{"id":958,"date":"2009-03-15T21:17:59","date_gmt":"2009-03-15T21:17:59","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/biblical-studies\/biblical-general-studies\/the-human-is-the-image-of-the-god\/"},"modified":"2009-03-15T21:17:59","modified_gmt":"2009-03-15T21:17:59","slug":"the-human-is-the-image-of-the-god","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/tr\/biblical-studies\/biblical-general-studies\/the-human-is-the-image-of-the-god\/","title":{"rendered":"\u0130nsan Tanr\u0131n\u0131n suretidir"},"content":{"rendered":"<p>Yarat\u0131l\u0131\u015f Kitab\u0131&#039;n\u0131n giri\u015finde, Tanr\u0131&#039;n\u0131n insan\u0131 Kendi benzeyi\u015finde ve benzeyi\u015finde yaratt\u0131\u011f\u0131 ve ona bal\u0131klar, ku\u015flar ve hayvanlar da dahil olmak \u00fczere di\u011fer t\u00fcm yarat\u0131klar \u00fczerinde yetki verdi\u011fi belirtilmektedir. \u201cB\u00f6ylece Tanr\u0131 insan\u0131 Tanr\u0131&#039;n\u0131n benzerli\u011finde yaratt\u0131. Onu erkek ve di\u015fi olarak yaratt\u0131\u201d (1:26-31). Ayn\u0131 ifade di\u011fer kitaplarda da yer almaktad\u0131r. Bilgelik Kitab\u0131n\u0131n yazar\u0131 \u015f\u00f6yle der: \u201c\u00c7\u00fcnk\u00fc Tanr\u0131 insan\u0131 \u00f6l\u00fcms\u00fcz yaratt\u0131 ve onu Kendi benzeyi\u015fine d\u00f6n\u00fc\u015ft\u00fcrd\u00fc. tanr\u0131sal benlik\u201d (2:23). Yeni Ahit&#039;te Havari Pavlus, yeni bir yarat\u0131l\u0131\u015f olarak vaftizle ilgili s\u00f6zleri ba\u011flam\u0131nda insan\u0131n Tanr\u0131&#039;n\u0131n sureti oldu\u011fu fikrini vurguluyor: \u201cVe sen yeni insan\u0131, yani yeni olan\u0131 giydin. bilgiye ula\u015fmak i\u00e7in Yarat\u0131c\u0131s\u0131n\u0131n benzerli\u011finde yenilendi\u201d (Koloseliler 3:10). Yeni Ahit bir\u00e7ok pasajda Mesih&#039;ten &quot;g\u00f6r\u00fcnmez Tanr\u0131&#039;n\u0131n sureti&quot; (Koloseliler 1:5), &quot;Tanr\u0131&#039;n\u0131n sureti&quot; (2 Korintliler 4:4) ve &quot;O&#039;nun izzetinin \u0131\u015f\u0131lt\u0131s\u0131 ve O&#039;nun sureti&quot; olarak s\u00f6z eder. onun ki\u015fili\u011fidir\u201d (\u0130braniler 1:3).<\/p>\n<p>  <!--more-->  <\/p>\n<p>Kilisenin t\u00fcm Babalar\u0131, insan meselesinin Tanr\u0131&#039;n\u0131n suretinde ve benzerli\u011finde yorumlanmas\u0131yla ilgilendiler ve Yarat\u0131l\u0131\u015f Kitab\u0131&#039;ndaki ayette, insana d\u00fcnyadaki rol\u00fcn\u00fc \u00e7e\u015fitli \u015fekillerde oynamas\u0131 i\u00e7in y\u00f6nlendirilen bir davet g\u00f6rd\u00fcler. Bunlardan en \u00f6nemlisi insan\u0131n t\u00fcm canl\u0131lar\u0131n kral\u0131 ve rahibi olmas\u0131d\u0131r. Tanr\u0131 insana iki g\u00f6rev emanet etti: Yery\u00fcz\u00fcn\u00fc doldurmak ve t\u00fcm yarat\u0131l\u0131\u015f\u0131n \u00f6vg\u00fcs\u00fcn\u00fc Tanr\u0131&#039;ya y\u00fckseltmek.