{"id":475,"date":"2004-07-07T11:54:06","date_gmt":"2004-07-07T11:54:06","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/the-science-and-orthodox-theology\/christ-and-culture\/"},"modified":"2004-07-07T11:54:06","modified_gmt":"2004-07-07T11:54:06","slug":"christ-and-culture","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/tr\/faith-and-theology\/the-science-and-orthodox-theology\/christ-and-culture\/","title":{"rendered":"\u0130sa Mesih ve medeniyet"},"content":{"rendered":"

\u0130sa Mesih'in ki\u015fili\u011fiyle ilgili soru, hem Bat\u0131'da hem de Do\u011fu'da t\u00fcm dini tarihin merkezi konusuydu ve hala da \u00f6yledir. Bu apa\u00e7\u0131k ortadad\u0131r, \u00e7\u00fcnk\u00fc \u0130sa Mesih'in ki\u015fili\u011fi t\u00fcm H\u0131ristiyan ya\u015fam\u0131n\u0131n merkezi ve nihai hedefidir. Kilise ya\u015fam\u0131 \u00f6z\u00fcnde Mesih'le o kadar i\u00e7 i\u00e7e ge\u00e7mi\u015ftir ki, O'na ili\u015fkin vizyonumuz kiliseye ili\u015fkin vizyonumuzla ayn\u0131d\u0131r. T\u00fcm Yeni Ahit'te ve t\u00fcm patristik gelenekte, Mesih'in ki\u015fili\u011fi, v\u00fccut bulmu\u015f S\u00f6z, Kilise'den ayr\u0131lamaz. Nyssa'l\u0131 Aziz Gregory, \u00f6zellikle Kilise'nin ilahi Pavlus arac\u0131l\u0131\u011f\u0131yla Mesih'i defalarca \u00e7a\u011f\u0131rd\u0131\u011f\u0131 ger\u00e7e\u011fine dikkatimizi \u00e7ekiyor (bkz. Musa'n\u0131n Hayat\u0131).(1)<\/a>. Kendisi \u015f\u00f6yle diyor: "Kiliseyi g\u00f6ren, g\u00f6zlerinin \u00f6n\u00fcnde Mesih'i g\u00f6r\u00fcr." (2)<\/a> Dini ya\u015fam veya kilisedeki ya\u015fam, Mesih'le ya\u015fayan ve benzersiz bir birlikteliktir.<\/p>\n

<\/p>\n

Tezimize \u015fu soruyla ba\u015flayabiliriz: Kilise d\u00fcnyaya daha \u00f6nce bilinmeyen neler sunuyor? Bunun yerine sorumu daha basit bir \u015fekilde form\u00fcle etmeliyiz: H\u0131ristiyanl\u0131\u011f\u0131n yeni ve benzersiz yan\u0131 nedir? Cevap \u015fudur: \u0130sa Mesih, Tanr\u0131'n\u0131n v\u00fccut bulmu\u015f S\u00f6z\u00fc. H\u0131ristiyan \u0130ncili'nin benzersizli\u011fi, d\u00fcnyaya teorik bir teoloji ya da yeni bir pratik teoloji sunmamas\u0131, aksine \u0130sa Mesih'in ki\u015fili\u011fi olan yeni, benzersiz bir hakikat sunmas\u0131d\u0131r.<\/p>\n

Yeni \u0130lahiyat\u00e7\u0131 Aziz Simeon \u015funu s\u00f6ylerken bunu a\u00e7\u0131k\u00e7a ifade etmi\u015ftir: Ba\u015flang\u0131\u00e7 Mesih'tir, ortas\u0131 Mesih'tir ve son da Mesih'tir. Mesih her \u015feyin i\u00e7indedir ve Kendisi ba\u015flang\u0131\u00e7ta vard\u0131 ve ayn\u0131 \u015fey hem ortada hem de sonda ge\u00e7erlidir. Mesih her \u015feydir (Koloseliler 3:11).<\/p>\n

H\u0131ristiyanlar\u0131n g\u00f6z\u00fcnde \u0130sa'n\u0131n ki\u015fili\u011fi b\u00fcy\u00fck bir mucize ve \u00e7eli\u015fki i\u00e7ermektedir. Mesih \u00f6l\u00fcm\u00fc yener ve yeni bir ger\u00e7ekli\u011fi ba\u015flat\u0131r. Mesih'e yakla\u015f\u0131rken merkezi olay\u0131 g\u00f6rmezden gelemeyiz: O'nun \u00f6l\u00fcmden dirili\u015fi. H\u0131ristiyan inanc\u0131 ayn\u0131d\u0131r, de\u011fi\u015fmemi\u015ftir: \u201cMesih dirilmeseydi iman\u0131m\u0131z bo\u015funa olurdu\u201d (1 Korintliler 15:17). M\u00fcjdeyi duyurmak bo\u015f mezardan ba\u015flar. B\u00f6ylece \u0130sa'n\u0131n Kilisesi bo\u015f mezara dayanmaktad\u0131r. \u0130lahi Petrus onlara Mesih'in Kud\u00fcs'teki dirili\u015fi hakk\u0131nda konu\u015ftuktan sonra halk\u0131n tepkisi b\u00fcy\u00fckt\u00fc: \u201cB\u00fct\u00fcn \u0130srail evi kesin olarak bilsin ki, Tanr\u0131, sizin \u00e7arm\u0131ha gerdi\u011finiz bu \u0130sa'y\u0131 Rab ve Mesih yapt\u0131. Bunu duyduklar\u0131nda y\u00fcrekleri s\u0131zlad\u0131. Petrus'a ve di\u011fer el\u00e7ilere \u015f\u00f6yle dedi: "Erkekler ve karde\u015fler, ne yapaca\u011f\u0131z?" Sonra Petrus onlara \u015f\u00f6yle dedi: "G\u00fcnahlar\u0131n\u0131z\u0131n ba\u011f\u0131\u015flanmas\u0131 i\u00e7in t\u00f6vbe edin ve her biriniz \u0130sa Mesih'in ad\u0131yla vaftiz olun, b\u00f6ylece Kutsal Ruh arma\u011fan\u0131n\u0131 alacaks\u0131n\u0131z" (El\u00e7ilerin \u0130\u015fleri 2:36-38).<\/p>\n

H\u0131ristiyan toplulu\u011funun g\u00f6z\u00fcnde Mesih sadece bir \u00f6\u011fretmen ya da yasa koyucu de\u011fildir; O, enkarnasyonu arac\u0131l\u0131\u011f\u0131yla insanl\u0131k tarihinin bir par\u00e7as\u0131 haline gelen, y\u00fcceli\u011fin Rabbi olan Tanr\u0131'n\u0131n ebedi O\u011fludur. Tanr\u0131'n\u0131n O\u011flu'nun insanl\u0131k tarihine giri\u015fi, H\u0131ristiyan yolunun Tanr\u0131 hakk\u0131ndaki baz\u0131 teorik ilkeleri kabul etme meselesi olmad\u0131\u011f\u0131, esasen bir varolu\u015f ve ya\u015fam yolu oldu\u011fu anlam\u0131na gelir. Kilise esas olarak her \u015feyi a\u00e7\u0131\u011fa \u00e7\u0131karan, yeni ya\u015fam\u0131n Yarat\u0131c\u0131s\u0131, Kurtar\u0131c\u0131 ve Kurtar\u0131c\u0131 ile birliktir.<\/p>\n

Ba\u015fka bir deyi\u015fle, cisimle\u015fen Logos, yeni H\u0131ristiyan cemaatinin ontolojik temeli haline gelir. Bu, kilise birli\u011finin var oldu\u011fu anlam\u0131na gelir, \u00e7\u00fcnk\u00fc Mesih vard\u0131r ve vard\u0131r ve bu, bir yandan Tanr\u0131'n\u0131n kendisini bo\u015faltarak ve Mesih'in insan\u0131n kurtulu\u015fu u\u011fruna insan ger\u00e7ekli\u011finde ikamet etmesiyle yaratt\u0131\u011f\u0131 yeni bir durumdur.<\/p>\n

