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PAPALIK MUHAFIZLARI mahpuslar\u0131 St. Peter Meydan\u0131na do\u011fru s\u00fcr\u00fckl\u00fcyorlard\u0131. Mahpuslar\u0131n kollar\u0131 zincirliydi ve meydan\u0131n ortas\u0131nda bir daire olu\u015fturacak \u015fekilde dizilmi\u015flerdi. Muhaf\u0131zlar m\u0131zrak, k\u0131l\u0131\u00e7 ve kalkanlardan bir \u00e7ember olu\u015fturmu\u015f, t\u00fcm ka\u00e7\u0131\u015f deliklerini kapatm\u0131\u015flard\u0131. Mahpuslar birden ba\u015flar\u0131n\u0131 kald\u0131r\u0131p Vatikan Saray\u0131n\u0131n pencerelerine bakt\u0131lar. B\u00fcy\u00fck pencerelerden birinin balkonunda yetmi\u015f ya\u015f\u0131ndaki Papa VI. Alexander, yan\u0131nda yirmi ya\u015f\u0131ndaki k\u0131z\u0131 Lucrezia Borgia ile birlikte duruyordu. \u0130kisi de g\u00fcl\u00fcms\u00fcyordu. Birka\u00e7 pencere \u00f6tede, Papan\u0131n t\u00fcm\u00fcyle siyah kadife pelerinine b\u00fcr\u00fcnm\u00fc\u015f o\u011flu Cesare Borgia bulunmaktayd\u0131. Onun yan\u0131nda da, yine siyahlar giyinmi\u015f bir hizmetk\u00e2r vard\u0131.<\/p>\n
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Acaba aff-\u0131 \u015fahaneye mazhar olacaklar m\u0131yd\u0131? Mahpuslar\u0131n kimi ciddi su\u00e7lar i\u015flemi\u015fti, kimiyse enti p\u00fcften sebeplerle oradayd\u0131. Ama hepsi de \u00fcmitliydi. Ne de olsa \u2018baba\u2019lar\u0131n\u0131n huzurundayd\u0131lar.<\/p>\n
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Mahpuslardan biri ans\u0131z\u0131n yere y\u0131\u011f\u0131l\u0131verdi. \u2018\u015eanl\u0131 avc\u0131\u2019 Cesare ilk av\u0131n\u0131 vurmu\u015ftu. Mahpuslar meydan\u0131n her taraf\u0131na do\u011fru ka\u00e7\u0131\u015fmaya ba\u015flad\u0131, \u00e7\u00fcnk\u00fc pencerelerden birinden kendilerine ate\u015f ediliyordu. Her at\u0131\u015f sonras\u0131nda, hizmetk\u00e2r\u0131 Cesare\u2019a ate\u015fe haz\u0131r yeni bir t\u00fcfek uzat\u0131yordu. Her at\u0131\u015f\u0131 bir di\u011feri izledi. Birka\u00e7 dakika i\u00e7inde b\u00fct\u00fcn mahpuslar \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fc.<\/p>\n
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Papa Alexander o\u011fluna el sallad\u0131. \u201c\u0130yi at\u0131\u015ft\u0131 evlad\u0131m,\u201d dedi Papa. Cesare g\u00fcl\u00fcmsedi ve \u2018Papa\u2019 babas\u0131na el sallayarak pencereden kayboldu. Bir arabay\u0131 s\u00fcr\u00fckleyen d\u00f6rt adam cesetleri toplamaya ba\u015flad\u0131. Cesare\u2019\u0131n hasad\u0131 tamamd\u0131, \u015fimdi s\u0131ra \u2018mahsul\u2019\u00fcn Tiber nehrine at\u0131lmas\u0131na gelmi\u015fti.<\/p>\n
