{"id":1345,"date":"2023-04-24T01:43:10","date_gmt":"2023-04-23T22:43:10","guid":{"rendered":"https:\/\/kupeliteolog.com\/?p=1345"},"modified":"2023-04-24T01:43:42","modified_gmt":"2023-04-23T22:43:42","slug":"luther-ve-bucer-karsilastirma","status":"publish","type":"post","link":"http:\/\/kupeliteolog.com\/index.php\/2023\/04\/24\/luther-ve-bucer-karsilastirma\/","title":{"rendered":"Martin Luther ve Martin Bucer\u2019in Teolojik Kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131"},"content":{"rendered":"

Yazan: To\u011frul Salamzade<\/em><\/p>\n

Giri\u015f<\/strong><\/p>\n

Protestan Reformasyonu, sadece Avrupa\u2019da de\u011fil ancak d\u00fcnya genelinde b\u00fcy\u00fck bir ses getirmi\u015ftir. Do\u011fu ve Bat\u0131 Roma\u2019n\u0131n ayr\u0131lmas\u0131, Konstantinopolis\u2019in 1453 y\u0131l\u0131nda Osmanl\u0131 taraf\u0131ndan al\u0131nmas\u0131 ve T\u00fcrklerin Avrupa\u2019ya do\u011fru emin bir \u015fekilde ilerlemeleri, Avrupa\u2019y\u0131 hem sosyal hem siyasi hem de dini a\u00e7\u0131dan sarsm\u0131\u015ft\u0131r. \u00d6te yandan 1517 y\u0131l\u0131nda Martin Luther\u2019in yazm\u0131\u015f ve yay\u0131nlam\u0131\u015f oldu\u011fu 95 Tez, Avrupa\u2019da Roma Katolik Kilisesinin prenslerle i\u015f birli\u011fi neticesinde kurmu\u015f oldu\u011fu feodal rejimi derinden etkilemi\u015ftir. Ba\u015fka bir deyi\u015fle, Avrupa\u2019da Katolik Kilisesinin otoritesi sars\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. Ya\u015fanm\u0131\u015f olan do\u011fum sanc\u0131lar\u0131ndan sonra en nihayetinde Protestanlar dini \u00f6zg\u00fcrl\u00fcklerine k\u0131smen kavu\u015fmu\u015f ve kendi ilahiyatlar\u0131n\u0131 k\u00e2\u011f\u0131da d\u00f6kmeye ba\u015flam\u0131\u015flard\u0131. Teolojik de\u011fi\u015fim ve \u00e7e\u015fitlilikler, Reformcular\u0131 kendi aralar\u0131nda da kimi zaman b\u00f6lm\u00fc\u015f, kimi zaman da birle\u015ftirmi\u015ftir. Bu ba\u011flamda, ada\u015f olan Luther ve Bucer en iyi \u00f6rneklerden biridir. Martin Luther, Reformasyonun me\u015falesini yakan biri olarak k\u0131smen Katolik Kilisesinin etkisinde kalm\u0131\u015f ve bunu kendi ilahiyat\u0131na da yans\u0131tm\u0131\u015ft\u0131r. \u00d6te yandan Bucer, Calvin\u2019in Cenevre\u2019sinde yeti\u015fmi\u015f ve biraz daha farkl\u0131 bir ilahiyat\u0131 benimsemi\u015ftir. Fakat \u00f6yle ya da b\u00f6yle, temelde ikisi de ayn\u0131 temellere dayanmaktayd\u0131lar. Binaenaleyh, bu makalenin amac\u0131 Martin Luther ile Martin Bucer\u2019in Kutsal Yaz\u0131lar, kurtulu\u015f, sakramentler konular\u0131ndaki teolojik farkl\u0131l\u0131klar\u0131 ve benzerlikleri kar\u015f\u0131la\u015ft\u0131rmakt\u0131r.<\/p>\n

