc\u0131 bir kad\u0131nla evli olan din adamlar\u0131n\u0131n g\u00f6revi sona erdiriliyordu. Asl\u0131nda daha bu d\u00f6nemlerde Yahudilerde \u2018evrenselciler\u2019 ve \u2018ulusalc\u0131lar\u2019 \u015feklinde bir ayr\u0131m geli\u015fmeye ba\u015flam\u0131\u015ft\u0131.<\/p>\n

\u0130skender seferlerinden sonra do\u011fu ve bat\u0131 k\u00fclt\u00fcrlerinin birbirine kar\u0131\u015fmas\u0131 Yahudi ulusal yal\u0131t\u0131lm\u0131\u015fl\u0131\u011f\u0131n\u0131 k\u0131rmaya ba\u015flad\u0131. \u0130srail Aristokrasisi ve zengin kesimleri Helen ayd\u0131nlanmas\u0131ndan etkileniyorlar, baz\u0131 d\u00fc\u015f\u00fcnce ve kurumlar\u0131 \u00fclkeye sokmaya \u00e7al\u0131\u015f\u0131yorlard\u0131. Bu etkiler \u2018Ey\u00fcp Kitab\u0131\u2019nda ortaya \u00e7\u0131kar. Ey\u00fcp tanr\u0131n\u0131n yan\u0131ndaki bir melek olan \u015feytan\u0131n kendine yapt\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fcklerden y\u0131lg\u0131nl\u0131\u011fa d\u00fc\u015fer ve isyan eder. Son b\u00f6l\u00fcmde Tanr\u0131\u2019n\u0131n yapt\u0131\u011f\u0131 zay\u0131f savunmaya kar\u015f\u0131n ikna olur. Ancak \u0130srail Halk\u0131\u2019n\u0131n s\u00fcrekli ac\u0131lar \u00e7ekmeye devam etmesi ve \u0130srail\u2019i kurtaracak olan k\u0131yamet ile Davut soyundan gelece\u011fi vaat edilmi\u015f kurtar\u0131c\u0131 mesihin bir t\u00fcrl\u00fc gelmemesi etkisini di\u011fer kitaplarda da g\u00f6stermeye ba\u015flar.<\/p>\n

M.\u00d6. 175\u2019de M\u0131s\u0131r\u2019da tahta \u00e7\u0131kan IV. Antiokhus\u2019un d\u00f6neminde Helenizmle \u00e7at\u0131\u015fma en u\u00e7 noktaya ula\u015f\u0131r. Bir s\u00fcredir \u0130braniler iki hizbe b\u00f6l\u00fcnm\u00fc\u015f durumdad\u0131r. Honiler (milliyet\u00e7iler) kutsal yasalara ba\u011fl\u0131l\u0131\u011f\u0131 ve tanr\u0131n\u0131n hikmetinin sadece \u0130srail\u2019e yap\u0131lan bir ba\u011f\u0131\u015f oldu\u011funu savunuyordu. Tobiyalar (evrenselciler) ise daha ayd\u0131nlanmac\u0131 ve kozmopolit bir tutum al\u0131yor, tanr\u0131 hikmetinin evrenselli\u011fini ileri s\u00fcr\u00fcyordu. Honilerin M.\u00d6. 167\u2019deki ba\u015far\u0131s\u0131z isyan giri\u015fiminden sonra Tobiyalar Antiokhus\u2019dan bir krall\u0131k ferman\u0131yla Tora\u2019y\u0131 k\u0131saltmas\u0131n\u0131 ve baz\u0131 reformlar yapmas\u0131n\u0131 \u00f6nerdiler. \u00c7\u0131kar\u0131lan fermana g\u00f6re \u015eabat ve bayram g\u00fcnlerine uyulmas\u0131 ile s\u00fcnnet ve Tora Kitaplar\u0131\u2019n\u0131n bulundurulmas\u0131 yasaklan\u0131yordu. Bunlara uymayanlar idamla cezaland\u0131r\u0131lacakt\u0131. Tap\u0131nak bir Zeus Tap\u0131na\u011f\u0131\u2019na d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcyor ve Yahve, Zeus\u2019a benzetilmeye \u00e7al\u0131\u015f\u0131l\u0131yordu. Halbuki Zeus bir\u00e7ok Yahudi i\u00e7in s\u0131radan bir tanr\u0131yd\u0131.<\/p>\n