"Mesih ve uygarl\u0131k" konusunu derinlemesine incelemeden \u00f6nce, insan\u0131n, kilise deneyimi ve kilise ger\u00e7e\u011fi d\u0131\u015f\u0131nda, Mesih'in ki\u015fili\u011fi hakk\u0131nda kapsaml\u0131 ve yeterli bir a\u00e7\u0131klama sa\u011flayamayaca\u011f\u0131n\u0131 a\u00e7\u0131klaman\u0131n gerekli oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. kilisenin boyutlar\u0131nda var olan merkezi ger\u00e7e\u011fi g\u00f6z ard\u0131 etmek. Kristoloji dar anlamda d\u0131\u015fsal tefekk\u00fcr\u00fcn sonucu de\u011fildir; Kristoloji manevi bir lidere ba\u011fl\u0131 bir d\u00fc\u015f\u00fcnce sistemi de\u011fildir. Bir ki\u015fi ancak Kilise'nin hakikati ve onun gelene\u011fi \u00fczerine kuruldu\u011funda Mesih \u0130sa, onun ya\u015fam\u0131, mesaj\u0131 ve i\u015fleri hakk\u0131nda canl\u0131 bir d\u00fc\u015f\u00fcnceye sahip olabilir.<\/p>\n

Kristolojik meseleye Kilisebilimsel yakla\u015f\u0131m, bireysel olana dair anlay\u0131\u015f\u0131m\u0131z\u0131 koruyacak ve bizi, v\u00fccut bulmu\u015f ilahi hipostaz\u0131 de\u011fersizle\u015ftirme u\u00e7urumuna kaymaktan koruyacakt\u0131r (Logo<\/span>), bize yeni fikirler, yeni erdemler ve sosyal ilkeler getiren - di\u011fer bir\u00e7ok fenomenin yan\u0131 s\u0131ra - sadece bir fenomen. Dini boyut ayn\u0131 zamanda bizi \u0130sa Mesih'in kim oldu\u011funa ili\u015fkin bireysel kavramlardan da koruyacakt\u0131r. Yaln\u0131zca Mesih'in var oldu\u011funu ve ba\u015fka kimsenin olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek, Ortodoks dini biliminin (H\u0131ristiyanl\u0131k) yoklu\u011funun sonucudur. Kilisenin, ilahi birlik modeline g\u00f6re inananlar\u0131n ortak ya\u015fam\u0131 ve karde\u015fli\u011fi oldu\u011fu, eski H\u0131ristiyan gelene\u011finden ba\u015flayarak bir\u00e7ok bi\u00e7imde s\u00f6ylenmi\u015ftir. Kilise, yarat\u0131lm\u0131\u015f insan durumunda var olan, yarat\u0131lmam\u0131\u015f ilahi ger\u00e7e\u011fin g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr. Bu, Kilise'nin Mesih hakk\u0131ndaki \u00f6\u011fretisini do\u011furur ve bu \u00f6\u011freti, Kilise'nin \u00fc\u00e7 ki\u015filik tek Tanr\u0131 hakk\u0131ndaki \u00f6\u011fretisiyle ba\u011flant\u0131l\u0131d\u0131r. Bu nedenle, buna ba\u011fl\u0131 olarak, patristik gelenekte, \u00f6zellikle de Kapadokya patristik gelene\u011finde, Kristoloji ile Teslis teolojisi aras\u0131nda g\u00fc\u00e7l\u00fc bir ba\u011flant\u0131 bulunur.<\/p>\n

Her durumda, a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak ve vurgulamak istedi\u011fim \u015fey, Kristolojinin din biliminden ayr\u0131 olarak anla\u015f\u0131lamayaca\u011f\u0131 ve kesinlikle Kristolojinin her zaman Teslis teolojisiyle (Kutsal Teslis ile ilgili) ba\u011flant\u0131l\u0131 oldu\u011fudur. Bu iddialar, inceleyece\u011fimiz konu hakk\u0131nda bir \u00f6n genel bak\u0131\u015f sa\u011fl\u0131yor. Art\u0131k bu a\u00e7\u0131kl\u0131\u011fa kavu\u015ftu\u011funa g\u00f6re, \u0130sa Mesih veya H\u0131ristiyanl\u0131k ve medeniyetle ilgili soruyu incelemeye devam edebiliriz.<\/p>\n

H\u0131ristiyanl\u0131\u011f\u0131n ilk y\u00fczy\u0131llar\u0131nda iki d\u00fcnyan\u0131n bir araya geldi\u011fi iyi bilinmektedir: \u0130ncil d\u00fcnyas\u0131 - yeni - ve antik d\u00fcnya, Greko-Romen ve Yahudi uygarl\u0131\u011f\u0131n\u0131n d\u00fcnyas\u0131. Bu iki farkl\u0131 zihniyetin ve iki farkl\u0131 gelene\u011fin bulu\u015fmas\u0131 kolay bir bulu\u015fma olmad\u0131. Genellikle iki d\u00fcnya birbiriyle derin \u00e7at\u0131\u015fma i\u00e7indeydi ve birbirine kar\u015f\u0131tt\u0131. Ancak meseleyi hak etti\u011finin \u00fczerinde de\u011ferlendirmek, \u00e7at\u0131\u015fmay\u0131 mutlak bir mesele haline getirmek, a\u015f\u0131lamaz bir u\u00e7urum gibi g\u00f6rmek tarihsel a\u00e7\u0131dan yanl\u0131\u015ft\u0131r. Temelde Kilise k\u00fclt\u00fcrel miras\u0131 inkar etmemi\u015f, prensip olarak medeniyetlere her zaman a\u00e7\u0131k olmu\u015ftur. Daha ziyade antik ve modern d\u00fcnyan\u0131n \u0130sa'ya kar\u015f\u0131 ba\u015flatt\u0131\u011f\u0131 mutlak ve olumsuz bir tepkinin oldu\u011funu s\u00f6ylemeliyiz. Richard Yanbuhr bunu \u015fu s\u00f6zlerle \u00e7ok iyi form\u00fcle ediyor: Sadece Yahudiler de\u011fil, ayn\u0131 zamanda Yunanl\u0131lar, Romenler, orta\u00e7a\u011f grubu ve modern \u00e7a\u011fdaki Bat\u0131l\u0131 ve Do\u011fulular da \u0130sa'y\u0131 reddettiler \u00e7\u00fcnk\u00fc onu kendi dinlerinin Yahudile\u015ftiricisi olarak g\u00f6r\u00fcyorlard\u0131. medeniyet. Yunan ve Roma uygarl\u0131klar\u0131n\u0131n \u0130ncil'e sald\u0131r\u0131s\u0131n\u0131n tarihi, Bat\u0131 uygarl\u0131\u011f\u0131 ve Kilise tarihinin en trajik b\u00f6l\u00fcmlerinden birini olu\u015fturuyor, ancak bu genellikle siyasi zul\u00fcm \u00e7er\u00e7evesinden ba\u015fka bir \u015fey de\u011fil. Antik ruh\u00e7ular ve \u00e7a\u011fda\u015f materyalistlerin yan\u0131 s\u0131ra, H\u0131ristiyanl\u0131\u011f\u0131 ateizmle su\u00e7layan Romal\u0131lar ve Yahudi olmayanlar ve h\u00fcmanistler taraf\u0131ndan payla\u015f\u0131lan Tanr\u0131 inanc\u0131n\u0131 k\u0131nayan on dokuzuncu y\u00fczy\u0131ldaki ateistler, \u0130ncil'deki ayn\u0131 unsurlar kar\u015f\u0131s\u0131nda deh\u015fete d\u00fc\u015fm\u00fc\u015flerdi. Hatta medeniyetlerini \u0130ncil'e kar\u015f\u0131 savunmak i\u00e7in benzer arg\u00fcmanlar bile ta\u015f\u0131yorlard\u0131.<\/p>\n