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PAPALIK Protokol M\u00fcd\u00fcr\u00fc Johannes Buchard\u2019\u0131n g\u00fcnl\u00fc\u011f\u00fcne m\u00fccmel olarak not etti\u011fi, yukar\u0131da tafsil edilen olay, Bat\u0131 Avrupa toplumlar\u0131nda R\u00f6nesans\u2019la ivme kazanan, Ayd\u0131nlanma d\u00fc\u015f\u00fcncesiyle olgunla\u015fan ve yirminci y\u00fczy\u0131lda formelle\u015fen sek\u00fcler sosyo-politik yap\u0131lanman\u0131n \u00f6nemli dinamiklerinden birine \u0131\u015f\u0131k tutarken, ayn\u0131 zamanda bu s\u00fcrecin evrensel nitelik ta\u015f\u0131mayan tarih\u00ee k\u00f6klerini de a\u00e7\u0131\u011fa vurmaktad\u0131r.<\/p>\n
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\u015eimdi, hayalinizi serbest b\u0131rakarak, mezhep \u00e7at\u0131\u015fmalar\u0131yla dolu onalt\u0131nc\u0131 y\u00fczy\u0131l Avrupas\u0131\u2019nda biraz gezdirin.<\/p>\n
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Rodrigo Borgia, Kilise Genel Kurul \u00fcyelerinin \u00f6nemli bir k\u0131sm\u0131n\u0131 sat\u0131n alarak 1492\u2019de Papal\u0131k devletinin seny\u00f6r\u00fc olur. Elbette \u2018\u0130sa\u2019n\u0131n yery\u00fcz\u00fcndeki vekili,\u2019 \u2018Tanr\u0131\u2019n\u0131n masum tecess\u00fcm\u00fc\u2019 s\u0131fatlar\u0131n\u0131 da uhdesinde ta\u015f\u0131yarak. Bu d\u00f6nem papalar\u0131n\u0131n \u00f6nemli bir k\u0131sm\u0131 kendileri i\u00e7in s\u0131fat olarak \u2018innocent,\u2019 yani \u2018masum\u2019u se\u00e7mi\u015ftir. \u015eimdi bu \u2018masum\u2019un masum(!) i\u015flerine biraz daha yak\u0131ndan bakal\u0131m. Bu d\u00f6nemde\u2014R\u00f6nesans d\u00f6nemi\u2014b\u00fct\u00fcn\u00fcyle siyas\u00eele\u015fen Papal\u0131k makam\u0131 ihtiras, cinayet, ensest ve \u2018dindarl\u0131k\u2019tan m\u00fcrekkep bir ufunetin i\u00e7indedir. Papa, devletinin s\u0131n\u0131rlar\u0131n\u0131 geni\u015fletmek i\u00e7in m\u00e2l-i sebil, yani \u2018s\u0131n\u0131rs\u0131z kaynak\u2019 olarak dini kullan\u0131r; bunun \u00f6ncelikli arac\u0131 ise Ha\u00e7l\u0131 Seferi ilan\u0131d\u0131r. \u00c7\u00fcnk\u00fc hi\u00e7bir feodal seny\u00f6r ya da kral bu \u00e7a\u011fr\u0131ya a\u00e7\u0131ktan \u2018hay\u0131r\u2019 diyemez. Sade halk i\u00e7in ise sava\u015f\u0131n m\u00fc\u015fahhas anlam\u0131 \u00f6nce mal, sonra can vergisidir. Ger\u00e7ekte, toplanan vergiler Papal\u0131k devletinin kendi \u00e7\u0131karlar\u0131 u\u011frunda heba edilir. Yetmediyse, end\u00fclijanslar ne g\u00fcne duruyor: \u015eahs\u00ee, cemaat\u00ee ya da umum\u00ee bir aff-\u0131 \u015fahane ile g\u00fcnahk\u00e2r kullar\u0131n g\u00fcnahlar\u0131n\u0131n affedilmesi kar\u015f\u0131l\u0131\u011f\u0131nda verilen belgelerin bir tarifesi vard\u0131r elbette. Ya da, bir kilise yap\u0131m\u0131 i\u00e7in gereken finansman da hemen bu yolla kolayca kar\u015f\u0131lanabilir. Elbette, \u2018kilise yap\u0131m\u0131\u2019 dediysem, siz bunu ayn\u0131 zamanda Papan\u0131n i\u015fret sofralar\u0131, metresleri ve siyas\u00ee ihtiraslar\u0131 i\u00e7in kullanaca\u011f\u0131 paralar\u0131 \u2018i\u00e7inde\u2019 olarak d\u00fc\u015f\u00fcn\u00fcn.<\/p>\n
