{"id":1464,"date":"2023-12-02T22:02:20","date_gmt":"2023-12-02T19:02:20","guid":{"rendered":"https:\/\/kupeliteolog.com\/?p=1464"},"modified":"2023-12-04T23:49:54","modified_gmt":"2023-12-04T20:49:54","slug":"irenaeus","status":"publish","type":"post","link":"https:\/\/kupeliteolog.com\/index.php\/2023\/12\/02\/irenaeus\/","title":{"rendered":"Lyonlu Irenaeus: \u00c7a\u011f\u0131n\u0131n En B\u00fcy\u00fck Apolojisti ve \u0130lahiyat\u00e7\u0131s\u0131"},"content":{"rendered":"

Giri\u015f<\/strong><\/p>\n

Lyonlu Irenaeus, erken d\u00f6nem Hristiyan d\u00fc\u015f\u00fcncesi tarihinde, etkisi ilahiyat tarihinin koridorlar\u0131nda yank\u0131lanan y\u00fcksek bir fig\u00fcr olarak durmaktad\u0131r. Hristiyan \u00f6\u011fretisinin geli\u015fiminde kritik bir d\u00f6nemde ya\u015fam\u0131\u015f olan Irenaeus, zaman\u0131n\u0131n \u00e7e\u015fitli sapk\u0131nl\u0131klar\u0131n\u0131n ortaya \u00e7\u0131kard\u0131\u011f\u0131 teolojik zorluklarla m\u00fccadele ederek \u00f6nde gelen bir apolojist ve ilahiyat\u00e7\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu makale, Irenaeus’un teolojik katk\u0131lar\u0131n\u0131n arka plan\u0131n\u0131 ve ba\u011flam\u0131n\u0131 ke\u015ffetmeyi ve \u00e7a\u011f\u0131n\u0131n en b\u00fcy\u00fck apolojisti ve ilahiyat\u00e7\u0131s\u0131 olarak \u00f6nemini de\u011ferlendirme ara\u015ft\u0131rma problemini ele almay\u0131 ama\u00e7lamaktad\u0131r. Hristiyanl\u0131k d\u00f6neminin ikinci y\u00fczy\u0131l\u0131, yeni ortaya \u00e7\u0131kan Hristiyanl\u0131\u011f\u0131n \u00e7e\u015fitli \u00f6\u011fretisel zorluklarla bo\u011fu\u015ftu\u011fu teolojik \u00e7alkant\u0131larla ge\u00e7ti. Kendilerine \u00f6zg\u00fc kozmolojileri ve ezoterik \u00f6\u011fretileriyle Gnostik mezhepler yeni olu\u015fmakta olan Hristiyan cemaati i\u00e7in b\u00fcy\u00fck bir tehdit olu\u015fturuyordu. Lyon Piskoposu olarak Irenaeus bu zorluklarla y\u00fczle\u015fmede ve sa\u011flam bir teolojik cevap ortaya koymada \u00f6nemli bir rol oynam\u0131\u015ft\u0131r. En b\u00fcy\u00fck eseri olan “Sapk\u0131nl\u0131klara Kar\u015f\u0131”, Gnostik sapmalara kar\u015f\u0131 ortodoks Hristiyan \u00f6\u011fretisini savunmas\u0131n\u0131 a\u00e7\u0131klayan erken d\u00f6nem Hristiyan ilahiyat\u0131nda temel bir metin olmaya devam etmektedir.<\/p>\n

Bu makalenin merkezinde yer alan ara\u015ft\u0131rma problemi, Lyonlu Irenaeus’un \u00e7a\u011f\u0131n\u0131n en b\u00fcy\u00fck apolojisti ve ilahiyat\u00e7\u0131s\u0131 olarak stat\u00fcs\u00fcn\u00fc de\u011ferlendirmeye odaklanmaktad\u0131r. Irenaeus, ikinci y\u00fczy\u0131l\u0131n teolojik arazisinde gezinirken karma\u015f\u0131k \u00f6\u011fretisel meselelerle bo\u011fu\u015fmu\u015f, farkl\u0131 teolojik bak\u0131\u015f a\u00e7\u0131lar\u0131yla ilgilenmi\u015f ve Hristiyan inanc\u0131n\u0131n ortodokslu\u011funu savunmu\u015ftur. Bu \u00e7al\u0131\u015fma, tarihsel ba\u011flam\u0131 ve kar\u015f\u0131la\u015ft\u0131\u011f\u0131 teolojik zorluklar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurarak Irenaeus’un teolojik katk\u0131lar\u0131n\u0131n do\u011fas\u0131n\u0131 ve kapsam\u0131n\u0131 de\u011ferlendirmeyi ama\u00e7lamaktad\u0131r. Bu makalenin amac\u0131 iki y\u00f6nl\u00fcd\u00fcr: ilk olarak, Irenaeus’un teolojik katk\u0131lar\u0131n\u0131n kapsaml\u0131 bir incelemesini sunmak, apolojetik metodolojisinin n\u00fcanslar\u0131n\u0131 ve yaz\u0131lar\u0131nda g\u00f6m\u00fcl\u00fc olan doktriner anlay\u0131\u015flar\u0131 ayd\u0131nlatmak; ve ikinci olarak, Hristiyan ilahiyat\u0131n\u0131n y\u00f6r\u00fcngesini \u015fekillendirmede \u00e7al\u0131\u015fmalar\u0131n\u0131n kal\u0131c\u0131 \u00f6neminin alt\u0131n\u0131 \u00e7izmek. Bu makale, Irenaeus’un d\u00f6neminin entelekt\u00fcel ve teolojik ortam\u0131n\u0131 inceleyerek, onun apolojetik ve teolojik g\u00f6r\u00fc\u015flerinin \u00e7a\u011fda\u015f Hristiyan d\u00fc\u015f\u00fcncesi i\u00e7in kal\u0131c\u0131 \u00f6nemine \u0131\u015f\u0131k tutmay\u0131 ama\u00e7lamaktad\u0131r. Bu ara\u015ft\u0131rman\u0131n \u00f6nemi, erken Hristiyanl\u0131k d\u00f6neminin teolojik ortam\u0131na dair anlay\u0131\u015f\u0131m\u0131z\u0131 derinle\u015ftirme ve Irenaeus’un ortodoks Hristiyan \u00f6\u011fretisinin sad\u0131k bir savunucusu olarak kal\u0131c\u0131 miras\u0131n\u0131 tan\u0131ma potansiyelinde yatmaktad\u0131r. Bu \u00e7al\u0131\u015fma, Irenaeus’un teolojik metodunu, sapk\u0131nl\u0131klarla olan etkile\u015fimini ve Hristiyan ilahiyat\u0131na yapt\u0131\u011f\u0131 yap\u0131c\u0131 katk\u0131lar\u0131 inceleyerek, Lyonlu Irenaeus’un att\u0131\u011f\u0131 entelekt\u00fcel ve ruhani temelleri ayd\u0131nlatmay\u0131 ama\u00e7lamaktad\u0131r.<\/p>\n

Bu makale, Lyonlu Irenaeus’un titiz apolojetik \u00e7al\u0131\u015fmalar\u0131 ve derin teolojik kavray\u0131\u015flar\u0131 sayesinde ikinci y\u00fczy\u0131l\u0131n en b\u00fcy\u00fck apolojisti ve ilahiyat\u00e7\u0131s\u0131 olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 savunmaktad\u0131r. Gnostik sapk\u0131nl\u0131klarla stratejik bir \u015fekilde y\u00fczle\u015fmesi ve ortodoks Hristiyan doktrinini yap\u0131c\u0131 bir \u015fekilde ifade etmesi, onun erken d\u00f6nem Hristiyan d\u00fc\u015f\u00fcncesinin geli\u015fiminde \u00f6nemli bir \u015fahsiyet olarak kal\u0131c\u0131 miras\u0131n\u0131 sa\u011flamla\u015ft\u0131rm\u0131\u015ft\u0131r. Yaz\u0131lar\u0131n\u0131 ve tarihsel ba\u011flam\u0131n\u0131 titizlikle inceleyen bu \u00e7al\u0131\u015fma, Irenaeus’un Hristiyan ilahiyat\u0131na yapt\u0131\u011f\u0131 katk\u0131lar\u0131n kal\u0131c\u0131 \u00f6nemini vurgulamay\u0131 ama\u00e7lamaktad\u0131r.<\/p>\n

Irenaeus\u2019un Ya\u015fam\u0131<\/strong><\/p>\n

Lyonlu Aziz Irenaeus’un ya\u015fam\u0131 ve pastoral hizmetinin ayr\u0131nt\u0131lar\u0131 hakk\u0131nda pek az \u015fey bilinir. Bu b\u00fcy\u00fck kutsal\u0131n do\u011fum yeri ve tarihi bile tarihin perdesi arkas\u0131nda bizden gizlenmi\u015ftir. Irenaeus’un anne ve babas\u0131n\u0131n Hristiyan oldu\u011funa inan\u0131lmaktad\u0131r. B\u00fcy\u00fck bir olas\u0131l\u0131kla ikinci y\u00fczy\u0131l\u0131n ikinci \u00e7eyre\u011finde do\u011fdu\u011funu s\u00f6yleyebiliriz. Baz\u0131 ikinci dereceden olgulara dayanarak, bu olay yakla\u015f\u0131k 130 y\u0131l\u0131na tarihlendirilmektedir.[1]<\/a> Irenaeus’un kendisinin g\u00fcn\u00fcm\u00fcze ula\u015fan an\u0131lar\u0131na g\u00f6re, ergenlik \u00e7a\u011f\u0131nda Kilise’nin \u00f6nde gelen rahibi \u0130gnatius’un arkada\u015f\u0131 ve El\u00e7i Yuhanna’n\u0131n \u00f6\u011frencisi olan \u0130zmirli Aziz Polikarp ile arkada\u015fl\u0131\u011f\u0131 vard\u0131. Irenaeus’un tan\u0131d\u0131klar\u0131 aras\u0131nda el\u00e7isel vaazlara ve el\u00e7isel mucizelere tan\u0131kl\u0131k etmi\u015f ba\u015fka ki\u015filer de vard\u0131.[2]<\/a><\/p>\n