Tahmin edilece\u011fi gibi hemen isyan ba\u015flad\u0131. Mattathias\u2019\u0131n ba\u015flatt\u0131\u011f\u0131 isyan\u0131 o \u00f6l\u00fcnce o\u011flu Makkabi s\u00fcrd\u00fcrd\u00fc. \u0130syan\u0131 destekleyen ak\u0131m ise Hasidim (sofular) ad\u0131 verilen dinsel bir gruptu. Hasidim grubunun dinsel etkisi \u00e7ok b\u00fcy\u00fck oldu. Daniel Kitab\u0131 ve Kutsal Kitap i\u00e7inden daha sonra \u00e7\u0131kar\u0131lan I. Hanok Kitab\u0131 bu \u00e7evrede ortaya \u00e7\u0131kt\u0131. Bu d\u00f6nemdeki Yahudi dininin i\u00e7 gerilimleri, onun evrimle\u015fmesini ve H\u0131ristiyanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnsel bazda nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 bize g\u00f6sterdi\u011fi i\u00e7in \u00f6nemlidir.<\/p>\n

Bu kitaplarda esrimeler \u00f6nemli bir yer tutar. Ancak as\u0131l \u00f6nemi Yahudi dinine yeni katk\u0131lar yapm\u0131\u015f olmalar\u0131d\u0131r. Bilgiye esrimeler arac\u0131l\u0131\u011f\u0131yla ula\u015fan peygamberler gelecekten g\u00f6r\u00fcmler aktar\u0131rlar. Asl\u0131nda ya\u015fanm\u0131\u015f olaylar\u0131 daha ya\u015fanmadan \u00f6nce g\u00f6rm\u00fc\u015f gibi sunarlar. Bu anlat\u0131m tarz\u0131 etkisini \u0130ncil metinlerinde de s\u00fcrd\u00fcr\u00fcr. K\u0131yamet kitaplar\u0131nda sadece say\u0131s\u0131z korkun\u00e7 felaket ve k\u0131yametin geli\u015fi anlat\u0131lmakla kal\u0131nmaz. T\u0131pk\u0131 \u0130ran gelene\u011finde oldu\u011fu gibi bu s\u00fcrecin sonunda evrensel bir yarg\u0131 verilecek, o zaman \u00f6l\u00fcler de dirilecektir\u2026 Tanr\u0131, Daniel\u2019e felaketlerini s\u0131ralay\u0131p \u201cG\u00fcnlerin sonunda \u00f6d\u00fcl\u00fcn\u00fc almak i\u00e7in uyanacaks\u0131n!\u201d der. (Daniel, 12:13) \u00d6yle ki bu temalar\u0131 Sadukiler d\u0131\u015f\u0131nda b\u00fct\u00fcn Yahudi Mezhepleri kabul eder.<\/p>\n

Helen Askeri ve K\u00fclt\u00fcrel Bask\u0131s\u0131 kar\u015f\u0131s\u0131ndaki bu direni\u015f ba\u015fka kavramlar\u0131n da yeniden \u015fekillenmesine yol a\u00e7acakt\u0131r. Musa\u2019n\u0131n kitaplar\u0131nda, \u2018Tarihler\u2019de ve \u2018Krallar\u2019da olmayan \u2018\u015eeytan\u2019 kavram\u0131 Ey\u00fcp Kitab\u0131\u2019nda ve Zekeriya\u2019da ilk kez ortaya \u00e7\u0131kar. \u015eeytan Yahve\u2019nin saray\u0131nda bir melektir ve insanlara d\u00fc\u015fmand\u0131r. I. Hanok Kitab\u0131\u2019nda bu kavram de\u011fi\u015fmeye ba\u015flar. K\u00f6t\u00fcl\u00fck, insanlar\u0131n itaatsizli\u011finden ve g\u00f6kten kovulan meleklerin isyan\u0131ndan do\u011fmaktad\u0131r. K\u00f6t\u00fcl\u00fck g\u00fc\u00e7leri -yani \u015eeytan ve onun \u0130blisleri- tarihe egemen olmaya ba\u015flarlar. B\u00f6ylece \u015eeytan Yahve\u2019nin saray\u0131nda oturan bir melek olmaktan \u00e7\u0131k\u0131p tanr\u0131n\u0131n rakibi haline d\u00f6n\u00fc\u015fmeye ba\u015flar. \u015eeytan kavram\u0131n\u0131n revizyonu ile iyilerin s\u00fcrekli k\u00f6t\u00fcl\u00fck g\u00f6rmesi gibi Yahudi teolojisinin u\u011fra\u015f\u0131p durdu\u011fu a\u00e7\u0131klanamaz ve isyan ettirici sorunlara a\u00e7\u0131klamalar getirilmektedir.<\/p>\n

