{"id":810,"date":"2009-02-28T19:29:01","date_gmt":"2009-02-28T19:29:01","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/faith-and-theology\/jesus-christ\/the-divinity-nature-and-incarnation\/incarnation\/"},"modified":"2024-11-07T00:52:13","modified_gmt":"2024-11-06T23:52:13","slug":"incarnation","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/tr\/faith-and-theology\/the-son\/the-divinity-nature-and-incarnation\/incarnation\/","title":{"rendered":"Enkarnasyon"},"content":{"rendered":"<h2><strong><span style=\"text-decoration: underline;\">1- Enkarnasyonun amac\u0131:<\/span><\/strong><\/h2>\n<p>\u201cTanr\u0131&#039;n\u0131n \u00e7a\u011flar \u00f6ncesinden bizim y\u00fcceli\u011fimiz i\u00e7in \u00f6nceden belirledi\u011fi gizli bilgelik\u201d (1 Korintliler 2:7). \u201c\u00c7a\u011flard\u0131r gizlenen s\u0131r, her \u015feyin Yarat\u0131c\u0131s\u0131 Tanr\u0131&#039;dad\u0131r\u201d (Efesliler 3:9). \u201cBu, \u0130sa Mesih arac\u0131l\u0131\u011f\u0131yla kurtulu\u015fun gizemidir, \u00e7\u00fcnk\u00fc bu, Tanr\u0131&#039;n\u0131n, Kendisindeki iyi ho\u015fnutlu\u011funa g\u00f6re, zaman\u0131n dolulu\u011funda, her \u015feyi Mesih&#039;te, her \u015feyi Mesih&#039;te bir araya toplama iradesinin gizemidir. g\u00f6kte ve yery\u00fcz\u00fcndeki \u015feyler O&#039;ndad\u0131r\u201d (Efesliler 1:9-10). Bu s\u0131rr\u0131n temelinde ve en deh\u015fet verici noktas\u0131n\u0131n, her \u015feye g\u00fcc\u00fc yeten, sonsuz ve ak\u0131l almaz olan Allah&#039;\u0131n insan olmaya tenezz\u00fcl etmesi oldu\u011fu a\u00e7\u0131kt\u0131r. \u0130nsanl\u0131k tarihinde radikal bir d\u00f6n\u00fcm noktas\u0131 olu\u015fturan ve b\u00fcy\u00fckl\u00fc\u011f\u00fc d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 k\u0131yaslanamayacak kadar a\u015fan, enkarnasyonun gizemi olarak bilinen \u015fey budur.<\/p>\n<p><!--more--><\/p>\n<p>G\u00fcnah \u00c7\u0131karan Aziz Maximus, Tanr\u0131&#039;n\u0131n d\u00fcnyaya inip bir insan haline geldi\u011fine ve insan\u0131n ilahi b\u00fct\u00fcnl\u00fc\u011fe do\u011fru y\u00fckselip Tanr\u0131 haline geldi\u011fine inan\u0131r, \u00e7\u00fcnk\u00fc bu iki do\u011fan\u0131n (ilahi ve insani) birli\u011fi, nihai olan Tanr\u0131&#039;n\u0131n ebedi iradesinde belirlenmi\u015ftir. d\u00fcnyan\u0131n yarat\u0131ld\u0131\u011f\u0131 ama\u00e7 (\u03a0\u03c1\u03cc\u03c2 \u03b8\u03b1\u03bb\u03bb\u03ac\u03c3\u03b9\u03bf\u03bd).<\/p>\n<p>Baz\u0131 ele\u015ftirmenler, Aziz Maximus&#039;un bu a\u00e7\u0131klamas\u0131nda, Don Scotus ve takip\u00e7ilerinin heyecan duydu\u011fu, Thomas Aquinas ve destek\u00e7ilerinin ise kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131, yani Tanr\u0131&#039;n\u0131n enkarnasyonla ilgili iradesinin ebediyen mutlak bir \u015fekilde belirlendi\u011fi fikrinin do\u011fruland\u0131\u011f\u0131n\u0131 buluyorlar. , insan\u0131n d\u00fc\u015f\u00fc\u015f\u00fcne bak\u0131lmaks\u0131z\u0131n. Yani, insan\u0131 ve d\u00fcnyay\u0131 m\u00fckemmelle\u015ftirmek ve yarat\u0131l\u0131\u015f i\u015fini tamamlamak u\u011fruna ciddi bir g\u00fcnah i\u015flenmemi\u015f olsa bile, Tanr\u0131&#039;n\u0131n O\u011flu enkarne olacakt\u0131. Ancak Aziz Maximus&#039;un \u00f6\u011fretisini daha derinlemesine incelersek, insan do\u011fas\u0131n\u0131n tanr\u0131la\u015ft\u0131r\u0131lmas\u0131n\u0131n ve onun Tanr\u0131 ile birli\u011finin Adem i\u00e7in ebedi ve mutlak olarak belirlenen hedefin ayn\u0131s\u0131 oldu\u011funu g\u00f6r\u00fcr\u00fcz. Ba\u015fka bir deyi\u015fle, Tanr\u0131&#039;n\u0131n O\u011flu, eski Adem&#039;in yapamad\u0131\u011f\u0131n\u0131 insanl\u0131\u011fa ba\u015farmak i\u00e7in enkarne oldu ve yeni Adem oldu ve bu, ancak \u00f6nce onu Adem&#039;in d\u00fc\u015f\u00fc\u015f\u00fcn\u00fcn sonu\u00e7lar\u0131ndan kurtarmakla ba\u015far\u0131labilirdi, yani, Kilisenin genel inan\u00e7 yap\u0131s\u0131nda k\u0131sa ve \u00f6z bir \u015fekilde ifade edilen, k\u00f6lelikten \u015eeytan&#039;a, g\u00fcnaha ve \u00f6l\u00fcme kadar: &quot;Biz insanlar i\u00e7in kimdir?&quot; O, bizim kurtulu\u015fumuz i\u00e7in g\u00f6kten indi ve enkarne oldu.<\/p>\n<p>B\u00fcy\u00fck Aziz Athanasius, Tanr\u0131&#039;n\u0131n sonsuz kurtulu\u015f plan\u0131n\u0131, d\u00fc\u015f\u00fc\u015f\u00fcn olas\u0131l\u0131\u011f\u0131na ili\u015fkin bilgisiyle a\u00e7\u0131k\u00e7a ili\u015fkilendiriyor. Bu plan hakk\u0131nda \u015f\u00f6yle diyor: &quot;Bu, biz var olmadan ve hatta d\u00fcnya var olmadan \u00f6nce haz\u0131rlanm\u0131\u015ft\u0131&quot; \u00e7\u00fcnk\u00fc &quot;yaratan Tanr\u0131.&quot; Kendi s\u00f6z\u00fc arac\u0131l\u0131\u011f\u0131yla bize... kurtulu\u015fumuz i\u00e7in d\u00fczenlemeler yapm\u0131\u015ft\u0131.\u201d \u00d6yle ki, e\u011fer aldat\u0131l\u0131rsak ve y\u0131lan\u0131n ayartmas\u0131na d\u00fc\u015fersek, sonsuza kadar \u00f6l\u00fc kalmayaca\u011f\u0131z, bunun yerine S\u00f6zde haz\u0131rlanm\u0131\u015f kurtulu\u015fa ve kurtulu\u015fa sahip olaca\u011f\u0131z. B\u00f6ylece yeniden dirilip \u00f6l\u00fcms\u00fcz kalaca\u011f\u0131z.\u201d<\/p>\n<p>Aziz Athanasius&#039;un bu tutumu genel olarak al\u0131nt\u0131 yapt\u0131\u011f\u0131m\u0131z t\u00fcm babalar\u0131n g\u00f6r\u00fc\u015f\u00fcd\u00fcr:<\/p>\n<ul>\n<li>\u201cBeden kurtar\u0131lmam\u0131\u015f olsayd\u0131, Tanr\u0131&#039;n\u0131n O\u011flu insan olmazd\u0131 ve do\u011frular\u0131n kan\u0131na ihtiya\u00e7 duymasayd\u0131, Rab kan almazd\u0131\u201d (Irenaeus).<\/li>\n<li>\u201cG\u00fcnah i\u015fleyen bedenin (insan\u0131n) \u00f6zg\u00fcrle\u015fmesi de\u011filse, enkarnasyonun gerek\u00e7esi nedir?\u201d (Ambrose).<\/li>\n<li>\u201c\u0130nsan \u0131rk\u0131n\u0131n kurtulu\u015fu d\u0131\u015f\u0131nda ba\u015fka hi\u00e7bir nedenle bizim etimizi giyip insan olmad\u0131.\u201d \u201cBize merhamet etmek i\u00e7in bedenimizi yaln\u0131zca insanl\u0131k sevgisi i\u00e7in ald\u0131, \u00e7\u00fcnk\u00fc O&#039;ndan ba\u015fka ilahi y\u00f6netim nedeni yoktur\u201d (Aziz John Chrysostom).<\/li>\n<\/ul>\n<p>Elbette babalar\u0131n konumu, ilahi iradeyi a\u00e7\u0131k\u00e7a beyan eden Kutsal \u0130ncil&#039;in konumudur: \u201c\u00c7\u00fcnk\u00fc kendi iste\u011fimi yerine getirmek i\u00e7in de\u011fil, beni g\u00f6nderenin iste\u011fini yerine getirmek i\u00e7in g\u00f6kten indim ve bu Beni g\u00f6nderen Baba&#039;n\u0131n iste\u011fi, bana verdi\u011fi \u015feylerden hi\u00e7birini kaybetmemem, onlar\u0131 son g\u00fcnde diriltmemdir\u201d (Yuhanna 6:38-39). \u201cTanr\u0131, O\u011flunu d\u00fcnyay\u0131 mahk\u00fbm etmek i\u00e7in de\u011fil, d\u00fcnyay\u0131 kurtarmak i\u00e7in g\u00f6nderdi\u201d (Yuhanna 3:17). \u201cKay\u0131p olan\u0131 aray\u0131p kurtarmak i\u00e7in geldi\u201d (Luka 19:10, Matta 9:13). \u201cG\u00fcnahkarlar\u0131 kurtarmak i\u00e7in d\u00fcnyaya geldi\u201d (1 Timoteos 1:15). \u0130sa&#039;n\u0131n ad\u0131 kendisi i\u00e7in geldi\u011fi kurtarma g\u00f6revini belirtir: &quot;Ona \u0130sa ad\u0131n\u0131 vereceksin, \u00e7\u00fcnk\u00fc halk\u0131n\u0131 g\u00fcnahlar\u0131ndan kurtaracak&quot; (Matta 1:21, Luka 2:11, 30, vb.).