Yunanca k\u00f6kenli ad\u0131, \u0130zmir Episkoposu ile yak\u0131n ili\u015fkisi, Yunan edebiyat\u0131, felsefesi ve \u015fiirini iyi bilmesi, diyalektik y\u00f6ntemlerine a\u015fina olmas\u0131, \u0130renaeus’un Yunan k\u00f6kenli oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcrmektedir (ancak hayat\u0131 ve eserleri \u00fczerine \u00e7al\u0131\u015fan baz\u0131 ara\u015ft\u0131rmac\u0131lar onun Suriye k\u00f6kenli oldu\u011funu kabul etmektedir). B\u00fcy\u00fck olas\u0131l\u0131kla Irenaeus’un k\u00fc\u00e7\u00fck memleketi \u0130zmir veya \u00e7evresindeki co\u011frafi b\u00f6lgelerden biridir. Irenaeus’un i\u00e7inde yeti\u015fti\u011fi ruhsal iklim onun yeti\u015fmesinde \u00e7ok olumlu bir etki yaratm\u0131\u015ft\u0131r. \u0130zmir kilisesi, yoksullu\u011funa ra\u011fmen (Va. 2:9), iyi organize olmu\u015ftu. Vaaz ve m\u00fcjdeleme faaliyeti, M\u00fcjde’nin ruhuna ve El\u00e7isel Gelene\u011fe s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131l\u0131kla karakterize edilmi\u015ftir. \u0130zmirli Aziz Polikarp’\u0131n dini b\u00fct\u00fcnl\u00fck ve safl\u0131k i\u00e7inde koruma ve yayma konusundaki gayretli arzusu sonunda \u00f6\u011frencisi Irenaeus’a da ge\u00e7mi\u015ftir.<\/p>\n

Irenaeus\u2019un \u0130\u00e7indeki M\u00fcjdeleme Arzusu<\/strong><\/p>\n

Irenaeus’un hayat\u0131n\u0131n hangi y\u0131l\u0131nda ve hangi \u00f6zel ko\u015fullar alt\u0131nda do\u011fdu\u011fu topraklar\u0131 terk edip Galya’ya (bug\u00fcnk\u00fc Fransa topraklar\u0131) gitti\u011fini tarih hen\u00fcz bize bildirmiyor. Kesin olan tek bir \u015fey vard\u0131r: Amac\u0131 oradaki insanlar aras\u0131nda vaaz vermek ve iman\u0131 g\u00fc\u00e7lendirmekti. \u0130zmirli Polikarp’\u0131n bu g\u00f6revi i\u00e7in onu bizzat kutsad\u0131\u011f\u0131na inan\u0131l\u0131r. \u00dcstelik bu hi\u00e7 de \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Ne de olsa \u0130zmirli Hristiyanlar ile Galyal\u0131 Hristiyanlar aras\u0131nda uzun y\u0131llara dayanan bir dostluk vard\u0131. O d\u00f6nemde Lyon Kilisesi’nin ba\u015f\u0131 Piskopos Pauphin’di. Rahip olarak atanan Irenaeus, onun emrinde pastoral hizmetin y\u00fck\u00fcn\u00fc gayretle ta\u015f\u0131d\u0131, iman\u0131n safl\u0131\u011f\u0131 i\u00e7in gayretli bir sava\u015f\u00e7\u0131yd\u0131, y\u00f6netici piskoposun yard\u0131mc\u0131s\u0131yd\u0131.<\/p>\n

Irenaeus’un g\u00f6rev yapt\u0131\u011f\u0131 d\u00f6nem, Kilise’ye kar\u015f\u0131 \u015fiddetli zul\u00fcmlerin ya\u015fand\u0131\u011f\u0131, bu zul\u00fcmlerin azald\u0131\u011f\u0131 ve daha sonra yeniden alevlendi\u011fi bir d\u00f6neme denk geliyordu. Hristiyanlar soyuluyor, uydurma su\u00e7lar y\u00fcz\u00fcnden cezaland\u0131r\u0131l\u0131yor, mallar\u0131 m\u00fclkleri ellerinden al\u0131n\u0131yor, d\u00f6v\u00fcl\u00fcyor, i\u015fkence g\u00f6r\u00fcyor, tecav\u00fcze u\u011fruyor ve \u00f6ld\u00fcr\u00fcl\u00fcyorlard\u0131. Bu harici tehlikelere, sapk\u0131nl\u0131klar\u0131n ve \u015fizmatik fikirlerin yay\u0131lmas\u0131yla ba\u011flant\u0131l\u0131 dahili tehlikeler de eklenmi\u015fti.[3]<\/a> B\u00fct\u00fcn bunlar din adamlar\u0131n\u0131n Tanr\u0131’ya ve cemaate kar\u015f\u0131 \u00f6zel bir sevgi, \u015fevk ve sorumluluk duymas\u0131n\u0131 gerektiriyordu. Lyonlu Hristiyanlar ve bunlar\u0131n aras\u0131nda Piskopos Pauphin, Irenaeus’ta tam da b\u00f6yle bir presbiter g\u00f6r\u00fcyorlard\u0131. O d\u00f6nemde Montanistler mezhebi b\u00fcy\u00fck bir g\u00fc\u00e7 kazanm\u0131\u015ft\u0131. Bu mezhebin takip\u00e7ileri l\u00fctuf arma\u011fanlar\u0131na sahip olma konusunda \u00fcst\u00fcnl\u00fck iddia ediyorlard\u0131. Montanistler Roma’ya ula\u015f\u0131p Romal\u0131 Hristiyanlar aras\u0131nda sapk\u0131nl\u0131klar\u0131n\u0131 yaymaya ba\u015flad\u0131klar\u0131nda, tehlikenin fark\u0131nda olan Roma piskoposu Eleutherius, bu sapk\u0131nl\u0131\u011f\u0131n yanda\u015flar\u0131yla dini ili\u015fkilerini kesti\u011fini duyurdu.<\/p>\n

Lyonlu \u015fehitler bu olaylara b\u00fcy\u00fck ilgi g\u00f6stererek Eleutherius’a bir mesaj g\u00f6nderdiler ve mesaj\u0131n iletilmesini, ayn\u0131 mesajda hakk\u0131nda birka\u00e7 sat\u0131rdan bahsedilen presbiter Irenaeus’a emanet ettiler. Bu c\u00fcmlelerde \u015fehitler Irenaeus’a duyduklar\u0131 tam g\u00fcveni dile getirerek onu karde\u015f ve yard\u0131mc\u0131 olarak nitelendirmi\u015flerdir. Ayr\u0131ca, e\u011fer presbiterlik makam\u0131 sadece do\u011frulukla belirlenseydi, Irenaeus’un aralar\u0131nda birinci olaca\u011f\u0131na i\u015faret etmi\u015flerdir. G\u00f6nderilen mesaj olumlu bir rol oynad\u0131. Roma Piskoposu Lyonlu imanl\u0131lar\u0131n isteklerini dikkate ald\u0131 ve yoldan sapm\u0131\u015f olanlara bar\u0131\u015f\u0131 sa\u011flad\u0131.<\/p>\n

Piskopos ve Apolojist Irenaeus<\/strong><\/p>\n

Doksan ya\u015f\u0131ndaki Piskopos Popinus’un 177 veya 178 y\u0131l\u0131nda zindanda \u00f6lmesinin ard\u0131ndan, Aziz Irenaeus halk\u0131n deste\u011fiyle onurland\u0131r\u0131larak Lyon’un piskoposluk makam\u0131na getirildi. Mevcut g\u00f6revlerinden biri, son zul\u00fcmden sonra Lyon Kilisesi’ni eski haline getirmekti. Bu hi\u00e7 de basit bir g\u00f6rev de\u011fildi: Kilise’nin pek \u00e7ok \u00fcyesi i\u015fkence g\u00f6rm\u00fc\u015f ya da \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fc ve putperestlerin \u00f6fkesi h\u00e2l\u00e2 devam ediyordu. Piskopos Irenaeus iman\u0131 te\u015fvik etmek i\u00e7in elinden gelen her \u015feyi yapmaktan geri durmad\u0131. Kendisi yo\u011fun bir \u015fekilde vaaz verdi ve Galya’n\u0131n uzak b\u00f6lgelerine, \u00f6zellikle de Valencia ve Besan\u00e7on’a vaaz vermeleri i\u00e7in rahipler g\u00f6nderdi.<\/p>\n

Yeni piskoposun bir di\u011fer \u00f6nemli \u00e7abas\u0131 da Gnostisizm’e kar\u015f\u0131 verdi\u011fi m\u00fccadeleydi. Bu a\u00e7\u0131dan Aziz Irenaeus d\u00f6neminin en se\u00e7kin ki\u015fisi olarak kabul edilir. Genel olarak, Gnostik sahte \u00f6\u011fretiler sapt\u0131r\u0131lm\u0131\u015f Hristiyan fikirlerinin, pagan mitlerinin, felsefi \u00f6\u011fretilerin ve ki\u015fisel hayal g\u00fcc\u00fcn\u00fcn bir kar\u0131\u015f\u0131m\u0131yd\u0131. Sonu\u00e7 olarak, hepsi belirsizlik ve i\u00e7erik karma\u015fas\u0131 ile karakterize ediliyordu. G\u00f6r\u00fc\u015flerin bununla ba\u011flant\u0131l\u0131 belirsizli\u011fi gizem olarak ifade ediliyordu. Baz\u0131 mezheplerde gizem ya da mistisizm atmosferini artt\u0131rmak i\u00e7in sahte mucizeler de ger\u00e7ekle\u015ftirilmi\u015ftir. Her bir Gnostik mezhebin takip\u00e7ileri m\u00fckemmel olan\u0131n kendi “inan\u00e7lar\u0131” oldu\u011funa inan\u0131yordu. Bu durum genellikle dini a\u00e7\u0131dan cahil ve kibirli ki\u015fileri kendi saflar\u0131na \u00e7ekiyordu.<\/p>\n