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Biraz abart\u0131l\u0131 m\u0131? \u00d6yleyse, \u015fu olaya da bakal\u0131m: Alt\u0131nc\u0131 Alexander\u2019\u0131n kad\u0131ns\u0131 k\u00f6t\u00fcl\u00fc\u011f\u00fcn simgesi olarak maruf k\u0131z\u0131 Lucrezia\u2014ki, Papan\u0131n Vannozza de Catanei isimli metresinden \u2018olmu\u015ftur\u2019\u2014babas\u0131n\u0131n ve karde\u015fi Cesare\u2019\u0131n en \u00f6nemli iktidar ara\u00e7lar\u0131ndan biridir. Papal\u0131\u011f\u0131n siyas\u00ee \u00e7\u0131karlar\u0131 i\u00e7in ondan al\u0131n\u0131p buna, sonra \u015funa verilen bir metad\u0131r Lucrezia. Bir meta ekonomisi olarak kapitalizm daha te\u015fekk\u00fcl etmeden, din ve kad\u0131nl\u0131k, Papal\u0131\u011f\u0131n elinde olgun birer metaya d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Lucrezia \u00f6nce Milano D\u00fck\u00fc Giovanni Sforza ile evlendirilir. Papan\u0131n metresinin ba\u015f\u0131nda bulundu\u011fu 500 bayan\u0131n ho\u015famedisi ile Vatikan Saray\u0131nda mutantan bir d\u00fc\u011f\u00fcn t\u00f6reni yap\u0131l\u0131r. \u00c7ok ge\u00e7meden Sforza Papa i\u00e7in siyas\u00ee \u00f6nemini yitirir. Lucrezia\u2019n\u0131n geri al\u0131nmas\u0131 zaman\u0131 gelmi\u015ftir. Ancak Sforza bo\u015fanmay\u0131 reddeder. Sforza ailesi Papayla kavgal\u0131 olmak istememektedir. Halka a\u00e7\u0131k bir tarzda erkekli\u011fini ispatlamas\u0131 istenince, Sforza kar\u015f\u0131 sald\u0131r\u0131ya ge\u00e7er ve Lucrezia\u2019n\u0131n babas\u0131 ve karde\u015fleriyle ensest ili\u015fkisini if\u015fa eder. Ailesinin himayesini kald\u0131rma tehdidi kar\u015f\u0131s\u0131nda Sforza ikna edilir ve \u015fahitler huzurunda erkekli\u011finin olmad\u0131\u011f\u0131n\u0131, dolay\u0131s\u0131yla evlili\u011finin h\u00fck\u00fcms\u00fcz oldu\u011funu belirten bir belgeyi imzalamay\u0131 kabul eder. Alt\u0131 ay sonra Vatikan\u2019da d\u00fczenlenen t\u00f6rene Lucrezia alt\u0131 ayl\u0131k hamile olarak kat\u0131l\u0131r ve Sforza\u2019n\u0131n \u015fehadetiyle Vatikan h\u00e2kimleri Lucrezia\u2019n\u0131n bakire oldu\u011funa h\u00fckmeder. Daha sonra, do\u011facak \u00e7ocuk, tarihe \u2018Roma bebe\u011fi\u2019 olarak ge\u00e7ecektir.<\/p>\n
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Borgia ailesine ili\u015fkin son bir not da, ailenin en \u00fcnl\u00fc simas\u0131 o\u011ful Cesare\u2019a ili\u015fkin. Cesare Valentino D\u00fck\u00fc iken kendisine el\u00e7i olarak gelen Machiavelli, daha sonra yazaca\u011f\u0131 Prens isimli \u00fcnl\u00fc eserinde, Cesare\u2019\u0131n niteliklerini ideal bir prensin nitelikleri olarak g\u00f6r\u00fcr: cinayet, ihanet, etraf\u0131na korku salma ve dizginsiz ihtiras. Bu nitelikler iktidar\u0131 ele ge\u00e7irme ve kaybetmeme a\u00e7\u0131s\u0131ndan gerekli olan niteliklerdir Machiavelli\u2019ye gore. Karde\u015fini ya da eni\u015ftesini \u00e7\u0131karlar\u0131 gerektirdi\u011finde rahatl\u0131kla ve bizzat ortadan kald\u0131rabilen bir adamd\u0131r Cesare. Babas\u0131 taraf\u0131ndan kardinalli\u011fe nasbedilmi\u015f, bu \u00fcnvan da onu \u2018kesmeyince\u2019 Romagna b\u00f6lgesinin D\u00fck\u00fc olmu\u015ftur.<\/p>\n