<\/p>\n<h2><strong><span style=\"text-decoration: underline;\">2- Enkarnenin ilahi do\u011fas\u0131:<\/span><\/strong><\/h2>\n<p>Ger\u00e7ekten de, Babalar\u0131n ifade etti\u011fi gibi enkarnasyon, ak\u0131l ve mant\u0131\u011f\u0131 a\u015fan \u015fa\u015f\u0131rt\u0131c\u0131 bir gizemdir. Bu nedenle Yahudilerin Mesih&#039;i reddetmesi, onlar\u0131n enkarnasyonun gizemini, \u00f6zellikle de enkarne olan\u0131n ilahi do\u011fas\u0131n\u0131 temelden reddetmeleridir. \u201cSen bir erkek olarak kendini Tanr\u0131 yap\u201d (Yuhanna 10:33). Dolay\u0131s\u0131yla bu do\u011fan\u0131n \u00f6zellikle \u015fok ta\u015f\u0131 ve t\u00f6kezlemenin ilk ta\u015f\u0131 haline geldi\u011fi apa\u00e7\u0131k ortadad\u0131r (1 Petrus 2:8). Sadece Yahudiler i\u00e7in de\u011fil, ayn\u0131 zamanda Ebionitler, Dinamik Monar\u015fistler, Arius\u00e7ular vb. gibi baz\u0131lar\u0131 erken d\u00f6nemde Mesih&#039;in tanr\u0131sall\u0131\u011f\u0131n\u0131 inkar eden bir\u00e7ok H\u0131ristiyan i\u00e7in ve hatta modern zamanlarda Sovinistler gibi, Irk\u00e7\u0131lar, Yehova&#039;n\u0131n \u015eahitleri, \u00f6zg\u00fcr Protestanl\u0131k vb.<\/p>\n<h2><strong><span style=\"text-decoration: underline;\">3- Nas\u0131l enkarne olunur:<\/span><\/strong><\/h2>\n<p>\u201cVe S\u00f6z insan oldu\u201d (Yuhanna 1:14).<\/p>\n<p>\u201cTanr\u0131 bedende g\u00f6r\u00fcnd\u00fc\u201d (1 Timoteos 3:16).<\/p>\n<p>\u201cKutsal Ruh \u00fczerinize gelecek ve Y\u00fcceler Y\u00fccesi&#039;nin g\u00fcc\u00fc sizi g\u00f6lgede b\u0131rakacak; bu nedenle do\u011facak olan kutsal ki\u015fiye de Tanr\u0131&#039;n\u0131n O\u011flu ad\u0131 verilecek\u201d (Luka 1:35). \u015eaml\u0131 Aziz Yuhanna bize son ayetten ba\u015flayarak enkarnasyonun nas\u0131l ger\u00e7ekle\u015fti\u011fini \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: \u201cBakirenin r\u0131zas\u0131ndan sonra, Rab&#039;bin mele\u011finin s\u00f6yledi\u011fi s\u00f6z uyar\u0131nca Kutsal Ruh onun \u00fczerine indi, onu ar\u0131nd\u0131rd\u0131 ve ona ba\u011f\u0131\u015fta bulundu. S\u00f6z\u00fcn tanr\u0131sall\u0131\u011f\u0131n\u0131 kabul etme g\u00fcc\u00fc ve ayn\u0131 zamanda onu do\u011furma g\u00fcc\u00fc ve sonra En Y\u00fcce Tanr\u0131&#039;n\u0131n bilgeli\u011fi ve onun hipostatik g\u00fcc\u00fc onu g\u00f6lgede b\u0131rakt\u0131 ( \u03b5\u03bd\u03c5\u03c0\u03cc\u03c3\u03c4\u03b1\u03c4\u03bf\u03c2). Yani, ilahi bir tohum olarak \u00f6z\u00fcnde Kendisiyle bir olan Tanr\u0131&#039;n\u0131n O\u011flu, kendisi i\u00e7in saf ve temiz kan\u0131ndan, ak\u0131lc\u0131 ve entelekt\u00fcel bir ruha sahip bir beden, \u0131rk\u0131m\u0131z\u0131n ilk meyvelerini yaratt\u0131. insan\u0131n tohumlamas\u0131 (s\u0131radan \u00fcreme), ancak Kutsal Ruh arac\u0131l\u0131\u011f\u0131yla yarat\u0131m yoluyla... \u00e7\u00fcnk\u00fc ilahi S\u00f6z daha \u00f6nce var olan bir bedenle birle\u015fmemi\u015fti, aksine kendisi ilahi hipostaz\u0131nda rahimde tarif edilemez bir \u015fekilde ikamet ediyordu. Kutsal Bakire&#039;nin, En Kutsal Olan&#039;\u0131n saf kan\u0131n\u0131 bir beden olarak kendisine almas\u0131. T\u00fcr\u00fcm\u00fcz\u00fcn ilk \u00fcr\u00fcn\u00fc olan ak\u0131lc\u0131 ve entelekt\u00fcel bir ruha sahiptir. Bu, v\u00fccut i\u00e7in hipostaz haline gelen S\u00f6zd\u00fcr.<\/p>\n<h2><strong><span style=\"text-decoration: underline;\">4- Enkarnenin insan do\u011fas\u0131:<\/span><\/strong><\/h2>\n<p>Kilisenin nesiller boyunca S\u00f6z&#039;\u00fc etten ve kandan olu\u015fan ger\u00e7ek bir beden olarak kabul etme inanc\u0131, Enkarnasyonun gizemine ili\u015fkin ikinci \u015fok ta\u015f\u0131yd\u0131; \u00e7\u00fcnk\u00fc \u0130sa&#039;n\u0131n bedeninin ger\u00e7ekli\u011fi, son zamanlardan bu yana bile inkar ediliyordu. birinci y\u00fczy\u0131lda zahiri veya taklit\u00e7i (\u03b4\u03bf\u03ba\u03b7\u03c4\u03b1\u03af) olarak adland\u0131r\u0131lanlar taraf\u0131ndan. Gnostikler, Maniheistler ve Pricellian&#039;lar daha sonra bu inanc\u0131 payla\u015ft\u0131lar \u00e7\u00fcnk\u00fc madde k\u00f6t\u00fc oldu\u011fundan &quot;s\u00f6z&quot;\u00fcn insan bedeniyle birle\u015fme olas\u0131l\u0131\u011f\u0131n\u0131 reddettiler. Bu nedenle baz\u0131lar\u0131 \u0130sa&#039;n\u0131n yery\u00fcz\u00fcndeki insani olaylar\u0131n\u0131n g\u00f6r\u00fcn\u00fcrdeki g\u00f6r\u00fcn\u00fcm\u00fcne inan\u0131yorlard\u0131. onlara benzetilmi\u015fti) ya da bedeninin Meryem Ana&#039;dan de\u011fil cennetten gelen maneviyat\u0131yla. El\u00e7i Yuhanna, Mesih&#039;in fiziksel geli\u015fini inkar edenlerle sava\u015ft\u0131 (1 Yuhanna 4:2, 2 Yuhanna 7, 1 Yuhanna 1:1, Yuhanna 1:14). Bunu Antakyal\u0131 Aziz Ignatius, Irenaeus, Tertullianus vb. izledi. Alt\u0131nc\u0131 y\u00fczy\u0131lda Julian&#039;lar veya (\u03ac\u03c6\u03b8\u03b1\u03c1\u03b4\u03bf\u03c4\u03b7\u03ba\u03b1\u03c3) \u0130sa&#039;n\u0131n bedeninin \u00e7\u00fcr\u00fcmeyi kabul etme olas\u0131l\u0131\u011f\u0131n\u0131 reddettiler ve bununla b\u00f6ylesine kusursuz tutkular\u0131 bile kastetmi\u015flerdi. a\u00e7l\u0131k, susuzluk ve yorgunluk gibi... Bunun temel nedeni, Tanr\u0131&#039;n\u0131n O\u011flu&#039;nun enkarnasyon an\u0131ndan itibaren hipostatik birli\u011fidir.<\/p>\n<p>Kutsal Kitap, a\u00e7l\u0131k, susuzluk, yorgunluk, \u00fcz\u00fcnt\u00fc, ac\u0131, ter vb. gibi bilinen t\u00fcm \u00f6zelliklerini vurgulayarak Mesih&#039;in insan do\u011fas\u0131na ili\u015fkin ger\u00e7e\u011fi vurgulama konusunda a\u00e7\u0131kt\u0131r. Asl\u0131nda bu vurgu, dirili\u015finden sonra bile \u0130sa&#039;n\u0131n fizikselli\u011fi \u00fczerinde kal\u0131r. : \u201cBeni hissedin ve g\u00f6r\u00fcn, \u00e7\u00fcnk\u00fc benim g\u00f6rd\u00fc\u011f\u00fcm gibi ruhun ne eti ne de kemi\u011fi vard\u0131r\u201d (Luka 39, 42, Yuhanna 20:27, vb.).<\/p>\n<p>Elbette, \u0130sa&#039;n\u0131n bir insan anneden ger\u00e7ek enkarnasyonunu vurgulaman\u0131n \u00f6nemi, \u00f6ncelikle \u0130sa&#039;n\u0131n bizim \u0131rk\u0131m\u0131za ait olmas\u0131, karde\u015fimiz olmas\u0131 ve etten, kandan bizimle payla\u015fmas\u0131 ve Tanr\u0131&#039;n\u0131n g\u00fcnahlar\u0131n\u0131n kefareti olmas\u0131 gereklili\u011finden kaynaklanmaktad\u0131r. insanlar (\u0130braniler 2:14, 17), do\u011fam\u0131zda s\u0131kl\u0131kla ac\u0131 \u00e7eker ve \u00f6l\u00fcr.<\/p>\n<p>S\u00f6z&#039;\u00fcn ruhsuz, yaln\u0131zca bir beden varsayd\u0131\u011f\u0131n\u0131 s\u00f6yleyen Arius ve Tanr\u0131 S\u00f6z\u00fc&#039;n\u00fcn bir insan bedeni ve bir hayvan ruhuyla birle\u015fti\u011fini iddia eden Apollinarius gibi ba\u015fka bir sapk\u0131n grup, Mesih&#039;in insan do\u011fas\u0131n\u0131 tamamen inkar ediyordu. manevi bir ruh olmadan. Kitap ayr\u0131ca, \u00f6zellikle \u0130sa&#039;n\u0131n ruhundan veya insan ruhundan s\u00f6z ederken bu sapk\u0131nl\u0131klar\u0131 da \u00e7\u00fcr\u00fct\u00fcyor: &quot;Can\u0131m \u00f6l\u00fcm noktas\u0131na kadar kederlidir&quot; (Matta 26:38). \u201cBaba, ruhumu senin ellerine teslim ediyorum\u201d (Luka 23:46), (Matta 27:50), (Yuhanna 19:30), (Markos 15:37) veya dualar\u0131ndan bahsederken (Luka 22: 42), vb... Babalar\u0131n, \u00f6zellikle de Kapadokyal\u0131lar\u0131n \u00e7at\u0131\u015fmas\u0131n\u0131n \u00f6z\u00fc, Mesih&#039;in insan do\u011fas\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc vurgulamak i\u00e7in &quot;al\u0131nmayan iyile\u015fmemi\u015ftir.