Antik H\u0131ristiyan d\u00fc\u015f\u00fcncesinin incelenmesi, g\u00fcn\u00fcm\u00fczde \u0130ncil ile medeniyet aras\u0131nda s\u00fcregelen tart\u0131\u015fmaya katk\u0131da bulunmaktad\u0131r. Bu k\u00fc\u00e7\u00fck yaz\u0131da t\u00fcm tarihi detaylar\u0131 s\u0131ralamaya yetecek kadar yer olmasa da, H\u0131ristiyanl\u0131\u011f\u0131n ilk evresine k\u0131sa bir de\u011finmenin konumuz a\u00e7\u0131s\u0131ndan faydal\u0131 olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. \u0130lk kilisenin ya\u015fam\u0131na ili\u015fkin verileri incelemek, medeniyetlere olumlu yakla\u015f\u0131lmas\u0131na ra\u011fmen bunlar\u0131n hi\u00e7bir zaman ko\u015fulsuz iyilik olarak anla\u015f\u0131lmad\u0131\u011f\u0131 sonucuna varmaya yard\u0131mc\u0131 olacakt\u0131r. Erken H\u0131ristiyanl\u0131k d\u00f6neminde medeniyet, esasen t\u00fcm sonu\u00e7lar\u0131, felsefi e\u011filimleri, sosyal yap\u0131s\u0131 ve estetik \u00e7ekicili\u011fiyle Yunan miras\u0131 anlam\u0131na geliyordu. Yunan uygarl\u0131\u011f\u0131n\u0131n hayranlar\u0131ndan biri, filozof ve \u015fehit Justin idi ve \u015funu ilan etti: "Ve Platon'un dersleri, her ne kadar ikisi tam olarak benzer olmasa da, \u0130sa'n\u0131n derslerine yabanc\u0131 de\u011fildir." Ayn\u0131 \u015fey Stoac\u0131lar, \u015fairler ve antik yazarlar i\u00e7in de ge\u00e7erli. Her \u015fey s\u00f6ylendi\u011fine g\u00f6re, H\u0131ristiyan olanlar taraf\u0131ndan do\u011fru s\u00f6ylenmektedir.<\/p>\n

Ayn\u0131 \u00e7izgi, Yunan felsefesini tercih eden \u0130skenderiye okulunun ilahiyat\u00e7\u0131lar\u0131 taraf\u0131ndan da az \u00e7ok benimsendi. Clement tarihi benzersiz bir ger\u00e7ek olarak anlad\u0131 \u00e7\u00fcnk\u00fc ger\u00e7ek tektir. Eski Ahit ve Yunan felsefesi de H\u0131ristiyanl\u0131\u011fa giden iki yakla\u015f\u0131m veya iki yol olarak g\u00f6r\u00fcl\u00fcyordu. "Fakat ger\u00e7e\u011fe giden tek bir yol var. Clement'in dedi\u011fi gibi bu bir nehre benziyor ve her iki taraftan da bir\u00e7ok dere ak\u0131yor." Clemenides felsefede e\u011fitim boyutunu vurgular ve ayn\u0131 zamanda onun i\u015flevini de tan\u0131r ve tan\u0131mlar. Origen'in t\u00fcm eserlerinde ve zaman\u0131n\u0131n Yunan filozoflar\u0131yla olan ili\u015fkisinde, \u0130sa ve medeniyet sorununun varl\u0131\u011f\u0131 hissedilebilir. Origen, Yunan felsefi gelene\u011finin ge\u00e7erlili\u011finin fark\u0131ndad\u0131r, ancak ayn\u0131 zamanda \u0130ncil ve dini \u00e7izgiye de y\u00f6nelir ve ona g\u00f6re birbirini takip eden \u00fc\u00e7 ilahi vahiy vard\u0131r:<\/p>\n

1- Do\u011fal.<\/p>\n

2- Hz.<\/p>\n

3- \u0130\u00e7inde \u00f6\u011fretmenimiz ve \u00f6rne\u011fimiz olan Mesih'i buldu\u011fumuz \u0130ncil.<\/p>\n

Mesih ve medeniyetle ilgili soru, H\u0131ristiyan inanc\u0131n\u0131 Tanr\u0131 halk\u0131n\u0131n anlayaca\u011f\u0131 bir dil ve form\u00fclasyonla sunduklar\u0131 i\u00e7in, \u00f6zellikle MS 4. y\u00fczy\u0131lda ya\u015fayan Yunan babalar\u0131n\u0131n eserlerinde de kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Babalar\u0131n, Mesih'in ki\u015fili\u011fi ve mesaj\u0131 hakk\u0131nda konu\u015fmak i\u00e7in Yunan d\u00fc\u015f\u00fcncesinde yayg\u0131n olan ifadeleri ve s\u0131n\u0131fland\u0131rmalar\u0131 kullanmaktan \u00e7ekinmedikleri de do\u011frudur. Ancak babalar\u0131n pagan Greko-Romen medeniyetini ele\u015ftirdikleri ve k\u0131nad\u0131klar\u0131 da do\u011frudur. M\u00fcjde'nin (\u0130ncil'in) yorumlanmas\u0131na haz\u0131rl\u0131k a\u00e7\u0131s\u0131ndan olumlu olana a\u00e7\u0131kt\u0131lar ama ayn\u0131 zamanda pagan medeniyetine de cesurca kar\u015f\u0131 \u00e7\u0131kt\u0131lar. Bu konum i\u00e7in \u00f6nemli olan B\u00fcy\u00fck Aziz Basil'in \u201cGen\u00e7li\u011fe\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda neler yazd\u0131\u011f\u0131 ve gen\u00e7lerin Yunan edebiyat\u0131ndan nas\u0131l yararlanabilece\u011fidir.<\/p>\n

O a\u015famada ebeveynler hassas ve karma\u015f\u0131k bir durumla kar\u015f\u0131 kar\u015f\u0131yayd\u0131. \u00c7ok say\u0131da d\u00fc\u015f\u00fcn\u00fcr \u00f6l\u00fc Olimpos tanr\u0131lar\u0131na tap\u0131yordu. Pagan geleneklerini savunan pagan yap\u0131lar vard\u0131. Nank\u00f6r Julian sadece \u00fctopik bir hayalperest de\u011fildi, ayn\u0131 zamanda uygarl\u0131k direni\u015finin bir \u00f6rne\u011fiydi. Tamamen \u00f6lmemi\u015f bir d\u00fcnyay\u0131 temsil ediyordu. Asl\u0131nda o d\u00f6nem bir geli\u015fme, de\u011fi\u015fim ve yeniden de\u011ferlendirme d\u00f6nemiydi. Peder George Florevsky \u015funlar\u0131 s\u00f6yl\u00fcyor: "...yava\u015f ve dramatikti ama Bizans diyebilece\u011fimiz yeni bir medeniyetin do\u011fu\u015fuyla sona erdi." As\u0131rlard\u0131r tek bir Hristiyan medeniyetinin var oldu\u011funu ve bunun hem Bat\u0131 i\u00e7in hem de Do\u011fu i\u00e7in ayn\u0131 oldu\u011funu, ancak Do\u011fu'da do\u011fup peki\u015fti\u011fini anlamak gerekir. Bat\u0131 medeniyetine gelince, o daha sonra geldi. Roma'n\u0131n kendisi sekizinci y\u00fczy\u0131la kadar Bizans't\u0131 ve belki de on sekizinci y\u00fczy\u0131l da do\u011frudur. Bizans d\u00f6nemi Konstantin veya Theodosius ile ba\u015flar ve Justinianus d\u00f6neminde zirveye ula\u015f\u0131r. J\u00fcstinyen d\u00f6neminde H\u0131ristiyan uygarl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnceli bir \u015fekilde peki\u015fti ve bir sistem ve d\u00fc\u015f\u00fcnce \u00e7izgisi olarak b\u00fcy\u00fcd\u00fc. Yeni medeniyet, ge\u00e7mi\u015fin t\u00fcm geleneklerinin tezah\u00fcr etti\u011fi ve \u015fekillendi\u011fi b\u00fcy\u00fck bir sentezdi. Yeni bir Helenizmdi ama garip bir \u015fekilde uyumlu bir Helenizmdi. Hatta Helenizmin vaftiz edildi\u011fi bile s\u00f6ylenebilirdi.\u201d<\/p>\n