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\u2022\u2022\u2022<\/p>\n
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Yukar\u0131daki tabloya, bir de Orta \u00c7a\u011f d\u00f6neminde Kilisenin toplumu iki tabakaya ay\u0131rarak tan\u0131mlad\u0131\u011f\u0131 eklenince, resim daha belirgin h\u00e2le gelir: klerikaller (din adamlar\u0131 s\u0131n\u0131f\u0131) ve laikler (din adam\u0131 s\u0131n\u0131f\u0131na mensup olmayanlar).<\/p>\n
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\u0130\u015fte Bat\u0131daki sek\u00fclerle\u015fme, laik s\u0131n\u0131f\u0131n siyas\u00ee iktidar\u0131 klerikallerin elinden alarak, manev\u00ee iktidar\u0131 da kendisinin tayin etme kudretine kavu\u015fmas\u0131d\u0131r. H\u0131ristiyanl\u0131\u011f\u0131n ehl\u00eele\u015fmesi s\u00fcrecinde din giderek siyas\u00ee alan\u0131n d\u0131\u015f\u0131nda bir olgu olarak ya\u015fanmaya ba\u015flam\u0131\u015f, kurumsal din iktidar plan\u0131nda d\u00fcnyev\u00ee otoriteye yenik d\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu tecr\u00fcbenin evrensel bir dinami\u011fin tezah\u00fcr\u00fc olarak yorumlanmas\u0131 ise, be\u015fer\u00ee \u00e7e\u015fitlili\u011fin kasd\u00ee olarak \u2018\u0131skalanmas\u0131\u2019n\u0131 yans\u0131t\u0131r.<\/p>\n
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Bu s\u00fcre\u00e7 i\u00e7inde, Protestanl\u0131k ve Katolik Reformasyonu, Papal\u0131\u011f\u0131n \u015fahs\u0131nda H\u0131ristiyanl\u0131\u011f\u0131n i\u00e7ine yuvarland\u0131\u011f\u0131 d\u00fcnyev\u00eele\u015fme \u00e7ukuruna kar\u015f\u0131 ortaya \u00e7\u0131kan tepkilerdir. Kilise ve Papa\u2019n\u0131n otoritesini reddederek herkesin kendi kendisinin rahibi oldu\u011funu s\u00f6yleyen Luther, kurtulu\u015f i\u00e7in Kiliseyi \u015fart g\u00f6rmeyip, Kutsal Kitaba imanla \u015fahs\u00ee muhatabiyeti yeterli g\u00f6rm\u00fc\u015ft\u00fc. Kitab-\u0131 Mukaddes etraf\u0131nda beliren yorum farklar\u0131, krallar\u0131n giderek g\u00fc\u00e7lenip \u00f6nce \u2018il\u00e2h\u00ee y\u00f6netme hakk\u0131\u2019 doktrinine, sonra da sek\u00fcler temelli egemenlik ve s\u00f6zle\u015fme teorilerine dayanarak mutlak merkez\u00ee iktidarlar kurarak Kilisenin otoritesini devlete t\u00e2bi k\u0131lmak suretiyle yerelle\u015ftirmelerine, b\u00f6ylece evrensel Hristiyan monar\u015fisi idealini tarihe mal etmelerine yol a\u00e7\u0131yordu. Onalt\u0131nc\u0131 y\u00fczy\u0131lda, \u00f6zellikle \u0130talya ve \u0130spanya\u2019da g\u00f6r\u00fclen Engizisyon mahkemelerinin ate\u015fini yakt\u0131\u011f\u0131 