T\u00fcm bu durum Lyonlu Irenaeus’u rahats\u0131z ve tedirgin ediyordu. Her f\u0131rsatta cemaatine Hristiyan dininden ve Kilise’ye itaatten sapma tehlikesini anlatt\u0131 ve Gnostik \u00f6\u011fretilerin sa\u00e7mal\u0131\u011f\u0131n\u0131 if\u015fa etti. \u0130man\u0131n pakl\u0131\u011f\u0131n\u0131 savunurken kendini piskoposluk alan\u0131yla s\u0131n\u0131rlamad\u0131. \u00d6rne\u011fin, rahip Florinus’a bir mektup g\u00f6ndererek ondaki sapk\u0131nl\u0131klara dikkat \u00e7ekmi\u015f ve Florinus bu uyar\u0131lar\u0131 dikkate almay\u0131 reddedince, Irenaeus Roma Piskoposuna bir mektup yazarak ondan cevap vermesini, derhal harekete ge\u00e7mesini ve sapk\u0131nl\u0131k yuvas\u0131n\u0131 k\u00f6k\u00fcnden kurutmas\u0131n\u0131 istemi\u015ftir.<\/p>\n

G\u00f6rev yapt\u0131\u011f\u0131 birka\u00e7 y\u0131l boyunca bir tak\u0131m Gnostik ak\u0131mlar\u0131 derinlemesine ara\u015ft\u0131rm\u0131\u015f, tan\u0131mlam\u0131\u015f ve if\u015fa etmi\u015ftir. Daha sonra, yaz\u0131lar\u0131 Evrensel Kilise’nin miras\u0131 haline gelen tek bir eserde derlenmi\u015ftir. Lyonlu Irenaeus’un Gnostik fikirler alan\u0131nda g\u00f6sterdi\u011fi y\u00f6nelim d\u00fczeyi bug\u00fcn h\u00e2l\u00e2 \u00f6vg\u00fcye de\u011ferdir. Bu eser art\u0131k okuyucu taraf\u0131ndan \u015fu ba\u015fl\u0131kla bilinmektedir: Sahte Bilginin Reddi ve Tekzibi (veya Sapk\u0131nl\u0131klara Kar\u015f\u0131).<\/p>\n

D\u00f6nemin Gnostik Felsefesi<\/strong><\/p>\n

Mesih\u2019in \u00f6l\u00fcp dirilmesinden sonra reva\u00e7ta olan sapk\u0131nl\u0131klardan en bilineni Gnostisizm idi. Gnostisizm, \u00e7o\u011funlukla gizli bilgiye veya s\u0131rra dayanan bir inan\u00e7t\u0131r. Bu inanca mensup ki\u015filer, Tanr\u0131\u2019dan muhtelif bilgiler ya da vahiyler ald\u0131klar\u0131n\u0131 ve o vahiyler do\u011frultusunda ya\u015fad\u0131klar\u0131 ileri s\u00fcrerlerdi. Irenaeus\u2019un ya\u015fad\u0131\u011f\u0131 d\u00f6nemde de bu sapk\u0131nl\u0131klar vard\u0131 ve iki kategoriye ayr\u0131l\u0131rd\u0131.[4]<\/a> Birincisi, \u0130ran gnostisizmi olarak bilinen Maniheizm idi. Gnostisizm gibi Maniheist sapk\u0131nl\u0131k da Zerd\u00fc\u015ft dininin ba\u015flang\u0131c\u0131 ile Hristiyanl\u0131k \u00f6\u011felerinin bir kar\u0131\u015f\u0131m\u0131yd\u0131. Maniheizm inanc\u0131n\u0131n kurucusu olan Mani, \u0130ranl\u0131yd\u0131 ve onun, d\u00f6neminin son peygamberi veya peygamberlerin m\u00fchr\u00fc oldu\u011funa inan\u0131l\u0131rd\u0131.[5]<\/a> Mani ayr\u0131ca, \u0131\u015f\u0131k ve karanl\u0131k olmak \u00fczere iki farkl\u0131 g\u00fcc\u00fcn var oldu\u011fu fikrini aktarm\u0131\u015ft\u0131r. Tarih \u00fc\u00e7 d\u00f6neme ayr\u0131l\u0131r. Ba\u015flang\u0131\u00e7ta bu iki g\u00fc\u00e7 ayr\u0131d\u0131r; daha sonra birbirlerinin i\u00e7ine ge\u00e7erler ve son olarak \u00fc\u00e7\u00fcnc\u00fc \u00e7a\u011fda yeniden ayr\u0131l\u0131rlar.[6]<\/a> Bunun yan\u0131 s\u0131ra Mani, yery\u00fcz\u00fcnde iyi ve k\u00f6t\u00fc olmak \u00fczere iki g\u00fcc\u00fcn oldu\u011funu ve ruhsal ya da manevi olan\u0131n iyi, maddi olan\u0131n ise k\u00f6t\u00fc oldu\u011funu savunuyordu. Maniheizm, Orta Do\u011fu ve Kafkasya dini inancalar\u0131n\u0131n karmas\u0131 olmas\u0131ndan olsa gerek, \u00f6zellikle Mezopotamya b\u00f6lgesinde \u00e7ok ra\u011fbet g\u00f6rd\u00fc ve h\u0131zla yay\u0131ld\u0131.[7]<\/a> Gizemli cezbedicili\u011fi ve tebli\u011f h\u0131z\u0131ndan dolay\u0131 Maniheizm yay\u0131lmaya devam etse de \u0130slamiyet\u2019in ortaya \u00e7\u0131k\u0131\u015f\u0131 ve Romal\u0131lar\u0131n yapt\u0131\u011f\u0131 bask\u0131 y\u00fcz\u00fcnden bu dinin mensuplar\u0131 fazlas\u0131yla zulme maruz kalarak d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131na ka\u00e7maya ba\u015flad\u0131lar. En nihayetinde ise 14.y\u00fczy\u0131ldan sonra Maniheistler, tarihin tozlu raflar\u0131nda yerlerini alm\u0131\u015f bulunuyorlard\u0131.<\/p>\n

\u0130kinci t\u00fcr gnostik inanc\u0131n ad\u0131 bizzat Gnostisizm olarak bilinmektedir ve bu inan\u00e7, Maniheizm\u2019in tersine bat\u0131da daha yayg\u0131n ve kal\u0131c\u0131 olmu\u015ftur. Gnostisizmin Suriye t\u00fcrevi karma\u015f\u0131k g\u00f6ksel anlat\u0131lar i\u00e7ererek karma\u015f\u0131kl\u0131k a\u00e7\u0131s\u0131ndan farkl\u0131l\u0131k g\u00f6stermi\u015ftir. Valentinus’un Gnostik uygulay\u0131c\u0131lar aras\u0131nda en etkili fig\u00fcr olarak ortaya \u00e7\u0131kmas\u0131yla Valentinyus\u00e7ular bu ikinci bi\u00e7imi \u00f6rneklemektedir.[8]<\/a> Suriye Gnostisizmi i\u00e7inde ikili bir hik\u00e2ye geli\u015fmi\u015ftir. Birincisi, Pleroma’n\u0131n i\u00e7inde Bilgelik ya da Sophia, bilinemez baban\u0131n bilgisini ar\u0131yordu – bu ula\u015f\u0131lamaz bir \u00e7abayd\u0131. \u0130kinci anlat\u0131 ise Pleroma’n\u0131n d\u0131\u015f\u0131nda, yarat\u0131l\u0131\u015f s\u00fcrecini, k\u00f6t\u00fcl\u00fc\u011f\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ve d\u00fcnyan\u0131n kurtulu\u015funu i\u00e7eriyordu. Arzu taraf\u0131ndan y\u00f6nlendirilen Achamoth, maddenin anas\u0131 olarak g\u00f6r\u00fclm\u00fc\u015f ve ona i\u00e7kin k\u00f6t\u00fcl\u00fc\u011f\u00fc a\u015f\u0131lam\u0131\u015ft\u0131r.[9]<\/a> \u00d6te yandan demiurge hem fiziksel evreni hem de insanl\u0131\u011f\u0131n cismani y\u00f6n\u00fcn\u00fc \u015fekillendirmekten sorumludur. Farkl\u0131 Gnostik gruplar demiurge hakk\u0131nda farkl\u0131 ahlaki bak\u0131\u015f a\u00e7\u0131lar\u0131na sahiptir; maddi varolu\u015fu \u00f6z\u00fcnde k\u00f6t\u00fc niyetli olarak alg\u0131lamaktan, onu yaln\u0131zca kusurlu olarak g\u00f6rmeye, iyili\u011finin i\u00e7erdi\u011fi pasif kurucu maddeye ba\u011fl\u0131 oldu\u011funu d\u00fc\u015f\u00fcnmeye kadar de\u011fi\u015fken bi\u00e7imlerde yorumlayanlar da vard\u0131r.[10]<\/a> Gnostik felsefenin i\u00e7erisinde bunun gibi daha bir\u00e7ok kavram mevcuttur ve hatta gruplar\u0131n kendi aralar\u0131nda muhtelif fikir ayr\u0131l\u0131klar\u0131 bile mevcuttur. Gnostikler aras\u0131ndaki fikir ayr\u0131l\u0131klar\u0131 \u0130sa konusunda daha da keskindir; Kimi Gnostik perspektifler \u0130sa’y\u0131 gnosis vermek i\u00e7in d\u00fcnyaya inen y\u00fcce varl\u0131\u011f\u0131n v\u00fccut bulmu\u015f hali olarak tasvir ederken, buna z\u0131t g\u00f6r\u00fc\u015fler y\u00fcce varl\u0131\u011f\u0131n fiziksel bir bi\u00e7ime b\u00fcr\u00fcnmesi fikrini kesin bir dille reddetmektedir.[11]<\/a> Bunlar\u0131n yan\u0131nda, Sinop kilisesi \u00f6nderi Marcion da yer almaktad\u0131r. Marcion, Gnostik ak\u0131ma kap\u0131lm\u0131\u015f ve \u0130sa\u2019y\u0131 ger\u00e7ek Kurtar\u0131c\u0131 olarak kabul etse de Eski Antla\u015fma Tanr\u0131s\u0131n\u0131 \u00e7ok mesafeli, d\u00fcnyay\u0131 yaratmam\u0131\u015f bir tanr\u0131 ve Mesih\u2019ten daha a\u015fa\u011f\u0131 seviyedeki bir varl\u0131k olarak tan\u0131mlamaktayd\u0131.[12]<\/a><\/p>\n