Hasidim\u2019in Yahudi dinine ve dolayl\u0131 olarak dinler tarihine bir di\u011fer katk\u0131s\u0131 da iki \u00e7a\u011f yada iki saltanat d\u00fc\u015f\u00fcncesinin ortaya \u00e7\u0131kmas\u0131d\u0131r; \u2018Bu saltanat\u2019 ve \u2018\u00f6teki saltanat\u2019.. Yine kutsal metinlerden \u00e7\u0131kar\u0131lan IV. Ezra\u2019da \u201cY\u00fccelerin y\u00fccesi, bir tek \u00e7a\u011f de\u011fil, iki \u00e7a\u011f yaratt\u0131!\u201d denir. Bu \u00e7a\u011fda zaferi \u015eeytan\u2019\u0131n krall\u0131\u011f\u0131 kazanacakt\u0131r. H\u0131ristiyan teolojisinde bu iki \u00e7a\u011f d\u00fc\u015f\u00fcncesi \u00e7ok \u00f6nemli bir yer tutacakt\u0131r. Aziz Pavlus da \u015eeytan\u2019\u0131 bu \u00e7a\u011f\u0131n tanr\u0131s\u0131 olarak niteler. \u201cBu \u00e7a\u011f\u0131n ilah\u0131 onlar\u0131n zihinlerini k\u00f6r etmi\u015ftir!\u201d (2. Korint., 4:4) (\u0130slam tanr\u0131s\u0131 da inanmayanlar\u0131n kalplerini m\u00fch\u00fcrler, ancak Pavlus\u2019taki gibi \u015feytan\u0131n de\u011fil direk Allah\u2019\u0131n i\u015fidir bu.)<\/p>\n

Hasidimlerin k\u00fclt\u00fcrel direni\u015flerinin bir ba\u015fka \u00f6zelli\u011fi ise Yunan ilminden daha de\u011fi\u015fik bir yol kullanarak ba\u015far\u0131ya ula\u015fmalar\u0131 idi. Esrime yoluyla sadece bilgiye de\u011fil k\u0131yametin s\u0131rlar\u0131na da eriyorlar ve Yunanl\u0131lardan daha \u00fcst\u00fcn ilim sahibi olmu\u015f oluyorlard\u0131. Ancak \u2018zaman\u0131n ruhu\u2019 olan Helenizmin g\u00fcc\u00fcnden etkilenmeleri kendine \u00f6zg\u00fc bir bi\u00e7im alm\u0131\u015f oldu. Hasidimlerin i\u00e7inden iki \u00f6nemli grup \u00e7\u0131kacakt\u0131r. Esseniler ve Ferisiler.<\/p>\n

Asl\u0131nda Yahudi dininin evrensel bir din ahline gelme potansiyeli fazlas\u0131yla vard\u0131 ve e\u011fer Antiokhus\u2019un sald\u0131r\u0131s\u0131 olmasayd\u0131 bu s\u00fcre\u00e7 daha \u00f6nce ya\u015fanabilirdi. M.\u00d6. II. Y\u00fczy\u0131l\u2019da geni\u015f bir Yahudi Diasporas\u0131 olu\u015fmu\u015f ve bu diasporan\u0131n dini yayma \u00e7abalar\u0131 sayesinde Yahudilik evrensel bir din haline geli\u015fi haz\u0131rland\u0131. Antiokhus\u2019un sald\u0131r\u0131s\u0131 Yahudilerin i\u00e7ine kapanmalar\u0131na neden oldu ve s\u00fcreci yava\u015flatt\u0131. Ancak yukarda baz\u0131lar\u0131na de\u011findi\u011fimiz yeni teolojik a\u00e7\u0131l\u0131mlar\u0131n da geli\u015fmesini sa\u011flam\u0131\u015f oldu.<\/p>\n

Yahudi Mezhepleri ve Esseniler<\/strong><\/p>\n

Hristiyanl\u0131\u011fa ait g\u00fcn\u00fcm\u00fcze kalm\u0131\u015f ilk metinler MS. 2. ve 3. Y\u00fczy\u0131la aitler.. Ba\u015flang\u0131\u00e7ta s\u00f6zl\u00fc bir gelenek olarak geli\u015fen anlay\u0131\u015f\u0131n yaz\u0131ya d\u00f6k\u00fclm\u00fc\u015f ilk metinlerinin hangileri olduklar\u0131n\u0131 ve ne zaman yaz\u0131ld\u0131klar\u0131n\u0131 tespit etmek de olduk\u00e7a g\u00fc\u00e7. Ancak kabaca MS. 70-90 y\u0131llar\u0131 diyebiliriz. \u0130lk yaz\u0131l\u0131 metinlerin \u201cPavlus\u2019a ait mektuplar\u201d olma ihtimali olduk\u00e7a y\u00fcksektir. Yeni Ahit\u2019in ilk d\u00f6rt kitab\u0131 Matta, Markos, Luka ve Yuhanna\u2019n\u0131n yaz\u0131l\u0131\u015f tarihleri belki de son kitap olan Yuhanna\u2019n\u0131n Vahiy\u2019inden daha yak\u0131n bir tarih olabilir.<\/p>\n