d\u00fc\u015f\u00fcnce h\u00fcrriyetinin geli\u015fmesine paralel olarak, vahyin reddi ve bilimsel \u2018bilgi\u2019nin giderek Tanr\u0131\u2019ya kar\u015f\u0131 sava\u015f\u0131n bir arac\u0131 h\u00e2line d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesiyle belirginle\u015fen s\u00fcre\u00e7te, H\u0131ristiyanl\u0131k bug\u00fcn Bat\u0131da bulundu\u011fu konumunu edinmi\u015ftir. Bu konum Bat\u0131l\u0131 toplumlar\u0131n tarih\u00ee geli\u015fim dinamiklerinin \u00fcr\u00fcn\u00fcd\u00fcr ve kesinlikle evrensellik arzetmez.<\/p>\n
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H\u0131r\u0131stiyanl\u0131k putperestli\u011fin h\u00e2kim oldu\u011fu bir topluma do\u011fdu\u011fu i\u00e7in, ba\u015flang\u0131\u00e7ta H\u0131ristiyan m\u00fc\u2019minlerin en \u00f6nemli kayg\u0131s\u0131 inan\u00e7lar\u0131n\u0131 devletin tasallutundan mahfuz tutabilecekleri \u00f6zerk bir alana sahip olabilmeleriydi. Roma \u0130mparatorlu\u011funun \u00e7evresinde do\u011fan H\u0131ristiyanl\u0131k, imparator Konstantin bu inanc\u0131 benimseyince merkeze ta\u015f\u0131nd\u0131 ve yava\u015f yava\u015f siyas\u00ee iktidar kar\u015f\u0131s\u0131ndaki duru\u015funu de\u011fi\u015ftirdi. Ba\u015flang\u0131\u00e7taki, \u201cSezar\u2019\u0131n hakk\u0131 Sezar\u2019a, Tanr\u0131\u2019n\u0131n hakk\u0131 Tanr\u0131\u2019ya\u201d \u015feklindeki \u0130ncil\u00ee d\u00fcsturda ifadesini bulan \u2018iki yol\u2019 \u00f6\u011fretisi, onbirinci y\u00fczy\u0131la gelindi\u011finde \u2018iki k\u0131l\u0131\u00e7\u2019 doktrinine yerini b\u0131rakt\u0131. Art\u0131k Kilise, Tanr\u0131\u2019n\u0131n hem manev\u00ee hem de madd\u00ee k\u0131l\u0131c\u0131n\u0131n sahibi olarak, t\u00fcm d\u00fcnyev\u00ee otoritelerin \u00fcst\u00fcnde bir uhrev\u00ee-d\u00fcnyev\u00ee otoriteydi. Orta \u00c7a\u011fda din-siyaset ili\u015fkisi bu \u00e7er\u00e7eve i\u00e7inde \u015fekillenmi\u015f; ancak onikinci y\u00fczy\u0131ldan itibaren toplumsal, ekonomik ve siyas\u00ee dinamiklerin de\u011fi\u015fmesiyle Papan\u0131n yerini yava\u015f yava\u015f krallar almaya ba\u015flam\u0131\u015f; onalt\u0131nc\u0131 y\u00fczy\u0131lda bu d\u00f6n\u00fc\u015f\u00fcm, Protestanl\u0131\u011f\u0131n da katk\u0131lar\u0131yla \u00f6nemli \u00f6l\u00e7\u00fcde belirginle\u015fmi\u015ftir. Zamanla Kilise d\u00fcnyev\u00ee otoritesini tamamen yitirirken, uhrev\u00ee otoritesi de merkez\u00ee devletin s\u0131n\u0131rlar\u0131nda tuzla buz olmu\u015ftur. <\/p>\n
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Dolay\u0131s\u0131yla, Bat\u0131 toplumlar\u0131nda din-devlet ili\u015fkilerinin bug\u00fcnk\u00fc yap\u0131lanmas\u0131 evrensel bir durumu de\u011fil, tarih\u00ee s\u00fcre\u00e7 i\u00e7inde de\u011fi\u015fkenlik g\u00f6steren iktidar dengesindeki farkl\u0131la\u015fmalar\u0131 yans\u0131t\u0131r.<\/p>\n