Sapk\u0131nl\u0131klara Kar\u015f\u0131<\/strong><\/p>\n

Kitab\u0131n orijinal ismi \u1f1c\u03bb\u03b5\u03b3\u03c7\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b1\u03c4\u03c1\u03bf\u03c0\u1f74 \u03c4\u1fc6\u03c2 \u03c8\u03b5\u03c5\u03b4\u03c9\u03bd\u03cd\u03bc\u03bf\u03c5 \u03b3\u03bd\u03ce\u03c3\u03b5\u03c9\u03c2, (yani S\u00f6zde Gnosis’in Saptanmas\u0131 ve Y\u0131k\u0131lmas\u0131 \u00dczerine) iken, Latince terc\u00fcmede Adversus Haereses, yani Sapk\u0131nl\u0131klara Kar\u015f\u0131 \u015feklinde yay\u0131nlanm\u0131\u015ft\u0131r. Kitab\u0131n, muhtemelen ikinci y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru yaz\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmektedir.[13]<\/a> Hatta baz\u0131 uzmanlara g\u00f6re Nag Hamadi K\u00fct\u00fcphanesi ke\u015ffesilmeden \u00f6nce, Sapk\u0131nl\u0131klara Kar\u015f\u0131 isimli eseri erken kilise d\u00f6nemine ait en iyi korunmu\u015f eser olarak bilinmekteydi.[14]<\/a><\/p>\n

Kitab\u0131n amac\u0131 ve hedefi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Gnostikler\u2019dir.[15]<\/a> Irenaeus, eseri boyunca s\u00fcrekli Gnostik ve \u00f6zellikle Valentinyus\u00e7u g\u00f6r\u00fc\u015f\u00fcnden olan Gnostikleri hedef al\u0131p onlar\u0131n iddialar\u0131n\u0131 \u00e7\u00fcr\u00fctmeye \u00e7al\u0131\u015fmaktad\u0131r.[16]<\/a> Irenaeus\u2019un arg\u00fcmanlar\u0131yla hedef ald\u0131\u011f\u0131 bir di\u011fer isim de Marcion ve onun \u00f6\u011frencileridir. Marcion, bir Sinop\u2019ta kilise hizmetkar\u0131 olmas\u0131na ra\u011fmen 145-150 y\u0131llar\u0131nda Suriye\u2019ye gitmi\u015f ve orada Gnostiklere kat\u0131lm\u0131\u015ft\u0131r.[17]<\/a> Gnostiklerin etkisinde kalm\u0131\u015f olan Marcion, Eski Antla\u015fma kitaplar\u0131n\u0131n t\u00fcm\u00fcn\u00fc ve Pavlus\u2019un mektuplar\u0131 haricinde Yeni Antla\u015fma kanonunda yer alan t\u00fcm kitaplar\u0131 reddetmi\u015ftir. Pavlus\u2019u kabul etmesinin tek sebebi, onu Mesih\u2019in ger\u00e7ek el\u00e7isi oldu\u011funa inand\u0131\u011f\u0131ndan dolay\u0131yd\u0131.[18]<\/a> Dolay\u0131s\u0131yla Irenaeus hem Gnostiklere hem de Gnostik \u00f6\u011fretileri benimsemi\u015f olan Marcion\u2019a kar\u015f\u0131 da yazm\u0131\u015ft\u0131r. Irenaeus, Gnostik tehlikenin boyutunu anlad\u0131\u011f\u0131 i\u00e7in kiliseyi o sapk\u0131n \u00f6\u011fretiden korumaya niyetliydi. Bu sebeple, gece g\u00fcnd\u00fcz demeden Gnostisizmi okumu\u015f, ara\u015ft\u0131rm\u0131\u015f ve en sonunda Sapk\u0131nl\u0131klara Kar\u015f\u0131 eserini yazm\u0131\u015ft\u0131r.<\/p>\n

\u0130reneus bu \u00e7al\u0131\u015fmas\u0131nda, arkada\u015f\u0131n\u0131 Gnostiklerin iddialar\u0131n\u0131 \u00e7\u00fcr\u00fctme becerisiyle donatmak istiyordu. G\u00f6r\u00fcn\u00fc\u015fe g\u00f6re, baz\u0131 Grek t\u00fcccarlar Irenaeus’un piskoposluk b\u00f6lgesinde \u00f6zel bir bilgi olan gnosise ula\u015fman\u0131n \u00f6nemi hakk\u0131nda konu\u015fmaya ba\u015flam\u0131\u015flard\u0131. Bir ba\u015fka teoriye g\u00f6re, Valentinyus\u00e7u Gnostikleri erken d\u00f6nem Hristiyan kilisesinin bir par\u00e7as\u0131 olarak kalmaya devam etmi\u015f ve kilise \u00f6\u011fretisinden k\u00f6kten farkl\u0131 g\u00f6r\u00fc\u015flerine ra\u011fmen ola\u011fan kilise etkinliklerine kat\u0131lm\u0131\u015flard\u0131r. Gnostiklerin kendi ‘gizli bilin\u00e7lerini’ ve bu konudaki yaz\u0131lar\u0131n\u0131 tart\u0131\u015fmak i\u00e7in kilise toplant\u0131lar\u0131 d\u0131\u015f\u0131nda gizlice bir araya geldikleri de s\u00f6ylenmektedir. Bir piskopos olarak Irenaeus, Valentinyus\u00e7ular\u0131 g\u00f6zetim alt\u0131nda tutmay\u0131 ve Kilise’yi onlar\u0131n \u00f6\u011fretilerinden korumay\u0131 bir vazife olarak g\u00f6rm\u00fc\u015ft\u00fcr.[19]<\/a><\/p>\n

Irenaeus’un eseri be\u015f kitaptan olu\u015fmaktad\u0131r. \u0130lk kitap Gnostik mezheplerin ve \u00f6\u011fretilerinin, \u00f6zellikle de Valentinyus\u00e7ulu\u011fun bir tan\u0131m\u0131n\u0131 i\u00e7ermektedir. Irenaeus sapk\u0131nl\u0131\u011f\u0131n a\u00e7\u0131k bir \u015fekilde ortaya konulmas\u0131n\u0131n asl\u0131nda ayn\u0131 zamanda onun \u00e7\u00fcr\u00fct\u00fclmesi oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Kalan d\u00f6rt kitap sapk\u0131n \u00f6\u011fretileri birer birer daha ayr\u0131nt\u0131l\u0131 bir \u015fekilde \u00e7\u00fcr\u00fctmeye y\u00f6neliktir. Irenaeus, Gnostiklerin iddia etti\u011finin aksine tek bir Tanr\u0131 oldu\u011funu ve bu tek Tanr\u0131’n\u0131n hem d\u00fcnyay\u0131 yaratt\u0131\u011f\u0131n\u0131 hem de o\u011flu Mesih’i insanl\u0131\u011f\u0131n Kurtar\u0131c\u0131s\u0131 olarak g\u00f6nderdi\u011fini vurgular.[20]<\/a><\/p>\n

