{"id":6709,"date":"2011-09-05T20:36:07","date_gmt":"2011-09-05T17:36:07","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/"},"modified":"2011-09-05T20:36:07","modified_gmt":"2011-09-05T17:36:07","slug":"hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/","title":{"rendered":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (2.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche"},"content":{"rendered":"

31.
Soruna getirdi\u011fim yan\u0131t\u0131 dilegetirdim bile. Bunun varsayd\u0131\u011f\u0131 bir\u015fey, kurtar\u0131c\u0131 tipinin bize iyice \u00e7arp\u0131t\u0131lm\u0131\u015f bir bi\u00e7im i\u00e7inde aktar\u0131ld\u0131\u011f\u0131d\u0131r. Bu \u00e7arp\u0131tman\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 konusunda bir\u00e7ok olas\u0131l\u0131k var: b\u00f6yle bir tip, bir\u00e7ok nedenden dolay\u0131, saf, tam, katk\u0131s\u0131z kalamaz. Hem i\u00e7inde gezdi\u011fi ortam iz b\u0131rakm\u0131\u015f olmal\u0131 bu yabanc\u0131 bi\u00e7imlenme \u00fczerinde, hem de, belki daha da fazla, tarih, ilk Hristiyan toplulu\u011fun yazg\u0131s\u0131: bu yazg\u0131, geriye do\u011fru i\u015flemesiyle, bu tipi ancak sava\u015ftan \u00e7\u0131kabilecek, propaganda amac\u0131na g\u00f6re anla\u015f\u0131labilecek \u00e7izgilerle donatm\u0131\u015ft\u0131r. Bize Evangelium’lar\u0131n tan\u0131tt\u0131\u011f\u0131 o acaip ve hasta d\u00fcnya \u2014bir Rus roman\u0131ndan \u00e7\u0131km\u0131\u015f gibi, toplumun art\u0131klar\u0131n\u0131n, sinir bozukluklar\u0131n\u0131n ve \u00ab\u00e7ocuk\u00e7a\u00bb budalal\u0131\u011f\u0131n bulu\u015fma yeri gibi g\u00f6r\u00fcnen bu d\u00fcnya\u2014 herhalde bu tipi kabala\u015ft\u0131rm\u0131\u015f olmal\u0131: \u00f6zellikle ilk tilmizler, tamamiyle. simgeler ve kavranamazl\u0131klar i\u00e7inde y\u00fczen bu varl\u0131\u011f\u0131, ondan herhangi bir\u015fey anlayabilmek i\u00e7in, ilkin kendi ilkel anlama bi\u00e7imlerine \u00e7evirmi\u015flerdir, \u2014onlar i\u00e7in bu tip ilkin daha tan\u0131d\u0131k bi\u00e7imlere \u00e7evrilip yeniden bi\u00e7imlendirilmekle varolabilirdi ancak… Peygamber, Messias, gelece\u011fin yarg\u0131c\u0131, ahl\u00e2k hocas\u0131, mucizeler yarat\u0131c\u0131s\u0131, Vaftizci Yahya \u2014hepsi, bu tipi yanl\u0131\u015f anlaman\u0131n yollar\u0131… Sonunda da, her b\u00fcy\u00fck, yani tarikat kurucu y\u00fcceltmenin kendine \u00f6zg\u00fcl\u00fc\u011f\u00fcn\u00fc de yabana atmayal\u0131m: b\u00f6yle bir y\u00fcceltme, y\u00fcceltti\u011fi varl\u0131\u011f\u0131n \u00f6zg\u00fcn ve \u00e7o\u011funlukla garip gelen yabanc\u0131 \u00e7izgilerini, acaipliklerini, silip yok eder \u2014 onun kendisini g\u00f6remez. Ne yaz\u0131k ki d\u00e9cadent’lerin bu en ilgincinin yak\u0131n\u0131nda bir Dostoyevski ya\u015famam\u0131\u015f; yani, b\u00f6ylesine bir derinlik, hastal\u0131k ve \u00e7ocukluk kar\u0131\u015f\u0131m\u0131n\u0131n tam da en s\u00fcr\u00fckleyicisinin \u00e7ekicili\u011fini duyabilecek biri. Son bir bak\u0131\u015f a\u00e7\u0131s\u0131: Bu tip, bir d\u00e9cadence tipi olarak, sahiden de kendine \u00f6zg\u00fc bir \u00e7o\u011fulluk ve \u00e7eli\u015fiklikten olu\u015fmu\u015f olabilir: b\u00f6yle bir olana\u011f\u0131n da tamamiyle d\u0131\u015far\u0131da b\u0131rak\u0131lmamas\u0131 gerekir. Gene de, her\u015fey bu olana\u011fa kar\u015f\u0131: tam da aktar\u0131m\u0131n bu noktada garip bir bi\u00e7imde asl\u0131na sad\u0131k ve nesnel olmas\u0131 gerekirdi: oysa bunun tam tersini varsaymak i\u00e7in nedenlerimiz var. \u00c7\u00fcnk\u00fc ilkin kar\u015f\u0131m\u0131za,. Da\u011fdaki, Denizdeki ve \u00c7ay\u0131rdaki Vaazlar\u0131 verenin serimledi\u011fi \u00e7eli\u015fme \u00e7\u0131k\u0131yor; g\u00f6r\u00fcn\u00fc\u015f\u00fc, pek de Hintli olmayan bir toprak \u00fcst\u00fcnde duran bir Buddha gibi, ya da bir fanatik sald\u0131rgan, Tanr\u0131bilimcilerin ve rahiplerin \u00f6l\u00fcm\u00fcne d\u00fc\u015fman\u0131 \u2014Renan’\u0131n gizli ho\u015fnutsuzlu\u011funun \u00able grand ma\u00eetre en ironie\u00bb diye y\u00fcceltti\u011fi g\u00f6r\u00fcn\u00fc\u015f. Benim, bu geni\u015f \u00f6l\u00e7\u00fcdeki y\u00fcreklili\u011fin (ve espri sahiplili\u011finin) ilkin Hristiyan propagandas\u0131n\u0131n doruk noktas\u0131na vard\u0131\u011f\u0131 d\u00f6nemde Usta’n\u0131n tipine aktar\u0131ld\u0131\u011f\u0131ndan \u015f\u00fcphem yok : tarikat\u00e7\u0131lar\u0131n, kendi apolojilerini kurmak i\u00e7in ustalar\u0131n\u0131 nas\u0131l geni\u015f bir ald\u0131rmazl\u0131kla kulland\u0131klar\u0131 yeterince biliniyor, ilk topluluk, tanr\u0131bilimcilere kar\u015f\u0131 \u00e7\u0131karmak i\u00e7in, kendisi de yarg\u0131layan, tart\u0131\u015fan, \u00f6fkeli ve k\u00f6t\u00fc niyetli, k\u0131l\u0131k\u0131rkyaran bir tanr\u0131bilimciye gereksinim duydu\u011funda, \u00abTanr\u0131\u00bbs\u0131n\u0131 kendi gereksinimlerine g\u00f6re yaratt\u0131: t\u0131pk\u0131, \u015fimdi art\u0131k onlar olmadan edemeyece\u011fi, \u00abgeri d\u00f6n\u00fc\u015f\u00bb, \u00abyarg\u0131 g\u00fcn\u00fc\u00bb, her t\u00fcrl\u00fc zamansal beklenti ve \u00e7a\u011f\u0131n gibi t\u00fcm\u00fcyle Evangelium-d\u0131\u015f\u0131 kavran\u0131lan hi\u00e7 \u00e7ekinmeden onun a\u011fz\u0131na yak\u0131\u015ft\u0131rd\u0131\u011f\u0131 gibi.\u2014<\/p>\n

32.
Yeniden belirtiyorum ki, kurtar\u0131c\u0131 tipine fanatik’in aktar\u0131lmas\u0131na kar\u015f\u0131y\u0131m: Kenan’\u0131n kulland\u0131\u011f\u0131 imperieux s\u00f6zc\u00fc\u011f\u00fc bile, tek ba\u015f\u0131na bu tipi yokediyor. \u00abiyi haber\u00bb, i\u015fte, art\u0131k hi\u00e7bir kar\u015f\u0131tl\u0131\u011f\u0131n bulunmamas\u0131d\u0131r; g\u00f6ky\u00fcz\u00fc krall\u0131\u011f\u0131 \u00e7ocuklara aittir; burada dilegelen inan\u00e7, sava\u015f\u00e7\u0131 bir inan\u00e7 de\u011fildir, \u2014vard\u0131r bu inan\u00e7, hep, ba\u015f\u0131ndan beri vard\u0131r, sanki tinselli\u011fe do\u011fru gerileyen \u00e7ocukluktu bu. Gecikmi\u015f ve .organizma i\u00e7inde geli\u015fmemi\u015f bir bulu\u011f durumunun, dejeneresans’\u0131n bir sonucu oldu\u011funu, en az\u0131ndan fizyologlar bilirler \u2014B\u00f6yle bir inan\u00e7, \u00f6fkelenmez, kusur bulmaz, kar\u015f\u0131 \u00e7\u0131kmaz: \u00abk\u0131l\u0131\u00e7\u00bb de\u011fildir getirdi\u011fi, \u2014hi\u00e7 fark\u0131nda de\u011fildir bir s\u00fcre sonra nas\u0131l kesici olabilece\u011finin. Kendini ne mucizelerle, ne \u00f6d\u00fcl ve vaadle, ne de hele \u00abyaz\u0131yla\u00bb kan\u0131tlamaz: kendisi zaten her an kendi mucizesi, kendi \u00f6d\u00fcl\u00fc, kendi kan\u0131t\u0131, kendi \u00abTanr\u0131 Krall\u0131\u011f\u0131\u00bbd\u0131r. Bu inan\u00e7 kendisini form\u00fcllerle dile de getirmez \u2014 ya\u015far o, form\u00fcllere kar\u015f\u0131 da korur kendini. Tabi\u00ee ki \u00e7evre, dil, belirli bir kavram \u00e7er\u00e7evesinin \u00f6nceden geli\u015fmi\u015f olmas\u0131 gibi raslant\u0131lar belirleyicidir: ilk Hristiyanl\u0131\u011f\u0131n elinde yaln\u0131zca Yahudi-Semitik kavramlar vard\u0131 (\u2014Ak\u015famyeme\u011fi’ndeki yeme i\u00e7me de; Kilise taraf\u0131ndan, her Yahudice \u015fey gibi \u00f6ylesine k\u00f6t\u00fcye kullan\u0131lan bu Ak\u015famyeme\u011fi kavram\u0131, bunlar aras\u0131ndad\u0131r). Ama, bu kavramlar\u0131n i\u00e7inde, bir imdili, bir semiotik, bir e\u011fretileme vesilesinden \u00f6te bir\u015fey g\u00f6rme\u011fe \u00e7al\u0131\u015fmamak. Bu ger\u00e7ek\u00e7i-kar\u015f\u0131t\u0131 i\u00e7in, hi\u00e7bir s\u00f6z\u00fcn s\u00f6zc\u00fck anlam\u0131nda al\u0131nmamas\u0131, konu\u015fabilmenin tam da \u00f6nko\u015fuludur. Hintliler aras\u0131nda olsayd\u0131 Sankhyam’\u0131n kavramlar\u0131n\u0131, \u00c7inliler aras\u0131nda da Lao-Tse’ninkileri kullan\u0131rd\u0131 \u2014hi\u00e7bir fark da duymazd\u0131. \u2014\u0130sa’ya, biraz ifade ho\u015fg\u00f6r\u00fcs\u00fcyle, bir \u00ab\u00f6zg\u00fcr tinli\u00bb denebilir \u2014her t\u00fcrl\u00fc sa\u011flam belirginli\u011fi hi\u00e7e \u00e7evirir : s\u00f6z \u00f6ld\u00fcr\u00fcr, her ne ki belirgindir, \u00f6ld\u00fcr\u00fcr. Yaln\u0131zca kendi bildi\u011fi bi\u00e7imiyle \u00abya\u015fam\u00bb kavram\u0131, deneyimi, her t\u00fcrl\u00fc s\u00f6ze, form\u00fcle, yasaya, inanca, dogmaya kar\u015f\u0131 direniyordu. Ancak en i\u00e7ten, en i\u00e7inden konu\u015fabiliyordu: en i\u00e7 olan\u0131n s\u00f6zleri, \u00abya\u015fam\u00bb ya da \u00abhakikat\u00bb ya da \u00ab\u0131\u015f\u0131k\u00bbt\u0131, \u2014b\u00fct\u00fcn geri kalanlar, b\u00fct\u00fcn ger\u00e7eklik, b\u00fct\u00fcn do\u011fa, hatta dilin kendisi, onun i\u00e7in ancak bir imge, bir benzetme de\u011feri ta\u015f\u0131yordu. \u2014Bu noktada, Hristiyan, yani Kilise: \u00f6nyarg\u0131lar\u0131nda yatan ayartmaya, ne denli g\u00fc\u00e7l\u00fc de olsa, kap\u0131larak, yanl\u0131\u015f anlamaya d\u00fc\u015fmemek gerek: B\u00f6ylesine bir par excellence simgeci her t\u00fcrl\u00fc dinin d\u0131\u015f\u0131nda durur; her t\u00fcrl\u00fc tap\u0131nma kavram\u0131n\u0131n, her t\u00fcrl\u00fc tarihin, her t\u00fcrl\u00fc do\u011fabiliminin, her t\u00fcrl\u00fc d\u00fcnya deneyiminin, her t\u00fcrl\u00fc bilginin, her t\u00fcrl\u00fc siyasetin, her t\u00fcrl\u00fc psikolojinin, her t\u00fcrl\u00fc kitab\u0131n, her t\u00fcrl\u00fc sanat\u0131n d\u0131\u015f\u0131nda \u2014onun, bu gibi \u015feyler \u00fczerine: tek bildi\u011fi\u00bb, b\u00f6ylesine \u015feylerin varoldu\u011fu konusunda bir saf budalal\u0131kt\u0131r. K\u00fclt\u00fcr ona dedikodu yoluyla bile tan\u0131d\u0131k de\u011fildir, ona kar\u015f\u0131 sava\u015f vermesi gerekmez hi\u00e7 de, \u2014onu de\u011fillemez… Ayn\u0131 \u015fey devlet i\u00e7in de ge\u00e7erli, b\u00fct\u00fcn vatanda\u015fl\u0131k d\u00fczeni ve toplum i\u00e7in de, \u00e7al\u0131\u015fma i\u00e7in de, sava\u015f i\u00e7in de; \u2014hi\u00e7bir zaman \u00abd\u00fcnya\u00bby\u0131 de\u011fillemek i\u00e7in bir nedeni olmad\u0131, Kilise’nin \u00abd\u00fcnya\u00bb kavram\u0131n\u0131 hi\u00e7 sezinlemedi bile… Tam da de\u011filleme onun i\u00e7in tamamiyle olanaks\u0131z bir\u015feydi. \u2014Ayn\u0131 \u015fekilde, diyalektik de yoktur burada, bir inanc\u0131n, bir \u00abhakikat\u00bb\u0131n nedenler g\u00f6stererek kan\u0131tlanabilece\u011fi tasar\u0131m\u0131 yoktur (\u2014onun kan\u0131tlar\u0131 i\u00e7 \u00ab\u0131\u015f\u0131klar\u00bb, i\u00e7indeki haz duygulan ve kendini evetlemelerdir, hepsi \u00abkuvvet kan\u0131tlar\u0131\u00bb\u2014). B\u00f6yle bir \u00f6\u011freti zaten kar\u015f\u0131 \u00e7\u0131kamaz; ba\u015fka \u00f6\u011fretilerin de varoldu\u011funu, varolabilece\u011fin!, hi\u00e7 de kavram\u0131\u015f de\u011fildir, kar\u015f\u0131t bir yarg\u0131lama bi\u00e7imini hi\u00e7 tasarlayamaz bile… Onunla kar\u015f\u0131la\u015f\u0131nca da, en i\u00e7ten ac\u0131mayla bu \u00abk\u00f6rl\u00fck\u00bb i\u00e7in \u00fcz\u00fcnt\u00fc duyar, \u2014\u00e7\u00fcnk\u00fc o, \u00ab\u0131\u015f\u0131\u011f\u0131\u00bb g\u00f6r\u00fcyordur\u2014, ama itiraz etmez…<\/p>\n