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Tarihi, s\u00fcre\u00e7lerle de\u011fil, \u2018an\u2019larla okuyanlar, belli bir andaki be\u015fer\u00ee durumu evrensel durum olarak yorumlamak gibi bir \u00e7arp\u0131kl\u0131kla mal\u00fcld\u00fcrler. T\u00fcrkiye\u2019de Bat\u0131l\u0131la\u015fma\/d\u00fcnyev\u00eele\u015fme s\u00fcrecini \u2018y\u00f6neten\u2019 se\u00e7kinlerin zihniyet durumunu belirleyen en \u00f6nemli hususlardan biri budur. Bu y\u00fczden, T\u00fcrkiye\u2019deki h\u00e2kim \u00f6\u011freti ve pratik, eyyamc\u0131 bir \u00e7ift-u\u00e7lulu\u011fa sahiptir: Bir taraftan ulema-i su\u2019 seferber edilerek ve di\u011fer \u2018cebr\u00ee\u2019 siyas\u00ee sosyalle\u015ftirme ara\u00e7lar\u0131 kullan\u0131larak \u0130sl\u00e2miyet H\u0131ristiyanl\u0131\u011fa benzetilmeye \u00e7al\u0131\u015f\u0131lmakta ve b\u00f6ylece dinin \u2018yerinin\u2019 mabedler ve vicdanlar oldu\u011fu s\u00f6ylenmekte (evrensel boyut); \u00f6te yandan, din h\u00fcrriyeti konusuna gelindi\u011finde, asl\u0131nda \u0130sl\u00e2m\u2019\u0131n H\u0131ristiyanl\u0131kla bir tutulamayaca\u011f\u0131, dolay\u0131s\u0131yla Bat\u0131daki devlet-din ili\u015fkileri yap\u0131lanmas\u0131n\u0131n bizim i\u00e7in cari olamayaca\u011f\u0131 s\u00f6ylenmektedir (ulusal boyut).<\/p>\n
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A\u00e7\u0131k\u00e7as\u0131, aldatarak i\u015f yapmak gibi bir strateji \u00fczerine kurulu d\u00fcnyev\u00eele\u015fme rejimleri, hem kaba hem de \u201cinceltilmi\u015f\u201d dinamikleriyle cebr\u00ee ve keyf\u00ee rejimlerdir. Bu nitelikleri ile de hem ahl\u00e2k-d\u0131\u015f\u0131, hem de ahl\u00e2k-kar\u015f\u0131t\u0131d\u0131rlar. Bundand\u0131r ki, sivil\/meden\u00ee bir ahl\u00e2k \u00fcretememi\u015flerdir.<\/p>\n
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ahmetyildiz@zaferdergisi.com<\/p>\n
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01.04.2002 PAPALIK MUHAFIZLARI mahpuslar\u0131 St. Peter Meydan\u0131na do\u011fru s\u00fcr\u00fckl\u00fcyorlard\u0131. Mahpuslar\u0131n kollar\u0131 zincirliydi ve meydan\u0131n ortas\u0131nda bir daire olu\u015fturacak \u015fekilde dizilmi\u015flerdi. Muhaf\u0131zlar m\u0131zrak, k\u0131l\u0131\u00e7 ve kalkanlardan bir \u00e7ember olu\u015fturmu\u015f, t\u00fcm ka\u00e7\u0131\u015f deliklerini kapatm\u0131\u015flard\u0131. Mahpuslar birden ba\u015flar\u0131n\u0131 kald\u0131r\u0131p Vatikan Saray\u0131n\u0131n pencerelerine bakt\u0131lar. B\u00fcy\u00fck pencerelerden birinin balkonunda yetmi\u015f ya\u015f\u0131ndaki Papa VI. Alexander, yan\u0131nda yirmi ya\u015f\u0131ndaki k\u0131z\u0131 Lucrezia Borgia […]<\/p>\n","protected":false},"author":22,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"ppma_author":[204],"class_list":["post-90089","post","type-post","status-publish","format-standard","hentry","category-yazarlar"],"yoast_head":"\n