\u0130lk kilisenin ya\u015fam\u0131n\u0131 ve teolojisini ne kadar \u00e7ok incelersek, H\u0131ristiyanl\u0131\u011f\u0131n ilk y\u00fczy\u0131llar\u0131nda yeni bir uygarl\u0131k ba\u015far\u0131s\u0131n\u0131n elde edildi\u011fine dair inan\u00e7 o kadar sa\u011flam bir \u015fekilde yerle\u015fir. Ger\u00e7ekten H\u0131ristiyan Helenistik tart\u0131\u015fman\u0131n meyvesi olan bir H\u0131ristiyan uygarl\u0131\u011f\u0131ndan s\u00f6z edebiliriz. Helen uygarl\u0131\u011f\u0131n\u0131n unsurlar\u0131n\u0131n korundu\u011fu, hatta onurland\u0131r\u0131ld\u0131\u011f\u0131 ve muhafaza edildi\u011fi do\u011fru bir \u015fekilde s\u00f6ylendi, ancak do\u011fas\u0131 gere\u011fi H\u0131ristiyan olan bir yeniden yorumlanma s\u00fcrecine tabi tutuldular. Bu, medeniyetin gereklerinin kabul edilmesi ve yeniden de\u011ferlendirilmesiydi.<\/p>\n

Bu k\u0131sa tarihsel genel bak\u0131\u015f\u0131 sonu\u00e7land\u0131rmak gerekirse, Evanjelik hakikat ve medeniyetin iki kutbu aras\u0131nda hareket eden ilk kilisenin babalar\u0131n\u0131n, H\u0131ristiyan m\u00fcjdesinin insan ya\u015fam\u0131 \u00fczerinde merkezi ve bask\u0131n oldu\u011funa g\u00fc\u00e7l\u00fc bir \u015fekilde ikna olduklar\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

M\u00fcjde ya da M\u00fcjde, insan olup aram\u0131zda ya\u015fayan Mesih'in kendisiydi (Yuhanna 1:14). Rab \u0130sa, insanl\u0131\u011f\u0131 Tanr\u0131'ya y\u00fckseltmek i\u00e7in bu d\u00fcnyaya geldi. Bu ba\u011flamda kadim H\u0131ristiyan gelene\u011finde Mesih ve medeniyet meselesiyle ilgili de\u011fi\u015fiklikleri okumal\u0131 ve \u0130sa Mesih'e ba\u011fl\u0131l\u0131\u011f\u0131n H\u0131ristiyan inananlar taraf\u0131ndan de\u011fil, -Gnostikler gibi- bu konuyu ele almaya \u00e7al\u0131\u015fanlar taraf\u0131ndan tart\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 unutmamal\u0131y\u0131z. Mesih'i eksiksiz olarak a\u00e7\u0131klamaktad\u0131r ve k\u00fclt\u00fcrel form\u00fcllerle, O'nunla sosyal gelenekler ve inan\u00e7lar aras\u0131ndaki herhangi bir gerilimi veya gerilimi ortadan kald\u0131rmak i\u00e7in, bunlar Kilise taraf\u0131ndan, sapk\u0131nlar ve H\u0131ristiyan karde\u015fli\u011fine yabanc\u0131lar taraf\u0131ndan basit\u00e7e de\u011ferlendirilmi\u015ftir. Hi\u00e7 \u015f\u00fcphe yok ki, tarihi birlik olan Havariler ve Babalar Kilisesi k\u00fclt\u00fcrel ba\u015far\u0131lara a\u00e7\u0131kt\u0131, ama ayn\u0131 zamanda itaatk\u00e2rd\u0131 ve \u0130sa Mesih'in hakikatine ba\u011fl\u0131yd\u0131. Mesih'in Kendisi olan ve O'nun \u00f6n\u00fcnde hi\u00e7bir \u015fey olmayan bu ger\u00e7ek, hi\u00e7bir \u015fekilde Senkretizm'e tabi olamaz.<\/p>\n

K\u00f6kleri insan\u0131n yarat\u0131l\u0131\u015f\u0131nda ve \u0130sa arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015fen yeniden yarat\u0131mda olan kutsal ve medeni olandan bahsedebiliriz. Burada yeni bir \u015fekilde, bize ula\u015fmam\u0131z\u0131 sa\u011flayacak k\u0131sa bir teolojik yorumu dikkate al\u0131yoruz. H\u0131ristiyanl\u0131k ve medeniyet aras\u0131ndaki ili\u015fkiye dair genel bir anlay\u0131\u015f. Medeniyetin ne oldu\u011fu ve kilise hayat\u0131nda nelere ula\u015fabilece\u011fi konusundaki gelene\u011fimizi anlamam\u0131za ve d\u00fczeltmemize yard\u0131mc\u0131 olacak bir medeniyet teolojisine ihtiyac\u0131m\u0131z var.<\/p>\n

Medeniyet, bizzat Allah'\u0131n insanlara verdi\u011fi yarat\u0131c\u0131l\u0131kla ba\u011flant\u0131l\u0131d\u0131r. Yarat\u0131l\u0131\u015f Kitab\u0131nda Rab'bin Adem'e \u015funu verdi\u011fini g\u00f6r\u00fcyoruz:<\/p>\n

1- Cenneti koruma ve muhafaza etme yetene\u011fi.<\/p>\n

2- Hayvanlara isim vermek (2:15-19).<\/p>\n

Tilik birincisini teknolojiye, ikincisini ise dile ba\u011fl\u0131yor. Her durumda, ilk ki\u015fiye sorumlu ve yarat\u0131c\u0131 bir g\u00f6rev verilmi\u015ftir. \u0130nsana \u00f6zg\u00fcr bir yarat\u0131k olarak hareket etme ve yarat\u0131lan d\u00fcnyaya kar\u015f\u0131 sorumlu bir konum i\u015fgal etme g\u00f6revi verilmi\u015ftir.<\/p>\n

Bir ileti\u015fim g\u00fcc\u00fc olarak dil, insan\u0131n cenneti koruyabilmesi ve muhafaza edebilmesi, ayr\u0131ca Allah'\u0131n insana verdi\u011fi yarat\u0131lm\u0131\u015f d\u00fcnyay\u0131 muhafaza edebilmesi, ilah\u00ee sorumlulu\u011fun ve il\u00e2h\u00ee \u00e7al\u0131\u015fman\u0131n varl\u0131\u011f\u0131n\u0131n delilleridir. \u0130nsan, d\u00fcnyada yarat\u0131c\u0131 bir hizmet, yarat\u0131l\u0131\u015f\u0131 ve onun g\u00fcvenli\u011fini korumay\u0131 ama\u00e7layan e\u015fsiz bir hizmeti yerine getirmek i\u00e7in Tanr\u0131'n\u0131n benzerli\u011finde ve benzerli\u011finde yarat\u0131ld\u0131. Tanr\u0131, insan\u0131 yarat\u0131lm\u0131\u015f d\u00fcnyada \u00fc\u00e7 d\u00fczeyde \u00e7al\u0131\u015fmaya \u00e7a\u011f\u0131rd\u0131: bir \u00f6\u011fretmen, bir rahip ve bir peygamber olarak. Bu ba\u011flamda medeniyet misyonunun manevi ve yetenek boyutu vard\u0131r. Bu, insana verilen ilk \u00e7a\u011fr\u0131 ve ilk g\u00f6revdi. Allah'\u0131n insana bah\u015fetti\u011fi bu arma\u011fan\u0131n temel birli\u011fi, Cenneti koruma ve muhafaza etme sorumlulu\u011funu \u00fcstlenmenin \u00f6zg\u00fcr g\u00f6n\u00fcll\u00fc kabul\u00fc ve sorumlulu\u011fu, medeniyetin anlam\u0131n\u0131 anlamam\u0131za yard\u0131mc\u0131 olan temel ve ayr\u0131 bir \u00f6neme sahiptir. K\u00fclt\u00fcrel bo\u015fluk a\u00e7\u0131s\u0131ndan sorun \u015fu: \u0130nsan unsuruna uygun s\u0131n\u0131rlar\u0131n \u00f6tesinde de\u011fer verilemez, ayn\u0131 \u015fey insan\u0131n ba\u015far\u0131lar\u0131 i\u00e7in de s\u00f6yleniyor. Ancak ayn\u0131 zamanda ki\u015fi, Allah'\u0131n kendisine bah\u015fetti\u011fi yarat\u0131c\u0131 \u00e7a\u011fr\u0131 ve yetene\u011fin de\u011ferini de k\u00fc\u00e7\u00fcmseyemez.<\/p>\n