Irenaeus, be\u015f kitaplan olu\u015fan eserinin ilk kitab\u0131nda \u00e7ok genel bir bi\u00e7imde Gnostik iddialar\u0131 ele al\u0131r. Her \u015feyden \u00f6nce Gnostik terimleri irdeler ve gnostiklerin neyi nas\u0131l tan\u0131mlad\u0131klar\u0131n\u0131 dikkat \u00e7eker. Sonras\u0131nda ise \u00e7e\u015fitli b\u00f6l\u00fcm aral\u0131klar\u0131yla, gnostiklerin iddialar\u0131na cevap verip, onlar\u0131n hatal\u0131 tan\u0131mlar\u0131n\u0131 d\u00fczeltir. B\u00f6ylelikle okuyucu, Irenaeus\u2019un \u00f6zellikle \u00fczerine yo\u011funla\u015ft\u0131\u011f\u0131 Valentinus\u00e7ular\u0131n neye inand\u0131klar\u0131n\u0131 ve ni\u00e7in hatal\u0131 olduklar\u0131n\u0131 kolayca anlayabilir. Bunun yan\u0131 s\u0131ra birinci kitab\u0131n 23-31 b\u00f6l\u00fcmleri aras\u0131nda, Irenaeus gnostiklerin alt dallar\u0131 veya alt dallar\u0131n\u0131 ele al\u0131r. Kilise babas\u0131n\u0131n \u00fczerine konu\u015ftu\u011fu alt dallar \u015funlard\u0131r: B\u00fcy\u00fcc\u00fc Simun ve Menander’in \u00f6\u011fretileri ve uygulamalar\u0131, Saturninus ve Basilides’in \u00f6\u011fretileri, Carpocrates’in \u00f6\u011fretileri, Cerinthus, Ebionitler ve Nicolaitanes’in \u00f6\u011fretileri, Cerdo ve Marcion’un \u00f6\u011fretileri, Tatian’\u0131n, Encratitlerin ve di\u011ferlerinin \u00f6\u011fretileri, di\u011fer \u00e7e\u015fitli Gnostik mezheplerin ve \u00f6zellikle Barbeliotlar\u0131n ya da Borborianlar\u0131n \u00f6\u011fretileri, Ophitlerin ve Sethianlar\u0131n \u00f6\u011fretileri, Cainitlerin \u00f6\u011fretileri.<\/p>\n

\u0130kinci Kitap, sapk\u0131nl\u0131klar\u0131 \u00e7\u00fcr\u00fctmeye ba\u015flar. Irenaeus her \u015feyden \u00f6nce Gnostiklerin iki tanr\u0131 \u00f6\u011fretisine, y\u00fcce Tanr\u0131 ve cahil yarat\u0131c\u0131 tanr\u0131 (demiurge) \u00f6\u011fretisine ve d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131yla ilgili di\u011fer Gnostik \u00f6\u011fretilerine h\u00fccum eder. Irenaeus, Kilise’nin inanc\u0131na g\u00f6re tek bir Tanr\u0131 oldu\u011funu vurgular. Bu tek Tanr\u0131, S\u00f6z\u00fc arac\u0131l\u0131\u011f\u0131yla t\u00fcm d\u00fcnyan\u0131n yarat\u0131c\u0131s\u0131d\u0131r ve d\u00fcnya melekler ya da di\u011fer varl\u0131klar taraf\u0131ndan y\u00fcce Tanr\u0131’n\u0131n iradesine ayk\u0131r\u0131 olarak veya tesad\u00fcfen yarat\u0131lmam\u0131\u015ft\u0131r. Yarat\u0131l\u0131\u015f, zaten var olan bir \u015feyin de\u011fi\u015ftirilmesiyle de\u011fil, yoktan var edilmi\u015ftir. Irenaeus’a g\u00f6re, Valentinus ve \u00f6\u011frencilerinin fikirleri, sadece \u00e7e\u015fitli ilahi g\u00fc\u00e7lerin isimlerinin de\u011fi\u015ftirildi\u011fi pagan d\u00fc\u015f\u00fcncesine dayan\u0131yordu.[21]<\/a><\/p>\n

\u00dc\u00e7\u00fcnc\u00fc Kitapta Irenaeus, \u00f6ncelikle El\u00e7ilerin \u00f6\u011fretisine de\u011finerek hakikati savunmaya \u00e7al\u0131\u015f\u0131r ve b\u00f6ylelikle hem Kutsal Yaz\u0131lar\u0131n g\u00fcvenilirli\u011fini hem de bir yandan da kendi g\u00fcvenilirli\u011fini g\u00f6stermi\u015f olur. El\u00e7i Yuhanna\u2019n\u0131n \u00f6\u011frencileriyle arkada\u015f olan Irenaeus, \u00f6\u011fretisini nereden kaynakland\u0131\u011f\u0131 belli olmayan deneyimlerle de\u011fil, M\u00fcjdenin g\u00fcvenilir tan\u0131klardan alm\u0131\u015ft\u0131r. Bunun yan\u0131 s\u0131ra yine \u00dc\u00e7\u00fcnc\u00fc Kitapta, Irenaeus g\u00f6r\u00fc\u015f\u00fcn\u00fc d\u00f6rt \u0130ncil’e dayand\u0131r\u0131r ve ne eksik ne de fazla olmak \u00fczere yaln\u0131zca d\u00f6rt \u0130ncil oldu\u011funu vurgular. Irenaeus daha sonra Pavlus’un ger\u00e7e\u011fi bilen tek el\u00e7i oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc \u00e7\u00fcr\u00fctmeye \u00e7al\u0131\u015f\u0131r.[22]<\/a> Bununla birlikte, Pavlus’un yetkisini k\u00fc\u00e7\u00fcmseyen Ebionitlerin g\u00f6r\u00fc\u015f\u00fcn\u00fc de ele\u015ftirir. Irenaeus ayr\u0131ca \u0130sa ve Mesih’in bir ve ayn\u0131 oldu\u011funu; Tanr\u0131’n\u0131n O\u011flu’nun g\u00f6r\u00fcn\u00fcrde de\u011fil ama ger\u00e7ekten insan oldu\u011funu; \u0130sa Mesih’in bu nedenle Tanr\u0131 oldu\u011funu ve bunun el\u00e7isel \u00f6\u011freti oldu\u011funu belirtir. Irenaeus ayr\u0131ca \u0130sa’n\u0131n bir bakireden do\u011fdu\u011funu ve b\u00f6ylece ger\u00e7ekten beden ald\u0131\u011f\u0131n\u0131 kan\u0131tlamaya \u00e7al\u0131\u015f\u0131r.[23]<\/a><\/p>\n

D\u00f6rd\u00fcnc\u00fc Kitap, \u0130sa’n\u0131n \u00f6\u011fretilerine dayanan sapk\u0131nl\u0131klar\u0131 \u00e7\u00fcr\u00fctmeye devam eder. \u0130sa’n\u0131n \u00f6\u011fretisi tek bir Tanr\u0131 ve Baba hakk\u0131ndayd\u0131. Musa’n\u0131n ve di\u011fer peygamberlerin s\u00f6zlerinde de bu zaten a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir ki bunlar Mesih’in kendi s\u00f6zleridir. Yer ve g\u00f6kler yok olaca\u011f\u0131 i\u00e7in Tanr\u0131 da yok olmayacakt\u0131r, Yeru\u015falim’in y\u0131k\u0131lmas\u0131yla Tanr\u0131’n\u0131n tanr\u0131sall\u0131\u011f\u0131 da azalmayacakt\u0131r, \u00e7\u00fcnk\u00fc bu Tanr\u0131’n\u0131n kendi iradesidir. Bu tek Tanr\u0131 hem Eski hem de Yeni Antla\u015fma’n\u0131n arkas\u0131ndad\u0131r. Irenaeus, peygamberlerin bu ayn\u0131 Tanr\u0131’dan bahsettiklerine ve onu tan\u0131d\u0131klar\u0131na ve O\u011ful’un geli\u015fini \u00f6nceden bildirdiklerine i\u015faret eder.[24]<\/a> Ayr\u0131ca, Irenaeus bize Tanr\u0131’n\u0131n g\u00f6r\u00fcnmez ve anla\u015f\u0131lmaz olmas\u0131na ra\u011fmen bilinmez olmad\u0131\u011f\u0131n\u0131 hat\u0131rlat\u0131r. \u0130\u015fleri onu ilan eder ve Kelam\u0131 onun bir\u00e7ok \u015fekilde g\u00f6r\u00fclebilece\u011fini ve bilinebilece\u011fini g\u00f6stermi\u015ftir. Mesih t\u00fcm zamanlar\u0131n t\u00fcm insanlar\u0131 i\u00e7in gelmi\u015ftir. Yahudi olmayanlar\u0131n imana gelmesi Yahudilerinkinden daha zordu ve bu nedenle el\u00e7ilerin i\u015fi daha da \u00f6nemliydi. Eski Antla\u015fma’n\u0131n peygamberleri Mesih’le ayn\u0131 Tanr\u0131’y\u0131 tebli\u011f etmi\u015flerdir ve bu nedenle onlar\u0131n farkl\u0131 tanr\u0131lar oldu\u011funu d\u00fc\u015f\u00fcnmemeliyiz; bunun yerine, bu Tanr\u0131’n\u0131n bizi Eski Antla\u015fma halk\u0131ndan daha \u015fiddetli bir \u015fekilde cezaland\u0131rmamas\u0131ndan endi\u015fe etmeliyiz. Irenaeus, sapk\u0131nlar\u0131n peygamberlerin kehanetlerinin bir k\u0131sm\u0131n\u0131 y\u00fcce Tanr\u0131’dan, bir k\u0131sm\u0131n\u0131 da yar\u0131 tanr\u0131dan ald\u0131klar\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc reddeder. Peygamberler Mesih’i g\u00f6nderen ayn\u0131 Tanr\u0131 taraf\u0131ndan g\u00f6nderilmi\u015flerdir.[25]<\/a> Bunun yan\u0131 s\u0131ra Irenaeus, insanlar\u0131n baz\u0131lar\u0131n\u0131n do\u011fu\u015ftan iyi ve baz\u0131lar\u0131n\u0131n do\u011fu\u015ftan k\u00f6t\u00fc olduklar\u0131na ili\u015fkin g\u00f6r\u00fc\u015f\u00fc reddederek, sorumlulu\u011fu yine insana verir. B\u00f6ylelikle gerekli uyar\u0131y\u0131 yapt\u0131ktan sonra onlara gelmekte olan Yarg\u0131 G\u00fcn\u00fcn\u00fc de an\u0131msat\u0131r.[26]<\/a><\/p>\n