&quot;<\/p>\n<p>Sonu\u00e7 olarak, ister Eski ister Yeni Ahit&#039;te olsun, Tanr\u0131&#039;n\u0131n vahiylerini derinlemesine ara\u015ft\u0131ran ki\u015fi, bu vahiylerin merkezinin ve amac\u0131n\u0131n, Tanr\u0131&#039;n\u0131n kurtarmak i\u00e7in bedene gelmesi oldu\u011funu fark eder. Yani, bu Kurtar\u0131c\u0131 yaln\u0131zca Tanr\u0131 ve Tanr\u0131&#039;n\u0131n ger\u00e7ek o\u011flu de\u011fil, ayn\u0131 zamanda bir insan ve insanl\u0131\u011f\u0131n ger\u00e7ek o\u011fludur (Yuhanna 8:40), (Yarat\u0131l\u0131\u015f 3:15), (Yeremya 3:5), (Ye\u015faya 7:14), (Ye\u015faya 56:3-10), (Matta 20).:8), (Matta 9:11)...vb. Bu nedenle, Kilise&#039;nin ba\u015f\u0131ndan beri saplant\u0131s\u0131, yaln\u0131zca ald\u0131\u011f\u0131 ilahi vahiylere olan sadakatinden de\u011fil, ayn\u0131 zamanda insanlar\u0131n kurtulu\u015fu kayg\u0131s\u0131ndan dolay\u0131, Mesih&#039;in tanr\u0131sall\u0131\u011f\u0131n\u0131n ve insanl\u0131\u011f\u0131n\u0131n hakikatine ve tamamlanmas\u0131na tan\u0131kl\u0131k etmek olmu\u015ftur. Kurtar\u0131c\u0131&#039;n\u0131n ger\u00e7ek ve m\u00fckemmel bir Tanr\u0131 ve ger\u00e7ek ve m\u00fckemmel bir insan oldu\u011funa a\u015fa\u011f\u0131daki nedenlerden dolay\u0131 inanmad\u0131klar\u0131 s\u00fcrece bu ba\u015far\u0131lamaz:<\/p>\n<ol>\n<li>Kurtar\u0131c\u0131, Tanr\u0131 ile insanl\u0131k aras\u0131ndaki arac\u0131d\u0131r (1 Timoteos 2:5). Arabulucu her iki tarafa da yak\u0131n olmad\u0131\u011f\u0131 veya taraflar\u0131n her iki tabiat\u0131n\u0131 kendi \u015fahs\u0131nda birle\u015ftirmedi\u011fi s\u00fcrece bu arabuluculu\u011fun ba\u015far\u0131ya ula\u015famayaca\u011f\u0131 a\u00e7\u0131kt\u0131r.<\/li>\n<li>Kurtar\u0131c\u0131 d\u00fcnyan\u0131n \u00f6\u011fretmeni ve \u0131\u015f\u0131\u011f\u0131d\u0131r (Luka 4:18, Yuhanna 8:12). Hi\u00e7 kimse Baba&#039;y\u0131 kendi s\u00f6z\u00fc d\u0131\u015f\u0131nda a\u00e7\u0131klayamaz, \u00e7\u00fcnk\u00fc Baba&#039;y\u0131 O\u011ful d\u0131\u015f\u0131nda hi\u00e7 kimse tan\u0131maz (Matta 11:27) ve O\u011ful d\u0131\u015f\u0131nda hi\u00e7 kimse Baba hakk\u0131nda bilgi veremez (Yuhanna 1:18). \u00c7\u00fcnk\u00fc Rab&#039;bin fikrini kim bilebilir veya O&#039;nun dan\u0131\u015fman\u0131 olabilir (Romal\u0131lar 11:34). \u00d6te yandan bu o\u011ful g\u00f6r\u00fcn\u00fcr hale gelmedik\u00e7e, yak\u0131nla\u015fmad\u0131k\u00e7a ve bize benzemedik\u00e7e \u00f6\u011frenemeyiz.<\/li>\n<li>Kurtar\u0131c\u0131 insan \u0131rk\u0131n\u0131n kurtar\u0131c\u0131s\u0131 ve hayat verenidir (Galatyal\u0131lar 3:13), (\u0130braniler 12:22-25). Bozulmaz ve \u00f6l\u00fcms\u00fcz olanla birle\u015fmedik\u00e7e \u00f6l\u00fcmden ve fitneden kurtulup \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015famay\u0131z. Bozulmaz ve \u00f6l\u00fcms\u00fcz olan insan olmad\u0131\u011f\u0131 s\u00fcrece bu birlik sa\u011flanamaz.<\/li>\n<\/ol>\n<p>Ancak bahsetti\u011fimiz her \u015feye ra\u011fmen, Mesih&#039;in insan do\u011fas\u0131n\u0131n d\u00fc\u015f\u00fc\u015ften sonraki do\u011fam\u0131zdan farkl\u0131 oldu\u011fu iki temel \u00f6zellik vard\u0131r:<\/p>\n<h3><strong>A - Do\u011fa\u00fcst\u00fc do\u011fum: <\/strong><\/h3>\n<p>Tanr\u0131 S\u00f6z\u00fc, bir bakireden bedene g\u00f6re, yani insan tohumu olmadan ve Kutsal Ruh arac\u0131l\u0131\u011f\u0131yla do\u011fan tek ki\u015fidir. Bu do\u011fumun \u00f6nemi, Bat\u0131 teolojisinde oldu\u011fu gibi, Rab&#039;bin tanr\u0131sall\u0131\u011f\u0131n\u0131 belirtmekle veya Mesih&#039;i ciddi g\u00fcnah\u0131n su\u00e7unu (sorumlulu\u011funu) miras almaktan muaf tutmakla s\u0131n\u0131rl\u0131 de\u011fildir. Daha ziyade, bu durum \u00f6ncelikle, ilk kez \u0130sa&#039;n\u0131n do\u011fa\u00fcst\u00fc do\u011fumu nedeniyle, \u015eeytan&#039;\u0131n yarat\u0131l\u0131\u015f \u00fczerindeki cehennemi hakimiyetinin sona ermesinden kaynaklanmaktad\u0131r. \u00c7\u00fcnk\u00fc Adem ve Havva&#039;n\u0131n soyundan gelenlerin do\u011fal \u00fcreme yoluyla her do\u011fumlar\u0131, \u00f6ncelikle \u00f6l\u00fcm\u00fcn zay\u0131fl\u0131\u011f\u0131n\u0131 miras almalar\u0131 ve dolay\u0131s\u0131yla \u015eeytan&#039;\u0131n, g\u00fcnah\u0131n ve \u00f6l\u00fcm\u00fcn yetkisi alt\u0131nda farkl\u0131 d\u00fczeylerde varl\u0131klar\u0131n\u0131 miras almalar\u0131 anlam\u0131na gelir.<\/p>\n<p>Bu, Aziz Irenaeus&#039;un, \u0130sa&#039;n\u0131n do\u011fu\u015funun insanlar\u0131n do\u011fumundan farkl\u0131 oldu\u011funu s\u00f6yledikten sonra ifade etti\u011fi patristik teolojinin genel tutumudur ve \u015funu ekler: &quot;\u00c7\u00fcnk\u00fc nas\u0131l \u00f6nceki do\u011fumda \u00f6l\u00fcm\u00fc miras ald\u0131ysak, bunda da \u00f6yle. yeni do\u011fumu miras olarak alabiliriz.\u201d Ve ayn\u0131 kitab\u0131n ba\u015fka bir yerinde bu do\u011fumun insan hayat\u0131 \u00fczerindeki etkisinden bahsetmeye devam ediyor: \u201c\u00c7\u00fcnk\u00fc (insan) \u00f6l\u00fcme ba\u011fl\u0131 bir do\u011fumdan, yeni bir do\u011fum d\u0131\u015f\u0131nda nas\u0131l ka\u00e7\u0131nabilir? Tanr\u0131 harika ve beklenmedik bir \u015fekilde, yani Meryem Ana&#039;dan gelen do\u011fumu tekrarlayarak... \u0130nan\u00e7? Veya bu (insanlar), insan\u0131n bu d\u00fcnyadaki f\u0131trat\u0131na g\u00f6re ald\u0131\u011f\u0131 o do\u011fumda kal\u0131rlarsa, Allah&#039;tan nas\u0131l evlat edinecekler?<\/p>\n<p>Rab&#039;bin insan do\u011fas\u0131n\u0131n, do\u011fa\u00fcst\u00fc do\u011fumu nedeniyle g\u00fcnah\u0131n, \u00f6l\u00fcm\u00fcn ve \u015eeytan&#039;\u0131n g\u00fcc\u00fcne tabi olmamas\u0131, Alekarnasyonlu Julian&#039;\u0131n \u00f6\u011fretti\u011fi gibi onun do\u011fumundan itibaren bozulmaz ve \u00f6l\u00fcms\u00fcz oldu\u011fu anlam\u0131na gelmez. onlar\u0131 oldu\u011fu gibi kabul edebildi\u011fi ve onlar\u0131n \u00fcstesinden gelebildi\u011fi i\u00e7in ka\u00e7\u0131n\u0131lmaz olarak onlar\u0131n g\u00fcc\u00fc alt\u0131nda de\u011fildi. Bu nedenle, Mesih, ac\u0131ya ve \u00f6l\u00fcme g\u00f6n\u00fcll\u00fc ve etkili bir \u015fekilde teslim olan ikinci Adem&#039;dir. \u015eeytan onu kontrol etmeden onlar\u0131 yok etmek i\u00e7in. Ve g\u00fcnah. \u015eaml\u0131 Aziz John, iki t\u00fcr yozla\u015fmay\u0131 birbirinden ay\u0131rarak bu noktay\u0131 bizim i\u00e7in daha da a\u00e7\u0131kl\u0131\u011fa kavu\u015fturuyor. Birincisi, a\u00e7l\u0131k, susuzluk, yorgunluk, fiziksel ve psikolojik ac\u0131 ve \u00f6l\u00fcm, yani ruhun ruhtan ayr\u0131lmas\u0131 gibi kusursuz tutkularla ilgilidir. beden ve benzerleri\u2026 ve ikincisi, bedenin al\u0131nd\u0131\u011f\u0131 orijinal unsurlar\u0131na \u00e7\u00f6z\u00fclmesiyle ilgilidir. \u00dcst\u00fcn&#039;\u00fcn bedeninin, onu ge\u00e7ersiz k\u0131lmak i\u00e7in g\u00f6n\u00fcll\u00fc olarak birinci t\u00fcrden bozulmaya maruz b\u0131rak\u0131ld\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Davud Peygamber&#039;in i\u015faret etti\u011fi gibi (El\u00e7ilerin \u0130\u015fleri 2:31), ikinci t\u00fcr yolsuzluklara hi\u00e7 maruz kalmam\u0131\u015ft\u0131.