{"id":723,"date":"2009-02-27T20:18:24","date_gmt":"2009-02-27T20:18:24","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/church-history-sixteenth-century\/relations-with-latin-jacobites-armenians-maronites\/"},"modified":"2009-02-27T20:18:24","modified_gmt":"2009-02-27T20:18:24","slug":"relations-with-latin-jacobites-armenians-maronites","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/tr\/church-history\/church-history-sixteenth-century\/relations-with-latin-jacobites-armenians-maronites\/","title":{"rendered":"Jakobenler, Ermeniler ve Marunilerle Latin ili\u015fkileri"},"content":{"rendered":"

Ha\u00e7l\u0131 seferleri
1098-1204<\/strong><\/p>\n

Athanasius II:<\/span><\/strong> (1165-1170) Antakya, ruhlar\u0131n umutlar\u0131n\u0131n ve hayallerinin konu\u015fuldu\u011fu yer olarak kald\u0131 ve ko\u015fullar\u0131n geli\u015fimini izlemeye ve onlar\u0131 yakalamak i\u00e7in f\u0131rsatlar aramaya devam ettiler. I. Bohemond 1111 y\u0131l\u0131nda \u0130talya'da \u00f6ld\u00fc. Sicilyal\u0131 Tincred 1112 y\u0131l\u0131nda tarlada \u00f6ld\u00fcr\u00fcld\u00fc. II. Bohemond 1130 y\u0131l\u0131nda Kilikya'da \u00f6ld\u00fc ve k\u0131z\u0131 Salerni'li Constandia Rouge'un velayetini \u00fcstlendi. B\u00f6ylece filozof II. John, Constantia'l\u0131 o\u011flu Emmanuel ile evlenmeye karar verdi. Annesi kabul etti. Ancak Kud\u00fcs kral\u0131 Fulk d'Anjou, Constantia'y\u0131 Poitiers'li Raymond Comse ile evlendirdi. Filozof II. John, onun haysiyetine k\u0131zd\u0131 ve \u0130madeddin Zengi ile Franklar aras\u0131ndaki sava\u015f f\u0131rsat\u0131n\u0131 de\u011ferlendirdi. Antakya surlar\u0131n\u0131n \u00f6n\u00fcne \u00e7\u0131kt\u0131 ve 1137 y\u0131l\u0131n\u0131n A\u011fustos ay\u0131nda sava\u015f onun eline ge\u00e7ti. , b\u00f6ylece prensi Raymond, Filozoflara ba\u011fl\u0131l\u0131k ve itaat yemini etti. Daha sonra Felsefe 1142 y\u0131l\u0131nda Antakya'y\u0131 ku\u015fatmak zorunda kald\u0131.<\/p>\n

<\/p>\n

Kilikya'da avlan\u0131rken zehirli bir okla yaraland\u0131 ve o\u011flu Emmanuel'i Konstantinopolis'e atad\u0131 ve 1143 y\u0131l\u0131nda orada \u00f6ld\u00fc. Emmanuel'in ufku geni\u015fledi (1142-1180) ve \u0130talya'ya, Sicilya'ya ve Latin beyliklerine talip oldu. Do\u011fu. Antakya prensi Raymond, Kilikya'y\u0131 ihlal etti ve bask\u0131n d\u00fczenledi. Immanuel bir sefer d\u00fczenledi ve Raymond'u 1145 y\u0131l\u0131nda yard\u0131m istemek i\u00e7in Konstantinopolis'e gitmeye zorlad\u0131. Raymond 1149 y\u0131l\u0131nda M\u00fcsl\u00fcmanlara kar\u015f\u0131 yap\u0131lan bir sava\u015fta \u00f6ld\u00fcr\u00fcld\u00fc, bu nedenle Immanuel dul e\u015fi Constantia'ya sempatisini ve korumas\u0131n\u0131 g\u00f6sterdi. Renaud de Ch\u00e2tillon ile evlili\u011fi konusunda ona itaat etmemesine ra\u011fmen, kendisini Antakya'n\u0131n ve ba\u011fl\u0131lar\u0131n\u0131n efendisi olarak g\u00f6rmeye devam etti. 1152 y\u0131l\u0131nda Ermeni Leo'nun o\u011flu Taurus, Immanuel'e kar\u015f\u0131 isyan etti ve imparatorlu\u011fu ele ge\u00e7irdi. Daha sonra s\u0131rt\u0131n\u0131 d\u00f6nerek Toroslara kat\u0131ld\u0131 ve 1156 y\u0131l\u0131nda K\u0131br\u0131s'a yap\u0131lan b\u00fcy\u00fck ak\u0131nda onunla i\u015fbirli\u011fi yapt\u0131. Felsefe buna k\u0131zd\u0131 ve bizzat Kilikya'ya gitti. Sonra Reno, Emmanuel'in kararg\u00e2h\u0131na geldi, savunmas\u0131z, yal\u0131nayak ve k\u0131l\u0131c\u0131n\u0131 ucundan tutarak kendini Felsefe'nin ayaklar\u0131na att\u0131. Emmanuel ona aya\u011fa kalkmas\u0131n\u0131 emredene kadar Felsefenin egemenli\u011fini tan\u0131d\u0131 ve Antakya kalesini devretmek ve \u015fehre bir Ortodoks patrik atamakla yetindi. 1162 y\u0131l\u0131nda Bohemond III zirveye ula\u015ft\u0131 ve Renaud'un saltanat\u0131 sona erdi. 1164 y\u0131l\u0131nda III. Bohemond, Nureddin taraf\u0131ndan yakaland\u0131 ve b\u00fcy\u00fck miktarda para kar\u015f\u0131l\u0131\u011f\u0131nda serbest b\u0131rak\u0131ld\u0131. Emmanuel, Bohemond'un k\u0131z karde\u015fi Mary ile evlenmi\u015fti ve damad\u0131 Philosophy'nin kendisine gerekli paray\u0131 sa\u011flayaca\u011f\u0131n\u0131 ummak i\u00e7in Konstantinopolis'e gitti. Filozof ona inand\u0131 ve arzusunu yerine getirdi. Bohemond, Rum Ortodoks Patri\u011fi II. Athanasius'un e\u015fli\u011finde Antakya'ya d\u00f6nd\u00fc.<\/p>\n