33.<\/p>\n

\u00abEvangelium\u00bbun b\u00fct\u00fcn psikolojisinde su\u00e7 ve \u00f6dek kavram\u0131 yoktur: ayn\u0131 \u015fekilde \u00f6d\u00fcl kavram\u0131 da. \u00abG\u00fcnah\u00bb, Tanr\u0131 ile insan aras\u0131ndaki her mesafelik ili\u015fkisi, yokedilmi\u015ftir, \u2014 \u00abiyi haber\u00bb de tam budur. Kutsanm\u0131\u015fl\u0131k, vaadedilmi\u015f de\u011fildir, ko\u015fullara ba\u011flanm\u0131\u015f de\u011fildir : o, biricik ger\u00e7ekliktir\u2014 b\u00fct\u00fcn geri kalan da, bu ger\u00e7eklik \u00fczerine konu\u015fmay\u0131 sa\u011flayacak imgeler…
B\u00f6yle bir durumun sonu\u00e7lar\u0131, yeni bir prati\u011fe yans\u0131r, sahici Evangelium prati\u011fine. Hristiyan\u0131 ay\u0131rdeden, bir \u00abinan\u00e7\u00bb de\u011fildir: Hristiyan eylemde bulunur, onu ay\u0131rdeden, farkl\u0131 bir eylemdir. Kendisine k\u00f6t\u00fcl\u00fck yapana, ne s\u00f6zle ne. de y\u00fcre\u011finde, direnmemek eylemi. Yabanc\u0131lar ve yerliler, Yahudiler ile Yahudi olmayanlar aras\u0131nda fark g\u00f6zetmemek (\u00abkom\u015fu\u00bb, asl\u0131nda inan\u00e7da\u015f\u0131, Yahudidir). Hi\u00e7kimseye \u00f6fkelenmemek, hi\u00e7kimseyi horg\u00f6rmemek. Mahkemelerde ne g\u00f6r\u00fcnmek ne de aranmak (\u00abyemin etmemek\u00bb). Hi\u00e7bir ko\u015fulda, kar\u0131s\u0131n\u0131n sadakatsizli\u011fi kan\u0131tland\u0131\u011f\u0131nda bile, kar\u0131s\u0131ndan ayr\u0131lmamak.\u2014 Temelde hepsi tek bir ilke, hepsi tek bir i\u00e7g\u00fcd\u00fcn\u00fcn sonu\u00e7lar\u0131.\u2014
Kurtar\u0131c\u0131n\u0131n ya\u015fam\u0131 bu pratikten ba\u015fka bir\u015fey de\u011fildi, \u2014\u00f6l\u00fcm\u00fc de bundan ba\u015fka bir\u015fey de\u011fil… Tanr\u0131 ile ili\u015fkisinde hi\u00e7bir form\u00fcle, hi\u00e7bir t\u00f6rene gereksinimi yoktu \u2014duaya bile B\u00fct\u00fcn Yahudice pi\u015fmanl\u0131k ve nedamet \u00f6\u011fretisiyle hesab\u0131n\u0131 kesmi\u015fti; tek bildi\u011fi, ki\u015finin \u00abTanr\u0131sal\u00bb, \u00abkutsanm\u0131\u015f\u00bb, \u00abEvange\u0130ium’ca\u00bb duygular duymas\u0131n\u0131, kendisini s\u00fcrekli \u00abTanr\u0131n\u0131n evlad\u0131\u00bb olarak duymas\u0131n\u0131 sa\u011flayan ya\u015fam prati\u011fi idi. Tanr\u0131ya giden yollar, \u00abpi\u015fmanl\u0131k\u00bb de\u011fildir, \u00abaffedilmek i\u00e7in dua\u00bb de\u011fildir: yaln\u0131zca Evange\u0130ium’ca pratik Tanr\u0131ya g\u00f6t\u00fcr\u00fcr; bu, Tanr\u0131’ d\u0131r zaten \u2014Evangelium arac\u0131l\u0131\u011f\u0131yla giderilen, \u00abg\u00fcnah\u00bb, \u00abg\u00fcnahlar\u0131n aff\u0131\u00bb, \u00abinan\u00e7\u00bb, inan\u00e7 yoluyla kurtulmak\u00bb kavramlar\u0131n\u0131n Yahudili\u011fiydi, \u2014Yahudi Kilise \u00f6\u011fretisi, \u00abiyi haber\u00bbin i\u00e7inde de\u011fillenir.
Kendini \u00abg\u00f6ky\u00fcz\u00fcnde\u00bb hissetmek, \u00abbengi\u00bb hissetmek i\u00e7in nas\u0131l ya\u015fanmas\u0131 gerekti\u011fi; hert\u00fcrl\u00fc ba\u015fka tutumla da kendini \u00abg\u00f6ky\u00fcz\u00fcnde, hisset\u00bbmemek konusundaki derin i\u00e7g\u00fcd\u00fc : yaln\u0131zca budur \u00abfelah\u00bb\u0131n psikolojik ger\u00e7ekli\u011fi. \u2014Bir yeni tutumdur bu; yeni bir inan\u00e7, de\u011fil…<\/p>\n

34.<\/p>\n

Bu b\u00fcy\u00fck simgeciden herhangi bir\u015fey anlayabilmi\u015fsem, bu, onun yaln\u0131zca i\u00e7 ger\u00e7ekleri ger\u00e7ekler, \u00abhakikatler\u00bb olarak ald\u0131\u011f\u0131d\u0131r, \u2014gerisini, her t\u00fcrl\u00fc do\u011fal, zamansal, uzamsal, tarihsel \u015feyi, yaln\u0131zca imge olarak, benzetme vesilesi olarak anlad\u0131\u011f\u0131. \u00ab\u0130nsano\u011flu\u00bb kavram\u0131, tarihe ait bir somut ki\u015fi de\u011fildir, herhangi bir tek, tek seferlik birey de\u011fil, \u00abbengi\u00bb bir olgusall\u0131kt\u0131r, zaman kavram\u0131ndan kurtulmu\u015f bir psikolojik simgedir. Ayn\u0131 \u015fey, en \u00fcst anlamda, bu tipik simgecinin Tanr\u0131s\u0131 i\u00e7in de ge\u00e7erlidir, \u00abTanr\u0131n\u0131n melek\u00fbtu\u00bb i\u00e7in, \u00abg\u00f6ky\u00fcz\u00fc krall\u0131\u011f\u0131\u00bb i\u00e7in, \u00abTanr\u0131n\u0131n evlatlar\u0131\u00bb i\u00e7in de. Kilise’nin inanc\u0131ndaki \u00e7i\u011flikler kadar Hristiyanl\u0131k d\u0131\u015f\u0131 \u015feyler yoktur: Ki\u015fi olarak Tanr\u0131, gelecek olan bir \u00abTanr\u0131 krall\u0131\u011f\u0131\u00bb, \u00f6tede duran bir \u00abg\u00f6ky\u00fcz\u00fc krall\u0131\u011f\u0131\u00bb, teslis’in ikinci ki\u015fisi olarak \u00abTanr\u0131n\u0131n o\u011flu\u00bb. B\u00fct\u00fcn bunlar \u2014deyimim ba\u011f\u0131\u015flans\u0131n\u2014 dam \u00fcst\u00fcnde saksa\u011fand\u0131r\u2014 hem de ne dam! Evangelium dam\u0131; simge berbat etmede, d\u00fcnya tarihi \u00f6l\u00e7\u00fcs\u00fcnde bir kiniklik . Oysa, \u00abbaba\u00bb ve \u00abo\u011ful\u00bb imgeleriyle neyin i\u015fin i\u00e7ine sokuldu\u011fu apa\u00e7\u0131k\u2014 herkes i\u00e7in apa\u00e7\u0131k de\u011fil, bunu teslim ediyorum : \u00abo\u011ful\u00bb s\u00f6zc\u00fc\u011f\u00fcyle, b\u00fct\u00fcn \u015feylerin toptan a\u00e7\u0131kla\u015fmas\u0131 duygusuna (kutsanm\u0131\u015fl\u0131k) kat\u0131lma dilegelir, \u00abbaba\u00bb s\u00f6zc\u00fc\u011f\u00fcyle de bu duygunun kendisi, bengilik, tamamlanm\u0131\u015fl\u0131k duygusu. \u2014Kilise’nin bu simge d\u00fczene\u011fini ne. hale soktu\u011funu an\u0131msatmaktan utan\u0131yorum: Hristiyan \u00abinan\u00e7\u00bb\u0131n\u0131n e\u015fi\u011fine, bir Amphitryon \u00f6yk\u00fcs\u00fc koymad\u0131 m\u0131? Ve bunun \u00fcst\u00fcne bir de \u00abkirlenmemi\u015f peydahlanma\u00bb konusunda bir dogma?… Oysa bunu yapmakla peydahlanmay\u0131 kirletti. \u2014 \u2014
\u00abG\u00f6ky\u00fcz\u00fc krall\u0131\u011f\u0131\u00bb bir y\u00fcrek durumudur \u2014\u00abyery\u00fcz\u00fcn\u00fcn \u00fcst\u00fcnde\u00bb bulunan ya da \u00ab\u00f6l\u00fcmden sonra\u00bb gelen bir\u015fey de\u011fil. Evangelium’da do\u011fal \u00f6l\u00fcm kavram\u0131 diye bir\u015fey yoktur: \u00f6l\u00fcm bir k\u00f6pr\u00fc de\u011fildir, bir ge\u00e7i\u015f de\u011fildir; yoktur o, \u00e7\u00fcnk\u00fc tamamiyle ba\u015fka, yaln\u0131zca g\u00f6r\u00fcn\u00fcr, yaln\u0131zca imge yarar\u0131 olan bir d\u00fcnyaya aittir, \u00ab\u00f6l\u00fcm .saati\u00bb Hristiyan bir kavram de\u011fildir \u2014 \u00absaat\u00bb, zaman, fiziksel ya\u015fam ve onun bunal\u0131mlar\u0131, \u00abiyi haber\u00bbin \u00f6\u011fretmeni i\u00e7in hi\u00e7 de varolan \u015feyler de\u011fildir… \u00abTanr\u0131n\u0131n krall\u0131\u011f\u0131\u00bb, ki\u015finin bekleyece\u011fi bir\u015fey de\u011fildir; onun d\u00fcn\u00fc de yoktur \u00f6b\u00fcrg\u00fcn\u00fc de, \u00abbin y\u0131lda\u00bb gelecek de de\u011fildir \u2014o, bir y\u00fcrek ya\u015fant\u0131s\u0131d\u0131r; heryerde vard\u0131r, hi\u00e7biryerde yoktur.<\/p>\n

35.<\/p>\n

Bu \u00abiyi haberci\u00bb ya\u015fad\u0131\u011f\u0131 gibi \u00f6ld\u00fc, \u00f6\u011fretti\u011fi gibi \u2014\u00abinsanlar\u0131 kurtarmak\u00bb i\u00e7in de\u011fil, nas\u0131l ya\u015fanmas\u0131 gerekti\u011fini g\u00f6stermek i\u00e7in. Geriye, insanl\u0131\u011fa b\u0131rakt\u0131\u011f\u0131, kendi prati\u011fidir: yarg\u0131\u00e7lar\u0131 kar\u015f\u0131s\u0131ndaki tutumu, gardiyanlar\u0131 kar\u015f\u0131s\u0131ndaki, davac\u0131lar\u0131 kar\u015f\u0131s\u0131ndaki ve her t\u00fcrl\u00fc karalama ve yuhalama kar\u015f\u0131s\u0131ndaki \u2014 \u00e7arm\u0131htaki tutumu. Direnmez, hakk\u0131n\u0131 korumaz, ba\u015f\u0131na gelebilecek en son \u015feye kar\u015f\u0131 bile kendisini savunacak bir\u015fey yapmaz, tersine, meydan okur ona… Ve kendisine, k\u00f6t\u00fcl\u00fck yapanlarla birlikte, yakanr, ac\u0131 \u00e7eker, yapanlara ac\u0131r, onlar\u0131 sever… \u00c7arm\u0131hta gardiyan\u0131na s\u00f6yledi\u011fi, b\u00fct\u00fcn Evangelium’u \u00f6zetler. \u00abSahiden de kutsal bir insanm\u0131\u015f bu, Tanr\u0131’n\u0131n o\u011fluymu\u015f\u00bb der Gardiyan. \u00abBunu hissediyorsan\u2014 diye yan\u0131tlar onu Kurtar\u0131c\u0131\u2014 sen cennettesin demektir, sen de Tanr\u0131’n\u0131n bir evlad\u0131s\u0131n demektir\u00bb… Hi\u00e7 korumamak kendini, hi\u00e7 \u00f6fkelenmemek, hi\u00e7 sorumlu, tutmammak… K\u00f6t\u00fcl\u00fc\u011fe de: direnmemek, \u2014onu sevmek…<\/p>\n

36.<\/p>\n

\u0130lkin biz, biz \u00f6zg\u00fcrle\u015fmi\u015f tinliler sahip olduk, ondokuz y\u00fczy\u0131l\u0131n yanl\u0131\u015f anlad\u0131\u011f\u0131 bir\u015feyi anlaman\u0131n ko\u015fullar\u0131na, \u2014bu i\u00e7g\u00fcd\u00fc ve tutku haline gelmi\u015f d\u00fcr\u00fcstl\u00fc\u011fe, \u00abkutsal yalan\u00bba ba\u015fka her t\u00fcrl\u00fc yalandan daha fazla sava\u015f a\u00e7an bu d\u00fcr\u00fcstl\u00fc\u011fe… Ki\u015fi, eskiden, bizim nazik ve \u00f6zenli yans\u0131zl\u0131\u011f\u0131m\u0131zdan, b\u00f6ylesi yabanc\u0131, b\u00f6ylesine ince \u015feylerin yordanabilmesi i\u00e7in gerekli tinsel yeti\u015fmeden, \u00f6l\u00e7\u00fclemeyecek denli uzakt\u0131: ki\u015fi, hep, arlanmaz bir bencillikle, yaln\u0131zca kendi yarar\u0131n\u0131 buldu i\u015fin i\u00e7inde; Evangelium’a getirilen kar\u015f\u0131tl\u0131\u011f\u0131n \u00fcst\u00fcne bir Kilise kuruldu…
Birisi, b\u00fcy\u00fck d\u00fcnya oyununun i\u00e7inde, ironik bir Tanr\u0131sall\u0131\u011f\u0131n parma\u011f\u0131 bulunup bulunmad\u0131\u011f\u0131 konusunda bir i\u015faretin pe\u015fine d\u00fc\u015fseydi, ad\u0131 Hristiyanl\u0131k olan \u015fu kocaman soru i\u015faretinde bulaca\u011f\u0131 ipu\u00e7lar\u0131 az olmazd\u0131, insanl\u0131\u011f\u0131n, Evangelium’un kayna\u011f\u0131, anlam\u0131, hakk\u0131 a\u00e7\u0131s\u0131ndan, onun kar\u015f\u0131t\u0131 olan \u015fey \u00f6n\u00fcnde dizlerinin \u00fcst\u00fcne d\u00fc\u015fm\u00fc\u015f olmas\u0131; \u00abKilise\u00bb kavram\u0131yla, tam da \u00ab\u0130yi Habercinin kendi alt\u0131nda, ard\u0131nda duydu\u011fu \u015feyi kutsal ilan etmi\u015f olmas\u0131 \u2014daha b\u00fcy\u00fck bir d\u00fcnya tarihi ironisi aramak bo\u015funa\u2014 \u2014<\/p>\n