Sapk\u0131nl\u0131klara Kar\u015f\u0131 eserinin son kitab\u0131 olan Be\u015finci Kitap, sapk\u0131nl\u0131klar\u0131n \u00e7\u00fcr\u00fct\u00fclmesine devam ederek, \u00f6zellikle Gnostikler taraf\u0131ndan reddedilen bir \u00f6\u011freti olan bedensel dirili\u015fi ele al\u0131r. Irenaeus, yaln\u0131zca Mesih’in bize ilahi \u015feyleri \u00f6\u011fretip bizi kurtarabilece\u011fini s\u00f6yleyerek ba\u015flar. O sadece g\u00f6r\u00fcn\u00fc\u015fte de\u011fil, Kutsal Ruh’un etkisiyle ger\u00e7ek anlamda Bakire Meryem’de beden alm\u0131\u015ft\u0131r. Tanr\u0131’n\u0131n y\u00fcceli\u011fi insan bedeninin zay\u0131fl\u0131\u011f\u0131nda g\u00f6r\u00fclecektir, \u00e7\u00fcnk\u00fc bedenlerimizi dirili\u015fin ve \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn payda\u015f\u0131 yapar. \u0130lyas, Hanok, Yunus ve di\u011fer peygamberlerin \u00f6rnekleri, Tanr\u0131’n\u0131n bedenlerimizi d\u00f6n\u00fc\u015ft\u00fcr\u00fcp koruyabildi\u011fini ve onlar\u0131 sonsuz ya\u015fama kavu\u015fturabildi\u011fini g\u00f6stermektedir.[27]<\/a> Ayr\u0131ca, \u0130renaeus\u2019un cevaben yazd\u0131\u011f\u0131 husus Tanr\u0131\u2019n\u0131n hem ruh hem de beden olmak \u00fczere t\u00fcm insan tabiat\u0131n\u0131 kurtard\u0131\u011f\u0131d\u0131r. Mesih nas\u0131l \u00f6l\u00fcmden dirildiyse, biz de \u00f6yle dirilece\u011fiz. Sapk\u0131nlar\u0131n \u00f6\u011fretti\u011fi gibi bu sadece ruhsal bir dirili\u015f de\u011fildir. Irenaeus ayr\u0131ca insan\u0131n ruhsall\u0131\u011f\u0131 ve cismanili\u011fi ile ya\u015fam ve \u00f6l\u00fcm aras\u0131ndaki farkla da ilgilenir. Bedenlerimizi yaratan ayn\u0131 Tanr\u0131 bizi (bedensel olarak) diriltecektir. B\u00f6ylece ya\u015fama bedensel olarak d\u00f6nece\u011fiz.[28]<\/a> Ard\u0131ndan Irenaeus, Baba’n\u0131n O\u011flu’nu \u015eeytan taraf\u0131ndan denenmek, ama vaatleri yerine getirmek ve zafere ula\u015fmak i\u00e7in bir insan olarak g\u00f6ndermesinin uygun oldu\u011funu s\u00f6yler. \u00d6te yandan yalanlar ve sapk\u0131nl\u0131klar \u015eeytan’dan gelir ve Gnostikler de onun ara\u00e7lar\u0131d\u0131r. Irenaeus ayr\u0131ca Mesih-Kar\u015f\u0131t\u0131’n\u0131n geli\u015fini ve o d\u00f6nemde ger\u00e7ekle\u015fecek olan genel irtidat ve d\u00fcnyan\u0131n sonunu ele al\u0131r ve yine bize Son Yarg\u0131’y\u0131 hat\u0131rlat\u0131r.[29]<\/a><\/p>\n

Irenaeus\u2019un Apolojetik Metodolojisi<\/strong><\/p>\n

Irenaeus, kendisini Hristiyan inanc\u0131n\u0131 savunmaya adam\u0131\u015f bir Kilise Babas\u0131 olarak, d\u00f6nemin en yayg\u0131n sapk\u0131nl\u0131klar\u0131ndan biri olan Gnostisizme cevap vermek niyetindeydi. Irenaeus’un yazd\u0131klar\u0131, \u00e7ok say\u0131da kinaye i\u00e7ermekte ve muhtemelen mevzudan bihaber olan bir ki\u015fi i\u00e7in son derece ukalaca yaz\u0131lm\u0131\u015f g\u00f6r\u00fcnebilir. Antik Hristiyanl\u0131k d\u00f6neminde, Irenaeus’un Gnostiklere kar\u015f\u0131 tak\u0131nd\u0131\u011f\u0131 alayc\u0131 yakla\u015f\u0131m, bir\u00e7ok sebepten kaynaklanmaktad\u0131r. Irenaeus, Gnostiklerin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc iddialar\u0131, onlar\u0131n kendi i\u00e7inde \u00e7eli\u015fkili bulmu\u015f, Kutsal Yaz\u0131lara dayand\u0131r\u0131lan s\u00f6ylemlerinin ise temelsiz oldu\u011funu savunmu\u015f ve bu gruplar\u0131n \u00e7e\u015fitli g\u00f6r\u00fcmler ve s\u00f6zde peygamberliklere dayand\u0131rd\u0131\u011f\u0131 inan\u00e7lar\u0131 ele\u015ftirmi\u015ftir.<\/p>\n

Irenaeus, Gnostiklerin ileri s\u00fcrd\u00fc\u011f\u00fc \u00f6\u011fretilerin i\u00e7sel \u00e7eli\u015fkilere sahip oldu\u011funu vurgular. Gnostikler, evrenin k\u00f6t\u00fc bir tanr\u0131 taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131na inan\u0131rken, ayn\u0131 zamanda ruhunun bu k\u00f6t\u00fc d\u00fcnyadan kurtulmas\u0131 gerekti\u011fini savunmu\u015flard\u0131r. Irenaeus, bu t\u00fcr \u00e7eli\u015fkili iddialar\u0131n, Gnostik \u00f6\u011fretilerin tutarl\u0131 bir temele dayanmad\u0131\u011f\u0131n\u0131 g\u00f6sterdi\u011fini ileri s\u00fcrer. Bunun yan\u0131 s\u0131ra Irenaeus, Gnostiklerin Kutsal Yaz\u0131lara referans vererek \u00f6\u011fretilerini destekledikleri ancak bu iddialar\u0131n\u0131n herhangi bir sa\u011flam temele dayanmad\u0131\u011f\u0131na dikkat \u00e7eker. Ona g\u00f6re, Gnostikler, Kutsal Yaz\u0131lar\u0131 kendi \u00e7\u0131karlar\u0131 do\u011frultusunda yorumlarlar ve bu yolla dogmatik bir temele sahip olmadan dini \u00f6\u011fretilerini in\u015fa ederler. Dahas\u0131 Irenaeus, Gnostiklerin \u00e7e\u015fitli g\u00f6r\u00fcmler, sesler ve s\u00f6zde peygamberliklere dayand\u0131rd\u0131klar\u0131 inan\u00e7lar\u0131n\u0131 ele\u015ftirir. Bu t\u00fcr deneyimlere dayanan \u00f6\u011fretilerin, sa\u011flam bir teolojik temele oturmad\u0131\u011f\u0131n\u0131 ve dolay\u0131s\u0131yla g\u00fcvenilir olmad\u0131\u011f\u0131n\u0131 savunur. Ona g\u00f6re, Gnostiklerin bu t\u00fcr deneyimlere dayanarak ortaya koyduklar\u0131 \u00f6\u011fretiler, Hristiyan inanc\u0131n\u0131n ana hatlar\u0131yla uyu\u015fmamaktad\u0131r.<\/p>\n

Hal b\u00f6yleyken, Irenaeus\u2019un apolojetik y\u00f6ntemi sistematik bir \u015fekilde ilerler. \u00d6ncelikle Irenaeus, kar\u015f\u0131t fikri tan\u0131mlar. Tan\u0131mlar\u0131 yaparken, \u00f6zellikle g\u00f6ze \u00e7arpan \u015fey o konu hakk\u0131nda h\u0131zl\u0131ca yarg\u0131da bulunmamas\u0131, tersine, t\u00fcm \u00e7\u0131plakl\u0131\u011f\u0131yla, sanki o g\u00f6r\u00fc\u015f\u00fc savunan bir sapk\u0131n\u0131n a\u011fz\u0131ndan konu\u015fuyormu\u015f gibi adilce o fikri sunmas\u0131d\u0131r. Fikirler sunulduktan ve tan\u0131mlar yap\u0131ld\u0131ktan sonra Irenaeus, do\u011frulardan s\u00f6z etmeye ba\u015flar. Hakikat bilgisinin savunmas\u0131n\u0131 yaparken Irenaeus, temel olarak Kutsal Yaz\u0131lar\u0131 alarak, sapk\u0131nlar\u0131n hangi \u00f6\u011fretilerinin do\u011fru ve hangi \u00f6\u011fretilerinin yanl\u0131\u015f oldu\u011funu anlat\u0131r. Bunu yaparken, kimi zaman yine Kutsal Yaz\u0131lara dayal\u0131 geleneklere at\u0131fta bulunur. Irenaeus\u2019un kendine \u00f6zg\u00fc yaz\u0131m tarz\u0131na bak\u0131ld\u0131\u011f\u0131nda, alayc\u0131 ve kinayeli ifadeleri de g\u00f6ze \u00e7arpmaktad\u0131r. O, sapk\u0131nlar\u0131n karma\u015f\u0131k ve temelsiz fikirlerinin mant\u0131ksal sonucuyla dalga ge\u00e7erek \u015f\u00f6yle der:<\/p>\n