Bohemond, Rum Ortodoks Patri\u011fini haklar ve itibar a\u00e7\u0131s\u0131ndan Latin Patri\u011fine e\u015fit g\u00f6r\u00fcyordu. Latin Patri\u011fi \u0130mari \u00f6fkelendi ve protesto etti, ard\u0131ndan \u015fehre lanet okudu, \u015fehri terk etti ve Burj el-Kusayr'da (Al-Dhaw Kalesi) hazineleri ve paras\u0131 aras\u0131nda ikamet etti. En y\u00fcksek Ortodoks otoriteleri h\u00e2l\u00e2 Yakuplular\u0131 ve Ermenileri tek do\u011faya olan inan\u00e7tan cayd\u0131rmaya ve onlar\u0131 Evrensel Kilise'nin ba\u011fr\u0131na d\u00f6nd\u00fcrmeye \u00e7al\u0131\u015f\u0131yorlard\u0131. 1166 y\u0131l\u0131 geldi\u011finde ve Yakubitler Suriyeli Mikail'i patrik olarak se\u00e7tiklerinde, II. Athanasius, yeni patri\u011fin Antakya'ya geli\u015finden yararland\u0131 ve onunla d\u00fcnyay\u0131 birle\u015ftirme ve saflar\u0131 toplama konusunu tart\u0131\u015ft\u0131. Ortodoks Yunan ilahiyat\u00e7\u0131s\u0131 Theorianos, Michael ile teolojik bir tart\u0131\u015fmaya girdi. Patrik Athanasius, Filozoflara olup biteni bildirdi ve Roma kral\u0131, konunun can al\u0131c\u0131 noktas\u0131n\u0131 incelemek \u00fczere Suriye Patri\u011fini Konstantinopolis'e \u00e7a\u011f\u0131rd\u0131. Ancak Latin Patri\u011fi \u0130mare, S\u00fcryanilerle ko\u015fulsuz i\u015fbirli\u011fi yapma iste\u011fini g\u00f6sterdi\u011finden Mikail Konstantinopolis'e gitmeyi reddetti ve Athanasius'un giri\u015fimleri olumlu sonu\u00e7 vermedi. Bordj el-Kusayr'da \u0130mari \u00e7ekimser kald\u0131 ve rahipleri Rum Ortodokslar\u0131 boykot etmeye ve Yakubileri ve Ermenileri desteklemekte teredd\u00fct etmeye devam etti. S\u00fcryani ve Ortodoks partiler 1178 y\u0131l\u0131nda tekrar m\u00fczakereye d\u00f6nd\u00fcler ve Rum Kalaa'da bulu\u015ftular. S\u00fcryani heyetinin ba\u015fkanl\u0131\u011f\u0131n\u0131 Piskopos Barohbon, Ortodoks heyetinin ba\u015fkanl\u0131\u011f\u0131n\u0131 ise filozof Theorianos ve meslekta\u015f\u0131 Hristoforos yapt\u0131, ancak sonu\u00e7 al\u0131namad\u0131. Baruhbon, bu konu\u015fmalar sonucunda kibirli ve kibirli hale geldi ve ba\u015fkan\u0131 Patrik Mikail'e kar\u015f\u0131 \u00e7\u0131kt\u0131 ve kavga eden iki patrikle kiliseyi ikiye b\u00f6ld\u00fc.<\/p>\n