H\u0131ristiyanl\u0131\u011f\u0131n geli\u015fimine dair en g\u00fczel a\u00e7\u0131klamalar\u0131 da yine bizzat Yeni Ahit\u2019te bulabiliriz. \u2018Havarilerin \u0130\u015fleri\u2019 kitab\u0131 kilisenin kurulu\u015f s\u00fcrecini a\u00e7\u0131klar. Ancak Yeni Ahit geli\u015fim s\u00fcrecinin sadece belli evrelerini verdi\u011fi ve tek yanl\u0131 a\u00e7\u0131klamalar i\u00e7erdi\u011fi i\u00e7in s\u00fcre\u00e7ler aras\u0131nda ba\u011flant\u0131 kurmam\u0131z\u0131 engelleyen bir\u00e7ok \u00f6\u011fe vard\u0131r. Bu y\u00fczden d\u00f6nemin Yahudi Mezhepleri\u2019ne bir g\u00f6z atmam\u0131z gerekiyor.<\/p>\n

Antiochus\u2019un sald\u0131r\u0131s\u0131 ile Roma Ordular\u0131\u2019n\u0131n Kud\u00fcs Tap\u0131na\u011f\u0131\u2019n\u0131 y\u0131kmas\u0131 aras\u0131ndaki d\u00f6nemde olu\u015fan d\u00f6rt temel ak\u0131m sayabiliyoruz:<\/p>\n

* Ferisiler: Sadukilerle birlikte iki b\u00fcy\u00fck gruptan biri. Ferisiler gelenek\u00e7i Yahudilerdi.. Eski Ahit\u2019e s\u0131k\u0131 s\u0131k\u0131ya ve ayn\u0131 zamanda bi\u00e7imsel olarak da ba\u011fl\u0131lard\u0131. K\u0131yamete, yeniden do\u011fu\u015fa, meleklerin ve cinlerin varl\u0131\u011f\u0131na inan\u0131yorlard\u0131. Yeni Ahit metinlerinde \u0130sa ve Havarileri\u2019nin \u00e7at\u0131\u015ft\u0131\u011f\u0131 mezhep olarak adlar\u0131 s\u0131k s\u0131k ge\u00e7er. H\u0131ristiyanl\u0131\u011f\u0131n en \u00f6nemli ismi Pavlus da bu gruptan gelmeydi.<\/p>\n

* Sadukiler: Ferisilerin gelenek\u00e7i ba\u011fl\u0131l\u0131klar\u0131na tepki olarak geli\u015fmi\u015f, bi\u00e7imsel kabulleri reddeden ancak buna kar\u015f\u0131n toplumsal huzursuzluk yaratabilecek her \u015feyi de reddeden bir ak\u0131m. K\u0131yamete ve yeniden do\u011fu\u015fa inanmaz, do\u011fa\u00fcst\u00fc melek, cin gibi varl\u0131klar\u0131 kabul etmezlerdi. Bu \u00f6zelli\u011fiyle egemen Yahudi s\u0131n\u0131flar\u0131na uyuyordu.<\/p>\n

* Zelotlar: Bunlar en radikal ve Yahudi Milliyet\u00e7isi \u2018mesih\u00e7i\u2019 gruptu. \u0130syanlarda \u00f6ne \u00e7\u0131km\u0131\u015flar ve \u00e7ok say\u0131da Roma yanl\u0131s\u0131n\u0131 \u00f6ld\u00fcrm\u00fc\u015flerdi. Ferisiler gibi gelenek\u00e7iydiler. \u0130sa\u2019n\u0131n havarileri aras\u0131ndaki Partizan Simon bu gruptan gelmeydi.<\/p>\n