37.
\u2014\u00c7a\u011f\u0131m\u0131z, tarihsel anlama yetisiyle gururlu: nas\u0131l oldu da bir anlams\u0131zl\u0131\u011fa inan\u0131r oldu, o zaman, Hristiyanl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131nda, kaba bir mucize yarat\u0131c\u0131s\u0131 ve kurtar\u0131c\u0131 masal\u0131n\u0131n durdu\u011fu konusunda, \u2014ve b\u00fct\u00fcn tinsel ve simgesel olan\u0131n ancak sonraki bir geli\u015fme oldu\u011fu konusunda? Tam tersi: Hristiyanl\u0131\u011f\u0131n tarihi \u2014bu da, \u00e7arm\u0131htaki \u00f6l\u00fcmden bu yana, demek\u2014 kaynaktan bir simgelemin ad\u0131m ad\u0131m kabala\u015fan bir bi\u00e7imde yanl\u0131\u015f anla\u015f\u0131lmas\u0131n\u0131n tarihidir. Hristiyanl\u0131\u011f\u0131n hep daha geni\u015f, hep daha \u00e7i\u011f, i\u00e7inde do\u011fdu\u011fu ko\u015fullara hep daha uzak kitlelere her yay\u0131l\u0131\u015f\u0131nda, Hristiyanl\u0131\u011f\u0131 vulgarize etmek, barbarize etmek hep daha gerekli olmu\u015ftur. \u2014Imperium Romanum’un b\u00fct\u00fcn yeralt\u0131 tap\u0131n\u0131\u015flar\u0131n\u0131n \u00f6\u011fretilerini ve t\u00f6relerini, her t\u00fcrden hastal\u0131kl\u0131 akl\u0131n sa\u00e7mal\u0131klar\u0131n\u0131 i\u00e7ine al\u0131p yutmu\u015ftur. Hristiyanl\u0131\u011f\u0131n yazg\u0131s\u0131, ona inanmakla doyuma ula\u015facak gereksinimler ne denli hastal\u0131kl\u0131, ne denli a\u015fa\u011f\u0131 ve baya\u011f\u0131 ise, ona olan inanc\u0131n da o denli hastal\u0131kl\u0131, a\u015fa\u011f\u0131 ve baya\u011f\u0131 hale gelmek zorunda olmas\u0131nda yatar. Sonunda da hastal\u0131kl\u0131 barbarl\u0131k kendisini Kilise olarak \u00d6rg\u00fctleyerek g\u00fcce ula\u015ft\u0131. \u2014Kilise, bu, ruhun her d\u00fcr\u00fcstl\u00fc\u011f\u00fcne, her y\u00fcceli\u011fine, tinin her yeti\u015ftirili\u015fine, her \u00f6zg\u00fcr y\u00fcrekli, iyi y\u00fcrekli insancal\u0131\u011fa kar\u015f\u0131 \u00f6l\u00fcm\u00fcne d\u00fc\u015fmanl\u0131\u011f\u0131n bi\u00e7imi. \u2014Hristiyanca olan ile soylu olan de\u011ferler: ilkin biz, biz \u00f6zg\u00fcrle\u015fmi\u015f tinliler, bunu, varolan en b\u00fcy\u00fck de\u011fer kar\u015f\u0131tl\u0131\u011f\u0131n\u0131, yeniden kurduk! \u2014 \u2014<\/p>\n

38.
\u2014Bu noktada bir i\u00e7 \u00e7eki\u015fini bast\u0131rmayaca\u011f\u0131m, \u00f6yle g\u00fcnler olur ki, en karasevdadan daha kara bir duygu gelir, ba\u015f\u0131ma dikilir \u2014 insan horg\u00f6r\u00fcs\u00fc. Ve, neyi horg\u00f6rd\u00fc\u011f\u00fcm, kimi horg\u00f6rd\u00fc\u011f\u00fcm konusunda hi\u00e7bir ku\u015fkuya yer b\u0131rakmamak i\u00e7in : bug\u00fcn\u00fcn insan\u0131d\u0131r bu, benim, yazg\u0131m sonucu zamanda\u015f\u0131 olmak zorunda kald\u0131\u011f\u0131m insan. Bug\u00fcn\u00fcn insan\u0131 \u2014bo\u011fuyor beni onun pis kokulu nefesi… Ge\u00e7mi\u015f kar\u015f\u0131s\u0131nda, b\u00fct\u00fcn bilgi adamlar\u0131 gibi, b\u00fcy\u00fck bir ho\u015fg\u00f6r\u00fc ta\u015f\u0131r\u0131m, yani geni\u015f y\u00fcrekli bir kendini dizginleme : binlerce y\u0131l\u0131n t\u0131marhane d\u00fcnyalar\u0131n\u0131 gezerim de, h\u00fcz\u00fcnl\u00fc bir dikkatle, bunlara \u00abHristiyanl\u0131k\u00bb, \u00abHristiyan inanc\u0131\u00bb, \u00abHristiyan Kilisesi\u00bb derim, \u2014insanl\u0131\u011f\u0131 bunlar\u0131n ruh hastal\u0131klar\u0131ndan dolay\u0131 sorumlu tutmaktan ka\u00e7\u0131n\u0131r\u0131m. Oysa, yeni zamanlara, bizim zaman\u0131m\u0131za ad\u0131m atar atmaz, duygum tersy\u00fcz olur, dayanamaz, patlar. Bizim zaman\u0131m\u0131z bilgilidir… Eskiden yaln\u0131zca hastal\u0131k olan, bug\u00fcn namussuzluktur, \u2014bug\u00fcn Hristiyan olmak, namussuzluktur. Ve i\u011frenmem de burada ba\u015flar. \u2014\u00c7evreme bak\u0131yorum : bir zamanlar \u00abhakikat\u00bb denen \u015feyin tek bir s\u00f6z\u00fc bile kalmam\u0131\u015f ortada, bir rahip \u00abhakikat\u00bb s\u00f6zc\u00fc\u011f\u00fcn\u00fc daha a\u011fz\u0131na bile al\u0131nca, dayanamaz hale geliyorum. D\u00fcr\u00fcstl\u00fckle en ufak al\u0131\u015fveri\u015fi olan ki\u015fi, bug\u00fcn bilmek zorundad\u0131r ki, bir Tanr\u0131bilimci, bir rahip, bir papa, s\u00f6yledi\u011fi her t\u00fcmceyle, yaln\u0131zca yan\u0131l\u0131yor de\u011fil, yalan s\u00f6yl\u00fcyordur, \u2014art\u0131k elinde de de\u011fildir, \u00abmasumca\u00bb, \u00abcahilce\u00bb yalan s\u00f6ylemek. Rahip de herkes gibi bilir art\u0131k \u00abTanr\u0131\u00bbn\u0131n olmad\u0131\u011f\u0131n\u0131, \u00abg\u00fcnahkar\u00bb\u0131n, \u00abkurtar\u0131c\u0131\u00bbn\u0131n olmad\u0131\u011f\u0131n\u0131, \u2014\u00ab\u00f6zg\u00fcr istem\u00bbin, \u00abahlaksal d\u00fcnya d\u00fczeni\u00bbnin yalanlar oldu\u011funu : \u2014tinin i\u00e7inde bulundu\u011fu s\u0131k\u0131nt\u0131, derin kendini a\u015fma gereksinimi, art\u0131k hi\u00e7kimsenin bunlar\u0131 bilmemesine izin vermiyor. Kilisenin b\u00fct\u00fcn kavramlar\u0131n\u0131n ne oldu\u011fu art\u0131k ortaya \u00e7\u0131km\u0131\u015ft\u0131r, en berbat kalpazanl\u0131klar olduklar\u0131, do\u011fay\u0131, do\u011fal de\u011ferleri de\u011fersizle\u015ftirmek amac\u0131n\u0131 ta\u015f\u0131d\u0131klar\u0131; rahibin kendisinin de ne oldu\u011fu ortada, en tehlikeli asalak t\u00fcr\u00fc, ya\u015fam\u0131n sahici zehirli \u00f6r\u00fcmce\u011fi… Biliyoruz, vicdan\u0131m\u0131z biliyor bug\u00fcn\u2014, rahiplerin ve Kilise’nin bu korkun\u00e7 bulu\u015flar\u0131n\u0131n de\u011ferinin ne oldu\u011funu, neye yarad\u0131klar\u0131n\u0131, nas\u0131l, insanl\u0131\u011f\u0131n i\u011fren\u00e7 bir g\u00f6r\u00fcn\u00fcm kazanabilmesine yol a\u00e7an bu kendini a\u015fa\u011f\u0131lama durumuna ula\u015f\u0131lmas\u0131n\u0131 sa\u011flad\u0131klar\u0131n\u0131\u2014 \u00ab\u00f6te d\u00fcnya\u00bb, \u00abyarg\u0131 g\u00fcn\u00fc\u00bb, \u00abruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc\u00bb kavran\u0131lan, \u00abruh\u00bb kavram\u0131n\u0131n kendisi: bunlar, rahibin egemen olmas\u0131na, egemen kalmas\u0131na yarayan i\u015fkence aletleridir, ac\u0131mas\u0131zl\u0131k d\u00fczenekleridir… Herkes biliyor bunlar\u0131: ve gene. de her\u015fey eskisi gibi duruyor. Asl\u0131nda son derece so\u011fuk, kolay etkilenmeyen bir insan t\u00fcr\u00fc, ve sap\u0131na kadar eylem deccalleri olan devlet adamlar\u0131m\u0131z bile kendilerini Hristiyan diye niteleyip Ak\u015famyeme\u011fi ayinlerine giderken, son d\u00fcr\u00fcstl\u00fck duygusu, kendi kendine sayg\u0131 duygusu, nereye gitti?… Gen\u00e7 bir Prens, k\u0131talar\u0131n\u0131n ba\u015f\u0131nda, halk\u0131n\u0131n kendini arama ve kendini y\u00fcceltme g\u00fcd\u00fclerinin g\u00f6rkemli dilegeli\u015fi, \u2014oysa, hi\u00e7bir utan\u00e7 duymadan, kendini Hristiyan inanc\u0131na ba\u011fl\u0131 ilan ediyor!… Kimdir H\u0131ristiyanl\u0131\u011f\u0131 de\u011filleyen? ne demektir \u00abd\u00fcnya\u00bb? Asker olmak, yarg\u0131\u00e7 olmak, vatansever olmak; kendini korumak; onuruna ba\u011fl\u0131 kalmak; kendi yarar\u0131na olan\u0131 istemek; gururlu olmak… Bug\u00fcn\u00fcn her an\u0131n\u0131n her prati\u011fi, her i\u00e7g\u00fcd\u00fcs\u00fc, eylem olan her de\u011ferlendirmesi, Hristiyanl\u0131\u011fa kar\u015f\u0131d\u0131r : modern -insan nas\u0131l bir sahtelik garibesi olmal\u0131 ki, b\u00fct\u00fcn bunlara kar\u015f\u0131n utanm\u0131yor, kendine h\u00e2l\u00e2 Hristiyan demekten!\u2014 \u2014<\/p>\n

39.
\u2014Geri d\u00f6n\u00fcyorum, Hristiyanl\u0131\u011f\u0131n sahici tarihini anlat\u0131yorum. \u2014Daha \u00abHristiyanl\u0131k\u00bb s\u00f6zc\u00fc\u011f\u00fc bile bir yanl\u0131\u015f anlamad\u0131r \u2014asl\u0131nda, tek bir Hristiyan vard\u0131, o da \u00e7arm\u0131hta \u00f6ld\u00fc. \u00abEvangelium\u00bb \u00e7arm\u0131hta \u00f6ld\u00fc. O andan ba\u015flayarak \u00abEvangelium\u00bb ad\u0131n\u0131 alan her\u015fey, daha o anda, onun ya\u015fad\u0131\u011f\u0131n\u0131n kar\u015f\u0131t\u0131yd\u0131: \u00abk\u00f6t\u00fc haber\u00bbdi, bir dysangelium’du. Hristiyanl\u0131\u011f\u0131n i\u015faretini bir \u00abinan\u00e7\u00bb ta, diyelim, \u0130sa taraf\u0131ndan kurtar\u0131lma inanc\u0131nda g\u00f6rmek sa\u00e7mal\u0131k kertesinde yanl\u0131\u015ft\u0131r: yaln\u0131zca Hristiyanca bir pratik, \u00e7arm\u0131hta \u00f6lenin ya\u015fad\u0131\u011f\u0131 gibi ya\u015fanm\u0131\u015f bir ya\u015fam, Hristiyancad\u0131r… Bug\u00fcn de olanakl\u0131d\u0131r b\u00f6ylesi bir ya\u015fam, hatta baz\u0131 insanlar i\u00e7in zorunludur: sahici, kaynaktan Hristiyanl\u0131k b\u00fct\u00fcn zamanlarda olanakl\u0131 olacakt\u0131r… Hi\u00e7 de bir inan\u00e7 de\u011fil, bir yapma, \u00f6zellikle de, bir\u00e7ok \u015feyi yapmama, ba\u015fka t\u00fcrden bir Varolma… Bilin\u00e7 durumlar\u0131, herhangi bir inan\u00e7, bir-\u015feyi do\u011fru saymak, \u00f6rne\u011fin \u2014her psikolog bilir bunu\u2014, i\u00e7g\u00fcd\u00fcler kar\u015f\u0131s\u0131nda tamamiyle \u00f6nemsizdir ve onlar\u0131n de\u011feri a\u00e7\u0131s\u0131ndan be\u015finci derecede kal\u0131r: tam olarak s\u00f6ylersek, tinsel nedensellik kavram\u0131 t\u00fcm\u00fcyle yanl\u0131\u015ft\u0131r. Hristiyan olman\u0131n, Hristiyanl\u0131\u011f\u0131n bir do\u011fru-saymaya, salt bir bilin\u00e7 g\u00f6r\u00fcng\u00fcselli\u011fine indirgenmesi, Hristiyanl\u0131\u011f\u0131 olumsuzlama anlam\u0131na gelir. Ger\u00e7ekte, Hristiyan diye birisi yoktur. \u00abHristiyan\u00bb, iki biny\u0131ld\u0131r Hristiyan ad\u0131n\u0131 ta\u015f\u0131yan \u015fey, psikolojik bir kendini yanl\u0131\u015f anlamadan ba\u015fka bir\u015fey de\u011fildir. Dikkatli bak\u0131l\u0131nca, \u00abHristiyan\u00bb\u0131n i\u00e7inde, b\u00fct\u00fcn \u00abinanc\u0131\u00bbna kar\u015f\u0131n, yaln\u0131zca i\u00e7g\u00fcd\u00fcler egemendir \u2014hem. de ne i\u00e7g\u00fcd\u00fcler! \u2014\u00abinan\u00e7\u00bb, her zaman, \u00f6rne\u011fin Luther’de, ard\u0131nda i\u00e7g\u00fcd\u00fclerin kendi oyunlar\u0131n\u0131 oynad\u0131klar\u0131 bir \u00f6rt\u00fc, bir perde, bir bahaneden ba\u015fka bir\u015fey de\u011fildi\u2014, baz\u0131 i\u00e7g\u00fcd\u00fclerin egemenli\u011fi kar\u015f\u0131s\u0131nda kurnaz bir k\u00f6rl\u00fck… \u00ab\u0130nan\u00e7\u00bb \u2014bunu daha \u00f6nce de sahici Hristiyan kurnazl\u0131\u011f\u0131 olarak nitelendirmi\u015ftim\u2014, \u00abinan\u00e7\u00bbla ilgili konu\u015fulur yaln\u0131zca, eylemde ise i\u00e7g\u00fcd\u00fcyle bulunulur… Hristiyan\u0131n tasanm d\u00fcnyas\u0131nda, ger\u00e7ekli\u011fe daha bir ucundan bile de\u011fen hi\u00e7bir-\u015fey bulunmaz : buna kar\u015f\u0131l\u0131k, her t\u00fcrl\u00fc ger\u00e7ekli\u011fe kar\u015f\u0131 i\u00e7g\u00fcd\u00fcsel nefretin, Hristiyanl\u0131\u011f\u0131n k\u00f6k\u00fcndeki biricik g\u00fcd\u00fcc\u00fc \u00f6\u011fe oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fck. Bundan nas\u0131l bir sonu\u00e7 \u00e7\u0131k\u0131yor? Burada in psychologicis olarak da yan\u0131lg\u0131n\u0131n k\u00f6kten, yani nelik belirleyici, yani t\u00f6z oldu\u011fu sonucu. Buradan bir kavram kald\u0131r\u0131p yerine bir ger\u00e7eklik koyun
\u2014b\u00fct\u00fcn Hristiyanl\u0131k hi\u00e7li\u011fin i\u00e7ine yuvarlan\u0131r gider!
\u2014Y\u00fcksekten bak\u0131nca, garip olgular\u0131n bu en garibi, yan\u0131lg\u0131larla belirlenmekle kalmay\u0131p, yaln\u0131zca zararl\u0131 yaln\u0131zca ya\u015fam ve y\u00fcrek zehirleyici yan\u0131lg\u0131lar s\u00f6z konusu olunca yarat\u0131c\u0131, hatta dahiyane hale gelen bu din, Tanr\u0131lar\u0131n seyrine lay\u0131k bir oyundur, \u2014ayn\u0131 zamanda filozoflar olan q Tanr\u0131lar\u0131n, \u00f6rne\u011fin benim o \u00fcnl\u00fc kar\u015f\u0131l\u0131kl\u0131 konu\u015fma s\u0131ras\u0131nda Naksos’da kar\u015f\u0131la\u015ft\u0131\u011f\u0131m Tanr\u0131lar\u0131n. \u0130\u011frenme onlar\u0131 (\u2014ve bizi!) b\u0131rak\u0131nca, Hristiyan\u0131n bu oyunu i\u00e7in m\u00fcte\u015fekkir olacaklar: yery\u00fcz\u00fc denen \u015fu fukara g\u00f6kcismi, belki de sadece bu ilgin\u00e7 vaka sayesinde Tanr\u0131sal bir bak\u0131\u015f\u0131, Tanr\u0131sal bir ilgilenmeyi hakediyor… \u00c7\u00fcnk\u00fc Hristiyan\u0131 k\u00fc\u00e7\u00fcmsemeyelim: Hristiyan, masum olma kertesindeki sahteli\u011fiyle, maymunun \u00e7ok \u00fcst\u00fcndedir, \u2014Hristiyan a\u00e7\u0131s\u0131ndan, iyi bilinen bir k\u00f6ken kuram\u0131 sadece bir nazik iltifat haline geliyor…<\/p>\n