<\/p>\n<p>2 - Mesih&#039;in insan do\u011fas\u0131n\u0131n bizim do\u011fam\u0131z \u00fczerindeki ikinci avantaj\u0131, yani onun s\u00fcrekli olarak g\u00fcnahtan ar\u0131nm\u0131\u015f olmas\u0131, yaln\u0131zca onun Meryem Ana&#039;dan do\u011fa\u00fcst\u00fc do\u011fu\u015fuyla de\u011fil, ayn\u0131 zamanda \u00f6zellikle onun ilahi ve insan do\u011fas\u0131n\u0131n hipostatik birli\u011fiyle de ilgilidir. Bu birlikteli\u011fin sonu\u00e7lar\u0131ndan bahsedece\u011fimiz zaman bunu daha sonra a\u00e7\u0131klayaca\u011f\u0131z.<\/p>\n<h3><strong>B- Mesih&#039;in ki\u015fili\u011finin birli\u011fi: <\/strong><\/h3>\n<p>Kafirler i\u00e7in Enkarnasyonun gizemiyle ilgili \u00fc\u00e7\u00fcnc\u00fc \u015fok ta\u015f\u0131, bizzat Mesih&#039;in ki\u015fili\u011fiydi. Kilise, Mesih&#039;in tanr\u0131sall\u0131\u011f\u0131n\u0131n m\u00fckemmelli\u011fini ve insanl\u0131\u011f\u0131n\u0131n m\u00fckemmelli\u011fini onaylamak i\u00e7in uzun bir s\u00fcre m\u00fccadele ettikten sonra, Mesih&#039;in ki\u015fili\u011finin birli\u011fine olan inanc\u0131n\u0131 \u00e7arp\u0131tmaya \u00e7al\u0131\u015fan \u00e7e\u015fitli sapk\u0131nl\u0131klara kar\u015f\u0131 y\u00fczy\u0131llar boyunca \u015fiddetli m\u00fccadelesine devam etti. \u039f \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2). Bu nedenle bu anla\u015fmazl\u0131klara Kristolojik anla\u015fmazl\u0131klar ad\u0131 verildi. Bu \u00e7at\u0131\u015fmalar\u0131 derinlemesine inceleyen herkes, Kilise Babalar\u0131n\u0131n ilgisinin yaln\u0131zca miras al\u0131nan teorik form\u00fclleri ve ifadeleri korumak olmad\u0131\u011f\u0131n\u0131, daha ziyade \u00f6ncelikle v\u00fccut bulmu\u015f Kurtar\u0131c\u0131, yani tanr\u0131sall\u0131\u011f\u0131 birle\u015ftiren Ki\u015fi ile ilgili kurtulu\u015f konusunu vurgulamak oldu\u011funu kesinlikle fark eder. Do\u011fam\u0131z\u0131n tanr\u0131la\u015ft\u0131r\u0131lmas\u0131, yolsuzluk ve \u00f6l\u00fcmden kurtar\u0131lmas\u0131 i\u00e7in ki\u015fili\u011finde ve insanl\u0131\u011f\u0131nda.<\/p>\n<p>Bu birli\u011fe \u00f6z\u00fcne sald\u0131ran ilk sapk\u0131nl\u0131k, Mesih&#039;te iki tam do\u011fan\u0131n varl\u0131\u011f\u0131n\u0131 savunan ve Apollinaris&#039;in \u00e7a\u011fr\u0131s\u0131n\u0131 yapt\u0131\u011f\u0131 do\u011fal veya hipostatik birli\u011fi k\u0131nayan yeni Antakya okulundan kaynaklan\u0131yordu. Bu okulun \u00f6\u011fretmenlerinden biri olan Mopsoesti&#039;li Petodorus, Mesih&#039;te l\u00fctuf veya kar\u015f\u0131l\u0131kl\u0131 r\u0131zaya g\u00f6re akraba olan veya birlikte ya\u015fayan iki ki\u015fi oldu\u011funu s\u00f6yleyecek noktaya geldi, \u00e7\u00fcnk\u00fc onun g\u00f6r\u00fc\u015f\u00fcne g\u00f6re, bir ki\u015fi. Bu hocan\u0131n \u00f6\u011frencilerinden Halife Nestorius&#039;u, patrik olduktan sonra Konstantinopolis&#039;e, Meryem Ana&#039;ya Meryem Ana unvan\u0131n\u0131 yak\u0131\u015ft\u0131ranlara sald\u0131rmaya sevk eden fikirler bunlard\u0131. Elbette bu sald\u0131r\u0131, yazar\u0131n\u0131n &quot;S\u00f6z&quot;\u00fcn, yani ger\u00e7ek Tanr\u0131&#039;n\u0131n do\u011fuma, ac\u0131ya ya da herhangi bir insani niteli\u011fe atfedilemeyece\u011fini, \u00e7\u00fcnk\u00fc bunlar\u0131n hepsinin yaln\u0131zca insan olan Mesih&#039;e ait oldu\u011funu do\u011frulamas\u0131n\u0131n ba\u015flang\u0131\u00e7 noktas\u0131yd\u0131. B\u00f6ylece Mesih&#039;te, Tanr\u0131 ve insan olmak \u00fczere iki ki\u015fili\u011fi k\u00f6kten ay\u0131rd\u0131.<\/p>\n<p>\u0130skenderiyeli Aziz Piskopos Cyril, o zamanlar Kutsal Ruh taraf\u0131ndan, Tanr\u0131sal ki\u015fili\u011fine t\u00fcm insan do\u011fam\u0131z\u0131 dahil etmesine ra\u011fmen, &quot;S\u00f6z&quot;\u00fcn bir oldu\u011funu a\u00e7\u0131klamak i\u00e7in kullan\u0131lan Kilise&#039;nin iyile\u015ftirici sesiydi. ya da insan do\u011fas\u0131n\u0131n O&#039;nda d\u00f6n\u00fc\u015fmesi. \u00dcstad&#039;\u0131n varsayd\u0131\u011f\u0131 insan do\u011fas\u0131, S\u00f6z&#039;den farkl\u0131 bir insan ki\u015fili\u011fine sahip de\u011fildi; bunun yerine S\u00f6z&#039;\u00fcn kendisi, bu do\u011fan\u0131n ki\u015fisi veya hipostaz\u0131yd\u0131. \u00c7\u00fcnk\u00fc \u201cKelime\u201d, y\u00f6netim yoluyla kendisi i\u00e7in bir v\u00fccut olu\u015fturmu\u015ftur ve dolay\u0131s\u0131yla \u00dcstad\u0131n kendisi, Nestorius&#039;un iddia etti\u011fi gibi bir \u201cba\u011flant\u0131\u201d veya \u201cba\u011flant\u0131\u201d (\u03c3\u03c5\u03bd\u03ac\u03c6\u03b9\u03b1) de\u011fil, do\u011fal bir birlik (\u03ad\u03bd\u03c9\u03c3\u03b9\u03c2\u03c6\u03c5\u03c3\u03b9\u03ba\u03ae) ile birle\u015fmi\u015f iki tabiattan biridir. Bu birli\u011fin sonucu, Tanr\u0131 S\u00f6z\u00fc&#039;n\u00fcn enkarne olmu\u015f do\u011fas\u0131d\u0131r (\u03bc\u03af\u03b1 \u03c6\u03cd\u03c3\u03b9\u03c2 \u03c4\u03bf\u03c5 \u0398\u03b5\u03bf\u03cd \u03bb\u03cc\u03b3\u03bf\u03c5 \u03c3\u03b5\u03c3\u03b1\u03c1\u03ba\u03c9\u03bc\u03ad\u03bd\u03b7).<\/p>\n<p>Peder Cyril&#039;in bu c\u00fcmledeki amac\u0131, insan do\u011fas\u0131n\u0131n ayr\u0131 bir ki\u015fi olarak Mesih&#039;te olu\u015fturulmad\u0131\u011f\u0131n\u0131, Tanr\u0131 S\u00f6z\u00fc taraf\u0131ndan ta\u015f\u0131nd\u0131\u011f\u0131n\u0131 vurgulamakt\u0131r. T\u0131pk\u0131 Antakyal\u0131lar\u0131n do\u011fay\u0131 ki\u015fiyle kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131 (\u00f6zde\u015fle\u015ftirdi\u011fi) gibi, burada da Tanr\u0131 S\u00f6z\u00fc&#039;n\u00fcn do\u011fas\u0131n\u0131 O&#039;nun ki\u015fili\u011fiyle e\u015fle\u015ftiriyor, tek bir ki\u015fi olarak tek bir do\u011fayla ac\u0131 \u00e7ekiyor. Ancak enkarnasyondan sonraki bu do\u011faya enkarne do\u011fa denildi\u011fi a\u00e7\u0131kt\u0131r \u00e7\u00fcnk\u00fc Tanr\u0131&#039;n\u0131n O\u011flu kendi tanr\u0131sall\u0131\u011f\u0131na insanl\u0131\u011f\u0131 da eklemi\u015ftir.<\/p>\n<p>Bu \u00f6zel ifadenin yanl\u0131\u015f anla\u015f\u0131lmas\u0131, g\u00f6r\u00fc\u015flerini \u00e7ok bilmedi\u011fimiz, onlar\u0131 s\u00f6zl\u00fc olarak yayd\u0131\u011f\u0131 ve yaz\u0131l\u0131 olarak yaymad\u0131\u011f\u0131, mesihlerin sapk\u0131nl\u0131\u011f\u0131 olan Mesih&#039;in ki\u015fisiyle ili\u015fkili ikinci sapk\u0131nl\u0131\u011f\u0131n ortaya \u00e7\u0131kmas\u0131n\u0131n yolunu a\u00e7an \u015feydir. . Ancak (448) y\u0131l\u0131nda toplanan Konstantinopolis Konseyi \u00f6n\u00fcndeki son derece muhafazakar a\u00e7\u0131klamalar\u0131ndan, Rab&#039;bin enkarnasyondan \u00f6nce iki tabiatl\u0131 oldu\u011funu, ancak enkarnasyondan sonra tek tabiat oldu\u011funu ve bedeninin \u00f6z\u00fcnde e\u015fit olmad\u0131\u011f\u0131n\u0131 itiraf etti. insan do\u011fas\u0131n\u0131n, i\u00e7indeki iki do\u011fay\u0131 kar\u0131\u015ft\u0131rarak ilahi hale d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcne inand\u0131\u011f\u0131 izlenimini veren v\u00fccudumuza.<\/p>\n<p>Kilise, \u00dc\u00e7\u00fcnc\u00fc Ek\u00fcmenik Konsili&#039;nde Nestorius&#039;un sapk\u0131nl\u0131\u011f\u0131na yan\u0131t verdi ve D\u00f6rd\u00fcnc\u00fc Ek\u00fcmenik Konsil&#039;de, Eutyches ve Nestorius&#039;un sapk\u0131nl\u0131klar\u0131n\u0131, Eutyches&#039;in sapk\u0131nl\u0131\u011f\u0131na kar\u015f\u0131 do\u011frudan ve kesin ifadelerle k\u0131nad\u0131: \u201cO, kendisi de bizimle e\u015fittir. insanl\u0131\u011f\u0131n \u00f6z\u00fc, g\u00fcnah d\u0131\u015f\u0131nda her \u015feyde bize benzer...