29 Haziran 1170'te yer sars\u0131ld\u0131 ve felaket \u015fiddetli hale geldi; Halep, Hama, Humus, Lazkiye, Trablus, Byblos ve di\u011fer yerlerde evler ve binalar y\u0131k\u0131ld\u0131. Antakya, katedralin sars\u0131lmas\u0131 ve ta\u015flar\u0131n\u0131n etrafa sa\u00e7\u0131lmas\u0131, ibadet s\u0131ras\u0131nda II. Athanasius ve \u00e7evresinin \u00e7arpmas\u0131 sonucu bu felaketten kurtulamad\u0131. \u0130mari ve grubu, \u0130mari'nin oradan ayr\u0131l\u0131p Athanasius'un \u015fehre girmesi nedeniyle \u015fehre \u00f6fkenin \u00e7\u00f6kt\u00fc\u011f\u00fcn\u00fc iddia etti. Bunun \u00fczerine Bohemond, Ortodoks Patri\u011finin \u015fehir d\u0131\u015f\u0131na \u00e7\u0131kar\u0131lmas\u0131n\u0131 emretti ve kendisi de \u00f6l\u00fcmle kar\u015f\u0131 kar\u015f\u0131yayken d\u0131\u015far\u0131 \u00e7\u0131kar\u0131ld\u0131.<\/p>\n

Balsamon Theodore<\/span><\/strong>(1185-1199) Bu d\u00f6nemde Tanr\u0131 \u015eehri Kilisesi'nin en \u00fcnl\u00fc patri\u011fi B\u00fcy\u00fck Balsamon'du. Kilise kurallar\u0131na g\u00f6re IV. Theodoros'tur. Konstantinopolis'teki \u0131\u015f\u0131\u011f\u0131 g\u00f6rd\u00fc ve gen\u00e7 oldu\u011funa yemin etti. \u0130lahi Bilgelik Kilisesi'ne ve Ek\u00fcmenik Patrikhane'ye kat\u0131ld\u0131 ve dindarl\u0131\u011f\u0131n, dindarl\u0131\u011f\u0131n, faaliyetin ve gayretin bir \u00f6rne\u011fiydi. Nomophilax Phrotophylax ve Protosynclos r\u00fctbelerini y\u00fckselterek 1185 y\u0131l\u0131nda Antakya Patri\u011fi se\u00e7ildi. Ancak orada ikamet etmeyi ba\u015faramad\u0131 ve 1199 y\u0131l\u0131nda \u00f6l\u00fcm kendisine gelinceye kadar Konstantinopolis'te kald\u0131. Audoin'in Balsamon'un 1215 y\u0131l\u0131nda Rabbinin insaf\u0131na ge\u00e7ti\u011fi y\u00f6n\u00fcndeki a\u00e7\u0131klamas\u0131n\u0131 destekleyecek hi\u00e7bir kan\u0131t bulunmamaktad\u0131r.<\/p>\n

Komnenos ailesi kiliseyi \u00e7ok sevdi\u011finden hahamlar\u0131n s\u00f6zleri yerine getirildi ve yarg\u0131 yetkileri geni\u015fletildi. Konstantinopolis Kilisesi'nden Balsamon Chartophylax, medeni kanunlar\u0131 ve kilise kanunlar\u0131n\u0131 inceledi ve bunlar\u0131n \u00e7o\u011falmas\u0131 ve \u00e7eli\u015fkisi kar\u015f\u0131s\u0131nda hayrete d\u00fc\u015ft\u00fc. B\u00f6ylece Syntagma olarak bilinen ve B\u00fcy\u00fck Photius'a atfedilen bir koleksiyonun incelemesini esas ald\u0131lar. Daha sonra VI. Leo Bazilikas\u0131'ndan (886-912) beri buldu\u011fu t\u00fcm medeni ve dini kanunlar\u0131 toplad\u0131. ve onlardan geriye kalan ile h\u00e2l\u00e2 y\u00fcr\u00fcrl\u00fckte olan aras\u0131nda ayr\u0131m yapt\u0131. Daha sonra bunlar\u0131 dikkatle inceleyerek kilisenin yasalar\u0131n\u0131 devletin yasalar\u0131yla uzla\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131. Bu nedenle, bug\u00fcn hala bilgili hahamlar\u0131m\u0131z i\u00e7in tatl\u0131 bir ilham kayna\u011f\u0131 olan Exegesis Canonum adl\u0131 bir kitap haz\u0131rlad\u0131.<\/p>\n

Balsamon'un ba\u015fka eserleri de vard\u0131r; bunlardan en \u00f6nemlileri \u0130skenderiye Patri\u011fi Markos ve on bir arkada\u015f\u0131n\u0131n sordu\u011fu altm\u0131\u015f d\u00f6rt soruya verdi\u011fi cevaplar ve d\u00fc\u015f\u00fcnceleridir.<\/p>\n

