Athanasios, Severos Sebokht altında
Qenneşre Manastırı'nda okudu ve daha sonra Beth Malka Manastırı'nda bir keşiş
oldu. Atandıktan sonra Nisibis'te görev yaptı. 684'te Resh'ayna Sinodu,
Athanasios'u patrik yaptı. Bar'Ebroyo, Michael Rabo , Zuqnin Chronicle, 846
Chronicle ve 819 Chronicle onun patrikhanesinden sadece kısaca bahseder. Athanasios'un
bu dönemden günümüze ulaşan tek bir eseri, pagan ziyafetlerine katılan ve pagan
kurbanlarının etini yiyen Hıristiyanlara karşı yazılmış bir mektuptur. Daha
sonraki bir katip, mektubun Hagarenes'in fedakarlıklarına atıfta bulunduğunu
iddia eden bir not ekledi. Athanasios 687 yılının Eylül ayında öldü.
Ölümünden önce, Athanasius piskopos Sergius Zkhunoyo'ya öğrencisi George
(ö.724))'u Arapların piskoposu olarak kutsamasını emretti.
Mektup
François Nau, “Littérature canonique syriaque inédite”, ROC
14 (1909), 128–30; (Syr. with FT of Athanasios’s letter concerning pagan
sacrifices); Omert J.Schrier, “Chronological problems concerning the lives of
Severus bar Mašqā, Athanasius of Balad, Julianus Romāyā, Yoḥannān, Sābā, George
of the Arabs and Jacob of Edessa”, OC 75 (1991), 62–90; Herman G. B. Teule,
“Athanasius of Balad’, in Christian-Muslim relations, ed. Thomas and
Roggema, (2009) 157–9; Hoyland, Seeing Islam, 147–9.
“The Letter by the blessed Patriarch Athanasius on that no
Christian should eat of the sacrifices of those Hagarenes who are now in power”
(Christian-Muslim Relations A Bibliographical History Volume 1 (600-900),
Brill, Eleiden, Boston, 2009, s.158)
“For a terrible report about dissipated Christians has come to the
hearing of our humble self. Greedy men, who are slaves of the belly, are
heedlessly and senselessly taking part with the pagans in feasts together,
wretched women mingle anyhow with the pagans unlawfully and indecently, and all
at times eat without distinction from their sacrifices. They are going astray
in their neglect of the prescriptions and exhortations of the apostles who
often would cry out about this to those who believe in Christ, that they should
distance themselves from fornication, from what is strangled and from blood,
and from the food of pagan sacrifices, lest they be by this associates of the
demons and of their unclean table. (Athanasius of Balad, Letter, 128-129)”
Athanasios, Severos Sebokht altında
Qenneşre Manastırı'nda okudu ve daha sonra Beth Malka Manastırı'nda bir keşiş
oldu. Atandıktan sonra Nisibis'te görev yaptı. 684'te Resh'ayna Sinodu, Athanasios'u
patrik yaptı. Bar'Ebroyo, Michael Rabo , Zuqnin Chronicle, 846 Chronicle ve 819
Chronicle onun patrikhanesinden sadece kısaca bahseder. Athanasios'un bu
dönemden günümüze ulaşan tek bir eseri, pagan ziyafetlerine katılan ve pagan
kurbanlarının etini yiyen Hıristiyanlara karşı yazılmış bir mektuptur. Daha
sonraki bir katip, mektubun Hagarenes'in fedakarlıklarına atıfta bulunduğunu
iddia eden bir not ekledi. Athanasios 687 yılının Eylül ayında öldü.
Ölümünden önce, Athanasius piskopos Sergius Zkhunoyo'ya öğrencisi George
(ö.724))'u Arapların piskoposu olarak kutsamasını emretti.
Mektup
François Nau, “Littérature canonique syriaque inédite”, ROC
14 (1909), 128–30; (Syr. with FT of Athanasios’s letter concerning pagan sacrifices);
Omert J.Schrier, “Chronological problems concerning the lives of Severus bar
Mašqā, Athanasius of Balad, Julianus Romāyā, Yoḥannān, Sābā, George of the
Arabs and Jacob of Edessa”, OC 75 (1991), 62–90; Herman G. B. Teule, “Athanasius
of Balad’, in Christian-Muslim relations, ed. Thomas and Roggema, (2009)
157–9; Hoyland, Seeing Islam, 147–9.
“The Letter by the blessed Patriarch Athanasius on that no
Christian should eat of the sacrifices of those Hagarenes who are now in power”
(Christian-Muslim Relations A Bibliographical History Volume 1 (600-900),
Brill, Eleiden, Boston, 2009, s.158)
“For a terrible report about dissipated Christians has come to the
hearing of our humble self. Greedy men, who are slaves of the belly, are
heedlessly and senselessly taking part with the pagans in feasts together,
wretched women mingle anyhow with the pagans unlawfully and indecently, and all
at times eat without distinction from their sacrifices. They are going astray
in their neglect of the prescriptions and exhortations of the apostles who
often would cry out about this to those who believe in Christ, that they should
distance themselves from fornication, from what is strangled and from blood,
and from the food of pagan sacrifices, lest they be by this associates of the
demons and of their unclean table. (Athanasius of Balad, Letter, 128-129)”
“Nau, “Littérature canonique syriaque inédite,” 128–30. Penn
contends that Athanasios’s ḥanpē are actual pagans (Envisioning Islam,
165–66). But ḥanpē soon became a standard Syriac term for Muslims, the
setting is northern Syria in the late seventh century, and the “food of pagan
sacrifices” (mēkultā d-debḥē ḥanpāyē) that Athanasios’s letter condemns,
which Penn takes to mean pagan feasts, is better understood as ḥalāl meat
slaughtered with the requisite pronunciation of the basmala, or perhaps
as an ʿīd feast. Hoyland also suggests that “Muslims were uppermost in
Athanasius’ mind” in this passage (Seeing Islam, 149).” (Between Christ
and Caliph Law, Marriage, and Christian Community in Early Islam Lev E. Weitz,
University of Pennsylvania Press Philadelphia, 2108, s.290)
Hiç yorum yok:
Yorum Gönder