Luther ve Bucer\u2019in \u0130li\u015fkisi<\/strong><\/p>\n

Martin Luther ve Martin Bucer aras\u0131ndaki ili\u015fki umuldu\u011fu kadar g\u00fczel de\u011fildi. Luther ve Bucer aras\u0131ndaki karakteristik \u00f6zellikler bile aralar\u0131ndaki naho\u015f ili\u015fkinin sebeplerinden biridir. Luther, yaln\u0131zca teolojik a\u00e7\u0131dan de\u011fil, ancak miza\u00e7 a\u00e7\u0131s\u0131ndan da Bucer\u2019den farkl\u0131yd\u0131. Psikolojik ba\u011flamda incelendi\u011fi zaman Luther daha fevri ve sert, Bucer ise daha \u0131l\u0131ml\u0131 ve yumu\u015fak huyluydu. Bucer, kimilerinin tabiriyle, arabulucuydu. Dolay\u0131s\u0131yla bu iki Refomcunun g\u00f6r\u00fc\u015flerini daha do\u011fru anlamak i\u00e7in hem tarihsel hem de karakteristik \u00f6zelliklerine dikkat etmek do\u011fru bir tercih olacakt\u0131r. Bu ba\u011flamda, Luther\u2019in ve Bucer\u2019in nas\u0131l Protestan olduklar\u0131n\u0131 ve Protestan olduktan sonraki motivasyonlar\u0131n\u0131 incelemek yerinde olacakt\u0131r.<\/p>\n

Biyografik Arka Plan<\/strong><\/p>\n

Martin Luther, k\u00f6yl\u00fc bir ailede do\u011fmu\u015f ve 1505 y\u0131l\u0131ndaki ruhsal d\u00f6n\u00fc\u015f\u00fcm\u00fcne dek babas\u0131n\u0131n isteklerini yerine getiren uslu bir gen\u00e7 olmu\u015ftu. Luther\u2019in ya\u015fam\u0131n\u0131 de\u011fi\u015ftiren \u015fim\u015fek hem onu hem de tam on iki y\u0131l sonra t\u00fcm Avrupa\u2019y\u0131 de\u011fi\u015ftirecek bir k\u0131v\u0131lc\u0131md\u0131. Luther, Katolik bir rahip oldu\u011fu d\u00f6nemlerde baz\u0131 psikolojik veya varolu\u015fsal denebilecek kayg\u0131lar ya\u015famaktayd\u0131. G\u00fcnah\u0131n a\u011f\u0131rl\u0131\u011f\u0131, insan\u0131n g\u00fcnahtan ba\u015fka hi\u00e7bir \u015fey d\u00fc\u015f\u00fcnmemesi, t\u00f6vbeden sonra yine ayn\u0131 g\u00fcnahlar\u0131n i\u015flenmesi ve Tanr\u0131\u2019n\u0131n o g\u00fcnahlar\u0131 affetmesi i\u00e7in talep ettikleri, Luther\u2019i \u00fczm\u00fc\u015f ve ciddi bir depresyona girmesine sebep olmu\u015ftu. Dolay\u0131s\u0131yla, Roma Katolik ilahiyat\u0131n\u0131n getirmi\u015f oldu\u011fu i\u015flerle kurtulu\u015f kavram\u0131, Luther\u2019i bir \u00e7\u0131k\u0131\u015f yolu aramaya itmi\u015fti. Ancak Luther, her ne hissederse hissetsin, Tanr\u0131\u2019dan korkuyor ve O\u2019na itaat edilmesi gerekti\u011fine inan\u0131yordu. \u00dcstelik, Luther\u2019in ruh hali keder ve tasa ile tan\u0131mlanabilirdi. Bu nedenledir ki Luther, kendi durumunu \u015fu s\u00f6zlerle izah etmi\u015ftir: \u201cKurtar\u0131c\u0131 ve Avutucu Mesih ile ba\u011flant\u0131m\u0131 kaybettim ve onu bi\u00e7are ruhumun gardiyan\u0131 ve cellad\u0131 yapt\u0131m.\u201d[1]<\/a> T\u00fcm ya\u015fad\u0131\u011f\u0131 s\u0131k\u0131nt\u0131lardan uzakla\u015fmak ad\u0131na ilahiyat \u00fczerine doktora yapan Luther, 1512 y\u0131l\u0131nda Doktor unvan\u0131n\u0131 ald\u0131 ve W\u00fcrttemberg \u00dcniversitesinde ders vermeye ba\u015flad\u0131.[2]<\/a><\/p>\n