Medeniyetin \u00f6z\u00fc ve kaderi, insan\u0131n ilahi \u00e7a\u011fr\u0131s\u0131na ba\u011fl\u0131d\u0131r ve bu ba\u011flant\u0131 mutlak ve orijinaldir. Bu, medeniyetin i\u00e7eri\u011fi ve form\u00fclasyonunun, insan do\u011fas\u0131n\u0131 her \u015feye dahil edenin Tanr\u0131 oldu\u011fu ifadesiyle ba\u011flant\u0131l\u0131 oldu\u011fu anlam\u0131na gelir. \u0130lk hallerinde insanlar ilahi m\u00fckemmelliklere kat\u0131l\u0131yorlard\u0131 ve ilerlemeye ve ilahi hayata kat\u0131lmaya y\u00f6nelik dinamik bir \u00e7a\u011fr\u0131ya ve ayr\u0131ca d\u00fcnyay\u0131 yaratma ve kutsalla\u015ft\u0131rmaya y\u00f6nelik ba\u011fl\u0131l\u0131k ve sorumlulu\u011fa sahiplerdi. Bana \u00f6yle geliyor ki, bu temelde medeniyetin faydas\u0131 bu kapsamda yat\u0131yor. Medeniyet kay\u0131ts\u0131z \u015farts\u0131z me\u015frula\u015ft\u0131r\u0131lmam\u0131\u015ft\u0131r. Medeniyet, yaln\u0131zca insani temelde, \u00f6zellikle teorik d\u00fczeyde me\u015frula\u015ft\u0131r\u0131lmam\u0131\u015ft\u0131r; daha ziyade, insanlar\u0131n yarat\u0131c\u0131l\u0131\u011f\u0131 Tanr\u0131'dan bir hediye olarak alm\u0131\u015f olmalar\u0131 nedeniyle me\u015frula\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Ba\u015fka bir deyi\u015fle medeniyet, saf ve kirlenmemi\u015f haliyle insan\u0131n \u00f6zg\u00fcnl\u00fc\u011f\u00fcne ba\u011fl\u0131d\u0131r.<\/p>\n

Ancak g\u00fcnah\u0131n \u00f6zg\u00fcrce kabul edilmesi nedeniyle insan al\u00e7ald\u0131 ve dengesini kaybetti. Yani insan\u0131n insanl\u0131\u011f\u0131 g\u00fcnahtan etkilenmi\u015ftir. Ataerkil antropolojide g\u00fcnah, rasyonel insan\u0131n \u00f6zg\u00fcr iradesinin neden oldu\u011fu y\u0131k\u0131md\u0131r. Ve insan\u0131n ba\u015f\u0131na gelenlerden d\u00fcnya da etkilendi. B\u00f6ylece Allah'\u0131n insana verdi\u011fi yarat\u0131c\u0131l\u0131k yetene\u011fi bozularak orijinal canl\u0131l\u0131\u011f\u0131n\u0131 ve boyutunu kaybetmi\u015ftir. Medeniyet meselesini tart\u0131\u015f\u0131rken, t\u00fcm insan \u0131rk\u0131n\u0131n ba\u015f\u0131na gelen bu trajediyi g\u00f6z ard\u0131 etmemek gerekir. Sorun, g\u00fcnah\u0131n insan\u0131 varl\u0131\u011f\u0131n\u0131n \u00f6z\u00fcnden b\u00f6lm\u00fc\u015f olmas\u0131, dolay\u0131s\u0131yla onun bir yabanc\u0131 haline gelmesi ve evrene hizmet etmek ve onu korumak olan orijinal orijinal durumuna yabanc\u0131la\u015fmas\u0131d\u0131r. Sonu\u00e7 olarak, yarat\u0131c\u0131 enerjinin kendisi bodurla\u015ft\u0131 ve insan\u0131n benmerkezcili\u011fi \u00fczerinde yo\u011funla\u015ft\u0131.<\/p>\n

\u0130sa Mesih'in ikinci hipostaz\u0131 nedeniyle, \u0130sa Mesih kendisini kenosisten ar\u0131nd\u0131rd\u0131, sonra insan\u0131 yeniden yaratt\u0131 ve yeniden olu\u015fturdu ve e\u011fer g\u00fcnah insan\u0131n yap\u0131s\u0131nda ve olu\u015fumunda varolu\u015fsal bir yar\u0131\u011fa neden olmu\u015fsa, o zaman insan\u0131n yeniden yap\u0131lanmas\u0131 al\u0131nan konum nedeniyledir. v\u00fccut bulmu\u015f S\u00f6z taraf\u0131ndan. Ataerkil antropolojinin temel ta\u015f\u0131, sonsuz S\u00f6z'\u00fcn, Tanr\u0131'n\u0131n O\u011flu'nun, insan\u0131n yeniden olu\u015fumunu kendi ki\u015fili\u011finde ger\u00e7ekle\u015ftirmek i\u00e7in kendi \u00f6zg\u00fcr iradesiyle aram\u0131zda ikamet etmesidir. \u0130nsan do\u011fas\u0131n\u0131 varsayarak insan\u0131 iyile\u015ftirdi. \u00d6z\u00fcnde Babaya e\u015fittir (3)<\/a>Tanr\u0131sall\u0131kta, yarat\u0131l\u0131\u015f\u0131m\u0131z\u0131 yeniden yaratmak i\u00e7in insanl\u0131\u011f\u0131 (g\u00fcnah hari\u00e7) a\u00e7\u0131s\u0131ndan insana e\u015fit hale gelir. Antropolojik bir ba\u011flant\u0131 var: \u0130nsan\u0131n ger\u00e7ek dirili\u015fi Rab \u0130sa Mesih'in ki\u015fili\u011finde ortaya \u00e7\u0131k\u0131yor. Buradan yola \u00e7\u0131karak \u201cMesih ve medeniyet\u201d meselesine ili\u015fkin birka\u00e7 sonuca varabiliriz:<\/p>\n

1- Medeniyetin olumlu ilgisi, Allah'\u0131n kendi suretinde yaratt\u0131\u011f\u0131 insan\u0131n yarat\u0131l\u0131\u015f\u0131ndan izole de\u011fildir. Tanr\u0131, yani beden alm\u0131\u015f S\u00f6z olan \u0130sa Mesih, insan\u0131n g\u00fcnah y\u00fcz\u00fcnden haks\u0131zl\u0131\u011fa u\u011framas\u0131n\u0131n ard\u0131ndan yarat\u0131l\u0131\u015f\u0131 yeniden diriltmekle ilgilenir. Bu ba\u011flamda, \u0130sa Mesih'te hem yarat\u0131l\u0131\u015fta hem de yeniden yarat\u0131l\u0131\u015fta insana ki\u015fisel bir tarih yaratmas\u0131 i\u00e7in muazzam enerjiler verildi\u011fi a\u00e7\u0131kt\u0131r. Kutsall\u0131k ve ayn\u0131 zamanda Yarat\u0131c\u0131, orijinal, mutlak \u00e7a\u011fr\u0131ya g\u00f6re yeni olmas\u0131 gereken medeniyeti peki\u015ftirmek i\u00e7in insan\u0131, Tanr\u0131'n\u0131n bir arma\u011fan\u0131 olan yarat\u0131c\u0131l\u0131\u011f\u0131 kullanarak bu zaman\u0131n ihtiya\u00e7lar\u0131yla y\u00fczle\u015fmeye \u00e7a\u011f\u0131r\u0131r. adama verilmi\u015ftir. Tarihsel deneyim ve genel durum dikkate al\u0131nd\u0131\u011f\u0131nda bunun uygulanamaz, bir yan\u0131lsama veya bir r\u00fcya oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. Ancak insana yap\u0131lan \u00e7a\u011fr\u0131, Allah'\u0131n yard\u0131m\u0131yla devam edip ilerlemesi, mevcut halinden insan hayat\u0131n\u0131n tecelli edece\u011fi bir duruma ilerlemesidir. Niebuhr RH bunu \u015fu \u015fekilde ifade ediyor: \u201cTemel medeniyet, insan ya\u015fam\u0131n\u0131n Tanr\u0131'n\u0131n y\u00fcceli\u011finde tezah\u00fcr etmesi olabilir. \u0130nsan i\u00e7in bu imkans\u0131zd\u0131r, ancak Tanr\u0131 i\u00e7in her \u015fey m\u00fcmk\u00fcnd\u00fcr ve m\u00fcmk\u00fcnd\u00fcr. Tanr\u0131 insan\u0131, bedeni ve ruhu yaratt\u0131 ve O\u011flunu onun arac\u0131l\u0131\u011f\u0131yla d\u00fcnyay\u0131 kurtarmak i\u00e7in d\u00fcnyaya g\u00f6nderdi.<\/p>\n