* Esseniler: Bu grup hakk\u0131ndaki bilgimiz olduk\u00e7a azd\u0131r. \u2018Kumran Metinleri\u2019nin Essenilere ait oldu\u011fu d\u00fc\u015f\u00fcn\u00fclerek bu grubun yap\u0131s\u0131 hakk\u0131nda yeni bilgiler olu\u015fturulmu\u015f olmas\u0131na kar\u015f\u0131n son y\u0131llarda bu metinlerin asl\u0131nda Zelotlara ait olabilece\u011fi iddialar\u0131 da g\u00fc\u00e7 kazanmaktad\u0131r. E\u011fer bu do\u011fruysa Essenilere ili\u015fkin bilgilerimiz yeniden mu\u011flakla\u015facak demektir. Essenilere ili\u015fkin Romal\u0131 tarih\u00e7ilerin verdi\u011fi birka\u00e7 bilgiden yola \u00e7\u0131karak bunlar\u0131n ba\u015flang\u0131\u00e7ta Ferisilerle ayn\u0131 k\u00f6kene sahip olduklar\u0131n\u0131 ancak gizli ve k\u00fc\u00e7\u00fck bir tarikat olarak kald\u0131klar\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

H\u0131ristiyanl\u0131k ve Kumran Metinleri<\/strong><\/p>\n

Kumran Metinleri\u2019ni yazanlar\u0131n \u0130lk H\u0131ristiyanlar olabilece\u011fi yada ilk H\u0131ristiyanlar\u0131n bu mezhebin i\u00e7inden \u00e7\u0131km\u0131\u015f oldu\u011fu d\u00fc\u015f\u00fcncesini destekleyen bir\u00e7ok bulgu vard\u0131r. Her ikisinde de bir Mesih beklentisinin olmas\u0131 Kumran Tarikat\u0131\u2019n\u0131n kurucusu olan \u2018Adalet \u00d6\u011fretmeni\u2019ne y\u00fcklenen baz\u0131 \u00f6zellikler, kitaplarda kullan\u0131lan ortak dil ve yorumlama y\u00f6ntemleri H\u0131ristiyanl\u0131ktaki Kutsal Ruh Fig\u00fcr\u00fc\u2019n\u00fcn kar\u015f\u0131l\u0131\u011f\u0131 olan bir \u2018I\u015f\u0131k Prensi\u2019 ile Vaftiz ve Efkaristiya -ekme\u011fin b\u00f6l\u00fcnmesi- T\u00f6renleri\u2019nin benzerli\u011fi gibi bir\u00e7ok \u00f6\u011fe ara\u015ft\u0131rmac\u0131lar\u0131 bu yoruma g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr. Hatta \u0130sa’n\u0131n Kumran Tarikat\u0131\u2019n\u0131n bir \u00fcyesi oldu\u011fu ve bu grubun daha sonra kendisini feshederek H\u0131ristiyanlara kat\u0131ld\u0131\u011f\u0131 iddia edilmi\u015ftir.<\/p>\n

Kumran Metinleri Yeni Ahit\u2019te kullan\u0131lan baz\u0131 deyimleri anlamam\u0131z\u0131 sa\u011flam\u0131\u015ft\u0131r. Ancak yine de birebir benzerlik s\u00f6z konusu de\u011fildir. Kumranl\u0131lar kat\u0131 bir manast\u0131r ya\u015fam\u0131 s\u00fcrerken H\u0131ristiyanlar halk\u0131n i\u00e7inde ya\u015f\u0131yorlar ve bir misyoner cemaati olu\u015fturuyorlard\u0131. Her ikisi de Mesih\u00e7i ve K\u0131yamet\u00e7iydi. Ancak Kumran Grubu iki Mesih bekliyordu. Biri onlar\u0131 kutsayacak Kahin Mesih, di\u011feri sava\u015f\u0131n ba\u015f\u0131na ge\u00e7ip zafer kazanacak Kral Mesih\u2026<\/p>\n

Ruhbandan olmayanlar ayn\u0131 H\u0131ristiyanlardaki gibi maddi kaynaklar\u0131 bulmakla sorumluydu. Y\u00f6netici gruba \u201crabbim\u201d deniyordu ki Yeni Ahit\u2019te s\u00f6zc\u00fc\u011f\u00fcn anlam\u0131 Kumran Metinleri\u2019yle a\u00e7\u0131kl\u0131k kazanm\u0131\u015ft\u0131r. Ruhban\u2019dan olan 12 ki\u015fi ve 3 rahip ise i\u00e7 halkay\u0131 olu\u015fturuyordu. En y\u00fcksek makam \u2018m\u00fcfetti\u015flik\u2019 yada \u2018\u00e7obanl\u0131k\u2019t\u0131.<\/p>\n