\u0130nananlar\u0131n izleyici kitlesi:<\/span><\/strong> Ha\u00e7l\u0131 ruhani ve sivil otoriteleri, Ortodoks inanan kitlesini tek bir evrensel Kilisenin \u00fcyeleri olarak de\u011ferlendirdiler, bu nedenle onlara ondal\u0131k vergiler dayatt\u0131lar, Latin piskoposlar\u0131na itaat etmelerini talep ettiler ve katedralleri, manast\u0131rlar\u0131 ve kilise binalar\u0131n\u0131 i\u015fgal ettiler. Teslim olan b\u0131km\u0131\u015ft\u0131r, ka\u00e7\u0131nan ise teslim olmu\u015ftur. Bundan sonra Bizans rit\u00fcellerinin normal kiliselerde uygulanmas\u0131na izin verdiler ve baz\u0131 ke\u015fi\u015fleri de manast\u0131rlarda tuttular. Romal\u0131 filozoflar, Antakya'n\u0131n Ha\u00e7l\u0131 prenslerinden itaat ve sadakat talep etmeye devam ettiler ve Antakya ve Lazkiye'deki y\u00fcksek Ortodoks s\u0131n\u0131flar\u0131 ile benzer Ha\u00e7l\u0131 aileleri aras\u0131ndaki s\u00fcrt\u00fc\u015fmeler yo\u011funla\u015ft\u0131, bunun sonucunda Ha\u00e7l\u0131lar tetikte ve temkinli davrand\u0131lar. Antakya Ortodokslar\u0131n\u0131n kalplerinde tiksinti y\u00fckseldi ve 1054 y\u0131l\u0131nda ba\u015flayan \u00e7atlak daha da geni\u015fledi ve derinle\u015fti.<\/p>\n

Latinler ve Ermeniler:<\/span><\/strong> Latin ruhani otoriteler ba\u015flang\u0131\u00e7ta kendi otoritelerini Ermeni din adamlar\u0131na empoze etmeye \u00e7al\u0131\u015ft\u0131lar, ancak buna k\u0131zd\u0131lar ve ka\u00e7t\u0131lar, halklar\u0131 da bu konuda onlar\u0131 destekledi ve M\u00fcsl\u00fcmanlarla i\u015fbirli\u011fi yapt\u0131. Daha sonra Ha\u00e7l\u0131lar ana meydanda meseleyi hallettiler ve Romal\u0131lara ve M\u00fcsl\u00fcmanlara kar\u015f\u0131 durmak i\u00e7in Ermenilerden yard\u0131m istemek gerekti\u011fini g\u00f6rd\u00fcler, b\u00f6ylece Latin liderlerin abartmalar\u0131 hafifledi ve Ermeni din adamlar\u0131yla yola devam ettiler. ili\u015fkilerini geli\u015ftirdiler, b\u00f6ylece ruhani konularda ve ki\u015fisel konularda onlara serbest b\u0131rak\u0131ld\u0131lar, kiliselerini ve manast\u0131rlar\u0131n\u0131 onlara b\u0131rakt\u0131lar. Ermeniler antla\u015fmaya uydular ve s\u00f6zlerinde d\u00fcr\u00fcst oldular. Daha sonra a\u015final\u0131k olu\u015ftu ve iki taraf da konular \u00fczerinde anla\u015fmaya vard\u0131. Y\u0131l 1139 geldi ve Antakya Kardinali Al-Bricius, Antakya Patri\u011fi Raoul'un davas\u0131n\u0131n g\u00f6r\u00fc\u015f\u00fclmesi i\u00e7in yerel bir meclis toplad\u0131. Konsile Ermeni Patri\u011fi III. Gregorios ve karde\u015fi Nerses'i davet etti ve onlar da kat\u0131ld\u0131. 1140 y\u0131l\u0131nda Kardinal ve Patrik Kud\u00fcs'e giderek burada Paskalya'y\u0131 kutlad\u0131lar ve Latin Konseyi'nin \u00e7al\u0131\u015fmalar\u0131na kat\u0131ld\u0131lar. Latin alimler, Ermeni Kilisesi temsilcisinin bu konsilde iki tabiat\u0131 kabul etti\u011fine inan\u0131rlar, ancak Ermeni alimler onun iki kilisenin temel konularda farkl\u0131l\u0131k g\u00f6stermedi\u011fi sonucuna varan mu\u011flak bir ifade s\u00f6yledi\u011finde \u0131srar ederler.<\/p>\n

Gregory III'ten sonra Al-Sharnorhali olarak bilinen Nerses IV (1166-1173) geldi ve Latin, Yunan ve Ermeni kiliselerinin konumlar\u0131n\u0131 uzla\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131. Filozof Emmanuel Komnenos'un davetine icabet ederek, ilahiyat\u00e7\u0131 ve filozof Theorianos'la oturup Kalkedon Konsili'nin kararlar\u0131ndan kaynaklanan anla\u015fmazl\u0131klar\u0131 onunla tart\u0131\u015ft\u0131. Gregory IV 1173-1193'te gelerek Rum Kalaa'da \u00e7e\u015fitli mezheplerden otuz \u00fc\u00e7 papaz\u0131n kat\u0131ld\u0131\u011f\u0131 bir konsey kurulmas\u0131 \u00e7a\u011fr\u0131s\u0131nda bulundu ve Ermeniler bundan her iki \u015fekilde de s\u00f6z etti. Ancak Rum Ortodokslar\u0131n Yunan rit\u00fcellerini uygulama konusundaki \u0131srarlar\u0131 Ermenileri Roma'ya y\u00f6nelmeye zorlad\u0131. Ermeni Patri\u011fi IV. Gregory, Roma Papas\u0131 III. Lucius ile temasa ge\u00e7erek ona bir kalkan, bir m\u00fch\u00fcr ve bir asa g\u00f6nderdi. 1188 y\u0131l\u0131 geldi ve Roma Papas\u0131 III. Clemius, Ermenileri Ha\u00e7l\u0131larla i\u015fbirli\u011fi yapmaya \u00e7a\u011f\u0131rd\u0131. Gregory V bu anlay\u0131\u015fa itiraz etti (1193-1194), ancak Ermeni prensi II. Leo'nun m\u00fcdahalesi, 1196 y\u0131l\u0131nda Tarsus'ta VI. Gregory ba\u015fkanl\u0131\u011f\u0131nda bir konsil toplanmas\u0131na yol a\u00e7t\u0131. iki tabiat ve Roma ile i\u015fbirli\u011fi yap\u0131yor. 1199 y\u0131l\u0131nda II. Leo, kral\u0131n tac\u0131n\u0131 Roma el\u00e7isi Conrad'\u0131n elinden ald\u0131.<\/p>\n