H\u0131ristiyan toplumunda, ilk kilise g\u00fcnlerinden bu yana teolojinin medeniyetle \u00e7ok y\u00f6nl\u00fc ili\u015fkileri olmu\u015ftur. Vaaz etme i\u015finin bo\u015flukta yap\u0131lmamas\u0131 onun yarat\u0131c\u0131l\u0131\u011f\u0131d\u0131r. M\u00fcjde insanl\u0131\u011f\u0131n durumunu dikkate almal\u0131d\u0131r. Teolojinin insanl\u0131k tarihinin derinliklerine n\u00fcfuz etmesi, yani insan d\u00fc\u015f\u00fcncesiyle diyalo\u011fa girmesi \u00f6nemli ve gereklidir. Bu kesinlikle \u0130ncil'in g\u00f6receli oldu\u011fu ya da \u0130ncil'in uygarl\u0131\u011f\u0131n mevcut her ba\u015far\u0131s\u0131na uyarland\u0131\u011f\u0131 anlam\u0131na gelmez. Daha ziyade, bu sadece insan d\u00fc\u015f\u00fcncesinin ve hatta insan uygarl\u0131\u011f\u0131n\u0131n bir bak\u0131ma ve belirli ko\u015fullar alt\u0131nda m\u00fcjdecili\u011fe haz\u0131rl\u0131k oldu\u011fu anlam\u0131na gelir.<\/p>\n

2- Belirtti\u011fimiz gibi H\u0131ristiyanl\u0131\u011f\u0131n uzun tarihi ba\u011flam\u0131nda medeniyete y\u00f6nelik tutum tek tarafl\u0131 de\u011fildi. Tanr\u0131'n\u0131n insan\u0131 Kendi suretinde yaratt\u0131\u011f\u0131 ve Kutsal O\u011ful'un kendini bo\u015faltmas\u0131 yoluyla onu yeniden yaratt\u0131\u011f\u0131 y\u00f6n\u00fcndeki medeniyet kayg\u0131lar\u0131na paralel olarak, medeniyetin reddi de bulunabilir. Tertullianus radikal bir \u015fekilde \u015funu ifade etti: \u201cAsl\u0131nda Atina ile Kud\u00fcs aras\u0131ndaki ili\u015fki nedir? \u00dcniversite ile kilise aras\u0131nda nas\u0131l bir ba\u011flant\u0131 var? Talimatlar\u0131m\u0131z bize tap\u0131naktan geliyor; bu bize Rab'bi sade bir y\u00fcrekle aramam\u0131z gerekti\u011fini \u00f6\u011fretiyor... ve \u0130sa Mesih'i edindikten sonra hi\u00e7bir tart\u0131\u015fmaya ya da m\u00fcnazaraya ihtiyac\u0131m\u0131z yok, M\u00fcjde'nin tad\u0131n\u0131 \u00e7\u0131karmak konusunda hi\u00e7bir \u015f\u00fcphemiz yok. \u0130man\u0131m\u0131zla art\u0131k ba\u015fka bir inanca arzu duymuyoruz ve Mesih\u2019e olan iman\u0131m\u0131z nedeniyle ba\u015fka hi\u00e7bir \u015feye ihtiyac\u0131m\u0131z yok.\u201d Benzer bir medeniyet reddine bug\u00fcn baz\u0131 H\u0131ristiyan \u00e7evrelerde de rastlamak m\u00fcmk\u00fcnd\u00fcr. Bunun bir \u00f6rne\u011fini verece\u011fim: Mennonitler, Reform'dan bug\u00fcne kadar medeniyet kar\u015f\u0131t\u0131 bir duru\u015fu temsil ediyorlard\u0131. Siyasi i\u015fleri sadece sosyal sistem ve faaliyetlerinden d\u0131\u015flamakla kalmay\u0131p, ayn\u0131 zamanda kendi zihniyet ve \u0130ncil anlay\u0131\u015flar\u0131ndan farkl\u0131 k\u00fclt\u00fcr, ekonomi ve sosyal hayat sistem ve ilkelerini de takip ederler. Rusya'da eski takvimin edinilmesinde ve Yunanistan'da eski takvimin takip\u00e7ileri aras\u0131nda b\u00fcy\u00fck bir parlakl\u0131k ve dehan\u0131n benzer \u00f6rneklerini bulmak m\u00fcmk\u00fcnd\u00fcr. Bu \u00e7evrelerde H\u0131ristiyan ya\u015fam\u0131 medeniyetten uzak bir ya\u015fam olarak anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Medeniyete y\u00f6nelik olumsuz tutum, medeniyetin insan kaderinin nihai hedefi olmad\u0131\u011f\u0131 ifadesine dayanmaktad\u0131r. Medeniyet, insanl\u0131k tarihi ba\u011flam\u0131n\u0131n \u00fcr\u00fcn\u00fc olan farkl\u0131 de\u011ferler b\u00fct\u00fcn\u00fcd\u00fcr. Ancak H\u0131ristiyan bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re k\u00fclt\u00fcrel ba\u015far\u0131lar ya\u015famdaki mutlak de\u011ferler de\u011fildir ve asl\u0131nda bu k\u00fclt\u00fcrel de\u011ferler kurtulu\u015f i\u00e7in vazge\u00e7ilmez gereklilikler de\u011fildir. Peder George Florevsky \u015funu belirtiyor: \u201cT\u0131pk\u0131 \u015fehirli gibi ilkel de kurtuluyor. Hatta medeniyetin boyunduru\u011fundan kurtulmas\u0131 ve bu nedenle H\u0131ristiyan ger\u00e7e\u011fine dair a\u00e7\u0131k ve do\u011frudan bir g\u00f6r\u00fc\u015f potansiyeline sahip olmas\u0131 ko\u015fuluyla, bir ilkel ki\u015finin kurtar\u0131lmas\u0131n\u0131n kolay oldu\u011fu bile iddia edilebilir. Birikimler genellikle insan\u0131 m\u00fcjdenin sa\u00e7mal\u0131klar\u0131na ula\u015fmaktan al\u0131koyacak bir engeldir. Hi\u00e7 \u015f\u00fcphe yok ki, bu d\u00fcnyan\u0131n bilgeli\u011fi Tanr\u0131 kat\u0131nda ak\u0131ls\u0131zl\u0131kt\u0131r. \u00c7\u00fcnk\u00fc yaz\u0131lm\u0131\u015ft\u0131r: Hikmetlileri hileleriyle yakalar. Ayr\u0131ca Rab, bilgelerin d\u00fc\u015f\u00fcncelerinin bo\u015f oldu\u011funu bilir\u201d (1 Korintliler 3:19-20).<\/p>\n