\u201d, \u201c\u0130ki tabiatla.\u201d \u201cKar\u0131\u015fmadan ve de\u011fi\u015fmeden.\u201d \u201cBirlikten dolay\u0131 tabiatlar\u0131n farkl\u0131l\u0131\u011f\u0131 ortadan kalkmadan, aksine her birinin kendine \u00f6zg\u00fc olmas\u0131. iki do\u011fa kal\u0131r.\u201d Korunmu\u015f halde, her ikisi de bir ki\u015fiyi veya bir hipostaz\u0131 olu\u015fturur; ne b\u00f6l\u00fcnm\u00fc\u015f ne de iki ki\u015fiye b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. \u00c7\u00fcnk\u00fc e\u011fer iki tabiattan biri de\u011fi\u015fse, di\u011fer tabiata d\u00f6n\u00fc\u015fse ya da onunla kar\u0131\u015f\u0131p yeni bir tabiat meydana getirse, art\u0131k Mesih&#039;in ger\u00e7ek bir Tanr\u0131 ya da ger\u00e7ek bir insan oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn olmayacakt\u0131r. G\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, onu ger\u00e7ek anlamda bir Kurtar\u0131c\u0131 olarak niteleyen ilahi veya insani niteliklere sahip olmazd\u0131. Ayr\u0131ca, aralar\u0131nda hi\u00e7bir zaman a\u015f\u0131lamayan s\u0131n\u0131rs\u0131z varolu\u015fsal mesafe nedeniyle, iki do\u011fa aras\u0131nda kar\u0131\u015fmak imkans\u0131zd\u0131r.<\/p>\n<p>Nasturi sapk\u0131nl\u0131\u011f\u0131na gelince, Kad\u0131k\u00f6y Konsili, Mesih&#039;in tek ki\u015fili\u011fini iki ki\u015fiye b\u00f6lme fikrini, a\u015fa\u011f\u0131dakiler de dahil olmak \u00fczere \u00e7e\u015fitli vurgulu ifadelerde onun hipostatik birli\u011fini vurgulayarak k\u0131nad\u0131: \u201cVe Kendisi Mesih, O\u011ful ve Rab olarak bilinir. , tek ve ayn\u0131, iki tabiatla, b\u00f6l\u00fcnme veya ayr\u0131lma olmaks\u0131z\u0131n.\u201d Bu, her iki tabiat\u0131n da taml\u0131\u011f\u0131n\u0131 ve m\u00fckemmelli\u011fini O&#039;nda muhafaza etmesine ra\u011fmen, O&#039;nda ba\u011f\u0131ms\u0131z bir \u015fekilde var olmad\u0131klar\u0131, yani her birinin kendi hipostaz\u0131na sahip olmad\u0131\u011f\u0131, daha ziyade, b\u00f6l\u00fcnmeden ger\u00e7ek anlamda ve sonsuza kadar birle\u015fmi\u015f iki tabiat olduklar\u0131 anlam\u0131na gelir. ya da ayr\u0131l\u0131k ve birle\u015fmelerinin s\u0131rr\u0131, onlar\u0131n bir ki\u015finin iki ger\u00e7ek do\u011fas\u0131 ya da \u0130lahi S\u00f6z\u00fcn kendisi olan hipostaz olmas\u0131d\u0131r. E\u011fer iki do\u011fan\u0131n birli\u011fi, Nasturilerin inand\u0131\u011f\u0131 gibi, iki insan aras\u0131ndaki ahlaki bir birlik olsayd\u0131, ilahiyat\u00e7\u0131 Evangelist Yuhanna \u015funu s\u00f6ylerken bunu ifade etmezdi: &quot;Ve S\u00f6z insan oldu&quot; (Yuhanna 1:14). Ya da El\u00e7i Pavlus: \u201cTanr\u0131 kad\u0131ndan do\u011fan O\u011flunu g\u00f6nderdi\u201d (Galatyal\u0131lar 4:4). \u00c7\u00fcnk\u00fc enkarne olan veya do\u011fan ki\u015fi birdir, S\u00f6zd\u00fcr, Tanr\u0131&#039;n\u0131n O\u011fludur. Ac\u0131 \u00e7eken, \u00e7arm\u0131ha gerilen ya da \u00f6len ki\u015fi, Tanr\u0131 O\u011flu&#039;ndan ba\u015fka bir insan olsayd\u0131, ilahi Pavlus \u015funu s\u00f6ylemezdi: &quot;\u00c7\u00fcnk\u00fc bilselerdi, y\u00fcce Rabbi \u00e7arm\u0131ha germezlerdi.&quot; (1 Korintliler 2:8). Veya &quot;kendi kan\u0131yla elde etti\u011fi Tanr\u0131&#039;n\u0131n kilisesi&quot; (El\u00e7ilerin \u0130\u015fleri 20:28). Genel olarak Kutsal Kitap, \u00f6zellikle \u0130sa Mesih&#039;in hipostatik ki\u015fili\u011finin birli\u011fini g\u00f6steren ifadelerle doludur, \u00f6zellikle de onun enkarnasyonundan s\u00f6z eden veya Rabbimiz \u0130sa&#039;n\u0131n ger\u00e7ek bir Tanr\u0131 ve insan olarak g\u00f6r\u00fcnd\u00fc\u011f\u00fc veya hem ilahi hem de ilahi vas\u0131flarda bulundu\u011fu yerlerde. onun i\u00e7in insani nitelikler. (Matta 26:63), (Yuhanna 3:13, 8:58), (Luka 1:31-33), (El\u00e7ilerin \u0130\u015fleri 3:15), (Romal\u0131lar 8:32), (Luka 5:24), (1 Korintliler 8:6), (Vahiy 1:17, 4:10), (Yuhanna 3:16), (\u0130braniler 13:8), (Yuhanna 1:18), (Matta 3:17), (Efesliler 4:11) ), (1 Korintliler 8:6), (Efesliler 4:8-10), (1 Timoteos 3:16), (Filipililer 2:6-8), (\u0130braniler 1:31), (1 Korintliler 10:4), (Kol 2:9), (Titus) 2:13).<\/p>\n<p>Patristik miras ise Mesih&#039;in hipostatik birli\u011fini a\u00e7\u0131k ve net bir \u015fekilde do\u011frular. Kristolojik sapk\u0131nl\u0131klar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ndan \u00f6nce gelen Babalar\u0131n yaz\u0131lar\u0131ndan Suriyeli Aziz Ephrem&#039;in \u015fu s\u00f6zlerini \u00f6rnek olarak veriyoruz: \u201cAlay asas\u0131n\u0131 y\u00fcce Yarat\u0131c\u0131n\u0131n koluna \u00e7ivilediler. g\u00f6ky\u00fcz\u00fcn\u00fc \u00f6l\u00e7en a\u00e7\u0131kl\u0131k. Tanr\u0131, Mesih&#039;i arac\u0131l\u0131\u011f\u0131yla yarat\u0131l\u0131\u015flar\u0131 iyile\u015ftirdi ve yaratt\u0131. Adem&#039;in o\u011fullar\u0131, Adem&#039;i olu\u015fturan elleri \u00e7ivilediler. Tanr\u0131 mahkemede aya\u011fa kalkt\u0131 ve hizmet\u00e7i onun y\u00fcz\u00fcne tokat att\u0131...\u201d<\/p>\n<p>Yedinci y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda, \u00fc\u00e7\u00fcnc\u00fc Kristolojik sapk\u0131nl\u0131k, do\u011faya inananlar ile iki do\u011faya inananlar aras\u0131nda bir uzla\u015fma bulma giri\u015fimi olarak ortaya \u00e7\u0131kt\u0131. Tek bir Mesih&#039;in iki do\u011fas\u0131 i\u00e7in tek eylem ve tek iradeyi savunuyordu. Ancak ger\u00e7ekte bu, Eutyches&#039;in sapk\u0131nl\u0131\u011f\u0131n\u0131n bir uzant\u0131s\u0131 veya geli\u015fmesinden ba\u015fka bir \u015fey de\u011fildir; bu, iki do\u011fan\u0131n kar\u0131\u015fmas\u0131 veya insan do\u011fas\u0131n\u0131n ilahi do\u011fa i\u00e7inde erimesi olas\u0131l\u0131\u011f\u0131n\u0131 akla getirir.<br \/>\nTek irade sapk\u0131nl\u0131\u011f\u0131na kar\u015f\u0131, Alt\u0131nc\u0131 Ek\u00fcmenik Konsil (680-681) \u015funu belirledi: Kutsal babalar\u0131n \u00f6\u011fretisine g\u00f6re, (Mesih&#039;te) iki do\u011fal irade ve b\u00f6l\u00fcnme, d\u00f6n\u00fc\u015f\u00fcm, ayr\u0131lma veya kar\u0131\u015fma olmaks\u0131z\u0131n iki do\u011fal eylem vard\u0131r. Bu iki do\u011fal irade, kafir sapk\u0131nlar\u0131n iddia etti\u011fi gibi (Allah korusun) birbirine kar\u015f\u0131t de\u011fildir; aksine O&#039;nun insani iradesi, hi\u00e7bir diren\u00e7 veya isteksizlik olmaks\u0131z\u0131n, O&#039;nun her \u015feye g\u00fcc\u00fc yeten ilahi iradesine tabidir. \u00c7\u00fcnk\u00fc, Aziz Athanasius&#039;un, Aziz Athanasius&#039;un dedi\u011fi gibi, bedenin iradesi hareket etmeli ve ilahi iradeye tabi olmal\u0131d\u0131r. Bedenine Tanr\u0131&#039;n\u0131n S\u00f6z\u00fc olan bedeni denildi\u011fi gibi, bedeninin do\u011fal iradesine de Tanr\u0131 S\u00f6z\u00fc&#039;n\u00fcn iradesi ad\u0131 verilir ve kendisinin de s\u00f6yledi\u011fi gibi: &quot;Ben g\u00f6kten kendi iste\u011fimi yerine getirmek i\u00e7in de\u011fil, Tanr\u0131&#039;n\u0131n iste\u011fini yerine getirmek i\u00e7in geldim. beni g\u00f6nderen Baban\u0131n iste\u011fi.