Mesih’in Müritleri Olarak Hristiyan Martyrlerin Parrhēsia Bağlamında Değerlendirilmesi

Yıl 2024, Cilt: 33 Sayı: 1, 443 - 469, 22.08.2024

Settar Tarman

https://doi.org/10.29135/std.1436720

Öz

Parrhēsia, modern literatürde sıklıkla siyasi ve felsefi metinler üzerinden karşımıza çıkan bir kavramdır. Özellikle Euripides veya Platon gibi Klasik Dönem yazarlarının metinlerindeki kullanım şekilleri ve anlamıyla ön plana çıkmıştır. Klasik Yunan Edebiyatı’nda birçok metinden söz edilen parrhēsia, sosyo-politik dinamikler ve bulunduğu bağlam neticesinde anlamında değişimler yaşamıştır. Bu anlamda en dikkat çekici ifadeler Septuaginta ile Philon gibi Hellenistik Yahudi literatürünün öncü yazarlarının metinlerinden izlenebilmektedir. Bunlarla birlikte parrhēsiayı ortaya koyan parrhēsiastēs kimliğinde de önemli farklılıklar göze çarpmaktadır. Çalışma kapsamında özellikle Hristiyanlık bağlamında ele alınan parrhēsia ve parrhēsiastēs, İsa Mesih üzerinde yeni bir kimlik inşa etmiştir. Bu kimliğin oluşumundaki en önemli kaynaklar, Klasik Dönem metinlerinden bilinen ve politik çerçevede kullanılan özgürce konuşma yani parrhēsiastik tutum ile sıklıkla Yuhanna İncili’nde söz edilen Baba’nın (Tanrı) sevgisine ulaşma arzusuyla sunulan koşulsuz itimattır. Müritler tarafından bir rehber olarak görülen parrhēsiastēs Mesih, aynı zamanda Baba’nın ilahi yönlendirmesiyle edindiği hakikati duyurmaktadır. Bir zamanlar İsa Mesih’in müridi olarak Hristiyan doktrinini savunan insanlar, zamanla yeni parrhēsiastēslere dönüşmüştür. Cesurca parrhēsia sergileyen dini liderler, inandıkları hakikat doğrultusunda martyr edilen azizler haline gelmiştir. Bu çalışma kapsamında İsa Mesih’in izinden giden havariler ve Hristiyan öğretilerini yaymaya devam eden Hristiyan azizlerin hem martyr hem de parrhēsiastēs olarak rolleri incelenmiştir.

Anahtar Kelimeler

Parrhēsia, Hristiyan martyrler, İsa’nın havarileri, Parrhēsiastēs, Hristiyan azizler

An Evaluation of Christian Martyrs as Disciples of Christ in the Context of Parrhēsia

Öz

Parrhēsia is a concept that frequently appears in modern literature through political and philosophical texts. Especially in the texts of Classical Period writers such as Euripides or Plato, it has come to the forefront with its usage and meaning. Parrhēsia, which is mentioned in many texts in Classical Greek Literature, has experienced changes in its meaning as a result of socio-political dynamics and the context in which it is situated. In this sense, the most remarkable expressions can be observed in the Septuaginta texts and in the sources of the leading authors of Hellenistic Jewish literature such as Philo. In addition, there are also notable differences in the identity of the parrhēsiastēs who revealed the parrhēsia.
After the texts of the Classical Period, notable changes in the meaning and performance of parrhēsia appear in the Septuaginta texts and in the framework of Hellenistic Judaism, a synthesis of Hellenistic culture and Jewish belief. In the Septuaginta, parrhēsia is associated not only with speaking freely, but also with God’s encouragement of the people, receiving strength from God, and the speaker’s blabbering. It is noteworthy that Philon of Alexandria, one of the most important thinkers of Hellenistic Jewish culture, deals with parrhēsia in a context such as revealing the truth that will benefit society. Parrhēsia and parrhēsiastēs, which are discussed in the context of Christianity, created a new identity on Jesus Christ. The most prominent sources in the formation of this new identity are the parrhēsiastēs attitude characterized by free speech, which is known from Classical Period texts and used in the political framework, and the unconditional trust in the desire to reach the love of the Father (God), which is frequently mentioned in the Gospel of John. The parrhēsiastēs Christ, seen by the Apostles as a guide, is at the same time proclaiming the truth he has acquired through the divine guidance of the Father. People who once defended Christian doctrine as disciples of Jesus Christ have, over time, been transformed into new parrhēsiastēs. Religious leaders who courageously exhibited parrhēsia became saints martyred for their faith.
These martyr saints were not motivated by a desire to impose or convince any group of people of the truth shaped by the Christian teachings they believed in. They simply addressed the community and did so freely. They were not aggressive; they were courageous and honest. These elements ensured that Christian leaders, appearing as parrhēsiastēs in the face of the Jewish community, and especially the Jewish community, occupied the right position in the context. Parrhēsiastēs, whose lives had to be put at risk in some way due to the nature of parrhēsia, were sometimes put on trial as a result of the aggressive behavior of the Jews, and sometimes as a result of the local Roman administration’s impulse to protect Pagan traditions. Just like Socrates, an important parrhēsiastēs of the Classical Period, they were sentenced to death as a result of their trials. St. Stephen, the first martyr of Christianity, whose details of life are mentioned in Acts of the Apostles; St. Ignatius, the bishop of Antioch, also known as Theophoros; St. Germanicus, the young saint of Smyrna; St. Polycarp, the Bishop of Smyrna, and Justin the Martyr, who was judged and martyred together with his disciples, are important religious figures who appear as parrhēsiastēs of the early Christian period.
Within the scope of this study, the roles of the apostles who followed Jesus Christ and the Christian saints who continued to spread Christian doctrines as both martyrs and parrhēsiastēs are analysed.

Anahtar Kelimeler

Parrhēsia, Christian martyrs, Apostles of Christ, Parrhēsiastēs, Christian saints

Kaynakça

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