Hal b\u00f6yleyken, Roma Katolik Kilisesinin feodal bask\u0131lar\u0131 ve art\u0131k dini bir kurum olmaktan \u00e7\u0131k\u0131p, ticari i\u015flerle ilgilenmesi hem toplumun hem de kilisenin i\u00e7sel yap\u0131s\u0131n\u0131 olumsuz y\u00f6nde etkilemekteydi. Halk\u0131n dini duygular\u0131 karmakar\u0131\u015f\u0131k durumdayken Mainz Ba\u015fpiskoposu Albrecht von Brandenburg, Papa X Leo\u2019dan izin alarak Dominikan rahip olan Johann Tetzel\u2019e g\u00fcnahlar\u0131n aff\u0131na ili\u015fkin k\u00e2\u011f\u0131t satt\u0131rd\u0131 \u00e7\u00fcnk\u00fc b\u00f6ylelikle b\u00fcy\u00fck bor\u00e7 bata\u011f\u0131ndan kurtulmay\u0131 planlam\u0131\u015ft\u0131. Fakat Martin Luther\u2019in 31 Ekim 1517\u2019de g\u00fcnahlar\u0131n aff\u0131na ili\u015fkin ka\u011f\u0131tlar\u0131n sat\u0131lmas\u0131n\u0131 protesto etmesi \u00fczerine Reformasyon hareketi ba\u015flam\u0131\u015f oldu. Ku\u015fkusuz, y\u0131llarca s\u00fcren \u00e7at\u0131\u015fmalar ve sava\u015flar sonunda, Martin Luther hem kendi ilahiyat\u0131n\u0131 daha da \u015fekillendirdi hem de Phillip Melanchton ile birlikte L\u00fcteryen kilisesinin temelini atm\u0131\u015f oldu.<\/p>\n

\u00d6te yandan Martin Bucer, daha farkl\u0131 bir ge\u00e7mi\u015fe sahip bir Refomcudur. Bucer Fransa\u2019da do\u011fdu ve Dominikan bir rahip olarak Tanr\u0131\u2019ya hizmet etmeye \u00e7al\u0131\u015fmaktayd\u0131. Bu hizmet s\u00fcrecinde Erasmus\u2019un kitaplar\u0131n\u0131 okuyan Bucer, h\u00fcmanist d\u00fc\u015f\u00fcnceyi benimseye ba\u015flad\u0131. Fakat 1518 y\u0131l\u0131nda, yani Reformasyon hareketinden bir y\u0131l sonra, Martin Luther Heidelberg \u00dcniversitesine teolojik konular\u0131 tart\u0131\u015fmak \u00fczere davet edildi ve dinleyiciler aras\u0131nda Bucer de vard\u0131.[3]<\/a> K\u0131sa bir s\u00fcre sonra Bucer Dominikan tarikat\u0131ndan ayr\u0131l\u0131r ve k\u0131sa bir s\u00fcre sonra Fransa\u2019n\u0131n Strazburg kentine yerle\u015fir. Fakat Bucer, Strazburg kentinin vatanda\u015f\u0131 olmad\u0131\u011f\u0131 i\u00e7in korunmaya al\u0131nma amac\u0131yla Zwingli\u2019den yard\u0131m ister fakat ona yard\u0131m eden Matth\u00e4us Zell olur. Zell de bir Reformcuydu ve Bucer\u2019i yan\u0131na yard\u0131mc\u0131 rahip olarak i\u015fe al\u0131r b\u00f6ylece Bucer, dolayl\u0131 yoldan kendi g\u00fcvenli\u011fini sa\u011flam\u0131\u015f oldu. Ne var ki 5 Eyl\u00fcl 1524 y\u0131l\u0131nda Reformcular Strazburglular taraf\u0131ndan sapk\u0131n ilan edildikten sonra kentte i\u00e7 sava\u015f \u00e7\u0131kt\u0131. Katolik kilise binalar\u0131 bas\u0131ld\u0131 ve heykeller y\u0131k\u0131ld\u0131, resimler yak\u0131ld\u0131. Bunun ard\u0131ndan Bucer, kurtulu\u015fun yaln\u0131zca imanla oldu\u011funa ve sakramentlere dair bir yaz\u0131 haz\u0131rlad\u0131 ve yay\u0131nlad\u0131; b\u00f6ylelikle fikirlerini apa\u00e7\u0131k bir \u015fekilde belli etmi\u015f oldu.[4]<\/a><\/p>\n