\u201cSistemlerinin geli\u015ftirilmesine y\u00f6nelik birka\u00e7 ipucuyla katk\u0131da bulunmaya kendimi biraz hevesli hissediyorum. Zira sular\u0131n \u00e7e\u015fmeler, nehirler, ya\u011fmurlar ve benzerleri gibi k\u0131smen tatl\u0131 ve denizdekiler gibi k\u0131smen tuzlu oldu\u011funu g\u00f6rd\u00fc\u011f\u00fcmde, kendi kendime bu t\u00fcr sular\u0131n hepsinin onun g\u00f6zya\u015flar\u0131ndan t\u00fcremi\u015f olamayaca\u011f\u0131n\u0131, \u00e7\u00fcnk\u00fc bunlar\u0131n yaln\u0131zca tuz niteli\u011finde oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr\u00fcm. Bu nedenle, tuzlu olan sular\u0131n yaln\u0131zca onun g\u00f6zya\u015flar\u0131ndan elde edilenler oldu\u011fu a\u00e7\u0131kt\u0131r. T\u00fcm g\u00f6zya\u015flar\u0131n\u0131n ayn\u0131 nitelikte oldu\u011funu bildi\u011fimize g\u00f6re hem tuzlu hem de tatl\u0131 sular\u0131n onlardan kaynakland\u0131\u011f\u0131na inanmak g\u00fc\u00e7t\u00fcr. Daha akla yatk\u0131n olan varsay\u0131m, baz\u0131lar\u0131n\u0131n kad\u0131n\u0131n g\u00f6zya\u015flar\u0131ndan, baz\u0131lar\u0131n\u0131n da terinden kaynakland\u0131\u011f\u0131d\u0131r.\u201d[30]<\/a><\/p>\n

Irenaeus\u2019un kinayeli savunmas\u0131n\u0131n hemen ard\u0131ndan do\u011frular\u0131 tekrar Kutsal Yaz\u0131lar temelinde bir kez daha vurgulamas\u0131, hakikatin m\u00fchr\u00fcn\u00fcn t\u00fcm yalanlar\u0131 yok edecek \u015fekilde h\u00fck\u00fcm vermesiyle benzetilebilir. Irenaeus\u2019un kendine has apolojetik y\u00f6ntemi 21.y\u00fczy\u0131l\u0131n apolojistleriyle kar\u015f\u0131la\u015ft\u0131rmak pek do\u011fru olmaz. Klasik, kan\u0131tlar ve varsay\u0131msal apolojetik disiplinleri ele al\u0131nd\u0131\u011f\u0131nda, Irenaeus\u2019un daha \u00e7ok varsay\u0131msal apolojetik y\u00f6ntemine daha yak\u0131n oldu\u011fu s\u00f6ylenebilir. Ku\u015fkusuz, Cornelius Van Til ve Greg Bahnsen gibi isimlerin yapt\u0131klar\u0131 felsefe ve ak\u0131l y\u00fcr\u00fctme y\u00f6ntemi Irenaeus\u2019ta yok; ancak d\u00f6nemin \u015fartlar\u0131nda ve imkanlar\u0131nda apolojeti\u011fi Irenaeus\u2019tan daha iyi yapan hi\u00e7 kimse de bulunmam\u0131\u015ft\u0131r.<\/p>\n

Irenaeus\u2019un varsay\u0131msal apolojeti\u011fe olan yak\u0131nl\u0131\u011f\u0131 birka\u00e7 fikir ortaya at\u0131larak savunulabilir. Birincisi ve belki de en \u00f6nemlisi, bu kilise babas\u0131n\u0131n, hi\u00e7bir zaman hi\u00e7bir sapk\u0131nla ortak zemin olu\u015fturmaya \u00e7al\u0131\u015fmad\u0131\u011f\u0131 ger\u00e7e\u011fidir. Irenaeus, sapk\u0131nlar\u0131n yapt\u0131klar\u0131 tan\u0131mlar\u0131 al\u0131p, o tan\u0131mlar \u00fczerinden konuyu Mesih\u2019e \u00e7ekmemi\u015ftir. Irenaeus, hi\u00e7bir zaman sapk\u0131nlar\u0131n d\u00fcalist g\u00f6r\u00fc\u015flerini al\u0131p, felsefi tart\u0131\u015fma sonucunda Kutsal Kitap\u2019\u0131n hakl\u0131 olabilece\u011fi ihtimalini de savunmam\u0131\u015ft\u0131r. Tersine, Irenaeus, hakikatin temelinin Tanr\u0131\u2019n\u0131n S\u00f6z\u00fc oldu\u011funu s\u00f6yleyerek, Gnostiklerin ve Marcionistlerin yapt\u0131klar\u0131 her t\u00fcrl\u00fc tan\u0131m\u0131 ve fikri k\u00f6kten reddederek, hakikati tertemiz bir sayfada a\u00e7\u0131klam\u0131\u015ft\u0131r. Bu y\u00f6ntem ne klasik apolojeti\u011fin ne de kan\u0131tsal apolojeti\u011fin y\u00f6ntemidir. Zira klasik apolojetik ad\u0131 verilen y\u00f6ntem, kar\u015f\u0131t g\u00f6r\u00fc\u015fteki insanlarla ortak zeminde bulu\u015fup, onlar\u0131 Mesih\u2019e \u00e7ekmeye \u00e7al\u0131\u015f\u0131r. Ancak \u201cBenden yana olmayan bana kar\u015f\u0131d\u0131r. Benimle birlikte toplamayan da\u011f\u0131t\u0131yor demektir\u201d (Mat. 12:30) ilkesi ele al\u0131nd\u0131\u011f\u0131nda, n\u00f6tr veya objektif zemin diye bir \u015fey olmad\u0131\u011f\u0131 barizdir. Dolay\u0131s\u0131yla kar\u015f\u0131t g\u00f6r\u00fc\u015fteki ki\u015fi Mesih d\u0131\u015f\u0131nda herhangi bir fikir ortaya atarsa, ister istemez Mesih-kar\u015f\u0131t\u0131 g\u00f6r\u00fc\u015f\u00fc savunmu\u015f olur ve \u015fayet apolojist de bunu yapmaya \u00e7al\u0131\u015f\u0131r ve s\u00f6zde ortak zeminde tart\u0131\u015fmay\u0131 devam ettirmek isterse, tabiri caizse, deplasmanda oynam\u0131\u015f olur. Temeli Mesih olmayan bir zeminde, Mesih savunulamaz. G\u00f6r\u00fclen de o ki Irenaeus deplasmanda de\u011fil, kendi sahas\u0131nda sapk\u0131nlar\u0131 alt etmi\u015ftir.<\/p>\n

Irenaeus\u2019un apolojetik y\u00f6ntemine uymayan bir ba\u015fka y\u00f6ntem kan\u0131tsal apolojetiktir. Kan\u0131tsal apolojetik, Kutsal Kitap\u2019ta yer alan olaylar\u0131, tarihe veya kimi zaman deneysel bilimin verilerine dayanarak, Hristiyanl\u0131k inanc\u0131n\u0131 savunmaktad\u0131r. \u00d6rne\u011fin, \u0130sa\u2019n\u0131n \u00f6l\u00fcmden dirili\u015fi b\u00fcy\u00fck ve e\u015fsiz bir olayd\u0131. Kan\u0131tsal apolojetik y\u00f6ntemi, bu ola\u011fan\u00fcst\u00fc olay\u0131 tarihsel kay\u0131tlardan ve arkeolojiden yararlanarak kan\u0131tlama pe\u015findedir ki, b\u00f6ylece Mesih\u2019in Tanr\u0131l\u0131\u011f\u0131 veya Kutsal Kitap\u2019\u0131n ger\u00e7ekli\u011fi sergilenebilsin. Fakat Irenaeus\u2019un yaz\u0131lar\u0131nda b\u00f6yle bir y\u00f6nteme rastlamak m\u00fcmk\u00fcn de\u011fildir. Irenaeus, Gnostiklerin hatal\u0131, Kutsal Yaz\u0131lar\u0131n ise hakikat oldu\u011funu varsayarak hareket edip, hi\u00e7bir \u015fekilde onlarla ne ortak zeminde ne de Kutsal Yaz\u0131lar\u0131n d\u0131\u015f\u0131nda bir alanda tart\u0131\u015fmaz. Hakikat mutlakt\u0131r ve o da Kutsal Kitap\u2019t\u0131r.<\/p>\n

Sonu\u00e7<\/strong><\/p>\n

Sonu\u00e7 olarak, Irenaeus’u, ba\u015fyap\u0131t\u0131 “Sapk\u0131nl\u0131klara Kar\u015f\u0131”y\u0131 ve apolojetik y\u00f6ntemini incelemek, zaman\u0131n\u0131n \u00e7e\u015fitli sapk\u0131nl\u0131klar\u0131n\u0131n ortaya \u00e7\u0131kard\u0131\u011f\u0131 zorluklara kar\u015f\u0131 ortodoks Hristiyan inan\u00e7lar\u0131n\u0131 savunmaya y\u00f6nelik derin bir ba\u011fl\u0131l\u0131\u011f\u0131 ortaya koymaktad\u0131r. Irenaeus, el\u00e7isel miras\u0131n \u00f6nemini ve Kilise’nin birli\u011fini savunan, dinin sad\u0131k bir savunucusu olarak ortaya \u00e7\u0131kmaktad\u0131r. Onun apolojetik yakla\u015f\u0131m\u0131 kutsal metinlerin yorumunu, teolojik ak\u0131l y\u00fcr\u00fctmeyi ve imanl\u0131lar\u0131n ruhsal refah\u0131 i\u00e7in pastoral bir kayg\u0131y\u0131 bir araya getirir. Irenaeus “Sapk\u0131nl\u0131klara Kar\u015f\u0131” isimli eseri arac\u0131l\u0131\u011f\u0131yla yaln\u0131zca belirli sapk\u0131n \u00f6\u011fretilerle u\u011fra\u015fmakla kalmaz, ayn\u0131 zamanda Eski ve Yeni Antla\u015fma’n\u0131n uyumunu vurgulayan sistematik bir ilahiyat\u0131n altyap\u0131s\u0131n\u0131 da haz\u0131rlar. Piskoposlar arac\u0131l\u0131\u011f\u0131yla aktar\u0131lan el\u00e7isel miras\u0131n yetkisi konusundaki \u0131srar\u0131, Mesih’in ger\u00e7ek \u00f6\u011fretilerinin korunmas\u0131nda s\u00fcreklili\u011fin \u00f6nemini vurgular.<\/p>\n