40.
\u2014Evangelium’un yazg\u0131s\u0131, \u00f6l\u00fcmle karara ba\u011fland\u0131, \u2014\u00e7arm\u0131ha gerildi… Ancak \u00f6l\u00fcm, bu beklenmeyen a\u015fa\u011f\u0131lay\u0131c\u0131 \u00f6l\u00fcm, ancak \u00e7arm\u0131h, bu genelde yaln\u0131zca canaille i\u00e7in ayr\u0131lm\u0131\u015f \u015fey, \u2014ancak bu t\u00fcyler \u00fcrpertici paradoks, havarileri sahici gizemin kar\u015f\u0131s\u0131na getirdi: \u00abKimdi bu? Neydi bu?\u00bb \u2014Sars\u0131lm\u0131\u015f ve en derinden a\u015fa\u011f\u0131lanm\u0131\u015f duygu, ku\u015fku, b\u00f6ylesi bir \u00f6l\u00fcm\u00fcn, davalar\u0131n\u0131n \u00e7\u00fcr\u00fct\u00fclmesi olabilece\u011fi, korkun\u00e7 bir \u00abniye tam da b\u00f6yle?\u00bb soru i\u015fareti \u2014bu konum kendini pek iyi.kavrad\u0131. Burada her\u015fey zorunlu olmak zorundayd\u0131, anlam, ussall\u0131k, en \u00fcst d\u00fczeyde ussall\u0131k ta\u015f\u0131mak zorundayd\u0131: bir havarinin sevgisi rastlant\u0131 tan\u0131maz. \u0130lkin \u015fimdi u\u00e7urumun iki yakas\u0131 biribirinden ayr\u0131ld\u0131: \u00abKim \u00f6ld\u00fcrd\u00fc onu? Kimdi onun do\u011fal d\u00fc\u015fman\u0131?\u00bb \u2014bu soru bir \u015fim\u015fek gibi \u00e7akt\u0131: Yan\u0131t: egemen Yahudilik, onun en \u00fcst katman\u0131. Bu andan sonra, kendilerini d\u00fczene kar\u015f\u0131 ba\u015fkald\u0131nyor hissetmeye ba\u015flad\u0131lar, \u0130sa’y\u0131 da, ard\u0131ndan,, d\u00fczene kar\u015f\u0131 ba\u015fkald\u0131r\u0131yor diye anlad\u0131lar. O zamana dek yoktu onun tasar\u0131m\u0131ndaki bu sava\u015f\u00e7\u0131, bu Hay\u0131r diyen, Hay\u0131r yapan \u00e7izgi; dahas\u0131, bunun kar\u015f\u0131t\u0131yd\u0131 o. A\u00e7\u0131k ki, k\u00fc\u00e7\u00fck topluluk as\u0131l \u00f6nemli noktay\u0131 anlamam\u0131\u015ft\u0131, b\u00f6yle bir yolla \u00f6lmenin ta\u015f\u0131d\u0131\u011f\u0131 \u00f6rnek olma anlam\u0131n\u0131, her t\u00fcrl\u00fc iessentiment duygusu kar\u015f\u0131s\u0131ndaki \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc: \u2014onu ne. kadar az anlad\u0131klar\u0131n\u0131n en iyi g\u00f6stergesi! \u0130sa, \u00f6l\u00fcm\u00fcyle, asl\u0131nda \u00f6\u011fretisinin herkesin \u00f6n\u00fcndeki en g\u00fc\u00e7l\u00fc s\u0131nav\u0131n\u0131, kan\u0131t\u0131n\u0131 vermekten ba\u015fka bir\u015fey istememi\u015fti, isteyemezdi de…Oysa havarileri, bu \u00f6l\u00fcm\u00fc ba\u011f\u0131\u015flamaktan \u00e7ok uzakt\u0131lar, \u2014buysa, en \u00fcst anlamda Evangelium’ca bir\u015fey olurdu; ya da, daha iyisi, yumu\u015fak ve sevgi dolu bir y\u00fcrekle, kendilerini de ayn\u0131 \u00f6l\u00fcme sunmak…Tam da en Evangelium d\u0131\u015f\u0131 duygu, intikam, yine bask\u0131n \u00e7\u0131kt\u0131. \u0130\u015f, bu \u00f6l\u00fcmle sona eremezdi: \u00abkar\u015f\u0131l\u0131k\u00bb, \u00abyarg\u0131lama\u00bb gerekliydi (\u2014oysa, \u00abkar\u015f\u0131l\u0131k\u00bb, \u00abceza\u00bb, \u00abyarg\u0131lama\u00bb gibi \u015feylerden daha Evangelium d\u0131\u015f\u0131 ne olabilirdi!) Yayg\u0131n Messiah beklentisi yeniden \u00f6nplana \u00e7\u0131kt\u0131; tarihsel bir an belirlendi: \u00abTanr\u0131n\u0131n krall\u0131\u011f\u0131\u00bb d\u00fc\u015fmanlar\u0131n\u0131 yarg\u0131lamak i\u00e7in gelecekti… Ama bununla her\u015fey yanl\u0131\u015f anla\u015f\u0131lm\u0131\u015f oluyordu : bir son edim, ileride tutulacak bir s\u00f6z olarak \u00abTanr\u0131n\u0131n krall\u0131\u011f\u0131\u00bb! Oysa Evengelium tam da bu \u00abkrall\u0131\u011f\u0131n\u00bb varolu\u015fu, doyuma var\u0131\u015f\u0131, ger\u00e7ekli\u011fiydi zaten. Tam da b\u00f6ylesi bir \u00f6l\u00fcm bu \u00abTanr\u0131 krall\u0131\u011f\u0131\u00bbn\u0131n ta kendisiydi… Ancak \u015fimdi, Usta’n\u0131n tipine, Farisiler ve Tanr\u0131bilimcilere kar\u015f\u0131 b\u00fct\u00fcn o horg\u00f6rme ve k\u0131zg\u0131nl\u0131k ta\u015f\u0131nd\u0131 \u2014b\u00f6ylece, de kendisi bir Farisi ve Tanr\u0131bilimci haline sokuldu! \u00f6te yandan da, bu b\u00fct\u00fcn \u00e7ivileri \u00e7\u0131km\u0131\u015f ruhlar, \u00f6l\u00e7\u00fc tan\u0131maz tap\u0131nmalar\u0131yla, \u0130sa’n\u0131n \u00f6\u011fretti\u011fi Tanr\u0131n\u0131n evl\u00e2d\u0131 olma konusunda herkesin e\u015fit hakka sahip oldu\u011fu yollu Evangelium d\u00fc\u015f\u00fcncesine dayanamad\u0131lar: intikamlar\u0131, kendileri geri \u00e7ekilerek, \u0130sa’y\u0131 y\u00fckseltmek, kendilerinden ay\u0131rmak oldu: t\u0131pk\u0131, bir zamanlar Yahudilerin, d\u00fc\u015fmanlar\u0131ndan intikam almak i\u00e7in Tanr\u0131lar\u0131n\u0131 kendilerinden ay\u0131r\u0131p y\u00fcksekte bir yere koyduklar\u0131 gibi. Tek bir Tanr\u0131 ve Tanr\u0131n\u0131n tek bir o\u011flu : \u0130kisi de ressentiment’\u0131n \u00fcr\u00fcnleri…<\/p>\n