Latinler ve Jakobenler:<\/span><\/strong> Latin sivil ve dini otoriteler ile Ermeniler aras\u0131ndaki bu uyum ve i\u015fbirli\u011finden Jakobenler memnun olmay\u0131nca rahats\u0131z olmu\u015flar ve bir\u00e7ok kez Sel\u00e7uklu T\u00fcrklerine y\u00f6nelmi\u015flerdir. Edessa prensleri bunu duyunca sinirlendiler. 1148 y\u0131l\u0131nda Edessa Emiri II. Joscelin onlara zorbal\u0131k yapt\u0131, d\u00fc\u015fmanl\u0131klar\u0131n\u0131 a\u00e7\u0131\u011fa vurdu, Marbarsoum Manast\u0131r\u0131'n\u0131 ya\u011fmalad\u0131 ve kutsal kaplar\u0131n\u0131 Ermenilere da\u011f\u0131tt\u0131. Rahiplerini da\u011f\u0131t\u0131p yerlerine Ermeni askerleri yerle\u015ftirdi. Antakya Emirli\u011fi'nde buna benzer bir \u015fey ya\u015fand\u0131. Temmuz 1149'da Apamea'daki g\u00f6revinden sonra grubunun T\u00fcrklere y\u00f6neldi\u011fi Suriyeli Mikail'e bildirildi. Edessa Ba\u015fpiskoposu Basil Barsaponian, amiri Patrik VI. Athanasius'a isyan etti ve Antakya Latin Patri\u011fi Bernardus m\u00fcdahale etti. Anla\u015fmazl\u0131k. Yakublular onurlar\u0131na k\u0131zd\u0131lar ve patrikliklerinin konumunu uzun bir s\u00fcre Latinlerin s\u0131n\u0131rlar\u0131n\u0131n \u00f6tesine ta\u015f\u0131d\u0131lar. Daha sonra Ha\u00e7l\u0131 prensleri Yakuplular\u0131 yat\u0131\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131 ve Roma'y\u0131 cesaretlendirdi. Monar\u015fi otoritesini tan\u0131man\u0131n bir ko\u015fuludur. 1156 y\u0131l\u0131 geldi ve Latin prensleri ve soylular\u0131 Aziz Barsoum Kilisesi'nin a\u00e7\u0131l\u0131\u015f\u0131na kat\u0131ld\u0131. Me\u015fru Suriye Patri\u011fi II. Athanasius, 1166 y\u0131l\u0131nda Antakya'ya d\u00f6nd\u00fc. Latinler ve Patrikleri Latin Patri\u011fi Mikail'i teselli etmek i\u00e7in ziyaret etti. Daha sonra, daha \u00f6nce de belirtti\u011fimiz gibi, filozof Emmanuel'in saflar\u0131 birle\u015ftirme \u00e7a\u011fr\u0131s\u0131na yan\u0131t vermeyi reddetti. 1180 y\u0131l\u0131nda \u0130bn Vehboun, patri\u011fi Mikail'in yard\u0131mseverli\u011fini k\u00fc\u00e7\u00fcmsedi ve kendisini John Michael ad\u0131na patrik ilan eden d\u00f6rt itaatsiz piskoposa teslim oldu ve onu desteklemek i\u00e7in Latin sivil otoritelerinden yard\u0131m istedi ve onlar da bunu yapt\u0131lar. . Latinlerin ho\u015fg\u00f6r\u00fcs\u00fcne olan \u00f6vg\u00fcs\u00fc bundand\u0131r.<\/p>\n