\u0130kilinin Aras\u0131ndaki \u0130li\u015fki (Zwingli meselesi)<\/strong><\/p>\n

Luther ve Bucer 1524 y\u0131l\u0131nda \u00e7\u0131kan bir tart\u0131\u015fmadan dolay\u0131 da kar\u015f\u0131la\u015ft\u0131lar. 1529 y\u0131l\u0131n\u0131n Ekim ay\u0131nda I. Philip, Alman ve \u0130svi\u00e7reli Reformcular\u0131 Almanya\u2019n\u0131n do\u011fusunda yer alan Marburg\u2019da toplad\u0131 ve Protestan kiliselerin ibadet ve \u00f6\u011freti konular\u0131n\u0131 belirlemelerini istedi. As\u0131l ama\u00e7 elbette yaln\u0131zca dini de\u011fil, ayn\u0131 zamanda siyasiydi \u00e7\u00fcnk\u00fc Philip Protestan prenslikler aras\u0131nda da bir birlik olu\u015fmas\u0131n\u0131 arzuluyordu.[5]<\/a> Devam eden m\u00fczakereler ve isti\u015fareler sonucunda on be\u015f maddeden on d\u00f6rd\u00fc herkes\u00e7e ortak kabul edildi ve kabul edilmeyen tek madde Rabbin Sofras\u0131yla ilgili g\u00f6r\u00fc\u015f idi. Luther ve Zwingli birbirinden farkl\u0131 d\u00fc\u015f\u00fcnmekteydiler ve \u00fcstelik bu tart\u0131\u015fma o kadar b\u00fcy\u00fcd\u00fc ki Martin Luther, Zwingli\u2019nin elini bile s\u0131kmadan toplant\u0131 salonundan ayr\u0131ld\u0131. Bu durum o kadar ciddile\u015fti ki Bucer daha sonras\u0131nda arabuluculuk yapmak zorunda kald\u0131 ancak ba\u015far\u0131l\u0131 olamad\u0131.<\/p>\n

Luther ve Bucer\u2019in bu Marburg haricinde bir araya geldikleri veya herhangi bir m\u00fcnazarada yer almalar\u0131na dair herhangi bir tarihsel kay\u0131t bulunmamaktad\u0131r. Fakat karakteristik \u00f6zelliklerine bak\u0131ld\u0131\u011f\u0131 takdirde, Luther\u2019in daha fevri ve s\u00f6z\u00fcn\u00fc esirgemeyen bir ki\u015fi oldu\u011fu, Bucer\u2019in ise daha \u0131l\u0131ml\u0131 ve arabulucu bir karaktere sahip oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmaz. Ne var ki, Bucer\u2019in daha \u0131l\u0131ml\u0131 olmas\u0131, kendi teolojik d\u00fc\u015f\u00fcncelerini sak\u0131nd\u0131\u011f\u0131 anlam\u0131na gelmez. Bucer\u2019in yazm\u0131\u015f oldu\u011fu eserler onun Kutsal Yaz\u0131lar, kurtulu\u015f, sakramentler ve kilise y\u00f6netimi konusunda da fikirlerini beyan etmesine arac\u0131 olmu\u015ftur.<\/p>\n