41.
\u2014Ve o andan ba\u015flayarak sa\u00e7ma bir sorun \u00e7\u0131kt\u0131 ortaya : \u00abNas\u0131l olabildi de Tanr\u0131 buna izinverdi?\u00bb Buna, k\u00fc\u00e7\u00fck toplulu\u011fun \u00e7arp\u0131lm\u0131\u015f akl\u0131 bir o kadar korkun\u00e7 sa\u00e7mal\u0131kta bir yan\u0131t buldu: Tanr\u0131 g\u00fcnahlar\u0131n ba\u011f\u0131\u015flanmas\u0131 i\u00e7in o\u011flunu kurban vermi\u015fti. Nas\u0131l da tek bir vuru\u015fta sonu gelmi\u015fti Evangelium’un! Su\u00e7a kar\u015f\u0131l\u0131k kurban d\u00fc\u015f\u00fcncesi, hem de en i\u011fren\u00e7, en barbarca bi\u00e7imiyle : su\u00e7lunun g\u00fcnahlar\u0131 i\u00e7in, su\u00e7suzun kurban edilmesi! Ne denli t\u00fcyler \u00fcrpertici bir putataparl\u0131k!
\u2014\u0130sa, oysa, \u00absu\u00e7\u00bb kavram\u0131n\u0131n kendisini yok etmi\u015fti.
\u2014tanr\u0131 ile insan aras\u0131ndaki u\u00e7urumu yads\u0131m\u0131\u015f, tanr\u0131 ile insan aras\u0131ndaki o birli\u011fi, kendi \u00abiyi. haber\u00bbi olarak ya\u015fam\u0131\u015ft\u0131… Kendi ayr\u0131cal\u0131\u011f\u0131 olarak de\u011fil! \u2014Art\u0131k ad\u0131m ad\u0131m, kurtar\u0131c\u0131 tipine eklemeler yap\u0131ld\u0131: Yarg\u0131lama ve geri-d\u00f6n\u00fc\u015f \u00f6\u011fretisi, bir kurban \u00f6l\u00fcm\u00fc olarak \u00f6l\u00fcm \u00f6\u011fretisi,dirili\u015f \u00f6\u011fretisi, ki bununla, b\u00fct\u00fcn bir \u00abkutsanm\u0131\u015fl\u0131k\u00bb yerine de \u00f6l\u00fcmden sonraki bir durum koyarak!… Paulus, bu yorumu, bu pespaye yorumu, o her zamanki hahamvari arlanmazl\u0131\u011f\u0131yla, \u015f\u00f6yle mant\u0131kla\u015ft\u0131rd\u0131: \u00ab E\u011fer \u0130sa \u00f6l\u00fcyken dirilmezse, o zaman inanc\u0131m\u0131z bo\u015funad\u0131r\u00bb. \u2014Ve bir seferde, Evangelium, yerine getirilemeyecek vaadlerin en a\u015fa\u011f\u0131l\u0131\u011f\u0131, arlanmaz bir ki\u015fisel \u00f6l\u00fcms\u00fczl\u00fck \u00f6\u011fretisi haline geldi… Paulus ayr\u0131ca bunun bir \u00f6d\u00fcl olaca\u011f\u0131n\u0131 \u00f6\u011fretti!…
42.
\u00c7arm\u0131htaki \u00f6l\u00fcmle neyin sona erdi\u011fi g\u00f6r\u00fcl\u00fcyor: bir yeni, ba\u015ftan ba\u015fa kaynaktan Budist\u00e7e ban\u015f hareketi giri\u015fimi; yaln\u0131zca vaad olarak de\u011fil, sahiden ya\u015fanan bir yery\u00fcz\u00fc mutlulu\u011fu i\u00e7in bir giri\u015fim- \u00c7\u00fcnk\u00fc bu \u2014daha \u00f6nce de vurgulad\u0131m\u2014. iki d\u00e9cadence dini aras\u0131ndaki temel farkt\u0131r: Budizm vaadetmez hi\u00e7, yerine getirir, Hristiyanl\u0131k ise her\u015feyi vaadeder, yerine getirdi\u011fi ise. hi\u00e7tir. \u2014\u00ab\u0130yi haber\u00bbin hemen pe\u015finden, olabilecek en k\u00f6t\u00fcs\u00fc geldi: Paulus’un \u00abhaber\u00bbi. Paulus’ta, \u00abiyi haberci\u00bbnin kar\u015f\u0131t tipi cisim bulur; nefretin, nefret d\u00fc\u015f\u00fcn\u00fcn, nefretin ac\u0131mas\u0131z mant\u0131\u011f\u0131n\u0131n dehas\u0131- Neleri kurban etmedi ki bu Dysangelist, nefrete! En ba\u015fta da Kurtar\u0131c\u0131’n\u0131n kendisini: kendi \u00e7arm\u0131h\u0131na gerdi onu. Evangelium’daki b\u00fct\u00fcn ya\u015fam, b\u00fct\u00fcn \u00f6rneklik, b\u00fct\u00fcn \u00f6\u011freti, \u00f6l\u00fcm, anlam, hak\u2014 hi\u00e7bir\u015fey yoktu ki bu kalpazan onu nefret yoluyla kavrayarak kendi amac\u0131 i\u00e7in kullanmas\u0131n. Ger\u00e7eklik yok, tarihsel hakikat yok!… Ve bir kez daha, Yahudinin rahip i\u00e7g\u00fcd\u00fcs\u00fc, tarih \u00fczerindeki ayn\u0131 b\u00fcy\u00fck su\u00e7u i\u015fliyor \u2014Hristiyanl\u0131\u011f\u0131n d\u00fcn\u00fcn\u00fc, evvelsi g\u00fcn\u00fcn\u00fc bir kalemde siliyor, ilk Hristiyanl\u0131\u011f\u0131n bir tarihini kendisi uyduruyor… Dahas\u0131: \u0130srael tarihini de bir kez daha sahtele\u015ftiriyor, onun, kendi yapt\u0131klar\u0131n\u0131n ba\u015flang\u0131\u00e7 tarihi olarak g\u00f6r\u00fcnmesini sa\u011fl\u0131yor: b\u00fct\u00fcn peygamberler onun \u00abKurtar\u0131c\u0131\u00bbs\u0131n\u0131n s\u00f6z\u00fcn\u00fc -etmi\u015flerdir… Kilise de, sonradan, insanl\u0131\u011f\u0131n tarihini bile sahtele\u015ftirerek Hristiyanl\u0131\u011f\u0131n tarih-\u00f6ncesi d\u00f6nemi haline sokmu\u015ftur… Kurtar\u0131c\u0131’n\u0131n tipi, \u00f6\u011fretisi, prati\u011fi, \u00f6l\u00fcm\u00fc, \u00f6l\u00fcm\u00fcn\u00fcn anlam\u0131, \u00f6l\u00fcm\u00fcnden sonras\u0131 bile \u2014hi\u00e7bir\u015fey kalmad\u0131 el at\u0131lmad\u0131k, hi\u00e7bir\u015fey kalmad\u0131, ger\u00e7ekli\u011fe uzaktan yak\u0131ndan benzeyen. Paulus, \u00e7ok yal\u0131n bir\u015fey yapt\u0131; yaln\u0131zca, bu varolu\u015fun b\u00fct\u00fcn a\u011f\u0131rl\u0131k noktas\u0131n\u0131, bu varolu\u015fun ard\u0131na yerle\u015ftirdi \u2014\u00abdirilen\u00bb \u0130sa yalan\u0131na. Kurtar\u0131c\u0131’n\u0131n ya\u015fam\u0131 onun hi\u00e7bir i\u015fine yaramazd\u0131, \u2014\u00e7arm\u0131htaki \u00f6l\u00fcm gerekliydi onun i\u00e7in, ve bir\u015fey daha… Stoac\u0131 ayd\u0131nlanman\u0131n ba\u015fkentinde, yeti\u015fmi\u015f bir Paulus’u, g\u00f6rd\u00fc\u011f\u00fc bir sanr\u0131 yoluyla Kurtar\u0131c\u0131’n\u0131n h\u00e2l\u00e2 ya\u015fad\u0131\u011f\u0131n\u0131n kan\u0131t\u0131n\u0131 \u00e7\u0131kar\u0131rken, i\u00e7ten sanmak, hatta, bu sanr\u0131y\u0131 g\u00f6rd\u00fc\u011f\u00fcn\u00fc anlatmas\u0131na bile, inanmak, bir psikolog i\u00e7in sahici bir safdillik olurdu: Paulus amac\u0131 istiyordu, dolay\u0131s\u0131yla arac\u0131 da istedi… Onun kendi inanmad\u0131\u011f\u0131na, kendi \u00f6\u011fretisini aralar\u0131na att\u0131\u011f\u0131 budalalar, inanacaklard\u0131 \u2014 onun gereksinimi g\u00fc\u00e7l\u00fcl\u00fckt \u00fc ; rahip, Paulus’un benli\u011finde yeniden g\u00fc\u00e7l\u00fc olmay\u0131 istiyordu, \u2014kitleleri tiranize etmesine, s\u00fcr\u00fcler olu\u015fturmas\u0131na yarayacak kavramlar, \u00f6\u011fretiler, simgeler gereksiyordu yaln\u0131zca. \u2014Sonradan Muhammed’in Hristiyanl\u0131ktan ald\u0131\u011f\u0131 tek \u015fey neydi? Paulus’un icad\u0131; onun, rahip tiranl\u0131\u011f\u0131 i\u00e7in, s\u00fcr\u00fc olu\u015fturmak i\u00e7in kulland\u0131\u011f\u0131 ara\u00e7, \u00f6l\u00fcms\u00fczl\u00fck inanc\u0131 \u2014 yani, \u00abyarg\u0131lama\u00bb \u00f6\u011fretisi…<\/p>\n

43<\/p>\n

Ya\u015fam\u0131n a\u011f\u0131rl\u0131k noktas\u0131 ya\u015fam\u0131n i\u00e7ine de\u011fil, \u00ab\u00f6te \u00bbye yerle\u015ftirilince \u2014 hi\u00e7li\u011fe \u2014, o zaman, ya\u015fam\u0131n a\u011f\u0131rl\u0131k noktas\u0131 toptan kald\u0131r\u0131lm\u0131\u015f demektir. Bireysel \u00f6l\u00fcms\u00fczl\u00fck konusundaki b\u00fcy\u00fck yalan, i\u00e7g\u00fcd\u00fclerdeki her ussall\u0131\u011f\u0131, her do\u011fall\u0131\u011f\u0131 y\u0131kar, \u2014i\u00e7g\u00fcd\u00fclerde olumlu, ya\u015fam\u0131 ilerletici, gelece\u011fi sa\u011flamla\u015ft\u0131r\u0131c\u0131 ne varsa, art\u0131k g\u00fcvensizlik uyand\u0131r\u0131r. Ya\u015faman\u0131n art\u0131k hi\u00e7bir anlam\u0131 yok, diye ya\u015famak, ya\u015fam\u0131n anlam\u0131 olur art\u0131k… Neye yarar ki topluluk ruhu, neye yarar ge\u00e7mi\u015fe ve atalara \u015f\u00fckran, neye birlikte \u00e7al\u0131\u015fmak, g\u00fcvenmek, herhangi bir toplu refah arzulamak ve ama\u00e7lamak?… Hepsi \u00abayart\u0131\u00bb bunlar\u0131n, hepsi \u00abdo\u011fru yol\u00bbdan sapmalar \u2014 \u00abTek bir \u015fey gerek\u00bb… Herkesin, \u00f6l\u00fcms\u00fcz ruh\u00bb olarak herkesle e\u015fit d\u00fczeyde olmas\u0131, b\u00fct\u00fcn varl\u0131klar\u0131n toplam\u0131 i\u00e7inde, herbir bireyin \u00abfelah\u00bb \u0131n\u0131n bir bengi \u00f6nemlilik \u00fczerinde hak iddia edebilmesi, ufac\u0131k b\u00f6ceklerin ve d\u00f6rtte\u00fc\u00e7 \u00e7atlaklar\u0131n, kendileri u\u011fruna do\u011fa yasalar\u0131n\u0131n s\u00fcrekli \u00e7i\u011fnene ce\u011fini hayal edebilmeleri, \u2014her t\u00fcrden bencilli\u011fin b\u00f6ylesine, sonsuzlu\u011fa, utanmazl\u0131\u011fa dek y\u00fcceltilmesini, yeteri bir horg\u00f6r\u00fcyle niteleyemiyor ki\u015fi.. Oysa Hristiyanl\u0131k, zaferini, bireysel kendinibe\u011fenmi\u015fli\u011fin bu ac\u0131nas\u0131 pohpohlanmas\u0131na bor\u00e7ludur, \u2014tam da bununla b\u00fct\u00fcn bi\u00e7imsizleri, isyank\u00e2r e\u011filimlileri, nasibi k\u0131tlar\u0131, insanl\u0131\u011f\u0131n b\u00fct\u00fcn s\u00fcpr\u00fcnt\u00fc ve art\u0131klar\u0131n\u0131 kendi yanma \u00e7ekti. \u00abRuhun felah\u0131\u00bb \u2014\u00e7evirirsek: \u00abd\u00fcnya benim \u00e7evremde d\u00f6n\u00fcyor\u00bb… \u00abHerkese e\u015fit hak\u00bb \u00f6\u011fretisinin zehiri \u2014Hristiyanl\u0131k bunu en temel bi\u00e7imde yaym\u0131\u015ft\u0131r; Hristiyanl\u0131k, insan ile insan aras\u0131ndaki her t\u00fcrl\u00fc derin sayg\u0131 ve mesafe duygusuna kar\u015f\u0131, yani k\u00fclt\u00fcr\u00fcn her t\u00fcrl\u00fc y\u00fckselme ve b\u00fcy\u00fcmesinin \u00f6nko\u015fuluna kar\u015f\u0131, k\u00f6t\u00fc i\u00e7g\u00fcd\u00fclerin en gizli k\u00f6\u015febuca\u011f\u0131ndan \u00e7\u0131karak, \u00f6l\u00fcm\u00fcne bir sava\u015f vermi\u015ftir, \u2014kitlelerin ressentiment’\u0131n\u0131 d\u00f6ve d\u00f6ve, ba\u015f silah\u0131n\u0131 bi\u00e7imlendirmi\u015ftir, bize kar\u015f\u0131, yery\u00fcz\u00fcndeki her t\u00fcrl\u00fc soylulu\u011fa, ne\u015felili\u011fe, y\u00fcce y\u00fcreklili\u011fe kar\u015f\u0131, bizim yery\u00fcz\u00fc mutlulu\u011fumuza kar\u015f\u0131… Kabul edelim ki bu Petrus ve Paulus’un \u00ab\u00f6l\u00fcms\u00fczl\u00fckleri, soylu insanl\u0131\u011fa kar\u015f\u0131 o zamana dek giri\u015filmi\u015f en b\u00fcy\u00fck, en al\u00e7ak\u00e7a sald\u0131r\u0131yd\u0131. \u2014Ve Hristiyanl\u0131ktan \u00e7\u0131karak, politikaya dek s\u0131zm\u0131\u015f bu yazg\u0131y\u0131 da k\u00fc\u00e7\u00fcmsemeyelim! Bug\u00fcn hi\u00e7kimsenin cesareti yok, \u00f6zel haklara sahip olmak i\u00e7in, egemenlik haklar\u0131 i\u00e7in, kendisi ve kendi e\u015fitleri kar\u015f\u0131s\u0131nda derin sayg\u0131 duygular\u0131 i\u00e7in\u2014bir mesafe tutkusu i\u00e7in ortaya \u00e7\u0131kma\u011fa. Politikam\u0131z bu cesaret yoksunlu\u011fu y\u00fcz\u00fcnden hasta haldedir!\u2014D\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi aristokrasisi, ruhlar\u0131n e\u015fitli\u011fi yalan\u0131 yoluyla, yeralt\u0131n\u0131n en alt\u0131na g\u00f6m\u00fclm\u00fc\u015ft\u00fcr; ve \u00ab\u00e7o\u011funlu\u011fun hakk\u0131\u00bbna inan\u00e7, devrimler yapm\u0131\u015f ve daha da yapacaksa, hi\u00e7 ku\u015fkumuz olmas\u0131n, Hristiyanl\u0131kt\u0131r, Hristiyanca de\u011feryarg\u0131land\u0131r, her devrimi salt kan ve su\u00e7lulu\u011fa \u00e7eviren! Hristiyanl\u0131k, her t\u00fcrl\u00fc s\u00fcr\u00fcnenlerin, y\u00fcksekli\u011fi olanlara kar\u015f\u0131 ba\u015fkald\u0131r\u0131s\u0131d\u0131r: \u00abd\u00fc\u015fk\u00fcnler \u00bbin Evangelium’u, d\u00fc\u015fk\u00fcnle\u015ftirir…<\/p>\n