Latinler ve Maronitler:<\/span><\/strong> Maruniler, Antakya piskoposluklar\u0131na vard\u0131klar\u0131nda Ha\u00e7l\u0131lar\u0131 ho\u015f kar\u015f\u0131lad\u0131lar, t\u0131pk\u0131 Ermeniler, Yakubitler ve Romal\u0131lar gibi onlar\u0131 da ho\u015f kar\u015f\u0131lad\u0131lar ve onlar\u0131n geli\u015fini Sel\u00e7uklular\u0131n ve di\u011ferlerinin haks\u0131zl\u0131klar\u0131ndan kurtulman\u0131n etkili bir yolu olarak g\u00f6rd\u00fcler. O d\u00f6nemde Trablus, Batroun, Cbeil ve C\u00fcbba tepelerinde k\u0131rk bin insan da\u011f\u0131lm\u0131\u015ft\u0131. Franklar Trablus'ta kamp kurduklar\u0131nda, L\u00fcbnan Da\u011f\u0131'n\u0131n yukar\u0131s\u0131nda Cbeil, Batroun ve do\u011fudaki Trablus'ta ya\u015fayan bir grup S\u00fcryani m\u00fcmin, onlar\u0131 tebrik etmek ve hizmetlerini sunmak i\u00e7in yanlar\u0131na indiler. Onlar\u0131 karde\u015f sevgisi duygular\u0131yla kar\u015f\u0131lad\u0131lar, onlar\u0131 o devasa da\u011flar\u0131n en g\u00fcvenli ve en kolay yollar\u0131na ula\u015ft\u0131racak rehberler olarak ald\u0131lar.\u201d Bu ilk karde\u015f\u00e7e kar\u015f\u0131lamada Maruniler yaln\u0131z de\u011fildi. Ruh, Ermeniler ve Yakub\u00eeler bu kar\u015f\u0131lamay\u0131 Marunilerden \u00f6nce yapm\u0131\u015flar, zaman\u0131nda hizmet vermi\u015fler ve Ha\u00e7l\u0131lar u\u011fruna zulme katlanm\u0131\u015flard\u0131r. Kud\u00fcs Patri\u011fi Simon'un Ha\u00e7l\u0131lara kar\u015f\u0131 tutumundan, K\u0131br\u0131s'tan yiyecek ve erzak g\u00f6ndermesinden, Patrik John'un Antakya'da patrik oldu\u011fu i\u00e7in demir bir kafese hapsedilip kulelerinde sergilenmesinden daha \u00f6nce bahsetmi\u015ftik. evrensel kilise. Ermenilerin ve Yakubilerin Kilikya ve Kuzey Suriye'deki ilk fetihlerinde Ha\u00e7l\u0131larla i\u015fbirli\u011fi yapt\u0131klar\u0131ndan bahsetmi\u015ftik.<\/p>\n

Marunilerin ko\u015fullar\u0131 Latin olmayan di\u011fer mezheplerden farkl\u0131yd\u0131. Ortodokslar gibi Filozoflar\u0131n korumas\u0131ndan yararlanamad\u0131lar, bu y\u00fczden ihanetten tiksindiler. Piskoposlar\u0131 Latin piskoposlar\u0131 ve liderleriyle temasa ge\u00e7ip kavanozla m\u00fczakere edip bar\u0131\u015fs\u0131n diye b\u00fcy\u00fck \u015fehirlerde ya\u015famad\u0131lar. Di\u011fer mezheplerle k\u0131yaslanabilecek kadar b\u00fcy\u00fck, zengin bir mezhep de\u011fillerdi. B\u00f6ylece Maruniler ile Ha\u00e7l\u0131lar aras\u0131ndaki ba\u011flar peki\u015fip iyi ve k\u00f6t\u00fc \u00fczerinde bir araya gelip dostluk olgunla\u015f\u0131ncaya kadar 12. y\u00fczy\u0131l\u0131n sonu yakla\u015fmad\u0131. \u201cB\u00f6ylece ilahi ilhamla ak\u0131llar\u0131 ba\u015f\u0131na gelip toparland\u0131lar. uyu\u015fukluklar\u0131ndan kurtulup Latin patriklerinin \u00fc\u00e7\u00fcnc\u00fcs\u00fc olan \u0130mari'ye geldiler. Uzun s\u00fcre tehlikelerle s\u00fcrd\u00fcrd\u00fckleri yan\u0131lg\u0131y\u0131 reddederek, Ortodoks inanc\u0131n\u0131 kabul ederek, Roma Kilisesi geleneklerine ba\u011fl\u0131 kalmaya ve bunlar\u0131 sayg\u0131yla korumaya haz\u0131r olarak Katolik Kilisesi birli\u011fine geri d\u00f6nd\u00fcler. Bu, Tyre'li Gailmus taraf\u0131ndan 1182 Y\u0131l\u0131n Haberleri'nde anlat\u0131lan \u015feydir ve Gailmus'un bu tarihi, 1095 ile 1184 y\u0131llar\u0131 aras\u0131ndaki Ha\u00e7l\u0131lar\u0131n tarihine ili\u015fkin en iyi Latince referanslardan biridir. Yazar\u0131 1182 y\u0131l\u0131nda do\u011fmu\u015ftur. 1130 y\u0131l\u0131ndan \u00f6nce Do\u011fu'da oldu\u011fundan Latince'nin yan\u0131 s\u0131ra Arap\u00e7a ve Yunanca da konu\u015fuyordu. Daha sonra e\u011fitim almak i\u00e7in Fransa'ya gitti ve 1160 y\u0131l\u0131 civar\u0131nda Filistin'e d\u00f6nd\u00fc. 1174 y\u0131l\u0131nda Kud\u00fcs'teki kraliyet ar\u015fivlerinin y\u00f6netimini ve Krall\u0131\u011f\u0131n d\u0131\u015f politikas\u0131n\u0131n y\u00f6netimini devrald\u0131. Daha sonra 1175 y\u0131l\u0131nda Sur Ba\u015fpiskoposu oldu. 1183 y\u0131l\u0131nda kendisini Kud\u00fcs Patrikli\u011fine aday g\u00f6sterdi ancak ba\u015far\u0131l\u0131 olamad\u0131, bu y\u00fczden ruhani liderlikten emekli oldu ve 1187 y\u0131l\u0131nda \u00f6ld\u00fc\u011f\u00fc Roma'ya yerle\u015fti. Glimos, 1169 y\u0131l\u0131nda tarihini kaydetmeye ba\u015flad\u0131. ve di\u011fer tarih\u00e7iler onu ilk seferin tarihi olarak kabul ettiler. Do\u011fu'ya d\u00f6n\u00fc\u015f\u00fcne kadar ge\u00e7en 1127 y\u0131l\u0131na ait haberleri Kud\u00fcs'teki Latin kraliyet ar\u015fivlerinden elde etti. Marunilerin tek irade inanc\u0131ndan uzakla\u015fmas\u0131 ve Bat\u0131 Kilisesi ile birle\u015fmeleri de dahil olmak \u00fczere di\u011fer olaylar yani 1160 ile 1184 y\u0131llar\u0131 aras\u0131nda ya\u015fananlar onun d\u00f6nemine ait rivayetlerdir. ya\u015fad\u0131\u011f\u0131 k\u0131y\u0131da meydana gelen olaylar.<\/p>\n