\u201d<\/p>\n<p style=\"direction: ltr;\">Bunu belirlerken Alt\u0131nc\u0131 Konsil, Aziz Sophronius&#039;un, G\u00fcnah \u00c7\u0131karan Maximus&#039;un ve Papa Agathon&#039;un, ama \u00f6zellikle de insanda, kendisini herhangi bir insan do\u011fas\u0131nda yeme ve i\u00e7me ihtiyac\u0131yla ifade eden do\u011fal irade aras\u0131nda ayr\u0131m yapan Aziz Maximus&#039;un \u00f6\u011fretilerini takip etti. ve ac\u0131dan ka\u00e7\u0131nma... vb., yani &quot;istemek \u03b8\u03ad\u03bb\u03b5\u03b9\u03bd&quot; ile &quot;ki\u015fisel irade \u03b3\u03bd\u03ce\u03bc\u03b7&quot;, &quot;nas\u0131l \u03c0\u03ce\u03c2&quot; aras\u0131nda. \u03b8\u03ad\u03bb\u03b5\u03b9\u03bd\u201d ve bu iki vasiyet aras\u0131nda a\u015famalar (vasiyet, tavsiye, tercih, se\u00e7im) vard\u0131r.<\/p>\n<p>Do\u011fu Kilisesi&#039;nin \u00f6\u011fretisine g\u00f6re, enkarne olan Tanr\u0131&#039;n\u0131n O\u011flu, genel olarak insanlar\u0131n sahip oldu\u011fu bedeninin do\u011fal iradesini ald\u0131, ancak bir insana ait olan insani iradeyi almad\u0131, \u00e7\u00fcnk\u00fc kendisi Tanr\u0131&#039;n\u0131n O\u011flu&#039;dur, bir insand\u0131r. Mesih&#039;in ilahi ve insani do\u011fas\u0131n\u0131n ki\u015fisi veya hipostas\u0131d\u0131r ve bu nedenle onun insani iradesi onun ilahi iradesine ayk\u0131r\u0131 olamaz, \u00e7\u00fcnk\u00fc bedeni her zaman Tanr\u0131&#039;n\u0131n, S\u00f6z&#039;\u00fcn ondan bir ki\u015fi olmas\u0131n\u0131 istedi\u011fini ister ve &quot;Ben&quot; bu bedenim.<\/p>\n<p style=\"direction: ltr;\"><span style=\"font-size: 16px;\">Buradan, Aziz Maximus \u03b8\u03b5\u03b1\u03bd\u03b4\u03c1\u03b9\u03ba\u03ae \u03b5\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1 taraf\u0131ndan da onaylanan, &quot;Dionysius&quot; adl\u0131 azizin &quot;Mesih&#039;in tek bir eylem y\u00f6ntemi vard\u0131r, teolojik ve insani&quot; ifadesini de anlayabiliriz. Bu tek eylemle ifade edilen iki do\u011fal eylem, ne bunlar\u0131n birbirine kar\u0131\u015fmas\u0131, ne de kar\u0131\u015fmas\u0131, daha ziyade insan iradesine teslimiyet. Dokunma veya konu\u015fma yoluyla \u015fifa mucizesinde oldu\u011fu gibi, iki eylemin, kar\u0131\u015fmadan, d\u00f6n\u00fc\u015fmeden, b\u00f6l\u00fcnmeden veya ayr\u0131lmadan tek bir ilahi insan eylemi haline gelecek \u015fekilde ilahi olmas\u0131 ve birle\u015fmesi i\u00e7in...<\/span><\/p>\n<p>Mesih&#039;in insani iradesinin O&#039;nun ilahi iradesinden farkl\u0131 olmas\u0131na ve ayn\u0131 zamanda ona teslim olmas\u0131na gelince, Kutsal Kitap bundan \u00e7ok a\u00e7\u0131k bir \u015fekilde bahseder (Ye\u015faya 53:7), (Matta 26:39), (Luka 22:42) ), (Yuhanna 6:38, 4:34, 19: 5,30, 14:31, (Filipililer 2:8), (Romal\u0131lar 5:19), (\u0130braniler 10:9, 5:8). Ayn\u0131 \u015fekilde, Aziz Athanasius&#039;un \u015fu s\u00f6zlerini aktard\u0131\u011f\u0131m\u0131z kutsal babalar, Alt\u0131nc\u0131 Ek\u00fcmenik Konsil&#039;in \u015fu ayet hakk\u0131nda yorum yapt\u0131\u011f\u0131 karar\u0131nda da at\u0131fta bulunmaktad\u0131r (Matta 26:39): \u201cBurada \u0130sa&#039;n\u0131n iki vasiyeti ortaya \u00e7\u0131k\u0131yor, bedenden olan insan iradesi ve Allah&#039;tan olan ilahi irade, dolay\u0131s\u0131yla insan iradesine ihtiya\u00e7 duyar \u00e7\u00fcnk\u00fc bedenin zay\u0131fl\u0131\u011f\u0131 ac\u0131y\u0131 \u00f6nler, ancak ilahi irade buna haz\u0131r oldu\u011funu g\u00f6sterir.<\/p>\n<p>Katolik Kilisesi, skolastik bilginlerinin s\u00f6zleriyle, Mesih&#039;in insani iradesinde iki iradeyi birbirinden ay\u0131r\u0131r: \u0130lahi iradeye tabi olan manevi irade olan akl\u0131n veya ruhun iradesi ve bedenin veya bedenin iradesi. ac\u0131ya kar\u015f\u0131 olan duyu. Dolay\u0131s\u0131yla \u0130sa&#039;n\u0131n \u00fc\u00e7 gelirinden s\u00f6z ediyorlar ve ba\u015fkalar\u0131 da bunlara, ba\u015fkalar\u0131n\u0131n ac\u0131lar\u0131na \u015fefkat duymas\u0131n\u0131 sa\u011flayan \u015fefkatli olma iradesini ekliyorlar, b\u00f6ylece \u0130sa&#039;n\u0131n d\u00f6rt gelirinden s\u00f6z ediyorlar.<\/p>\n<p>Bu a\u015f\u0131r\u0131 \u00f6\u011freti, Mesih&#039;te Tanr\u0131 ve insan olmak \u00fczere iki ki\u015fili\u011fin varsay\u0131lmas\u0131na do\u011fru kaymay\u0131 kolayla\u015ft\u0131r\u0131r. Her birinin, Nestorius&#039;un \u00f6\u011fretisine yak\u0131n olan kendi iradesi vard\u0131r; Ortodoks Kilisesi, Alt\u0131nc\u0131 Ek\u00fcmenik Konseyin ve Kutsal Babalar\u0131n, Mesih&#039;teki insan iradesinin onun insan do\u011fas\u0131n\u0131n iradesi de\u011fil, onun insan do\u011fas\u0131n\u0131n iradesi oldu\u011fu y\u00f6n\u00fcndeki \u00f6\u011fretisini sadakatle takip eder. \u00c7\u00fcnk\u00fc daha \u00f6nce de belirtti\u011fimiz gibi, Mesih&#039;te, Tanr\u0131&#039;n\u0131n enkarne olmu\u015f S\u00f6z\u00fc&#039;n\u00fcn ki\u015fisi olan tek bir ki\u015fi vard\u0131r.<\/p>\n<p>Son olarak, Kutsal \u00dc\u00e7l\u00fc Birli\u011fin \u0130kinci Ki\u015fisinin insan do\u011fas\u0131n\u0131 ikinci do\u011fas\u0131 olarak almas\u0131 ve onunla birle\u015fmesi, t\u00fcm \u00dc\u00e7l\u00fc Birli\u011fin enkarne oldu\u011fu veya insan do\u011fas\u0131yla birle\u015fti\u011fi anlam\u0131na gelmedi\u011fini yeniden teyit etmeliyiz. Aksine, \u015eaml\u0131 Aziz Yuhanna&#039;n\u0131n dedi\u011fi gibi: &quot;Tanr\u0131sall\u0131\u011f\u0131n insan oldu\u011funu ya da enkarne oldu\u011funu ya da enkarne oldu\u011funu hi\u00e7 duymad\u0131k.&quot; Kutsall\u0131\u011f\u0131n hipostazlar\u0131ndan birinde insanl\u0131kla birle\u015fti\u011fini \u00f6\u011frendik.&quot;<\/p>\n<p>Bu, tanr\u0131sall\u0131k ve insanl\u0131k aras\u0131ndaki birli\u011fin Kutsal Teslis&#039;te herhangi bir de\u011fi\u015fikli\u011fe yol a\u00e7mad\u0131\u011f\u0131 anlam\u0131na gelir ve bu nedenle Tanr\u0131&#039;n\u0131n O\u011flu, enkarnasyonundan sonra, enkarnasyonundan \u00f6nce oldu\u011fu gibi kald\u0131, t\u00fcm hipostatik ili\u015fkilerini ve temel niteliklerini hi\u00e7bir de\u011fi\u015fiklik olmadan korudu. De\u011fi\u015fim sadece yarat\u0131lm\u0131\u015f tabiatlar\u0131 ilgilendirir ve dolay\u0131s\u0131yla onun insan tabiat\u0131n\u0131n, kendi ilahi tabiat\u0131 ile birle\u015fmesinin bir sonucu olarak, fakat ayn\u0131 zamanda kendi do\u011fas\u0131nda k\u00f6kl\u00fc bir d\u00f6n\u00fc\u015f\u00fcme u\u011framadan, tanr\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 veya y\u00fcceltildi\u011fi s\u00f6ylenebilir. Benzer \u015fekilde, Tanr\u0131&#039;n\u0131n ebedi S\u00f6z\u00fc ile O&#039;nun insan do\u011fas\u0131 aras\u0131nda, Meryem Ana taraf\u0131ndan hamile kald\u0131\u011f\u0131 s\u0131rada var olan hipostatik birlik hi\u00e7bir zaman \u00e7\u00f6z\u00fclmedi ve sonsuza kadar s\u00fcrecek \u00e7\u00fcnk\u00fc &quot;O&#039;nun krall\u0131\u011f\u0131n\u0131n sonu olmayacak&quot; (Luka 1: 33).