Gruba yeni kat\u0131lanlar\u0131n cemaatle b\u00fct\u00fcnle\u015fmeleri i\u00e7in \u2018Erginleyici Vaftizi\u2019 ve y\u0131lda bir kez yap\u0131lan \u2018suyla ar\u0131nma rit\u00fceli\u2019 vard\u0131. Ayn\u0131 H\u0131ristiyanlarda oldu\u011fu gibi \u2018ekme\u011fin b\u00f6l\u00fcnmesi\u2019 ve Mesih\u2019in birlikte yenilen \u2018\u015f\u00f6len sofras\u0131\u2019 vard\u0131. Cemaat \u00fcyeleri evlenemezdi; \u00e7\u00fcnk\u00fc kutsal sava\u015f\u0131n neferleriydiler. H\u0131ristiyanlar\u0131n ilk iki y\u00fczy\u0131ll\u0131k s\u00fcrecinde Apokalips\u00e7i ve Bat\u0131ni gelenekler korunmu\u015ftu.<\/p>\n

Bir \u00e7ok ortak \u00f6zellik olmas\u0131na kar\u015f\u0131n Kumran Metinleri\u2019nde \u0130ran etkileri H\u0131ristiyanl\u0131\u011f\u0131n sonraki metinlerine g\u00f6re daha belirgindir. Bu \u00f6zellikler daha sonra Gnostiklerde belirgin \u015fekilde korunmu\u015ftur<\/p>\n

Mesih ve Yeniden Dirilme Sorunu<\/strong><\/p>\n

\u2019Mesih inanc\u0131\u2019n\u0131n zaten Yahudi geleneklerinde oldu\u011funu ve son d\u00f6nem Yahudi Mezhepleri\u2019nin bir k\u0131yamet ve onun habercisi olacak bir Mesih bekledi\u011fini biliyoruz. \u0130srail Halk\u0131\u2019n\u0131n kurtulu\u015fu anlam\u0131na gelecek olan bu Mesih\u2019ten, daha \u2018Peygamber \u0130\u015faya D\u00f6nemi\u2019nde bahsedilmekteydi. Ancak orada bahsedilen Mesih bir krald\u0131 ve Davut\u2019un soyundan gelerek \u0130srail\u2019i kurtaracakt\u0131. \u0130srail Halk\u0131 i\u00e7in ya\u015fanacak felakette bu kurtar\u0131c\u0131 gelecek ve yeniden Tanr\u0131\u2019n\u0131n krall\u0131\u011f\u0131n\u0131 kuracakt\u0131.<\/p>\n

\u0130ncil anlat\u0131mlar\u0131nda \u0130sa bir t\u00fcr otac\u0131, hekim yada b\u00fcy\u00fcc\u00fc gibi \u00e7izilir. \u00c7ok say\u0131da mucize ger\u00e7ekle\u015ftirir. Halk onun bekledikleri kurtar\u0131c\u0131 oldu\u011funu d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131\u011f\u0131nda ise beklenen \u2018Kral Mesih\u2019 olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek ka\u00e7ar. 5000 ki\u015fiyi Taberiye G\u00f6l\u00fc\u2019n\u00fcn k\u0131y\u0131s\u0131nda bal\u0131k ekmekle doyurmas\u0131ndan sonra halk \u0130sa\u2019y\u0131 bekledikleri kral olarak al\u0131p g\u00f6t\u00fcrmek ister. Bunun \u00fczerine halk\u0131 da\u011f\u0131t\u0131r ve kendisine sad\u0131k kalanlarla da\u011fa \u00e7ekilir. (Yuhanna 6:15) Ancak daha sonra Kud\u00fcs\u2019e \u2018beklenen Mesih\u2019 edas\u0131yla girer. (Yuhanna 12: 12-19) Halk\u0131n \u201c\u0130srail\u2019in kral\u0131na \u00f6vg\u00fcler olsun!\u201d diye ba\u011f\u0131rmas\u0131n\u0131 engellemeyi d\u00fc\u015f\u00fcnmez; tersine \u201cYe\u015faya ve Zekeriya Peygamberlerin Kral Mesihi\u201d olarak kabul edilmeyi ister gibi davran\u0131r.<\/p>\n

Bu \u00e7eli\u015fkiyi anlayabilmemiz i\u00e7in Helenistik Sentez\u2019in daha \u00e7ok i\u00e7ine girmemiz gerekiyor. Helen d\u00fcnyas\u0131nda Yahudilerdeki gibi bir Mesih beklentisi yoktu. Ancak \u015fimdiye kadar anlatt\u0131\u011f\u0131m\u0131z Mistik Helen Tanr\u0131lar\u0131 hep \u00f6l\u00fcp yeniden dirilmi\u015flerdi. \u0130sa\u2019ya bu \u00f6zelli\u011fin verilmesi \u2018zaman\u0131n ruhu\u2019nun yeni din sentezcilerinin \u00fczerine \u00e7\u00f6kmesi gibidir. Yahudilerin bekledi\u011fi Mesih ile Helen d\u00fcnyas\u0131n\u0131n \u00f6l\u00fcp tekrar dirilen tanr\u0131lar\u0131 bir senteze sokularak Helen d\u00fcnyas\u0131n\u0131n kabul edebilece\u011fi bir form \u00fcretildi. Bu \u0130sa\u2019n\u0131n hem tanr\u0131 hem insan olmas\u0131n\u0131n da a\u00e7\u0131klanmas\u0131n\u0131 sa\u011flar.<\/p>\n