Bu roman, anlat\u0131c\u0131 Ek\u015fi Glilmus'un \u015fahs\u0131nda adalet ve kontrol\u00fcn bir\u00e7ok \u015fart\u0131n\u0131n yerine getirilmesini sa\u011flar. Anlat\u0131c\u0131, anlat\u0131lanlar\u0131n ger\u00e7ekle\u015fti\u011fi s\u0131rada Tire Ba\u015fpiskoposu olup, anlatt\u0131\u011f\u0131 olay\u0131n meydana geldi\u011fi zamana yak\u0131n bir zamanda kaydetmi\u015f olup, anlat\u0131m\u0131n\u0131n konusu hakk\u0131nda en bilgili ki\u015filerden biriydi. Dengesi ve muhakeme ve konu\u015fmas\u0131nda a\u015f\u0131r\u0131l\u0131ktan uzak olmas\u0131yla \u00fcnl\u00fcyd\u00fc.<\/p>\n

Onun bu rivayeti kapsam itibariyle tek de\u011fildir. Papa Innocentius III'\u00fcn 1215 y\u0131l\u0131nda yay\u0131nlanan genelgesi, Moranizm Patri\u011fi'ne, onlar\u0131n piskoposlar\u0131na ve \u00e7ok say\u0131da din adam\u0131na hitaben Marunilere uyan\u0131k olman\u0131n, "hatay\u0131 d\u00fczeltmenin" gereklili\u011fini hat\u0131rlat\u0131yor ve \u015f\u00f6yle diyordu: Kutsal Ruh'un Baba ve O\u011ful'dan "teredd\u00fct etmeden" yay\u0131ld\u0131\u011f\u0131n\u0131 ve vaftiz s\u0131ras\u0131nda \u00dc\u00e7l\u00fc Birlik'in ad\u0131n\u0131n bir kez verilmesinin yeterli oldu\u011funu ve onay t\u00f6renini piskoposlarla s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131n\u0131. Ve Noel'in haz\u0131rlanmas\u0131na ya\u011f ve baharat d\u0131\u015f\u0131nda herhangi bir madde katmamaktan ka\u00e7\u0131narak, g\u00fcnahlar\u0131 itiraf edip Kom\u00fcnyon alman\u0131n gereklili\u011fiyle ve "Mesih'te iki irade vard\u0131r, bir ilahi irade ve bir insan iradesi" diyerek. kurban t\u00f6reninde cam, tahta ve bronz kaplar\u0131n kullan\u0131lmamas\u0131, bunlar\u0131n yerine g\u00fcm\u00fc\u015f veya alt\u0131n kaplar\u0131n kullan\u0131lmas\u0131, vakitlerin duyurulmas\u0131 ve halk\u0131n kiliseye \u00e7a\u011fr\u0131lmas\u0131 i\u00e7in \u00e7an kullan\u0131lmas\u0131. Roma Piskoposu taraf\u0131ndan yay\u0131nlanan bu resmi a\u00e7\u0131klama, Tireli Gailmus'un inceledi\u011fimiz a\u00e7\u0131klamas\u0131n\u0131 desteklemek i\u00e7in yeterlidir. Bu metnin \u00f6nemini k\u00fc\u00e7\u00fcmsemek ve onu yaln\u0131zca Maronit rit\u00fcellerini ve yasalar\u0131n\u0131 Latinle\u015ftirme giri\u015fimi olarak de\u011ferlendirmek kabul edilemez. Vannocentius uyan\u0131k olmay\u0131 ve Baba ile O\u011ful'dan ve iki iradeden gelen yay\u0131l\u0131m\u0131 teredd\u00fct etmeden s\u00f6ylemeyi gerekli k\u0131ld\u0131. Burada, Marunilerin iki tabiat\u0131 s\u00f6ylemesi nedeniyle bu papan\u0131n bu konuda iki tabiat\u0131 s\u00f6ylemeye gerek duymad\u0131\u011f\u0131 belirtilmektedir. onlar\u0131n d\u00f6neminin ba\u015f\u0131ndan beri, ancak iki vasiyet meselesiyle ilgileniyordu.<\/p>\n