44.
\u2014Evangelium’lar, daha ilk topluluk i\u00e7indeki dayan\u0131lmaz yozla\u015fman\u0131n tan\u0131klar\u0131 olarak paha bi\u00e7ilmez de\u011fer ta\u015f\u0131rlar. Paulus’un sonradan bir haham mant\u0131k\u00e7\u0131 kinikli\u011fiyle ucuna g\u00f6t\u00fcrd\u00fc\u011f\u00fc s\u00fcre\u00e7, gene de, Kurtar\u0131c\u0131’n\u0131n \u00f6l\u00fcm\u00fcyle ba\u015flayan d\u00fc\u015f\u00fc\u015f s\u00fcreciydi yaln\u0131zca. \u2014Bu Evangelium’lar\u0131 okurken yeteri kadar dikkatli olam\u0131yor ki\u015fi; her s\u00f6zc\u00fc\u011f\u00fcn ard\u0131nda zorluklar yat\u0131yor. \u0130tiraf ediyorum. Bana kar\u015f\u0131 \u015fu s\u00f6ylenebilir : bunlar, tam da bu \u00f6zellikleriyle, bir psikolog i\u00e7in birinci s\u0131n\u0131f zevk kaynaklar\u0131d\u0131r, \u2014her t\u00fcrl\u00fc safdil yozla\u015fman\u0131n kar\u015f\u0131t\u0131 olarak, psikolojik yozla\u015fman\u0131n par excellence incelmi\u015flikleri, sanatla\u015fmalar\u0131. Evangelium’lar, benzersizdir. Genel olarak \u0130ncil, hi\u00e7bir kar\u015f\u0131la\u015ft\u0131rma kald\u0131rmaz. Kar\u015f\u0131n\u0131zda Yahudiler var: ilk bak\u0131\u015f a\u00e7\u0131s\u0131 bu, burada ipin ucunu hepten ka\u00e7\u0131rmamak i\u00e7in. Burada \u00abkutsal\u00bb hale gelen dehala\u015fm\u0131\u015f kendini \u00e7arp\u0131tma, bu kitaplar ve insanlar aras\u0131nda ba\u015fka hi\u00e7bir yerde yakla\u015f\u0131k olarak bile ula\u015f\u0131lmam\u0131\u015f, sanat olmu\u015f s\u00f6zc\u00fck ve davran\u0131\u015f kalpazanl\u0131\u011f\u0131, herhangi bir bireysel yetene\u011fin, herhangi bir istisnai mizac\u0131n rastlant\u0131s\u0131 de\u011fildir. Burada \u0131rk vard\u0131r. Kutsal bir bi\u00e7imde yalan s\u00f6yleme sanat\u0131 olarak Hristiyanl\u0131kta, b\u00fct\u00fcn Yahudilik, y\u00fczlerce y\u0131ll\u0131k \u00f6zenli, ciddi Yahudi u\u011fra\u015f\u0131s\u0131 ve becerisi, son ustal\u0131k d\u00fczeyine ula\u015f\u0131r. Hristiyan, yalan\u0131n bu ultima ratio’su, bir kere daha Yahudidir \u2014hatta \u00fc\u00e7 kere kendisi… Yaln\u0131zca, rahibin prati\u011finde kan\u0131tlanm\u0131\u015f kavramlar\u0131, simgeleri, tav\u0131rlar\u0131 uygulama konusunda temelden bir istem, ba\u015fka her t\u00fcrl\u00fc prati\u011fi, ba\u015fka her t\u00fcr de\u011fer ve yararl\u0131l\u0131k perspektifini i\u00e7g\u00fcd\u00fcsel olarak reddetmek \u2014bu yaln\u0131zca gelenek de\u011fildir, bu kal\u0131t\u0131md\u0131r: ancak kal\u0131t\u0131m olmas\u0131yla, do\u011fa gibi bir etkilemede bulunabilirdi. B\u00fct\u00fcn insanl\u0131k, hem de en iyi \u00e7a\u011flar\u0131n en iyi kafalar\u0131 \u2014(biri d\u0131\u015f\u0131nda, ama belki de o salt bir insan – d\u0131\u015f\u0131d\u0131r\u2014) aldand\u0131lar. Evangelium, masumluk kitab\u0131 olarak okundu… : burada ne denli ustal\u0131kla oyun oynand\u0131\u011f\u0131n\u0131n hi\u00e7 de k\u00fc\u00e7\u00fck bir ni\u015fanesi de\u011fil bu. \u2014Tabi\u00ee ki, bunlar\u0131, \u015f\u00f6yle gelip ge\u00e7erken bile olsa, g\u00f6rebilseydik, b\u00fct\u00fcn bu harika b\u00f6cekleri ve uydurma azizleri, i\u015fleri tabi\u00ee ki hemen biterdi, \u2014ve tam da bu y\u00fczden, ben, her okudu\u011fum s\u00f6zc\u00fckte bir tav\u0131r g\u00f6rmeden edemedi\u011fimden, onlar\u0131n i\u015fini bitiriyorum… Hi\u00e7 dayanamad\u0131\u011f\u0131n\u0131 da, bunlar\u0131n bir bi\u00e7imde g\u00f6zlerini \u015f\u00f6yle kocaman kocaman a\u00e7malar\u0131. \u2014Bereket versin b\u00fcy\u00fck \u00e7o\u011funluk i\u00e7in kitapla yaln\u0131zca edebiyatt\u0131r \u2014 \u2014 Aldanmamak: \u00abyarg\u0131lamay\u0131n\u00bb derler, ama yollar\u0131nda duran her\u015feyi cehenneme g\u00f6nderirler. Tanr\u0131n\u0131n yarg\u0131lamas\u0131n\u0131 sa\u011flayarak, kendileri yarg\u0131larlar; tanr\u0131y\u0131 y\u00fcceltmekle, kendilerini y\u00fcceltirler; tam da kendi elde edebilecekleri \u2014dahas\u0131, ayakta kalmak i\u00e7in gereksedikleri\u2014 erdemleri te\u015fvik etmek1e, kendilerine erdem u\u011fruna g\u00fcre\u015fiyorlar, erdemin egemenli\u011fi i\u00e7in sava\u015f\u0131yorlar g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc verirler. \u00abBiz iyi i\u00e7in ya\u015f\u0131yoruz, \u00f6l\u00fcyoruz, kendimizi kurban ediyoruz\u00bb (\u00abhakikat\u00bb i\u00e7in, \u00ab\u0131\u015f\u0131k\u00bb i\u00e7in, \u00abtanr\u0131n\u0131n melekutu\u00bb i\u00e7in) : Asl\u0131nda yapt\u0131klar\u0131, yapmadan edemeyecekleridir. \u00d6dlek\u00e7e tarzlar\u0131yla sinerken, k\u00f6\u015feye \u00e7ekilirken, g\u00f6lgelerde g\u00f6lgeler gibi ya\u015fay\u0131p giderken, bunu bir \u00f6dev haline sokarlar : \u00f6dev olarak g\u00f6r\u00fcl\u00fcnce, ya\u015famlar\u0131 al\u00e7akg\u00f6n\u00fcll\u00fc gibi g\u00f6z\u00fck\u00fcr, al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck olarak da erdemliliklerinin bir kan\u0131t\u0131 olur… Ah, bu al\u00e7akg\u00f6n\u00fcll\u00fc, iffetli, iyi y\u00fcrekli yalanc\u0131l\u0131k! \u00abBizim tan\u0131kl\u0131\u011f\u0131m\u0131z\u0131 erdemin ke\u0131disi yapar\u00bb… Evangelium’lar, ahlak arac\u0131l\u0131\u011f\u0131yla ayart\u0131lma kitaplar\u0131 olarak okunmal\u0131d\u0131r: ahlak, bu k\u00fc\u00e7\u00fck adamlarca iyice bir cilalan\u0131r, \u2014bunlar iyi bilirler ahlakla ilgili nas\u0131l davran\u0131lmas\u0131 gerekti\u011fini! \u0130nsanl\u0131k, ahlakla, en iyi burnundan \u00e7ekerek g\u00f6t\u00fc\u0131\u00fcl\u00fcr! \u2014Ger\u00e7ek \u015fu ki, burada en bilin\u00e7li se\u00e7ilmi\u015flik kendini be\u011fenmi\u015fli\u011fi, al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck rol\u00fcn\u00fc oynamaktad\u0131r: kendileri, \u00abtopluluk\u00bb, \u00abiyiler ve hakl\u0131lar\u00bb, toptan bir yana, \u00abhakikat\u00bb\u0131n yan\u0131na konur \u2014ve geri kalan da, \u00abd\u00fcnya\u00bb da, \u00f6teki yana… Bu, yery\u00fcz\u00fcnde \u015fimdiye dek ortaya \u00e7\u0131km\u0131\u015f en al\u0131nyaz\u0131c\u0131 b\u00fcy\u00fckl\u00fck vehmidir: k\u00fc\u00e7\u00fck, \u00e7arp\u0131k b\u00f6cekler ve yalanc\u0131lar, ba\u015flarlar \u00abtanr\u0131\u00bb, \u00abhakikat\u00bb, \u00ab\u0131\u015f\u0131k\u00bb, tin\u00bb, \u00absevgi\u00bb, \u00abbilgelik\u00bb, \u00abya\u015fam\u00bb kavramlar\u0131na sanki kendilerinin e\u015fanlaml\u0131lar\u0131ym\u0131\u015f gibi sahip \u00e7\u0131kma\u011fa; bu yolla da \u00abd\u00fcnya\u00bby\u0131 kendi kar\u015f\u0131lar\u0131nda s\u0131n\u0131rland\u0131rma\u011fa; k\u00fc\u00e7\u00fck, en b\u00fcy\u00fck olma \u015fi\u015fkinli\u011findeki, her t\u00fcrden t\u0131marhane i\u00e7in bi\u00e7ilmi\u015f kaftan Yahudiler, de\u011ferleri kendi etraflar\u0131nda tersine \u00e7evirdiler, sanki Hristiyan, geri kalan her\u015fey i\u00e7in ilkin anlam, tuz-biber, \u00f6l\u00e7\u00fcym\u00fc\u015f, hem de her\u015feyin en son yarg\u0131lay\u0131c\u0131s\u0131ym\u0131\u015f gibi… B\u00fct\u00fcn bu al\u0131nyaz\u0131c\u0131 durumu olanakl\u0131 k\u0131lan, d\u00fcnyada akraba, \u0131rktan akraba bir b\u00fcy\u00fckl\u00fck vehminin zaten bulunmas\u0131d\u0131r, Yahudi b\u00fcy\u00fckl\u00fck vehminin : Yahudiler ile Yahudi-Hristiyanlar aras\u0131ndaki u\u00e7urum a\u00e7\u0131l\u0131r a\u00e7\u0131lmaz, berikilerin elindeki tek se\u00e7enek, Yahudi i\u00e7g\u00fcd\u00fcs\u00fcn\u00fcn \u00f6\u011f\u00fctledi\u011fi kendini koruma i\u015flemlerinin ayn\u0131lar\u0131n\u0131, Yahudilerin kendilerine kar\u015f\u0131 uygulamakt\u0131, halbuki Yahudiler bunlar\u0131 o zamana dek yaln\u0131zca Yahudi olmayanlara kar\u015f\u0131 uygulam\u0131\u015flard\u0131. Hristiyan, yaln\u0131zca, \u00abdaha \u00f6zg\u00fcr\u00bb itikatl\u0131 bir Yahudidir.<\/p>\n

45.
\u2014Bu k\u00fc\u00e7\u00fck adamlar\u0131n kafalar\u0131na takt\u0131klar\u0131ndan, Usta’lar\u0131n\u0131n a\u011fz\u0131na soktuklar\u0131ndan bir-iki \u00f6rnek veriyorum: hepsi de \u00abg\u00fczel ruhlar\u00bb \u0131n itiraf lar\u0131.\u2014 1
\u00abNeresi sizi kabul etmezse, ve sizi dinlemezlerse, oradan \u00e7\u0131karken ayaklar\u0131n\u0131z\u0131n alt\u0131ndaki tozu onlara \u015fehadet olsun diye silkin. Derim size, do\u011frusu, yarg\u0131 g\u00fcn\u00fcnde Sodom Ve Gomorrha’n\u0131n durumu bu \u015fehirden daha \u00e7ekilir olacakt\u0131r.\u00bb (Mark. 6,11)2 \u2014Ne kadar da Evangelium’ca !…
\u00abBana iman eden bu k\u00fc\u00e7\u00fcklerden birini kim s\u00fcr\u00e7t\u00fcr\u00fcrse, boynuna b\u00fcy\u00fck bir de\u011firmen ta\u015f\u0131 tak\u0131l\u0131p denize at\u0131lmas\u0131 kendisi i\u00e7in daha iyidir.\u00bb (Mark. 9, 42) \u2014Ne kadar, da Evangelium’ca!…
\u00abE\u011fer g\u00f6z\u00fcn s\u00fcr\u00e7mene sebep oluyorsa, onu \u00e7\u0131kar; senin i\u00e7in bir g\u00f6z\u00fcn olarak Allah’\u0131n melek\u00fbtuna girmek, iki g\u00f6z\u00fcn olarak cehenneme at\u0131lmaktan iyidir; orada onlar\u0131n kurdu \u00f6lmez, ve ate\u015fi s\u00f6nmez.\u00bb (Mark, 9, 47 [48])\u2014Kastedilen de g\u00f6z de\u011fil…
\u00abDo\u011frusu size derim: Burada duranlardan baz\u0131lar\u0131 vard\u0131r ki, Allah’\u0131n melek\u00fbtunun kudretle geldi\u011fini g\u00f6rmeden, \u00f6l\u00fcm\u00fc hi\u00e7 tatmayacaklard\u0131r.\u00bb (Mark. 9, 1) \u2014 \u0130yi yalan sallad\u0131n, Aslan…
\u00abBir kimse arkamdan gelmek isterse, kendisini ink\u00e2r etsin, ve ha\u00e7\u0131n\u0131 y\u00fcklenip ard\u0131mdan gelsin. \u00c7\u00fcnk\u00fc… (Bir psikologun dipnotu. Hristiyan ahlak\u0131 \u00e7\u00fcnk\u00fc’leriyle \u00e7\u00fcr\u00fct\u00fclebilir: onun \u00abtemelleri\u00bbni \u00e7\u00fcr\u00fctmek \u2014Hristiyancas\u0131 da bu.) Mark. 8, 34 [35]3.\u2014
\u00abH\u00fckmetmeyin ki, h\u00fckmolunmayas\u0131n\u0131z. [\u00c7\u00fcnk\u00fc ne h\u00fck\u00fcmle h\u00fckmederseniz, onunla h\u00fckmolunacaks\u0131n\u0131z;] \u00f6l\u00e7t\u00fc\u011f\u00fcn\u00fcz \u00f6l\u00e7\u00fc ile de size \u00f6l\u00e7\u00fclecektir.\u00bb (Mark, 7, 1)\u2014\u00abHakkaniyetli\u00bb bir hakimin a\u011fz\u0131ndan geldi\u011fine g\u00f6re, ne de hak kavram\u0131 ya!…
\u00ab\u00c7\u00fcnk\u00fc e\u011fer sizi sevenleri severseniz, ne kar\u015f\u0131l\u0131\u011f\u0131n\u0131z olur? Vergi m\u00fcltezimleri4 de. \u00f6yle yapm\u0131yorlar m\u0131? Ve yaln\u0131z karde\u015flerinizi selamlarsan\u0131z, fazla ne yapm\u0131\u015f olursunuz? M\u00fcltezimler de \u00f6yle yapm\u0131yorlar m\u0131?\u00bb (Matta. 5, 46) \u2014\u00abHristiyanca sevgi\u00bb ilkesi: sonunda kar\u015f\u0131l\u0131\u011f\u0131nda iyi bir de fiyat ister…
\u00abFakat siz insanlara su\u00e7lar\u0131n\u0131 ba\u011f\u0131\u015flamazsan\u0131z, Baban\u0131z da sizin su\u00e7lann\u0131 ba\u011f\u0131\u015flamaz.\u00bb (Matta. 6, 15) \u2014Bu ad\u0131 ge\u00e7en \u00abBaba\u00bb da pek tavizk\u00e2r do\u011frusu…
\u00abFakat \u00f6nce onun melek\u00fbtunu ve sal\u00e2h\u0131n\u0131 aray\u0131n; ve b\u00fct\u00fcn bu \u015feyler size art\u0131r\u0131lacakt\u0131r.\u00bb ([Matta. 6, 33]) B\u00fct\u00fcn bu \u015feyler: yani yiyecek, giyecek, ya\u015fam\u0131n b\u00fct\u00fcn gereksinimleri. Bir yan\u0131lg\u0131 olsa gerek burada, en hafifinden s\u00f6ylendikte… Hemen pe\u015finden de tanr\u0131 terzi olarak belirir, en az\u0131ndan baz\u0131 durumlarda…
\u00abO g\u00fcnde sevinin ve sevin\u00e7ten s\u0131\u00e7ray\u0131n; \u00e7\u00fcnk\u00fc, i\u015fte, g\u00f6kte kar\u015f\u0131l\u0131\u011f\u0131n\u0131z b\u00fcy\u00fckt\u00fcr; \u00e7\u00fcnk\u00fc, onlar\u0131n babalar\u0131 da peygamberlere b\u00f6yle ederlerdi.\u00bb ([Luka. 6, 23]). Utanmaz molozlar! Hemen peygamberlere benzetme\u011fe ba\u015fl\u0131yorlar kendilerini…
\u00abBilmez misiniz ki Allah\u0131n mabedisiniz, ve Allan\u0131n Ruhu sizde durur? E\u011fer bir kimse Allah\u0131n mabedini bozarsa, Allah onu bozacakt\u0131r; \u00e7\u00fcnk\u00fc Allah\u0131n mabedi mukaddestir; o mabet sizsiniz.\u00bb (Pavlus I Korint. 3, 16). \u2014B\u00f6yle bir\u015feyi yeterince horg\u00f6rmek elinden gelmiyor ki\u015finin…
\u00abYahut mukaddeslerin d\u00fcnyaya h\u00fckmedeceklerini bilmez misiniz? Ve e\u011fer d\u00fcnya sizin taraf\u0131n\u0131zdan h\u00fckmolunursa, en k\u00fc\u00e7\u00fck \u015feyleri h\u00fckmetme\u011fe liyakatsiz misiniz?\u00bb (Pavlus I Korint. 6, 2). Ne yaz\u0131k ki salt bir t\u0131marhane ka\u00e7k\u0131n\u0131n\u0131n s\u00f6zleri de\u011fil bunlar… Bu korkun\u00e7 d\u00fczenbaz \u015f\u00f6yle s\u00fcrd\u00fcr\u00fcyor s\u00f6zlerini: \u00abMeleklere h\u00fckmedece\u011finizi5 bilmez misiniz? bu hayata ait \u015feyler nerede kal\u0131r?\u00bb…<\/p>\n