<\/p>\n<h3><strong>C- Hipostatik birli\u011fin sonu\u00e7lar\u0131:<\/strong><\/h3>\n<p>Enkarnasyon an\u0131ndan itibaren Kutsal Teslis&#039;in ikinci hipostaz\u0131 ile Meryem Ana&#039;dan ald\u0131\u011f\u0131 beden aras\u0131nda meydana gelen ve hipostatik birlik veya hipostatik birlik olarak adland\u0131r\u0131lan garip birli\u011fin, kurtulu\u015fumuz i\u00e7in son derece \u00f6nemli sonu\u00e7lar\u0131 oldu. Bunlardan baz\u0131lar\u0131, O&#039;nun g\u00fcnahtan ar\u0131nmas\u0131 ve tanr\u0131la\u015ft\u0131r\u0131lmas\u0131 gibi Rab&#039;bin bedeni d\u00fczeyinde meydana geldi ve baz\u0131lar\u0131 da bu birli\u011fe olan inanc\u0131m\u0131z ve bunun insani ifadeleri (\u00f6rne\u011fin, Allah&#039;a secde etmemiz) d\u00fczeyinde yans\u0131d\u0131. Tek bir Mesih, Meryem Ana&#039;ya Tanr\u0131&#039;n\u0131n Annesi unvan\u0131n\u0131 atfetmemiz ve Tanr\u0131&#039;n\u0131n O\u011flu&#039;na insani nitelikler atfetmemiz veya \u0130nsano\u011flu&#039;na ilahi nitelikler atfetmemiz:<\/p>\n<h4><span style=\"text-decoration: underline;\">1 - Mesih&#039;in insan do\u011fas\u0131 g\u00fcnahtan ar\u0131nm\u0131\u015ft\u0131r:<\/span><\/h4>\n<p>Kurtar\u0131c\u0131&#039;n\u0131n kurtarma misyonu, kendisinin, insanlar\u0131 kurtarmak istedi\u011fi g\u00fcnahtan ki\u015fisel olarak \u00f6zg\u00fcr oldu\u011funu varsayar. Bu nedenle Azizlerin Kutsal\u0131 kurtulu\u015f s\u00fcrecini bizzat \u00fcstlendi.<\/p>\n<p>Asl\u0131nda, daha \u00f6nce de a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z gibi, \u0130sa&#039;n\u0131n Meryem Ana&#039;dan do\u011fa\u00fcst\u00fc do\u011fu\u015fu, g\u00fcnah\u0131n, \u00f6l\u00fcm\u00fcn ve \u015eeytan&#039;\u0131n insan do\u011fam\u0131z \u00fczerindeki g\u00fcc\u00fcn\u00fc, d\u00fc\u015f\u00fc\u015f\u00fcnden sonra ilk kez durduran \u015feydi. Bununla birlikte, g\u00fcnah\u0131n, \u00f6l\u00fcm\u00fcn ve \u015eeytan&#039;\u0131n Mesih&#039;in insan do\u011fas\u0131 \u00fczerindeki etkisinin sona ermesi, yaln\u0131zca onun do\u011fumunun do\u011fal \u00fcreme yoluyla ger\u00e7ekle\u015fmemesi nedeniyle de\u011fil, ayn\u0131 zamanda Kutsal Ruh&#039;un bakirenin \u00fczerine inerek ar\u0131nd\u0131rmas\u0131 nedeniyle de olmu\u015ftur. Onu t\u00fcm g\u00fcnahlardan kurtard\u0131 ve En Y\u00fcce Olan&#039;\u0131n g\u00fcc\u00fc, yani Kutsal O\u011ful, onu ondan alan bedenin ki\u015fisi veya hipostas\u0131 haline gelen ki\u015fi oldu\u011fu i\u00e7in: \u201cKutsal Ruh \u00fczerinize gelecek ve Y\u00fcceler Y\u00fccesi&#039;nin g\u00fcc\u00fc sizi g\u00f6lgede b\u0131rakacak; bu nedenle do\u011facak olan kutsal ki\u015fiye Tanr\u0131&#039;n\u0131n O\u011flu ad\u0131 verilecek\u201d (Luka 1:35).<\/p>\n<p>Asl\u0131nda, yaln\u0131zca Tanr\u0131&#039;n\u0131n kutsal O\u011flu&#039;nun bir insan haline geldi\u011fini s\u00f6ylemek, dolayl\u0131 olarak ve ka\u00e7\u0131n\u0131lmaz olarak onun insan do\u011fas\u0131n\u0131n, bu do\u011fay\u0131 ki\u015file\u015ftirdi\u011fi i\u00e7in kutsal ve g\u00fcnahtan ar\u0131nm\u0131\u015f oldu\u011fu anlam\u0131na gelir. G\u00fcnah, \u00f6z\u00fcnde Tanr\u0131&#039;dan ayr\u0131lmak ve O&#039;nun iradesinin ihlali oldu\u011funa g\u00f6re, Tanr\u0131&#039;n\u0131n varl\u0131ksal ve hipostatik olarak O&#039;nunla birle\u015fmi\u015f olan insan do\u011fas\u0131 nas\u0131l O&#039;nun iradesine ayk\u0131r\u0131 olan\u0131 yapabilir? Tanr\u0131, g\u00fcnah\u0131 k\u0131namak ve onu yok etmek i\u00e7in gelmi\u015f olmas\u0131na ra\u011fmen, bedeninde g\u00fcnahla lekelenmi\u015f eylemlerde bulunur: \u201c\u00c7\u00fcnk\u00fc Tanr\u0131, O\u011flunu g\u00f6nderdi\u011finde g\u00fcnahk\u00e2r beden benzerli\u011findeydi ve g\u00fcnah u\u011fruna g\u00fcnah\u0131 bedende k\u0131nad\u0131\u201d ( Romal\u0131lar 8:3).<\/p>\n<p>Mesih&#039;in her t\u00fcrl\u00fc ki\u015fisel g\u00fcnahtan ar\u0131nm\u0131\u015fl\u0131\u011f\u0131 Kutsal Kitap boyunca tam bir a\u00e7\u0131kl\u0131kla parlamaktad\u0131r: (Yuhanna 8:29, 14:30, 46), (1 Yuhanna 3:5), (1 Petrus 2:22), (2 Korintliler 5:21) , (\u0130braniler 4:15, 26:7) Kilise ve onun babalar\u0131 buna \u015f\u00fcphe g\u00f6t\u00fcrmez bir fikir birli\u011fiyle tan\u0131kl\u0131k ediyorlar: \u201cO, g\u00fcnah d\u0131\u015f\u0131nda her \u015feyde bize benzer\u201d (D\u00f6rd\u00fcnc\u00fc Ek\u00fcmenik Konsil).<\/p>\n<p>Bahsedilenlerin hepsine ra\u011fmen, Mesih&#039;in d\u00fc\u015f\u00fc\u015ften sonra g\u00fcnahs\u0131z olarak ger\u00e7ek insan do\u011fas\u0131n\u0131 \u00fcstlendi\u011fini unutmamal\u0131y\u0131z. Yani Adem&#039;in d\u00fc\u015fmeden \u00f6nceki tabiat\u0131 tam olarak b\u00f6yle de\u011fildi, \u00e7\u00fcnk\u00fc \u00dcstad bunu d\u00fc\u015f\u00fc\u015ften sonra olu\u015fan zay\u0131fl\u0131klar\u0131yla, yani kusursuz tutkular\u0131yla (a\u00e7l\u0131k, yorgunluk, ac\u0131, ayr\u0131l\u0131k ihtimali gibi) kar\u015f\u0131lam\u0131\u015ft\u0131. ruhun bedenden ayr\u0131lmas\u0131... vb.). Kusurlu tutkular de\u011fil (gurur, nefret, k\u0131skan\u00e7l\u0131k, oburluk vb.). O, g\u00fcnahs\u0131zd\u0131r.<\/p>\n<p>B\u00f6ylece ac\u0131y\u0131 ve ona ba\u011fl\u0131 olan\u0131 g\u00f6n\u00fcll\u00fc olarak kabul etmi\u015f, g\u00fcc\u00fcn\u00fc kaybetmemi\u015f, aksine onu t\u00fcm boyutlar\u0131yla kabul etmeye izin vermi\u015f ve ger\u00e7ek zorluklarla imtihanlara maruz kalm\u0131\u015ft\u0131, ancak g\u00fcnah i\u015flemesi veya g\u00fcnah i\u015flemesi m\u00fcmk\u00fcn de\u011fildi. onlar\u0131n \u00f6n\u00fcnde ma\u011flup oldu, \u00e7\u00fcnk\u00fc insan do\u011fas\u0131n\u0131n iradesi her zaman ilahi iradesine tabiydi. O halde Rab \u0130sa&#039;n\u0131n tutkular\u0131n zay\u0131fl\u0131klar\u0131n\u0131 ta\u015f\u0131yan ve kusursuz olmayan bir insan do\u011fas\u0131n\u0131 \u00fcstlenme hedefi, bu tutkulara kar\u015f\u0131 kazand\u0131\u011f\u0131 zaferle onu g\u00fc\u00e7lendirmekti. Bu nedenle, ilk kez Mesih&#039;te bu tutkular insan do\u011fas\u0131 \u00fczerindeki kontrol g\u00fcc\u00fcn\u00fc yitirdi ve Mesih, ilahi l\u00fctfu arac\u0131l\u0131\u011f\u0131yla O&#039;nunla birli\u011fimiz arac\u0131l\u0131\u011f\u0131yla bize yeni g\u00fc\u00e7 vererek, m\u00fccadelede ve zaferde bizim i\u00e7in ger\u00e7ek bir \u00f6rnek oldu.<\/p>\n<h4><span style=\"text-decoration: underline;\">2- \u0130nsan do\u011fas\u0131n\u0131n Mesih&#039;te tanr\u0131la\u015ft\u0131r\u0131lmas\u0131:<\/span><\/h4>\n<p>Mesih&#039;in insan do\u011fas\u0131n\u0131n tanr\u0131la\u015ft\u0131r\u0131lmas\u0131, \u00f6zel niteliklerini kaybetmemesi i\u00e7in onu m\u00fcmk\u00fcn olan en y\u00fcksek m\u00fckemmellik derecesine y\u00fckseltmek anlam\u0131na gelir. Babalar bu doktrini ilahi vahiy ve Kilise ya\u015fam\u0131n\u0131n verilerine dayanarak \u00f6\u011frettiler: &quot;\u0130ki do\u011fadan birincisi tanr\u0131salla\u015ft\u0131r\u0131ld\u0131, ikincisi tanr\u0131la\u015ft\u0131r\u0131ld\u0131&quot; (\u0130lahiyat\u00e7\u0131 Gregory). \u201cT\u0131pk\u0131 \u0130sa Mesih&#039;in son derece saf ve kutsal bedeninin tanr\u0131la\u015ft\u0131r\u0131lmas\u0131 ve silinmemesi, ancak insan halinde kalmas\u0131 gibi\u201d (Alt\u0131nc\u0131 Ek\u00fcmenik Konsil). \u201cOnun (yani insan do\u011fas\u0131n\u0131n) Tanr\u0131&#039;ya benzer hale geldi\u011fini s\u00f6yleyebilirim \u00e7\u00fcnk\u00fc meshedilen insan oldu ve meshedilen ki\u015fi de Tanr\u0131 oldu. Bu, do\u011falar\u0131n de\u011fi\u015fmesiyle de\u011fil, daha ziyade var olan birlik sayesinde ger\u00e7ekle\u015fti. v\u00fccutta meydana geldi, yani bedenin Tanr\u0131 S\u00f6z\u00fc ile ayr\u0131lmadan ve bir tabiat\u0131n i\u00e7 i\u00e7e ge\u00e7mesi yoluyla birle\u015fti\u011fi hipostaza g\u00f6re. Di\u011feri ise ate\u015fle parlayan demirden bahsetme \u015feklimizdir. Nas\u0131l ki enkarnasyonun d\u00f6n\u00fc\u015f\u00fcm ve de\u011fi\u015fim olmadan ger\u00e7ekle\u015fti\u011fini kabul ediyorsak, bedenin tanr\u0131la\u015fmas\u0131n\u0131 da ayn\u0131 \u015fekilde anl\u0131yoruz. S\u00f6z&#039;\u00fcn bedene d\u00f6n\u00fc\u015fmesinin bir sonucu olarak, ne S\u00f6z kendi tanr\u0131sall\u0131\u011f\u0131n\u0131n ve tanr\u0131sal \u00f6zelliklerinin s\u0131n\u0131rlar\u0131n\u0131 terk etti, ne de do\u011fas\u0131 ve insani \u00f6zellikleri de\u011fi\u015fmedi\u011fi i\u00e7in tanr\u0131la\u015ft\u0131r\u0131lan beden.