Mesih ve medeniyet meselesine ili\u015fkin yukar\u0131da bahsedilen konumlardan, medeniyetin ne kay\u0131ts\u0131z \u015farts\u0131z iyi ne de kendi i\u00e7inde k\u00f6t\u00fc oldu\u011fu anla\u015f\u0131labilir. Medeniyet iyi olabilir, ger\u00e7ek bir ilahi arma\u011fan olabilir ama ayn\u0131 zamanda k\u00f6t\u00fc, ger\u00e7ek bir \u015feytani g\u00fc\u00e7 veya boyunduruk da olabilir. H\u0131ristiyan \u0130ncilini anlaman\u0131n yolu olabilece\u011fi gibi ayn\u0131 zamanda H\u0131ristiyan mesaj\u0131na ula\u015fman\u0131n \u00f6n\u00fcnde de engel olabilir. Medeniyet ger\u00e7ekten insan ya\u015fam\u0131n\u0131 kolayla\u015ft\u0131rabilir ve insanlara yard\u0131m edebilir ve onlara ruhsal yolculuklar\u0131nda yard\u0131mc\u0131 olabilir, ancak ayn\u0131 zamanda onlar\u0131 ger\u00e7ek insan ya\u015fam\u0131ndan uzakla\u015ft\u0131rabilir, onlar\u0131n Tanr\u0131 ile birlik amac\u0131yla bilgide ilerleme olan \u00e7a\u011fr\u0131lar\u0131n\u0131 yerine getirmelerine izin vermeyebilir. Medeniyet, insanlar\u0131n ki\u015fisel yeteneklerini geli\u015ftirmelerine yard\u0131mc\u0131 olabilir ve bu nedenle insanl\u0131\u011f\u0131n ilerlemesinde \u00f6nemli bir unsurdur, ancak ayn\u0131 zamanda ki\u015finin alt\u0131nda ezilip yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 k\u0131s\u0131tlayan a\u011f\u0131r bir y\u00fck de olabilir. \u0130nsano\u011flu yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131n meyveleri alt\u0131nda \u00e7\u00fcr\u00fcrken, uygar d\u00fcnyam\u0131zda manevi unsurlar\u0131n varl\u0131\u011f\u0131n\u0131 neredeyse g\u00f6rm\u00fcyoruz. Zaman\u0131m\u0131zda insan\u0131n uygarl\u0131\u011f\u0131n tekd\u00fcze zulm\u00fcnden ve uygarl\u0131\u011f\u0131n k\u0131s\u0131tlamalar\u0131ndan \u00e7ok ac\u0131 \u00e7ekti\u011fi hakl\u0131 olarak s\u00f6ylenmi\u015ftir. Otantik, yarat\u0131c\u0131 bir insan ya\u015fam\u0131 i\u00e7in sohbetimizin hi\u00e7bir k\u00f6\u015fesi yok. Bu garip ama g\u00fcn\u00fcm\u00fczde medeniyetin medeniyetsiz bir ya\u015fam tarz\u0131na do\u011fru ilerledi\u011fi kesindir.<\/p>\n

\u0130nsani ba\u015far\u0131lar\u0131n mutlak hale geldi\u011fi, hatta tanr\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 bir tarih \u00e7a\u011f\u0131nda ya\u015f\u0131yoruz. Zaman\u0131m\u0131z, mevcut \u015fehrin standartlar\u0131n\u0131n alt\u0131nda olan bir ki\u015finin a\u015fa\u011f\u0131l\u0131k (veya a\u015fa\u011f\u0131l\u0131k) bir yarat\u0131k olarak kabul edildi\u011fi yeni bir putperestlik veya paganizm zaman\u0131d\u0131r. dini de\u011fer). Bu sadece sivil toplumlar\u0131m\u0131z\u0131n sorunu de\u011fil, mevcut kiliselerimizin de sorunu diye d\u00fc\u015f\u00fcn\u00fcyorum. Kiliselerimizin kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fu sorunlar\u0131n \u00e7o\u011fu, ipotekli mevcut olan\u0131 endi\u015felerin ve de\u011ferlerin en \u00fcst\u00fcne koyan zihniyetle ilgilidir. H\u0131ristiyanlar genellikle medeniyetin H\u0131ristiyan anlay\u0131\u015f\u0131na ara\u00e7 olabilece\u011fini unuturlar, ancak bu medeniyet hi\u00e7bir durumda \u0130ncil mesaj\u0131na alternatif olamaz. Medeniyet meselesiyle sorumluluk ruhuyla y\u00fczle\u015fmek ve onun t\u00fcm s\u0131n\u0131rlar\u0131n\u0131n fark\u0131na varmak H\u0131ristiyanlar olarak g\u00f6revimizdir. Medeniyetin ba\u015far\u0131lar\u0131na a\u015f\u0131r\u0131 de\u011fer verilmesinin, insan\u0131 kendi ba\u015far\u0131lar\u0131n\u0131n ve emellerinin esiri ve k\u00f6lesi haline getirece\u011fini kabul etmek de \u00f6nemli bir g\u00f6revimizdir. Medeniyeti t\u00fcm insan faaliyetinin merkezi ve insan varolu\u015funun hedefi ve temeli haline getirerek, insan\u0131 kendine yabanc\u0131la\u015ft\u0131rmaya \u00e7al\u0131\u015f\u0131yoruz. Bu durumda ki\u015fiyi hem genel insanl\u0131\u011f\u0131ndan ay\u0131rm\u0131\u015f oluyoruz hem de onu Allah'tan, karde\u015flerinden ve tabiat\u0131ndan ay\u0131rm\u0131\u015f oluyoruz.<\/p>\n

B\u00fct\u00fcn bu s\u00f6zlerle medeniyeti lanetlemek veya k\u00fc\u00e7\u00fcmsemek niyetinde de\u011filim, insan\u0131 medeniyet karamsarl\u0131\u011f\u0131na d\u00f6nd\u00fcrmek niyetinde de de\u011filim. Benim istedi\u011fim, H\u0131ristiyanlar olarak, H\u0131ristiyan \u0130ncili'nin \u0131\u015f\u0131\u011f\u0131nda medeniyetin ne oldu\u011funu anlamam\u0131zd\u0131r. Bu, bu konudaki konumumuzun kilise merkezli oldu\u011fu anlam\u0131na gelir. Asl\u0131na bak\u0131l\u0131rsa, Kilise cemaati olarak bizler, herkese medeniyetin ger\u00e7ek de\u011ferini ve s\u0131n\u0131rlar\u0131n\u0131 benimsemeye \u00e7a\u011fr\u0131da bulunabiliriz.<\/p>\n

Mesih'in bedeni olan Kilise, \u0130ncil ger\u00e7e\u011fine sad\u0131k olan ile bu ger\u00e7e\u011fe ayk\u0131r\u0131 olan\u0131, Mesih'in bedenini in\u015fa eden, onu y\u0131pratan ve bozan \u015feyleri ay\u0131rt etme g\u00f6rev ve sorumlulu\u011funa sahiptir. . Dini hakikat \u00e7er\u00e7evesinde ki\u015fi, neyin \u0130ncil mesaj\u0131yla ilgili oldu\u011funu, neyin bu mesajla ilgili olmad\u0131\u011f\u0131n\u0131 veya ona kar\u015f\u0131 oldu\u011funu olgunla\u015ft\u0131r\u0131p do\u011fru bir anlay\u0131\u015fa kavu\u015fabilir. \u201c\u00c7\u00fcnk\u00fc yaln\u0131zca s\u00fct\u00fc payla\u015fan ki\u015fi do\u011fruluk s\u00f6z\u00fcn\u00fc vaaz etmeye uygun de\u011fildir, \u00e7\u00fcnk\u00fc o bir bebektir. Kat\u0131 g\u0131da ise iyiyi k\u00f6t\u00fcden ay\u0131rt edebilen yeti\u015fkinlerin \u00f6zelliklerinden biridir\u201d (\u0130braniler 5:14). Bug\u00fcn Kilise, tarihin di\u011fer d\u00f6nemlerinden daha fazla ikili g\u00f6revine sad\u0131k kalmal\u0131d\u0131r:<\/p>\n

1- \u0130yi ile k\u00f6t\u00fc aras\u0131ndaki farklar\u0131 manevi yetene\u011fiyle ay\u0131rt edebilmek.<\/p>\n

2- Geli\u015fen tarihsel ba\u011flamda ortaya \u00e7\u0131kan zorluklarla y\u00fczle\u015fmek i\u00e7in temel H\u0131ristiyan ilkelerini sorumluluk ruhuyla terc\u00fcme etmek.<\/p>\n

Kilise, tarih boyunca bu ikili misyona sahip olmu\u015f ve ge\u00e7mi\u015fte oldu\u011fu gibi bug\u00fcn de bu \u00e7a\u011fr\u0131y\u0131 yerine getirme g\u00f6revine sahiptir.<\/p>\n