Bu yeni form\u00fclasyon yine de tek ba\u015f\u0131na g\u00fc\u00e7l\u00fc de\u011fildir. Bu senteze can veren Pavlus olmu\u015ftur. \u0130sa\u2019n\u0131n \u00e7arm\u0131hta \u00f6l\u00fcp yeniden dirilmesini \u2018Helen Mistisizmindeki Erginlenmeler\u2019in i\u00e7eri\u011fine benzer bi\u00e7imde yeniden yorumlam\u0131\u015ft\u0131r. Erginlenen sadece bir insan, yani \u0130sa de\u011fildir. Erginlenme Tanr\u0131lar\u0131\u2019n\u0131n \u00f6yk\u00fclerine uygun bir kadim derinlik ta\u015f\u0131n\u0131r bu \u00f6l\u00fcme. Pavlus bunu \u201cB\u00f6ylece tek bir su\u00e7un b\u00fct\u00fcn insanlar\u0131n mahk\u00fbmiyetine yol a\u00e7mas\u0131 gibi bir do\u011fruluk eylemi de b\u00fct\u00fcn insanlara ya\u015fam veren aklanmay\u0131 sa\u011flad\u0131!\u201d (Romal\u0131lar, 5:18 ) diye a\u00e7\u0131klar. Bu a\u00e7\u0131klama tamamen Helen Mistisizmi\u2019ne uygundur. Erginlenme Ayini\u2019ne kat\u0131lan ki\u015filer tanr\u0131lar\u0131 gibi sembolik olarak \u00f6l\u00fcp yeniden dirilmekteydi. Pavlus, \u0130sa\u2019n\u0131n \u00f6l\u00fcp dirilmesini de ayn\u0131 bi\u00e7imde a\u00e7\u0131klar. B\u00f6ylece \u0130sa\u2019ya inanmak sayesinde ayn\u0131 Helen Mistisizmi\u2019nde oldu\u011fu gibi tanr\u0131yla birle\u015fme ger\u00e7ekle\u015fmektedir.<\/p>\n

Pavlus \u00f6l\u00fcm ve ya\u015fam kavramlar\u0131na verdi\u011fi i\u00e7erikle bizi Platonculu\u011fa geri g\u00f6t\u00fcr\u00fcr. Buna g\u00f6re Erginlenmemi\u015f yada bilince varmam\u0131\u015f bir insan asl\u0131nda ya\u015fam\u0131yor demekti; \u00f6l\u00fcyd\u00fc\u2026 Ger\u00e7ekten ya\u015fayabilmesi i\u00e7in Erginlenmesi – yani inanmas\u0131- ve tanr\u0131ya ba\u011flan\u0131p onla b\u00fct\u00fcnle\u015fmesi gerekiyordu. B\u00fct\u00fcn mistik dinlerde bu yeni yada ger\u00e7ek ya\u015fama ancak Erginlenme ile ula\u015f\u0131l\u0131yordu. Pavlus \u2018Mistisizm\u2019in bu belirgin \u00f6\u011fesini \u00f6\u011fretisine ta\u015f\u0131r. Ya\u015fama ve \u00f6l\u00fcme yeni anlamlar y\u00fckler. \u201cBir zamanlar \u2018Yasa\u2019n\u0131n bilincinde de\u011filken diriydim! Ama buyru\u011fun bilincine vard\u0131\u011f\u0131mda g\u00fcnah dirildi, bense \u00f6ld\u00fcm! Buyruk da bana ya\u015fam getirece\u011fine \u00f6l\u00fcm getirdi!\u201d (Romal\u0131lar, 7:9-10) yada \u201cE\u011fer Mesih i\u00e7inizdeyse bedeniniz g\u00fcnah y\u00fcz\u00fcnden \u00f6l\u00fc olmakla birlikte aklanm\u0131\u015f oldu\u011funuz i\u00e7in ruhunuz diridir!\u201d (Romal\u0131lar, 8:10)<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Pavlus\u2019a g\u00f6re \u2018ya\u015fam\u2019 ancak \u0130sa\u2019ya inanmakla m\u00fcmk\u00fcnd\u00fcr. Pavlus inanmad\u0131\u011f\u0131 d\u00f6nemler kendisini \u00f6l\u00fc sayar. Bu anlay\u0131\u015f\u0131n geleneksel Yahudi \u00e7evrelere anlams\u0131z gelece\u011fi a\u00e7\u0131kt\u0131r. Ancak Grek d\u00fcnyas\u0131 i\u00e7in son derece kolay anla\u015f\u0131l\u0131r bir \u015feydir. Asl\u0131nda Pavlus, Grek d\u00fcnyas\u0131na yazd\u0131\u011f\u0131 mektuplarda \u2018Yahudi K\u0131yameti\u2019nden pek fazla bahsetmez. Grek d\u00fcnyas\u0131na daha yak\u0131n gelecek s\u00f6zc\u00fckler ve \u0130lk H\u0131ristiyanl\u0131\u011fa yabanc\u0131 baz\u0131 kavramlar kullan\u0131r. Yukarda \u00f6rnekledi\u011fimize benzer \u015fekilde \u2018nefsani insan\u2019 ve \u2018ruhani insan\u2019 gibi bir ayr\u0131ma y\u00f6nelir. Yada \u2018\u015feytan\u0131n krall\u0131\u011f\u0131\u2019 ile \u2018tanr\u0131n\u0131n krall\u0131\u011f\u0131\u2019 gibi Ge\u00e7 D\u00f6nem H\u0131ristiyanl\u0131\u011f\u0131n kesinlikle kabul edemeyece\u011fi \u2018Dualist\u2019 ifadeler kullan\u0131r.<\/p>\n