<\/p>\n<p>Aziz Yuhanna Chrysostom, yarat\u0131l\u0131\u015fla ilgili ayeti yorumunda a\u00e7\u0131k\u00e7a \u015f\u00f6yle beyan etmi\u015ftir: \u201cAllah, insan\u0131 Kendi suretinde tek yaratt\u0131\u011f\u0131nda bize ilk nimeti verdi, sonra (ikinci nimeti) emeklerinin kar\u015f\u0131l\u0131\u011f\u0131 olarak de\u011fil, yarat\u0131klara bah\u015fetti. ama O&#039;nun l\u00fctfunun ve insanl\u0131\u011fa olan sevgisinin \u00e7oklu\u011fundan.&quot; Aziz Basil B\u00fcy\u00fck ise \u015f\u00f6yle diyor: \u201cEy insan, sen emretmek i\u00e7in yarat\u0131lm\u0131\u015f canl\u0131 bir varl\u0131ks\u0131n. \u00c7\u00fcnk\u00fc emir ve yasaklama yetkisinin oldu\u011fu her yerde Tanr\u0131&#039;n\u0131n sureti de bulunur.&quot; Nyssa&#039;l\u0131 Aziz Krikor da ayn\u0131 y\u00f6ne e\u011filiyor ve \u015funu belirtiyor: &quot;\u0130nsan dik durur, g\u00f6\u011fe do\u011fru dik durur ve yukar\u0131ya bakar. &quot;Bu, komuta eden liderin duru\u015fudur ve onun kraliyet onurunun kan\u0131t\u0131d\u0131r.&quot;<\/p>\n<p>Tanr\u0131&#039;n\u0131n insan\u0131 Kendi suretinde ve benzerli\u011finde yaratmas\u0131 ayn\u0131 zamanda Tanr\u0131&#039;n\u0131n t\u00fcm insanlar\u0131 e\u015fit k\u0131ld\u0131\u011f\u0131 ve insan birli\u011fini sa\u011flamaya \u00e7a\u011fr\u0131ld\u0131\u011f\u0131 anlam\u0131na da gelir. Aziz Nyssa, &quot;Tanr\u0131 insan\u0131 yaratt\u0131, t\u00fcm insan \u0131rk\u0131na fayda sa\u011flad\u0131&quot; ifadesini s\u00f6yl\u00fcyor ve ekliyor: &quot;Tanr\u0131&#039;n\u0131n sureti bu do\u011fan\u0131n hi\u00e7bir yerinde yoktur, \u00e7\u00fcnk\u00fc t\u00fcm insan \u0131rk\u0131 bu \u00f6zelli\u011fe sahiptir: O, Tanr\u0131&#039;n\u0131n suretindedir. .\u201d Burada Aziz Krikor&#039;un s\u00f6zleri, cinsiyet dahi dahil olmak \u00fczere herhangi bir \u0131rk ayr\u0131m\u0131 olmaks\u0131z\u0131n t\u00fcm insanlar aras\u0131nda tam e\u015fitli\u011fi vurgulayan kilise gelene\u011finin \u00e7er\u00e7evesine girmektedir, \u00e7\u00fcnk\u00fc &quot;erkek ve kad\u0131n&quot;, &quot;erkek ve kad\u0131n&quot; aras\u0131ndaki ayr\u0131m, Yarad\u0131l\u0131\u015f\u0131n son a\u015famalar\u0131 d\u0131\u015f\u0131nda, &quot;Tanr\u0131 insan\u0131 kendi suretinde yaratt\u0131&quot;dan sonra meydana gelmez.<\/p>\n<p>Babalar ayr\u0131ca insan\u0131 di\u011fer yarat\u0131klardan ay\u0131ran \u015feyin Tanr\u0131 imgesi oldu\u011fu konusunda da hemfikirdirler. Dolay\u0131s\u0131yla \u201cd\u00fc\u015f\u00fcnme, alg\u0131lama ve emir verme yetene\u011fi, kendi kendine ba\u011f\u0131ms\u0131zl\u0131k, kendi kaderini tayin etme ve irade yetene\u011fi de dahil olmak \u00fczere di\u011fer \u00f6zellikler\u201d yetene\u011fidir ve bunlar\u0131n t\u00fcm\u00fc tek bir c\u00fcmleyle \u00f6zetlenebilir: \u201cinsan \u00f6zg\u00fcrl\u00fc\u011f\u00fc.