Maruni alimler, Sur Piskoposu Glilmos'un, Maruni doktrini hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fcn\u00fc \u0130skenderiye Patri\u011fi Saeed bin Al-Batrik'ten aktard\u0131\u011f\u0131na ve bunun onun meselesi hakk\u0131nda net olmad\u0131\u011f\u0131na ve III. \u0130ki vasiyet ve tek vasiyet meselesiyle ilgili olarak \u00e7ok k\u0131sa konu\u015ftum. E\u011fer bu papa, Marunilerin asl\u0131nda tek vasiyete inananlar aras\u0131nda oldu\u011funu bilseydi, bu konudaki s\u00f6zleri daha sert, daha g\u00fc\u00e7l\u00fc, daha ayr\u0131nt\u0131l\u0131 olurdu. Ayr\u0131ca bu d\u00fczensizli\u011fin ortaya \u00e7\u0131kt\u0131\u011f\u0131 ko\u015fulun, belirli \u00f6\u011fretileri reddetme durumu de\u011fil, D\u00f6rd\u00fcnc\u00fc Lateran Konsili durumu, bir reform ve onay durumu oldu\u011funa inan\u0131yorlar. E\u011fer tek iradeye olan inan\u00e7 reddedilmi\u015f olsayd\u0131, bunun etkisi bu konseyin \u00e7al\u0131\u015fmalar\u0131nda a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kacakt\u0131. 1182 y\u0131l\u0131nda Trablus'ta ya\u015fananlar\u0131n, d\u0131\u015far\u0131dan gelen bir tart\u0131\u015fmaya kar\u015f\u0131 Marunilerin me\u015fru bir papaya destek vermesi oldu\u011funu ekliyorlar. Buradaki referans, Papa III. Aleksandros ile Papa IV. Victorius aras\u0131nda 1180 y\u0131l\u0131nda sona eren anla\u015fmazl\u0131kt\u0131r. Yani Surlu Guelimos'un bahsetti\u011fi Trablus'taki toplant\u0131, 1131 y\u0131l\u0131nda ger\u00e7ekle\u015fen t\u00fcrden bir toplant\u0131d\u0131r. Maronit alimleri ne diyor? Bu bak\u0131mdan Maruniler, Latin Ha\u00e7l\u0131lar\u0131 L\u00fcbnan'a geldiklerinden beri desteklemi\u015fler ve g\u00fc\u00e7lerinin ve zaferlerinin doru\u011fundayken onlar\u0131 kar\u0131\u015ft\u0131rm\u0131\u015flar, Ha\u00e7l\u0131lar yenilse bile muhalefette kalm\u0131\u015flar m\u0131d\u0131r? Rakipleri Selahaddin el-Eyyubi onlar\u0131 taciz etti ve Bat\u0131 Kilisesi ile birle\u015fmeye daha istekli hale geldi.<\/p>\n

Kabul edilmesi ka\u00e7\u0131n\u0131lmaz olan ger\u00e7ek, birincil referanslar\u0131m\u0131z\u0131n az oldu\u011fu ve Innocentius'un, Marunilerin g\u00fcn\u00fcm\u00fcze kadar tek vasiyetten s\u00f6z etti\u011fini yay\u0131nlad\u0131\u011f\u0131 B\u00fclten'de a\u00e7\u0131k\u00e7a s\u00f6ylemedi\u011fidir. Ger\u00e7ek \u015fu ki, Maruni referanslar\u0131 ge\u00e7 kal\u0131nm\u0131\u015f olup, 1182 y\u0131l\u0131 ve \u00f6ncesinde Trablus'ta ya\u015fananlar\u0131 kan\u0131tlamak i\u00e7in bunlar\u0131n kullan\u0131lmas\u0131 caiz de\u011fildir. Bunlar\u0131n en eski anlat\u0131c\u0131lar\u0131 onbe\u015finci y\u00fczy\u0131l\u0131n ileri gelenlerinden \u0130bn\u00fc'l-Kala'i'dir. Peder Al-Onaisi'nin de kan\u0131tlad\u0131\u011f\u0131 gibi, papal\u0131k bo\u011falar\u0131n\u0131 benimsemek de caiz de\u011fildir, \u00e7\u00fcnk\u00fc onlar\u0131n metinlerini manip\u00fcle etmi\u015ftir. Belki de gelecek, tarih\u00e7inin bu hassas konu hakk\u0131nda karar vermesine yard\u0131mc\u0131 olacak referanslar\u0131 ortaya \u00e7\u0131karacakt\u0131r.<\/p>","protected":false},"excerpt":{"rendered":"

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