K\u0131sacas\u0131 Pavlus, Mesih\u00e7ili\u011fi \u00f6l\u00fcm ve dirili\u015f temas\u0131na yerle\u015ftirerek yeni bir sentez ger\u00e7ekle\u015ftirmi\u015ftir. Bu sentez ile \u0130sa\u2019n\u0131n \u00f6nce Kral Mesih olmay\u0131 reddetmesi, sonra kabul etmesi daha anla\u015f\u0131l\u0131r hale getirilmi\u015ftir. Bu \u00e7eli\u015fkili durumu anlayabilmemiz ancak Helen Mistisizmi yard\u0131m\u0131yla m\u00fcmk\u00fcnd\u00fcr.
<\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Helenistik D\u00f6nem\u2019in Din Sentezleri H\u0131ristiyanl\u0131k ve \u0130slamiyet\u2019in tarihin g\u00f6rd\u00fc\u011f\u00fc en ileri d\u00fczeydeki dinsel ba\u011fda\u015ft\u0131rmac\u0131l\u0131k \u00f6rnekleri oldu\u011funu iddia etmek san\u0131r\u0131m yanl\u0131\u015f olmayacakt\u0131r. Bu b\u00fcy\u00fck ba\u015far\u0131da bu dinlerin kurucular\u0131n\u0131n rol\u00fc ku\u015fkusuz yads\u0131namaz. Ancak din kurucular\u0131 son tahlilde sadece s\u00fcrecin birer \u00fcr\u00fcn\u00fc olarak ortaya \u00e7\u0131k\u0131yorlar. O halde bu ileri dinsel ba\u011fda\u015ft\u0131rmac\u0131l\u0131k \u00f6rneklerini \u00f6ncelikle tarihsel s\u00fcre\u00e7leri i\u00e7inde anlamam\u0131z gerekli.Helenistik […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[54],"tags":[],"class_list":{"0":"post-402","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-din"},"yoast_head":"\nH\u0131ristiyanl\u0131\u011f\u0131n K\u00f6kenleri (1.B\u00f6l\u00fcm) | Turan Dursun - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2009\/03\/12\/hiristiyanligin-kokenleri-1bolum-turan-dursun\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"H\u0131ristiyanl\u0131\u011f\u0131n K\u00f6kenleri (1.B\u00f6l\u00fcm) | Turan Dursun\" \/>\n<meta property=\"og:description\" content=\"Helenistik D\u00f6nem\u2019in Din Sentezleri H\u0131ristiyanl\u0131k ve \u0130slamiyet\u2019in tarihin g\u00f6rd\u00fc\u011f\u00fc en ileri d\u00fczeydeki dinsel ba\u011fda\u015ft\u0131rmac\u0131l\u0131k \u00f6rnekleri oldu\u011funu iddia etmek san\u0131r\u0131m yanl\u0131\u015f olmayacakt\u0131r. 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