\u201d Bu, hepsi ak\u0131l ve \u00f6zg\u00fcrl\u00fc\u011fe sahip olan ve her bireyin di\u011ferinden farkl\u0131 oldu\u011fu ortak bir do\u011faya ait olan insanlar aras\u0131ndaki radikal bir e\u015fitliktir. Bu ayr\u0131m insan\u0131n birli\u011fini inkar etmez, aksine onu birlik i\u00e7indeki \u00e7e\u015fitlilikte teyit eder ve bunda hi\u00e7bir \u00e7eli\u015fki yoktur. \u0130nsan birli\u011fi, tek bir beden gibi kapsaml\u0131 de\u011fildir ve bireyleri azalt\u0131r. Aksine, ayn\u0131 do\u011fay\u0131 payla\u015fan, Baba, O\u011ful ve Kutsal Ruh&#039;un suretinde bir birlik olu\u015fturan ki\u015filer aras\u0131nda ayr\u0131lma veya kar\u0131\u015fma olmaks\u0131z\u0131n bir birliktir. , ayn\u0131 anda \u00fc\u00e7 ki\u015fi ve bir olan.<\/p>\n<p>Aziz Irenaeus ve ondan sonra gelen t\u00fcm babalar, insan\u0131n Tanr\u0131&#039;n\u0131n benzerli\u011finde yarat\u0131ld\u0131\u011f\u0131n\u0131, Tanr\u0131&#039;n\u0131n \u00f6rne\u011finin ise insan\u0131n ula\u015fmas\u0131 gereken nihai m\u00fckemmelli\u011fi temsil etti\u011fini, ideale ula\u015fman\u0131n ilahi iradeyle uyum i\u00e7inde olan insan iradesinin meyvesi oldu\u011funu g\u00f6rd\u00fcler. . Aziz Basil bu konuda \u015f\u00f6yle diyor: &quot;\u0130lk yap\u0131m\u0131zda Tanr\u0131&#039;n\u0131n suretinde do\u011far\u0131z ve irademizle Tanr\u0131&#039;y\u0131 taklit ederiz, O&#039;nun gibi oluruz.&quot; Aziz Chrysostom&#039;un da de\u011findi\u011fi \u015fey budur: \u201c\u0130maj, g\u00fcc\u00fcn imaj\u0131 anlam\u0131na gelir ve \u00f6rnek, erdem fikrini aktar\u0131r. Bunun sonucu olarak, yarat\u0131lm\u0131\u015f insan f\u0131trat\u0131 elverdi\u011fi \u00f6l\u00e7\u00fcde, Allah&#039;\u0131n ho\u015fg\u00f6r\u00fcs\u00fc ve itidaliyle taklit etmeliyiz. K\u0131sacas\u0131 t\u00fcm erdemleri uygulayarak.\u201d Aziz Basil ise \u015f\u00f6yle diyor: &quot;\u0130yili\u011fe kavu\u015fursan sen de onun gibi olursun (...) Bir insan\u0131n iyilik yapma yetene\u011fi d\u0131\u015f\u0131nda Allah&#039;a yak\u0131nl\u0131\u011f\u0131n\u0131 g\u00f6steren hi\u00e7bir \u015fey yoktur.&quot;<\/p>\n<p>Origen, Yarat\u0131l\u0131\u015f metnini yorumlad\u0131\u011f\u0131nda, insan\u0131n &quot;yaln\u0131zca Tanr\u0131&#039;n\u0131n benzerli\u011finde yarat\u0131ld\u0131\u011f\u0131n\u0131&quot; ve kendisinin &quot;Tanr\u0131&#039;n\u0131n benzerli\u011fi&quot; olmad\u0131\u011f\u0131n\u0131 belirtti. \u0130nsan yaln\u0131zca g\u00f6r\u00fcnmez Tanr\u0131&#039;n\u0131n imgesinin, yani onun tek O\u011flu \u0130sa Mesih&#039;in imgesidir. Bu nedenle Origen, \u015fu \u00f6rne\u011fe ula\u015fana kadar bizi Rab Mesih gibi olmaya \u00e7a\u011f\u0131r\u0131yor: \u201c\u00c7\u00fcnk\u00fc insan Mesih&#039;in benzerli\u011finde yarat\u0131ld\u0131. Bu nedenle, tekrar O&#039;na benzeyebilmek i\u00e7in g\u00f6zlerimizi her zaman Tanr\u0131&#039;n\u0131n bu benzeyi\u015fine \u00e7evirelim.