&quot; (Aziz Yuhanna) \u015eam).<\/p>\n<h4><span style=\"text-decoration: underline;\">3- Meryem Ana, Tanr\u0131&#039;n\u0131n annesidir: <\/span><\/h4>\n<p>Nestorius&#039;un bu unvan\u0131 reddetmesi, \u0130skenderiyeli Aziz Cyril&#039;in onunla sava\u015ft\u0131\u011f\u0131 Mesih&#039;in ki\u015fili\u011finin hipostatik birli\u011fine olan inan\u00e7 eksikli\u011finin a\u00e7\u0131k bir g\u00f6stergesiydi: \u201cEmmanuel&#039;in Tanr\u0131 oldu\u011funu ve Kutsal Bakire oldu\u011funu ger\u00e7ekten kabul etmeyen, bu nedenle Tanr\u0131&#039;n\u0131n Annesi, Tanr\u0131&#039;n\u0131n d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc bedeni fiziksel olarak do\u011furdu\u011fu i\u00e7in mi?&#039;&#039; s\u00f6z\u00fc... yasak olsun.<\/p>\n<p>Kutsal Kitap, Meryem Ana&#039;n\u0131n Tanr\u0131 O\u011flu&#039;na anne oldu\u011fu ger\u00e7e\u011fini \u00f6\u011fretiyordu (Ye\u015faya 7:14, Luka 1:31, 35, 43, Galatyal\u0131lar 4:4) ve Havarisel Babalar da bundan s\u00f6z ediyordu. Ancak \u00fc\u00e7\u00fcnc\u00fc y\u00fczy\u0131ldan itibaren &quot;Tanr\u0131&#039;n\u0131n Annesi&quot; kelimesi, \u0130lahiyat\u00e7\u0131 Aziz Krikor&#039;un \u015f\u00f6yle dedi\u011fi noktaya kadar genel anlamda kullan\u0131lmaya ba\u015fland\u0131: &quot;Meryem&#039;in Tanr\u0131&#039;n\u0131n Annesi oldu\u011funu kabul etmeyen, Tanr\u0131&#039;dan ayr\u0131lm\u0131\u015ft\u0131r.&quot;<\/p>\n<h4><span style=\"text-decoration: underline;\">4 - Bir Mesih i\u00e7in tek secde:<\/span><\/h4>\n<p>Beden alm\u0131\u015f ki\u015finin hipostatik birli\u011finin ki\u015finin bedeniyle O&#039;na secde etmesini gerektirdi\u011fi a\u00e7\u0131kt\u0131r, \u00e7\u00fcnk\u00fc bu beden Tanr\u0131&#039;n\u0131n O\u011flu&#039;nun \u00f6zel bedenidir ve Tanr\u0131 S\u00f6z\u00fc&#039;n\u00fcn bize a\u00e7\u0131k\u00e7a \u00f6\u011fretti\u011fi \u015fey budur: (Yuhanna) 5:22-23, Filipililer 2:9-10, Romal\u0131lar 5:11-13, Matta 28:17, El\u00e7ilerin \u0130\u015fleri 7:13-14, \u0130braniler 1:6, 2:6-9, 1 Korintliler 15:27, Efesliler 2:6). Ve Kilise, Babalar\u0131 ve Ek\u00fcmenik Konsilleri (\u00dc\u00e7\u00fcnc\u00fc, Be\u015finci ve Yedinci) arac\u0131l\u0131\u011f\u0131yla...<\/p>\n<p>Babalardan, B\u00fcy\u00fck Aziz Athanasius&#039;un \u015f\u00f6yle s\u00f6yledi\u011fi bir beyan\u0131n\u0131 aktar\u0131yoruz: &quot;S\u00f6z&#039;den ayr\u0131lm\u0131\u015f bir bedene secde etmiyoruz ve S\u00f6z&#039;e tap\u0131n\u0131rken onu bedenden ay\u0131rmak istemiyoruz \u00e7\u00fcnk\u00fc S\u00f6z&#039;\u00fcn bedene d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc biliyoruz ve Kendisini, hatta beden olarak Tanr\u0131 olarak kabul ediyoruz. O halde kimdir ki, Efendi&#039;ye \u015funu s\u00f6ylemeye akl\u0131 yoktur: &quot;Bedeninden \u00e7\u0131k da sana ibadet edeyim&quot;...<\/p>\n<p>Aziz John Chrysostom&#039;dan b\u00fcy\u00fck fayda sa\u011flayan ba\u015fka bir \u00f6\u011fretiyi aktar\u0131yoruz: &quot;Ger\u00e7ekten, v\u00fccudumuzun cennette oturmas\u0131 ve melekler, ba\u015fmelekler, melekler ve y\u00fcksek melekler taraf\u0131ndan secde edilmesi b\u00fcy\u00fck ve harika bir \u015feydir.&quot;<\/p>\n<h4><span style=\"text-decoration: underline;\">5 - S\u0131fatlar\u0131n de\u011fi\u015ftirilmesi veya genelle\u015ftirilmesi <\/span><\/h4>\n<p>Bu noktaya daha \u00f6nce Mesih&#039;in ki\u015fili\u011finin birli\u011fi ve Kutsal Kitap&#039;\u0131n ve patristik miras\u0131n Rabbimiz \u0130sa&#039;ya nas\u0131l hem ilahi hem de insani nitelikler atfetti\u011fi hakk\u0131ndaki konu\u015fmam\u0131zda de\u011finmi\u015ftik. Spesifik olarak, enkarne Tanr\u0131&#039;n\u0131n iki do\u011fas\u0131 tek bir hipostaza sahip oldu\u011fundan, insan do\u011fas\u0131n\u0131n t\u00fcm nitelikleri ona Tanr\u0131 olarak atfedilirken, ilahi do\u011fan\u0131n t\u00fcm nitelikleri ona bir insan olarak atfedilir. Bu nedenle, \u00f6rne\u011fin Mesih hakk\u0131nda, yery\u00fcz\u00fcnde ortaya \u00e7\u0131kan ve insanlar aras\u0131nda dola\u015fan Tanr\u0131m\u0131z oldu\u011funu veya yarat\u0131lmam\u0131\u015f, tan\u0131mlanmam\u0131\u015f, anla\u015f\u0131lmaz bir insan oldu\u011funu vb. s\u00f6yleyebiliriz. Kutsal \u0130ncil&#039;den birinden bahsediyoruz. Daha \u00f6nce sundu\u011fumuz bir\u00e7ok \u00f6rnek: \u201cE\u011fer bilselerdi y\u00fcce Rabbi \u00e7arm\u0131ha germezlerdi\u201d (1 Korintliler 8:2).<\/p>","protected":false},"excerpt":{"rendered":"<p>1- \u063a\u0627\u064a\u0629 \u0627\u0644\u062a\u062c\u0633\u062f: &#8220;\u0627\u0644\u062d\u0643\u0645\u0629 \u0627\u0644\u0645\u0643\u062a\u0648\u0645\u0629 \u0627\u0644\u062a\u064a \u0633\u0628\u0642 \u0627\u0644\u0644\u0647 \u0641\u0639\u064a\u0646\u0647\u0627 \u0642\u0628\u0644 \u0627\u0644\u062f\u0647\u0648\u0631 \u0644\u0645\u062c\u062f\u0646\u0627&#8221; (1\u0643\u06487:2). &#8220;\u0648\u0627\u0644\u0633\u0631 \u0627\u0644\u0645\u0643\u062a\u0648\u0645 \u0645\u0646\u0630 \u0627\u0644\u062f\u0647\u0648\u0631 \u0641\u064a \u0627\u0644\u0644\u0647 \u062e\u0627\u0644\u0642 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\u0623\u0648\u0646\u0644\u0627\u064a\u0646","article_publisher":"https:\/\/facebook.com\/orthodoxonline","article_published_time":"2009-02-28T19:29:01+00:00","article_modified_time":"2024-11-06T23:52:13+00:00","og_image":[{"width":919,"height":400,"url":"https:\/\/www.orthodoxonline.org\/theology\/wp-content\/uploads\/sites\/3\/2015\/03\/Orthodoxonline-Logo-Featured-Post.png","type":"image\/png"}],"author":"\u062c\u0648\u0631\u062c \u0639\u0637\u064a\u0629\u060c \u0627\u0644\u0623\u0628 \u0648\u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0645\u062f\u0631\u0633 \u0627\u0644\u0639\u0642\u0627\u0626\u062f","twitter_card":"summary_large_image","twitter_creator":"@orthodoxonline","twitter_site":"@orthodoxonline","twitter_misc":{"Yazan:":"\u062c\u0648\u0631\u062c \u0639\u0637\u064a\u0629\u060c \u0627\u0644\u0623\u0628 \u0648\u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0645\u062f\u0631\u0633 \u0627\u0644\u0639\u0642\u0627\u0626\u062f","Tahmini okuma s\u00fcresi":"32 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/www.orthodoxonline.org\/theology\/faith-and-theology\/the-son\/the-divinity-nature-and-incarnation\/incarnation\/#article","isPartOf":{"@id":"https:\/\/www.orthodoxonline.org\/theology\/faith-and-theology\/the-son\/the-divinity-nature-and-incarnation\/incarnation\/"},"author":{"name":"\u062c\u0648\u0631\u062c \u0639\u0637\u064a\u0629\u060c \u0627\u0644\u0623\u0628 \u0648\u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0645\u062f\u0631\u0633 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