K\u00fclt\u00fcrel \u00e7o\u011fulculuk i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z a\u00e7\u0131kt\u0131r ve \u201canlay\u0131\u015fl\u0131 ruhlar\u201d i\u00e7in y\u00fcksek kilise standartlar\u0131na ihtiyac\u0131m\u0131z vard\u0131r (1 Korintliler 12:10). Aksi takdirde Kilisemiz d\u00fcnyay\u0131 takip edecek ve tebli\u011fini d\u00fcnyan\u0131n arzular\u0131na, gelenek ve g\u00f6reneklerine g\u00f6re uyarlayacakt\u0131r. Kilise, \u00e7a\u011fda\u015f sosyal ve k\u00fclt\u00fcrel ak\u0131mlar\u0131n sundu\u011fu \u015feyleri ak\u0131ls\u0131zl\u0131ktan ya da ihmalden kabul ederse, kendi b\u00fcnyesinde b\u00f6l\u00fcnmelerin ortaya \u00e7\u0131kaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Her d\u00f6nemde oldu\u011fu gibi \u00e7a\u011f\u0131m\u0131zda da H\u0131ristiyan de\u011ferleri ile medeniyet yap\u0131lar\u0131 aras\u0131nda k\u00f6kl\u00fc bir gerilim ve \u00e7eli\u015fkinin oldu\u011fu do\u011frudur. Makine uygarl\u0131\u011f\u0131, otoriter rejimlere veya ekonomik \u00e7\u0131karlara hizmet eden uygarl\u0131k, insan\u0131n dengesini ve i\u00e7 g\u00fcvenli\u011fini, ayn\u0131 zamanda yap\u0131s\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozan uygarl\u0131k, demokrasi ve hak e\u015fitli\u011fi ad\u0131na uyumu bozan baz\u0131 tehlikeler ve eylemler insan ili\u015fkileri aras\u0131nda ve bunlar\u0131n hepsinin kilisemizin ya\u015fam\u0131 \u00fczerinde etkisi ve etkisi vard\u0131r.<\/p>\n

Bu d\u00fcnyada oldu\u011fumuzu ama bu d\u00fcnyaya ait olmad\u0131\u011f\u0131m\u0131z\u0131 akl\u0131m\u0131zda tutmam\u0131z kilisemizin varl\u0131\u011f\u0131 ve ya\u015fam\u0131n\u0131n iyi y\u00fcr\u00fcmesi i\u00e7in \u00e7ok \u00f6nemlidir. \u0130sa'n\u0131n Kilise i\u00e7in duas\u0131, Baba'ya iletti\u011fi s\u00f6z sayesinde kurtar\u0131labilir ve D\u00f6rd\u00fcnc\u00fc \u0130ncil'in yazar\u0131 bunu bizim i\u00e7in korumu\u015ftur: \u201cOnlar\u0131 d\u00fcnyadan kald\u0131rman\u0131z i\u00e7in de\u011fil, onlar\u0131 geri getirmeniz i\u00e7in dua ediyorum. onlar\u0131 k\u00f6t\u00fcl\u00fckten uzak tutun\u201d (Yuhanna 17:15).<\/p>\n

\u0130nsanl\u0131\u011f\u0131n az \u00e7ok k\u00fcresel sorunlar\u0131n dar s\u0131n\u0131rlar\u0131 i\u00e7inde hapsoldu\u011fu bir tarih \u00e7a\u011f\u0131nda, miras\u0131na sad\u0131k olan Kilise, bir sorumluluk ruhuyla \u0130ncil'i duyurmaya \u00e7a\u011fr\u0131l\u0131yor. Bu, d\u00fcnyam\u0131za ve bu \u00f6zel zamanda Rabbimiz \u0130sa Mesih'in ki\u015fili\u011fini sunmak anlam\u0131na gelir. Kilise, ge\u00e7ici k\u00fcresel kayg\u0131lara ayak uydurmak i\u00e7in kendisine emanet edilen temel ve mutlak hedeften vazge\u00e7emez. Medeniyet \u00fczerindeki konumu her zaman oldu\u011fu gibi diyalektik olmal\u0131, yani yakla\u015f\u0131p sonra uzakla\u015fmal\u0131d\u0131r. Kilise "d\u00fcnyan\u0131n i\u015fleriyle" dayan\u0131\u015fma i\u00e7inde olmaya \u00e7a\u011fr\u0131l\u0131yor ama ayn\u0131 zamanda da k\u0131n\u0131yor ve g\u00fcn\u00fcm\u00fczde ciddi ele\u015ftiri bayra\u011f\u0131n\u0131 ta\u015f\u0131yor.<\/p>\n

Kilise alan\u0131n\u0131 terk edemeyiz. Kilise ya\u015fam\u0131 ve gelene\u011fi d\u0131\u015f\u0131nda bir Ortodoks Kristolojisine ula\u015fmak nas\u0131l m\u00fcmk\u00fcn de\u011filse, ayn\u0131 \u015fekilde Kilise'nin deneyimi ve \u00f6\u011fretisi d\u0131\u015f\u0131nda insani ba\u015far\u0131lara ili\u015fkin do\u011fru bir yarg\u0131ya varmak da imkans\u0131zd\u0131r. Mesih'in yaln\u0131zca yasay\u0131 veren ki\u015fi, yaln\u0131zca dini bir lider ya da yaln\u0131zca se\u00e7kin bir tarihsel fig\u00fcr olmad\u0131\u011f\u0131n\u0131 ancak kilisede anl\u0131yoruz; daha ziyade onun, d\u00f6n\u00fc\u015fmek i\u00e7in bedene giren Tanr\u0131'n\u0131n v\u00fccut bulmu\u015f S\u00f6z\u00fc oldu\u011funu anl\u0131yoruz. D\u00fcnya ve uygarl\u0131k ayn\u0131 anda.<\/p>\n

Kilise'nin uygarl\u0131k kar\u015f\u0131s\u0131nda ve genel olarak t\u00fcm insanl\u0131k trajedileri kar\u015f\u0131s\u0131nda vaadi ve \u00e7al\u0131\u015fmas\u0131, inan\u0131yorum ki, Ba\u015fkala\u015f\u0131m'\u0131n \u0130ncil'deki anlat\u0131m\u0131nda \u00f6zetlenmi\u015ftir. Kilisenin hizmeti ve \u00e7abas\u0131, insanl\u0131\u011f\u0131n her durumunda d\u00f6n\u00fc\u015f\u00fcm\u00fc eri\u015filebilir k\u0131lmakt\u0131r.<\/p>\n

Burada \u015fekil de\u011fi\u015ftirme olay\u0131n\u0131 vurgularken asl\u0131nda \u015fekli de\u011fi\u015fen ki\u015fiyi, yani \u0130sa Mesih'i vurguluyoruz. Kilise deneyimi, Mesih'te ya\u015fayan ya\u015fayan bir topluluktan ba\u015fka bir \u015fey de\u011fildir. Bu e\u015fsiz ve yeni ger\u00e7ekte, insan\u0131n t\u00fcm ba\u015far\u0131lar\u0131n\u0131n, Tanr\u0131'ya y\u00fckseltilen ve O'nun suretine, yani insana y\u00f6neltilen sevgi eylemleri oldu\u011fu ortaya \u00e7\u0131kar. Bu eylemler ve ba\u015far\u0131lar Baba'y\u0131, O\u011ful'u ve Kutsal Ruh'u y\u00fcceltir ve dolay\u0131s\u0131yla insan\u0131 da y\u00fcceltir, onurland\u0131r\u0131r ve onurland\u0131r\u0131r.<\/p>\n<\/p>\n

D. Konstantin Scotter'lar\u0131
Atina \u00dcniversitesi - Balamand \u00dcniversitesi
\u00c7eviren: Peder M\u00fcnif Humus
kopyala PDF'ler<\/a><\/p>\n<\/p>\n

\n

(1)<\/a> Kitaba g\u00f6z at\u0131n Burada<\/a>...(a\u011f)<\/p>\n

(2)<\/a> Canticum'da. Canticorum, Langer beck, s: 383: 3 \u2013 5. PG 44, 1048c<\/p>\n

(3)<\/a> Dil a\u00e7\u0131s\u0131ndan en kesin ifade, \u201cBaba ile ayn\u0131 \u00f6ze sahip olan\u201dd\u0131r... (El-\u015eebaka)<\/p>\n

pdf=ortodoks sat\u0131r i\u00e7eri\u011fi\/terazi<\/p>","protected":false},"excerpt":{"rendered":"

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