\u00ab[Hikmet\u00e7i nerede? Yaz\u0131c\u0131 nerede? Bu d\u00fcnyan\u0131n bahsedicisi nerede?] d\u00fcnyan\u0131n hikmetini Allah ak\u0131ls\u0131zl\u0131\u011fa d\u00f6nd\u00fcrmedi mi? Zira madem ki d\u00fcnya Allah\u0131n hikmetinde kendi hikmetile Allah\u0131 bilmedi, Allah iman edenleri v\u00e2z\u0131n ak\u0131ls\u0131zl\u0131\u011f\u0131 ile kurtarma\u011fa raz\u0131 oldu. […Zira davetinize bak\u0131n ey karde\u015fler;] bedene g\u00f6re hikmetliler, \u00e7ok kuvvetliler, \u00e7ok asilzadeler davet olunmam\u0131\u015ft\u0131r; fakat Allah, hikmetlileri utand\u0131rmak i\u00e7in, d\u00fcnyan\u0131n ak\u0131ls\u0131z \u015feylerini se\u00e7ti; ve Allah, kudretli \u015feyleri utand\u0131rmak i\u00e7in, d\u00fcnyan\u0131n zay\u0131f \u015feylerini se\u00e7ti; ve Allah olan \u015feyleri iptal etmek i\u00e7in, olm\u0131yan \u015feyleri, d\u00fcnyan\u0131n \u00e2di ve hor g\u00f6r\u00fcnen \u015feylerini, se\u00e7ti; \u015f\u00f6yle ki, be\u015ferden hi\u00e7biri Allah\u0131n huzurunda \u00f6v\u00fcnmesin.\u00bb. (Pavlus I Korint l, 20-29) \u2014Bu par\u00e7ay\u0131, \u015fandala ahlak\u0131n\u0131n bu birinci s\u0131n\u0131f tan\u0131kl\u0131\u011f\u0131n\u0131 anlamak i\u00e7in, benim Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc adl\u0131 kitab\u0131m\u0131n birinci denemesi okunmal\u0131d\u0131r: orada ilk kez, soylu bir ahlak ile ressentiment’dan ve g\u00fc\u00e7s\u00fcz bir kinden do\u011fan \u015fandala ahlak\u0131 aras\u0131ndaki kar\u015f\u0131tl\u0131k g\u00fcn\u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Paulus, kin havarilerinin en b\u00fcy\u00fc\u011f\u00fcd\u00fcr…
1\u2026Nietzsche’nin Yeni Ahit al\u0131nt\u0131lar\u0131n\u0131, Kitab\u0131 Mukaddes \u015eirketi
\u00e7evirisinden veriyorum (istanbul, 1958). Nietzsche’nin arada atlad\u0131\u011f\u0131 t\u00fcmce ve g\u00f6nderileri k\u00f6\u015feli ayra\u00e7larla belirtiyorum. Metinle ilglili a\u00e7\u0131mlamalar cildin sonundaki \u00c7evirenin Notlar\u0131nda s\u00fcrd\u00fcr\u00fclmektedir.
2\u2026\u015eirket \u00e7evirisinde ikinci t\u00fcmce atlanm\u0131\u015f (s. 41, s\u00fb. 1).
3\u2026\u00ab\u00c7\u00fcnk\u00fc\u00bbn\u00fcn devam\u0131 \u015f\u00f6yle : \u00ab…kim can\u0131n\u0131 kurtarmak isterse, onu zayedecektir [yitirecektir]; ve kim benim ve incilin u\u011frunda can\u0131n\u0131 zayederse, onu kurtaracakt\u0131r.\u00bb
4\u2026\u00abM\u00fcltezimler\u00bb i\u00e7in \u015eirket \u00e7evirisi \u015fu a\u00e7\u0131klamay\u0131 veriyor : \u00abEcnebi h\u00e2kimler olan Romal\u0131lar i\u00e7in vergi toplayan Yahudiler\u00bb; ancak, ikinci \u00abm\u00fcltezimler\u00bb yerine \u00abputperestler\u00bb diyor (Aim. Z\u00f6llner, \u0130ng. publicans).
5\u2026Asl\u0131nda, \u00abh\u00fckmedece\u011fimizi\u00bb.<\/p>\n

46.
\u2014Buradan nas\u0131l bir sonu\u00e7 \u00e7\u0131k\u0131yor? Ki\u015fi Yeni Ahit’i okuyacaksa, eldiven giymesi iyi olur, sonucu. Bunca kirlili\u011fin yak\u0131n\u0131nda bulunmak, neredeyse zorunlu k\u0131l\u0131yor bunu. \u00ab\u0130lk Hristiyanlar\u00bb\u0131n \u00e7evrelerinde bulunmay\u0131 se\u00e7mezdik pek, t\u0131pk\u0131 Polonya’l\u0131 Yahudileri se\u00e7meyece\u011fimiz gibi: bunlara kar\u015f\u0131 yaln\u0131zca tek bir itiraz\u0131m\u0131z\u0131n bulunmas\u0131 gerekti\u011finden dolay\u0131 da de\u011fil… \u0130kisi de iyi kokmuyor da, ondan. \u2014Yeni Ahit’te canayak\u0131n olabilecek tek bir \u00e7izgi arad\u0131m; bo\u015funa \u2014bunda, \u00f6zg\u00fcr, iyilikli, a\u00e7\u0131k y\u00fcrekli, do\u011fru-d\u00fcr\u00fcst olabilecek hi\u00e7bir\u015fey yok. insanl\u0131k burada daha ilk ba\u015flang\u0131c\u0131na bile ula\u015fmam\u0131\u015f, temizlik i\u00e7g\u00fcd\u00fcs\u00fc eksik…Yeni Ahit’te yaln\u0131zca k\u00f6t\u00fc i\u00e7g\u00fcd\u00fcler vard\u0131r, bu k\u00f6t\u00fc i\u00e7g\u00fcd\u00fclerle ilgili bir cesaret bile yoktur. Her\u015fey korkakl\u0131k, her\u015fey g\u00f6rmezlikten gelme ve kendini aldatmad\u0131r burada. Yeni Ahit’i okuduktan sonra, ba\u015fka her kitap temiz gelir ki\u015fiye : bir \u00f6rnek vermek i\u00e7in s\u00f6yleyeyim, Paulus’tan hemen sonra, o en y\u00fcrekli, \u00fcsty\u00fcrekli alayc\u0131 Petronius’u okudum, kendimden ge\u00e7erek; onun i\u00e7in, Domenico Boccaccio’nun Parma Prensi’ne yazd\u0131\u011f\u0131 mektupta Sezar Borjiya i\u00e7in s\u00f6yledi\u011fi s\u00f6ylenebilir: \u00abetutto festo\u00bb \u2014\u00f6l\u00fcms\u00fczce sa\u011fl\u0131kl\u0131, \u00f6l\u00fcms\u00fczce ne\u015feli ve nasibi bol…Bu k\u00fc\u00e7\u00fck b\u00f6cekler \u00e7\u00fcnk\u00fc hesaplar\u0131n\u0131 en \u00f6nemli noktada yanl\u0131\u015f yap\u0131yorlar. Sald\u0131r\u0131yorlar, oysa onlar\u0131n sald\u0131rd\u0131\u011f\u0131 her\u015fey; tam da bu y\u00fczden, \u00f6nemini belli ediyor. Bir \u00ab\u0130lk Hristiyan\u00bb, sald\u0131rd\u0131\u011f\u0131 birisini kirletemezdi… Oysa tersi: \u00ab\u0130lk Hristiyanlar\u00bb\u0131n kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 birisi olmak, bir \u015fereftir. Ki\u015fi Yeni Ahit’i, i\u00e7inde k\u00f6t\u00fc g\u00f6sterilenleri canayak\u0131n bulmadan okuyam\u0131yor, \u2014y\u00fczs\u00fcz bir yelleyicinin \u00abbudalal\u0131k vaaz\u0131\u00bbyla bo\u015funa horlama\u011fa \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00abbu d\u00fcnyan\u0131n bilgeli\u011fini hi\u00e7 saymasak bile… Hatta Ferisiler ve Yaz\u0131c\u0131lar bile bu kar\u015f\u0131 \u00e7\u0131k\u0131\u015ftan paylar\u0131n\u0131 al\u0131yorlar: b\u00f6ylesine a\u015fa\u011f\u0131l\u0131k bir nefrete konu olduklar\u0131na g\u00f6re, herhalde bir\u015feylere de\u011ferdiler. G\u00f6steri\u015flilik \u2014bu, \u00ab\u0130lk Hristiyanlar\u00bb\u0131n yapabilecekleri bir itirazd\u0131 do\u011frusu! \u2014Bu ba\u015fkalar\u0131, \u00f6n\u00fcnde sonunda, ayr\u0131cal\u0131kl\u0131lard\u0131: bu yeterdi, sandala nefreti ba\u015fkaca bir neden gereksemezdi. \u00ab\u0130lk Hristiyan\u00bb \u2014korkar\u0131m, benim bile belki g\u00f6rebilece\u011fim \u00abson Hristiyan\u00bb da\u2014 ayr\u0131cal\u0131kl\u0131 olan her\u015feye i\u00e7g\u00fcd\u00fcsel olarak ba\u015fkald\u0131rand\u0131r, \u2014hep \u00abe\u015fit haklar\u00bb i\u00e7in ya\u015far, sava\u015f\u0131r!… Dikkatli bak\u0131l\u0131nca, ba\u015fka se\u00e7ene\u011fi de yoktur. Ki\u015fi kendisi i\u00e7in \u00abtanr\u0131n\u0131n se\u00e7ilmi\u015fi\u00bb olmay\u0131 \u2014ya da \u00abtanr\u0131n\u0131n tap\u0131na\u011f\u00bb\u0131 olmay\u0131, ya da \u00abmeleklerin h\u00fckmedicisi\u00bb olmay\u0131\u2014 istemi\u015fse, o zaman ba\u015fka her t\u00fcrl\u00fc se\u00e7kinlik ilkesi; \u00f6rne\u011fin nasiplilik a\u00e7\u0131s\u0131ndan, tin zenginli\u011fi, erkeklik ve gurur a\u00e7\u0131s\u0131ndan, y\u00fcrek g\u00fczelli\u011fi ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan, k\u0131saca \u00abd\u00fcnya\u00bb a\u00e7\u0131s\u0131ndan se\u00e7kin olmak, \u2014 kendi ba\u015f\u0131na k\u00f6t\u00fcd\u00fcr…\u00c7\u0131kar\u0131lacak ders : bir \u00abilk Hristiyan\u00bb\u0131n a\u011fz\u0131ndan \u00e7\u0131kan her s\u00f6z, yaland\u0131r; bulundu\u011fu her eylem i\u00e7g\u00fcd\u00fcsel bir sahteliktir, \u2014b\u00fct\u00fcn de\u011ferleri, b\u00fct\u00fcn erekleri zararl\u0131d\u0131r, oysa, kimden nefret ediyorsa, neden nefret ediyorsa, o, de\u011ferlidir…Hristiyan, \u00f6zellikle rahip Hristiyan, bir de\u011ferlilik \u00f6l\u00e7\u00fct\u00fcd\u00fcr \u2014 Art\u0131k s\u00f6ylemem gerekir mi bilmem: b\u00fct\u00fcn Yeni Ahit’te, sayg\u0131 duyulmas\u0131 gereken tek bir ki\u015fi vard\u0131r. Pilatus, Romal\u0131 y\u00f6netici. Bir Yahudi pazarl\u0131\u011f\u0131n\u0131 ciddiye almak \u2014buna yana\u015fmad\u0131 hi\u00e7. Bir Yahudi fazla, bir eksik \u2014ne \u00e7\u0131kard\u0131 bundan?…\u00abHakikat\u00bb s\u00f6zc\u00fc\u011f\u00fcn\u00fcn utanmazca k\u00f6t\u00fcye kullan\u0131l\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda Romal\u0131n\u0131n soylu alay\u0131, Yeni Ahit’e de\u011feri olan tek s\u00f6z\u00fcn\u00fc kazand\u0131rm\u0131\u015ft\u0131r, \u2014bu, onun ele\u015ftirisi, hatta yokedili\u015fidir: \u00abNeymi\u015f ki hakikat!\u00bb…<\/p>\n

47.
\u2014 Bizi ay\u0131rdeden, ne tarihte, ne do\u011fada, ne de do\u011fan\u0131n arkas\u0131nda herhangi bir tanr\u0131 bulmamam\u0131z de\u011fildir, \u2014tanr\u0131 diye sayg\u0131 duyulan\u0131, \u00abtanr\u0131sal\u00bb bir\u015fey olarak de\u011fil, a\u00e7mas\u0131 bir\u015fey, sa\u00e7ma bir\u015fey, zararl\u0131 bir\u015fey olarak duymam\u0131zd\u0131r, yaln\u0131zca i\u015flenmi\u015f bir hata olarak de\u011fil, ya\u015fama i\u015flenen bir su\u00e7 olarak duymam\u0131z… Tanr\u0131y\u0131 tanr\u0131 olarak yads\u0131yoruz. Bize birisi Hristiyanlar\u0131n bu Tanr\u0131s\u0131n\u0131 kan\u0131tlasayd\u0131, ona daha da az inan\u0131rd\u0131k. \u2014Form\u00fcle edersek: deus qualem Paulus creavit, dei negatio. \u2014Hristiyanl\u0131k gibi bir dinin, hi\u00e7bir noktas\u0131nda ger\u00e7ekli\u011fe dokunmayan, ger\u00e7eklik tek bir noktada bile s\u00f6z hakk\u0131 elde edince de hemen d\u00fc\u015f\u00fcp kalan bir dinin, anla\u015f\u0131laca\u011f\u0131 gibi, \u00abd\u00fcnya bilgeli\u011fi\u00bbnin, yani bilimin \u00f6l\u00fcm\u00fcne d\u00fc\u015fman\u0131 olmas\u0131 gerekir, \u2014tinin yeti\u015ftirilmesini, tinin vicdan konusu olan i\u015flerde yal\u0131n ve kesin olmas\u0131n\u0131, tinin soylu serinkanl\u0131l\u0131\u011f\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, zehirlenmi\u015f, karalanm\u0131\u015f, g\u00f6zden d\u00fc\u015fm\u00fc\u015f k\u0131labilecek her arac\u0131 onayl\u0131yacakt\u0131r. Bir buyruk olarak \u00abinan\u00e7\u00bb, bilime kar\u015f\u0131 bir vetodur, \u2014in praxi olarak da; ne pahas\u0131na olursa olsun, ama yalan olsun… Paulus, yalan\u0131n \u2014\u00abinan\u00e7\u00bb\u0131n gerekli oldu\u011funu kavram\u0131\u015ft\u0131; Kilise de sonradan Paulus’u kavrad\u0131. \u2014Paulus’un icadetti\u011fi \u015fu \u00abtanr\u0131\u00bb, \u00abd\u00fcnya bilgeli\u011fi\u00bbni (dar anlamda, her t\u00fcrl\u00fc bat\u0131l inanc\u0131n en b\u00fcy\u00fck iki kar\u015f\u0131t\u0131n\u0131, filoloji ve t\u0131bb\u0131) \u00abrezil-r\u00fcsfa eden\u00bb tanr\u0131, asl\u0131nda Paulus’un bu konudaki kararl\u0131l\u0131\u011f\u0131yd\u0131: kendi istemine \u00abtanr\u0131\u00bb demek, thora, en eski Yahudicedir. Paulus \u00abd\u00fcnya bilgeli\u011fi\u00bbni rezil-r\u00fcsfa etmek istemektedir : d\u00fc\u015fmanlar\u0131, \u0130skenderiye’de yeti\u015fmi\u015f iyi filologlar ve hekimlerdir\u2014; onlara sava\u015f a\u00e7ar. Sahiden de, ki\u015fi filolog ve hekim olup da, ayn\u0131 zamanda Deccal olmadan edemiyor. \u00c7\u00fcnk\u00fc, filolog olarak \u00abkutsal kitaplar\u00bb\u0131n ard\u0131na bak\u0131yor, hekim olarak da tipik Hristiyan\u0131n fizyolojik \u00e7arp\u0131kl\u0131\u011f\u0131n\u0131n ard\u0131na… Hekim \u00abiflah olmaz\u00bb diyor; filolog da, \u00abd\u00fczenbazl\u0131k\u00bb…<\/p>\n