Dahas\u0131, Irenaeus’un Kutsal Yaz\u0131lar’\u0131 kapsaml\u0131 bir \u015fekilde anlama, iman\u0131n temel kurallar\u0131na odaklanma ve Kilise’nin birli\u011fini koruma taahh\u00fcd\u00fcyle karakterize edilen apolojetik y\u00f6ntemi, \u00e7a\u011fda\u015f Hristiyan apolojeti\u011fi i\u00e7in de\u011ferli bir \u015fablon g\u00f6revi g\u00f6rmektedir. Irenaeus’un eserinden \u00e7\u0131kar\u0131lan dersler tarihsel ba\u011flam\u0131n \u00f6tesine uzanarak farkl\u0131 \u00e7a\u011flarda Hristiyan inanc\u0131na y\u00f6nelik meydan okumalar\u0131 ele almak i\u00e7in i\u00e7g\u00f6r\u00fcler sa\u011flamaktad\u0131r.<\/p>\n

Esasen, Irenaeus’un miras\u0131 yaln\u0131zca sapk\u0131nl\u0131klara kar\u015f\u0131 savunmas\u0131nda de\u011fil, ayn\u0131 zamanda apolojetik y\u00f6nteminde g\u00f6m\u00fcl\u00fc olan kal\u0131c\u0131 ilkelerde de yatmaktad\u0131r. Kilise teolojik tart\u0131\u015fmalar ve farkl\u0131 yorumlarla bo\u011fu\u015fmaya devam ederken, Irenaeus’un iman\u0131n birli\u011fine, el\u00e7isel mirasa ba\u011fl\u0131l\u0131\u011f\u0131na ve Kutsal Yaz\u0131lar’la titiz bir \u015fekilde ilgilenmesine yapt\u0131\u011f\u0131 vurgu, Hristiyan inanc\u0131n\u0131 savunmak ve ifade etmekle u\u011fra\u015fan \u00e7a\u011fda\u015f Hristiyanlar i\u00e7in uygun ve ilham verici bir rehber olmaya devam etmektedir.<\/p>\n

[1]<\/a> Wingren, G. “St. Irenaeus.” Encyclopedia Britannica, October 3, 2023. https:\/\/www.britannica.com\/biography\/Irenaeus.<\/p>\n

[2]<\/a> Poncelet, Albert (1910). “St. Irenaeus\u201d. In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company.<\/p>\n

[3]<\/a> William Edgar and K. Scott Oliphint, eds., Christian Apologetics Past and Present: A Primary Source Reader, to 1500, vol. 1 (Wheaton, IL: Crossway, 2009), 83.<\/p>\n

[4]<\/a> William Edgar and K. Scott Oliphint, eds., Christian Apologetics Past and Present: A Primary Source Reader, to 1500, vol. 1 (Wheaton, IL: Crossway, 2009), 84\u201385.<\/p>\n

[5]<\/a>\u00a0 al-Bir\u00fbni, Muhammed bin Ahmed; Eduard Sachau ed.; The Chronology of Ancient Nations; s. 190; W. H. Allen & Co.; Londra: 1879<\/p>\n

[6]<\/a> Edgar, 84.<\/p>\n

[7]<\/a> Jason BeDuhn; Paul Allan Mirecki (2007). Frontiers of Faith: The Christian Encounter With Manichaeism in the Acts of Archelaus. BRILL. p. 6.<\/p>\n

[8]<\/a> Edgar, 84.<\/p>\n

[9]<\/a> A.g.e. 85.<\/p>\n

[10]<\/a> Bianchi, Ugo “Demiurge.” Encyclopedia of Religion. Encyclopedia.com. (November 15, 2023). https:\/\/www.encyclopedia.com\/environment\/encyclopedias-almanacs-transcripts-and-maps\/demiurge<\/p>\n

[11]<\/a> Roukema, Riemer (2010). “Jesus\u2032 Origin and Identity \u2013 Theodotus [of Byzantium]”. Jesus, Gnosis and Dogma. Bloomsbury Publishing. p. 53.<\/p>\n

[12]<\/a> Edgar, 86.<\/p>\n

[13]<\/a> Dillon, John J.: Introduction. Teoksessa St. Irenaeus of Lyons: Against the Heresies, s. 1\u201318. Volume 1. Ancient Christian writers: the works of the Fathers. The Newman Press, 1992.<\/p>\n

[14]<\/a> Davis, Glenn (2008). “Irenaeus of Lyons”. The Development of the Canon of the New Testament. Retrieved 4 March 2009.<\/p>\n

[15]<\/a> Donovan, Mary Ann (1998). “Irenaeus of Lyons (review)”. Journal of Early Christian Studies. 6 (4): 674\u2013675. doi:10.1353\/earl.1998.0062<\/p>\n

[16]<\/a> Edgar, 86.<\/p>\n

[17]<\/a> Philip Schaff: History of the Christian Church, Volume II: Ante-Nicene Christianity. A.D. 100-325 – Christian Classics Ethereal Library. Accessed December 2, 2023. https:\/\/www.ccel.org\/ccel\/schaff\/hcc2.v.xiii.xvi.html.<\/p>\n

[18]<\/a> Dunn, James D. G. (2016). “”The Apostle of the Heretics”: Paul, Valentinus, and Marcion”. In Porter, Stanley E.; Yoon, David (eds.). Paul and Gnosis. Pauline Studies. Vol. 9. Leiden and Boston: Brill Publishers. pp. 105\u2013118.<\/p>\n

[19]<\/a> Vall\u00e9e, G\u00e9rard: A study in anti-Gnostic polemics: Irenaeus, Hippolytus, and Epiphanius, s. 9-12. Waterloo, Ontario: Wilfrid Laurier University Press, 1981.<\/p>\n

[20]<\/a> Dillon, John J.: Introduction. Teoksessa St. Irenaeus of Lyons: Against the Heresies, p. 1\u201318. Volume 1. Ancient Christian writers: the works of the Fathers. The Newman Press, 1992.<\/p>\n

[21]<\/a> St. Irenaeus, Against Heresies. Translated by Alexander Roberts and William Rambaut. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight. <http:\/\/www.newadvent.org\/fathers\/0103.htm>.<\/p>\n

[22]<\/a> A.g.e., III. 1-15.<\/p>\n

[23]<\/a> A.g.e. III. 13-22.<\/p>\n

[24]<\/a> A.g.e. IV. 1-12.<\/p>\n

[25]<\/a> A.g.e. IV. 19-36.<\/p>\n

[26]<\/a> A.g.e. IV. 37-41.<\/p>\n

[27]<\/a> A.g.e. V. 1-6.<\/p>\n

[28]<\/a> A.g.e. V. 7-20.<\/p>\n

[29]<\/a> A.g.e. V. 21-30.<\/p>\n

[30]<\/a> A.g.e. I. 4.<\/p>\n","protected":false},"excerpt":{"rendered":"

Giri\u015f Lyonlu Irenaeus, erken d\u00f6nem Hristiyan d\u00fc\u015f\u00fcncesi tarihinde, etkisi ilahiyat tarihinin koridorlar\u0131nda yank\u0131lanan y\u00fcksek bir fig\u00fcr olarak durmaktad\u0131r. Hristiyan \u00f6\u011fretisinin geli\u015fiminde kritik bir d\u00f6nemde ya\u015fam\u0131\u015f olan Irenaeus, zaman\u0131n\u0131n \u00e7e\u015fitli sapk\u0131nl\u0131klar\u0131n\u0131n ortaya \u00e7\u0131kard\u0131\u011f\u0131 teolojik zorluklarla m\u00fccadele ederek \u00f6nde gelen bir apolojist ve ilahiyat\u00e7\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu makale, Irenaeus’un teolojik katk\u0131lar\u0131n\u0131n arka plan\u0131n\u0131 ve ba\u011flam\u0131n\u0131 ke\u015ffetmeyi …<\/p>\n","protected":false},"author":2,"featured_media":1465,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[76,64],"tags":[174,173,172,34,175,33],"class_list":["post-1464","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-apolojetik","category-tarih","tag-gnosis","tag-gnostik","tag-irenaeus","tag-kilise","tag-sapkinliklara-karsi","tag-tanri"],"yoast_head":"\nLyonlu Irenaeus: \u00c7a\u011f\u0131n\u0131n En B\u00fcy\u00fck Apolojisti ve \u0130lahiyat\u00e7\u0131s\u0131 - K\u00fcpeli Teolog<\/title>\n<meta name=\"description\" content=\"Irenaeus, kendisini Hristiyan inanc\u0131n\u0131 savunmaya adam\u0131\u015f bir Kilise Babas\u0131 olarak, d\u00f6nemin en yayg\u0131n sapk\u0131nl\u0131klar\u0131ndan biri olan Gnostisizme\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kupeliteolog.com\/index.php\/2023\/12\/02\/irenaeus\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Lyonlu Irenaeus: \u00c7a\u011f\u0131n\u0131n En B\u00fcy\u00fck Apolojisti ve \u0130lahiyat\u00e7\u0131s\u0131 - 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