&quot; E\u011fer Tanr\u0131&#039;n\u0131n benzerli\u011finde yarat\u0131ld\u0131ysak, o zaman &quot;O\u011ful&#039;un benzerli\u011finde&quot; yarat\u0131ld\u0131k ve O&#039;nun arac\u0131l\u0131\u011f\u0131yla &quot;Tanr\u0131&#039;n\u0131n o\u011fullar\u0131&quot; olmaya \u00e7a\u011fr\u0131ld\u0131k. \u0130nsan ayn\u0131 zamanda l\u00fctuf yoluyla kendini tanr\u0131la\u015ft\u0131rmaya da \u00e7a\u011fr\u0131lm\u0131\u015ft\u0131r ve bu konuda G\u00fcnah \u00c7\u0131karan Aziz Maximus \u015f\u00f6yle der: \u201cTanr\u0131 bizi O&#039;nun ilahi do\u011fas\u0131na kat\u0131lmam\u0131z i\u00e7in ve O&#039;nun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcnde, sonsuzlu\u011funda bir pay\u0131m\u0131z olsun ve ortaya \u00e7\u0131kal\u0131m diye yaratt\u0131. l\u00fctuftan kaynaklanan bu tanr\u0131la\u015fma bak\u0131m\u0131ndan O\u2019na benzer.\u201d<\/p>\n<p>Bir o\u011ful oldu\u011fu i\u00e7in bizi o\u011fullar yapan ve bir tanr\u0131 oldu\u011fu i\u00e7in l\u00fctufla tanr\u0131 olmam\u0131za izin veren Rab Mesih&#039;in enkarnasyonu olmasayd\u0131, insan bu y\u00fcceli\u011fe ula\u015famazd\u0131. g\u00f6r\u00fcnt\u00fc ve \u00f6rnek, \u00f6rne\u011fe ula\u015fmam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131ld\u0131. Aziz Maximus&#039;un \u015fu a\u00e7\u0131klamay\u0131 yapt\u0131\u011f\u0131 bir a\u00e7\u0131klamayla bitiriyoruz: \u201cTanr\u0131&#039;n\u0131n insanda enkarnasyonu, t\u0131pk\u0131 Tanr\u0131&#039;n\u0131n insan haline gelmesi gibi, bizi tanr\u0131la\u015fma umuduna g\u00fcvenmeye \u00e7a\u011f\u0131ran ana nedendir. insan do\u011fas\u0131d\u0131r.\u201d<\/p>\n<p align=\"left\">2001 kilise b\u00fcltenimden<\/p>","protected":false},"excerpt":{"rendered":"<p>\u0648\u0631\u062f \u0641\u064a \u0641\u0627\u062a\u062d\u0629 \u0633\u0641\u0631 \u0627\u0644\u062a\u0643\u0648\u064a\u0646 \u0623\u0646\u0651 \u0627\u0644\u0644\u0647 \u0635\u0646\u0639 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0639\u0644\u0649 \u0635\u0648\u0631\u062a\u0647 \u0643\u0645\u062b\u0627\u0644\u0647\u060c \u0648\u0633\u0644\u0651\u0637\u0647 \u0639\u0644\u0649 \u062c\u0645\u064a\u0639 \u0627\u0644\u0645\u062e\u0644\u0648\u0642\u0627\u062a \u0627\u0644\u0623\u062e\u0631\u0649 \u0645\u0646 \u0633\u0645\u0643 \u0648\u0637\u064a\u0631 [&hellip;]<\/p>\n","protected":false},"author":8,"featured_media":3449,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_relevanssi_hide_post":"","_relevanssi_hide_content":"","_relevanssi_pin_for_all":"","_relevanssi_pin_keywords":"","_relevanssi_unpin_keywords":"","_relevanssi_related_keywords":"","_relevanssi_related_include_ids":"","_relevanssi_related_exclude_ids":"","_relevanssi_related_no_append":"","_relevanssi_related_not_related":"","_relevanssi_related_posts":"1066,1169,1098,721,1154,2778,2825,1022,2901,2813,2544,1176","_relevanssi_noindex_reason":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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