48.
\u2014\u0130ncil’in ba\u015f\u0131nda duran \u00fcnl\u00fc \u00f6yk\u00fc sahiden anla\u015f\u0131ld\u0131 m\u0131 acaba, \u2014tanr\u0131n\u0131n bilim kar\u015f\u0131s\u0131ndaki cehennem korkusunun \u00f6yk\u00fcs\u00fc?… Anla\u015f\u0131lmad\u0131. Bu rahip kitab\u0131 par excellence, bilindi\u011fi gibi, rahibin b\u00fcy\u00fck i\u00e7 s\u0131k\u0131nt\u0131s\u0131yla ba\u015flar : onun i\u00e7in yaln\u0131zca tek bir b\u00fcy\u00fck tehlike vard\u0131r, dolay\u0131s\u0131yla \u00abtanr\u0131\u00bb i\u00e7in de tek bir b\u00fcy\u00fck tehlike vard\u0131r.\u2014
Ya\u015fl\u0131 Tanr\u0131, t\u00fcm\u00fcyle \u00abtin\u00bb, t\u00fcm\u00fcyle y\u00fcce rahip, t\u00fcm\u00fcyle yetkin, bah\u00e7esinde zevk-\u00fc safa gezisindedir: ama, can\u0131 s\u0131k\u0131l\u0131yordur. Can s\u0131k\u0131ntis\u0131yle Tanr\u0131lar bile ba\u015fedemez. Ne yaps\u0131n? \u0130nsan\u0131 icadeder,\u2014insan e\u011flendiricidir… Ama, gelin g\u00f6r\u00fcn ki, bu kez de insan\u0131n can\u0131 s\u0131k\u0131lma\u011fa ba\u015flar. Tanr\u0131 b\u00fct\u00fcn cennetlerin tek derdi konusunda son derece anlay\u0131\u015fl\u0131d\u0131r: hemen ba\u015fka hayvanlar yarat\u0131r. Tanr\u0131n\u0131n ilk hatas\u0131: \u0130nsan i\u00e7in hayvanlar e\u011flendirici de\u011fildir,\u2014onlar \u00fczerinde egemenlik kurar, kendisi \u00abhayvan\u00bb olmaya yana\u015fmaz. \u2014O zaman da tanr\u0131 kad\u0131n\u0131 yarat\u0131r. Ve sahiden de, i\u015fte, art\u0131k can s\u0131k\u0131nt\u0131s\u0131n\u0131n sonu gelmi\u015ftir,\u2014ama ba\u015fka \u015feylerin sonuyla birlikte! Kad\u0131n, tanr\u0131n\u0131n ikinci hatas\u0131d\u0131r. \u2014\u00abKad\u0131n, \u00f6z\u00fc bak\u0131m\u0131ndan, y\u0131land\u0131r; Heva’d\u0131r\u00bb\u2014 bunu her rahip bilir; \u00abd\u00fcnyadaki b\u00fct\u00fcn belalar kad\u0131ndan gelir\u00bb \u2014bunu da bilir her rahip. \u00abDemek ki, bilim de ondan gelir\u00bb… \u0130lkin kad\u0131ndan \u00f6\u011frenir insan, Bilgi A\u011fac\u0131’n\u0131n meyvesinin tad\u0131n\u0131. \u2014Ne olmu\u015ftur? Ya\u015fl\u0131 tanr\u0131y\u0131 bir cehennem korkusu sarar. \u0130nsan\u0131n kendisi onun en b\u00fcy\u00fck hatas\u0131 olmu\u015ftur; kendine bir rakip yaratm\u0131\u015ft\u0131r; bilim, tanr\u0131salla\u015ft\u0131r\u0131r, \u2014insan bilimsel hale gelince, rahiplerin ve tanr\u0131lar\u0131n sonu gelir! \u2014\u00c7\u0131kar\u0131lacak ahlak dersi: Bilim, kendi ba\u015f\u0131na yasak oland\u0131r, \u2014tek yasak odur. Bilim, ilk g\u00fcnaht\u0131r; b\u00fct\u00fcn g\u00fcnahlar\u0131n tohumudur, kaynaktaki kal\u0131tsal g\u00fcnaht\u0131r. Yaln\u0131zca budur ahlak. \u2014 \u00abBilmeyeceksin\u00bb: \u2014b\u00fct\u00fcn gerisi bundan sonu\u00e7 olarak \u00e7\u0131kar. Tanr\u0131n\u0131n cehennem korkusu, onun kurnazl\u0131\u011f\u0131n\u0131: \u00f6nlemedi. Bilime kar\u015f\u0131 kendisini nas\u0131l savunmal\u0131? Uzun s\u00fcre, ana sorunu bu oldu. Yan\u0131t: \u0130nsan\u0131 kov gitsin cennetten! Mutluluk, aylakl\u0131k, d\u00fc\u015f\u00fcnce \u00fcretir, \u2014b\u00fct\u00fcn d\u00fc\u015f\u00fcnceler k\u00f6t\u00fc d\u00fc\u015f\u00fcncelerdir…\u0130nsan d\u00fc\u015f\u00fcnmemelidir. \u2014Ve \u00abKendi Ba\u015f\u0131na Rahip\u00bb, dertleri icadeder, her t\u00fcrl\u00fc sefaleti, ya\u015fl\u0131l\u0131\u011f\u0131, g\u00fc\u00e7l\u00fc\u011f\u00fc, \u00f6zellikle hastal\u0131\u011f\u0131 icadeder, \u2014hepsi bilime kar\u015f\u0131 sava\u015f\u0131m ara\u00e7lar\u0131! Dertler, insan\u0131n d\u00fc\u015f\u00fcnmesine izin vermez…Ve b\u00fct\u00fcn bunlara ra\u011fmen! heyhat! bilgi yap\u0131t\u0131 kule. olur y\u00fckselir, g\u00f6kleri ku\u015fat\u0131r, tanr\u0131lar\u0131n sonunu haber verme\u011fe ba\u015flar, \u2014ne yapmal\u0131! \u2014Ya\u015fl\u0131 tanr\u0131, sava\u015f\u0131 icadeder, halklar\u0131 birbirinden ay\u0131r\u0131r, insanlar\u0131n biribirlerini kar\u015f\u0131l\u0131kl\u0131 olarak yoketmelerini sa\u011flar (\u2014rahipler i\u00e7in sava\u015f her zaman gerekli olmu\u015ftur…). Sava\u015f, ba\u015fka \u015feyler yan\u0131nda, bilim bar\u0131\u015f\u0131n\u0131 da bozan bir\u015feydir! \u2014Ama, inan\u0131las\u0131 de\u011fil! Bilgi, rahipten ba\u011f\u0131ms\u0131zla\u015fma, sava\u015fa ra\u011fmen artmaktad\u0131r. \u2014Ve son bir karar verir ya\u015fl\u0131 tanr\u0131: \u00ab\u0130nsan bilimsel oldu \u00e7\u0131kt\u0131, \u2014 ba\u015fka \u00e7are yok, onu sulara bo\u011fup gidermek gerek!…\u00bb<\/p>\n

49.
\u2014Anla\u015f\u0131l\u0131yorum herhalde, \u0130ncil’in ba\u015flang\u0131c\u0131, rahibin b\u00fct\u00fcn psikolojisini i\u00e7erir \u2014Rahip tek bir b\u00fcy\u00fck tehlike bilir: bu, bilimdir\u2014 nedenler ile etkilerin sa\u011fl\u0131kl\u0131 bir kavranmas\u0131. Ama bilim, ancak mutlu ko\u015fullarda yeti\u015fir, \u2014ki\u015finin zamana; \u00e7ar\u00e7ur edebilecek kadar bol tine gereksinimi vard\u0131r, \u00abbilmek\u00bb i\u00e7in… \u00ab\u00f6yleyse, insan\u0131 mutsuz k\u0131lmak gerek, \u2014bu, rahibin b\u00fct\u00fcn zamanlardaki mant\u0131\u011f\u0131 olmu\u015ftur. \u2014Hemen sezinleniyor, bu mant\u0131\u011fa g\u00f6re neyin en ba\u015fta d\u00fcnyaya sokulmas\u0131 gerekti\u011fi: \u2014\u00abg\u00fcnah\u00bb… Su\u00e7 ve \u00f6dek kavram\u0131, b\u00fct\u00fcn \u00abahlaksal d\u00fcnya d\u00fczeni\u00bb, bilime kar\u015f\u0131 icadedilmi\u015ftir, \u2014insan\u0131n rahipten kurtulmas\u0131na kar\u015f\u0131… insan d\u0131\u015far\u0131ya de\u011fil, kendi i\u00e7ine bakmal\u0131d\u0131r; zeki ve dikkatli bir bi\u00e7imde \u00f6\u011frenen olarak, \u00e7evresindeki \u015feyleri g\u00f6rmemelidir, asl\u0131nda hi\u00e7 g\u00f6rmemelidir: ac\u0131 \u00e7ekmelidir… Ve \u00f6ylesine ac\u0131 \u00e7ekmelidir ki, hep rahibi gereksesin. \u2014Defedin hekimleri! Gerekli olan Mesihtir.\u2014Su\u00e7 ve \u00f6dek kavram\u0131, \u00abesirgeme\u00bb, \u00abkurtarma\u00bb, \u00abba\u011f\u0131\u015flama\u00bb \u00f6\u011fretisiyle birlikte \u2014hi\u00e7bir psikolojik ger\u00e7ekli\u011fi olmayan, boydan boya yalanlar \u2014hepsi, insan\u0131n neden duyusunu y\u0131kmak i\u00e7in icadedilmi\u015ftir \u2014neden ve etki kavram\u0131na sald\u0131r\u0131d\u0131r bunlar! \u2014Ve yumruklu bir sald\u0131r\u0131 de\u011fil, b\u0131\u00e7akl\u0131, nefretinde ve sevgisinde d\u00fcr\u00fcst bir sald\u0131r\u0131 de\u011fil! Tersine, en korkak, en kurnaz, en al\u00e7ak i\u00e7g\u00fcd\u00fclerin sald\u0131r\u0131s\u0131! Bir rahip sald\u0131r\u0131s\u0131! Bir asalak sald\u0131r\u0131s\u0131! U\u00e7uk benizli yeralt\u0131 kan emicilerinin vampirli\u011fi!… Bir eylemin do\u011fal sonu\u00e7lar\u0131 \u00abdo\u011fal\u00bb olmaktan \u00e7\u0131k\u0131p, bat\u0131l inanc\u0131n hayalet kavramlar\u0131 yoluyla, \u00abtanr\u0131\u00bb yoluyla, \u00abtinler\u00bb, \u00abruhlar\u00bb yoluyla ortaya \u00e7\u0131kar\u0131lm\u0131\u015f diye, salt \u00abahlaksal\u00bb sonu\u00e7lar olarak, \u00f6d\u00fcl, \u00f6dek, yol g\u00f6sterme e\u011fitme ara\u00e7lar\u0131 olarak d\u00fc\u015f\u00fcn\u00fclme\u011fe ba\u015flan\u0131nca, bilginin ko\u015fullar\u0131 y\u0131k\u0131l\u0131r, \u2014 insanl\u0131\u011fa kar\u015f\u0131 en b\u00fcy\u00fck su\u00e7 i\u015flenmi\u015f olur. G\u00fcnah, bir kez daha s\u00f6yleyelim, bu, insan\u0131n kendini a\u015fa\u011f\u0131lamas\u0131n\u0131n par excellence bi\u00e7imi, bilimi, k\u00fclt\u00fcr\u00fc, insan\u0131n her t\u00fcrl\u00fc y\u00fccelme ve soylula\u015fma durumlar\u0131n\u0131 olanaks\u0131z k\u0131lmak i\u00e7in icadedilmi\u015ftir; rahip, g\u00fcnah\u0131 icadederek, egemen olur.<\/p>\n","protected":false},"excerpt":{"rendered":"

31.Soruna getirdi\u011fim yan\u0131t\u0131 dilegetirdim bile. Bunun varsayd\u0131\u011f\u0131 bir\u015fey, kurtar\u0131c\u0131 tipinin bize iyice \u00e7arp\u0131t\u0131lm\u0131\u015f bir bi\u00e7im i\u00e7inde aktar\u0131ld\u0131\u011f\u0131d\u0131r. Bu \u00e7arp\u0131tman\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 konusunda bir\u00e7ok olas\u0131l\u0131k var: b\u00f6yle bir tip, bir\u00e7ok nedenden dolay\u0131, saf, tam, katk\u0131s\u0131z kalamaz. Hem i\u00e7inde gezdi\u011fi ortam iz b\u0131rakm\u0131\u015f olmal\u0131 bu yabanc\u0131 bi\u00e7imlenme \u00fczerinde, hem de, belki daha da fazla, tarih, ilk Hristiyan […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[73],"tags":[],"class_list":["post-6709","post","type-post","status-publish","format-standard","category-friedrich-wilhelm-nietzsche"],"yoast_head":"\nHristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (2.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche - 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\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (2.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche\" \/>\n<meta property=\"og:description\" content=\"31.Soruna getirdi\u011fim yan\u0131t\u0131 dilegetirdim bile. Bunun varsayd\u0131\u011f\u0131 bir\u015fey, kurtar\u0131c\u0131 tipinin bize iyice \u00e7arp\u0131t\u0131lm\u0131\u015f bir bi\u00e7im i\u00e7inde aktar\u0131ld\u0131\u011f\u0131d\u0131r. Bu \u00e7arp\u0131tman\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 konusunda bir\u00e7ok olas\u0131l\u0131k var: b\u00f6yle bir tip, bir\u00e7ok nedenden dolay\u0131, saf, tam, katk\u0131s\u0131z kalamaz. 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Friedrich Nietzsche - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/","og_locale":"tr_TR","og_type":"article","og_title":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (2.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche","og_description":"31.Soruna getirdi\u011fim yan\u0131t\u0131 dilegetirdim bile. Bunun varsayd\u0131\u011f\u0131 bir\u015fey, kurtar\u0131c\u0131 tipinin bize iyice \u00e7arp\u0131t\u0131lm\u0131\u015f bir bi\u00e7im i\u00e7inde aktar\u0131ld\u0131\u011f\u0131d\u0131r. Bu \u00e7arp\u0131tman\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 konusunda bir\u00e7ok olas\u0131l\u0131k var: b\u00f6yle bir tip, bir\u00e7ok nedenden dolay\u0131, saf, tam, katk\u0131s\u0131z kalamaz. Hem i\u00e7inde gezdi\u011fi ortam iz b\u0131rakm\u0131\u015f olmal\u0131 bu yabanc\u0131 bi\u00e7imlenme \u00fczerinde, hem de, belki daha da fazla, tarih, ilk Hristiyan […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/","og_site_name":"narteks.net","article_published_time":"2011-09-05T17:36:07+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"48 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (2.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche","datePublished":"2011-09-05T17:36:07+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/"},"wordCount":9528,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Friedrich Wilhelm N\u0130ETZSCHE"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/","url":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-2bolum-deccal-friedrich-nietzsche\/","name":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (2.B\u00f6l\u00fcm) | Deccal - 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