Luther ve Kutsal Yaz\u0131lar<\/strong><\/p>\n

Reformasyon \u00f6ncesinde Luther\u2019i harekete ge\u00e7iren bir ba\u015fka \u015fey de Kutsal Yaz\u0131lard\u0131. Kutsal Yaz\u0131lar Luther i\u00e7in epistemolojik anlam ta\u015f\u0131maktayd\u0131 \u00e7\u00fcnk\u00fc Tanr\u0131\u2019yla, imanla veya Hristiyan ya\u015famla ilgili kabul edilmesi gereken her \u015fey Kutsal Yaz\u0131larda mevcuttu. Luther, Worms Diyeti s\u0131ras\u0131nda 95 Tezi ve yazm\u0131\u015f oldu\u011fu di\u011fer kitap\u00e7\u0131klar\u0131 reddetmesi i\u00e7in bask\u0131 g\u00f6rd\u00fc\u011f\u00fcnde, \u015fu s\u00f6zleri kullanm\u0131\u015ft\u0131r:<\/p>\n

\u201cKutsal Kitap yahut a\u00e7\u0131k bir sebeple su\u00e7lu bulunmad\u0131\u011f\u0131m s\u00fcrece\u2026 ben al\u0131nt\u0131 yapt\u0131\u011f\u0131m Kutsal Kitap\u2019a ba\u011fl\u0131y\u0131m ve vicdan\u0131m Tanr\u0131 S\u00f6z\u00fcn\u00fcn esiridir. Hi\u00e7bir \u015feyi geri alm\u0131yorum ve almayaca\u011f\u0131m, \u00e7\u00fcnk\u00fc vicdan\u0131ma kar\u015f\u0131 gelmem ne do\u011fru ne de g\u00fcvenli olur. Aksini yapamam, i\u015fte burada duruyorum. Tanr\u0131 yard\u0131mc\u0131m olsun. \u00c2min.\u201d[6]<\/a><\/p>\n

Dolay\u0131s\u0131yla Reformasyonun k\u0131v\u0131lc\u0131m\u0131 olan 95 Tez, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Kutsal Yaz\u0131lar\u0131 temel almaktayd\u0131. Martin Luther i\u00e7in Kutsal Yaz\u0131lar ayn\u0131 zamanda en nihai otoriteydi. E\u011fer bir \u00f6\u011fretinin dayana\u011f\u0131 Kutsal Yaz\u0131lar de\u011filse, Luther\u2019e g\u00f6re o \u00f6\u011freti reddedilmeliydi.[7]<\/a> Gelenekler, insani fikirler ve felsefeler; bunlar\u0131n hepsi Kutsal Yaz\u0131lara dayand\u0131r\u0131lmal\u0131yd\u0131, aksi halde hi\u00e7birinin yetkisi yoktu. Ba\u015fka bir deyi\u015fle, e\u011fer bir ki\u015fi bir \u00f6\u011fretinin ger\u00e7ekli\u011fini sorgulayacak olursa, \u00f6ncelikle Kutsal Yaz\u0131lar\u0131 ara\u015ft\u0131rmal\u0131 ve hakikatin ne oldu\u011funu orada aramal\u0131d\u0131r \u00e7\u00fcnk\u00fc Kutsal Yaz\u0131lar Tanr\u0131 esinlemesidir (2Ti. 3:16-17). Bu nedenden dolay\u0131d\u0131r ki Sola Scriptura ilkesi son derece \u00f6nem arz etmektedir.<\/p>\n

Luther\u2019in Kutsal Yaz\u0131lara verdi\u011fi \u00f6nem, h\u00fcmanistlerle yapt\u0131\u011f\u0131 tart\u0131\u015fmalarda da ortaya \u00e7\u0131kmaktad\u0131r. Luther, asl\u0131nda Sola Scriptura ilkesini savunurken, gelene\u011fi, felsefeyi veya mant\u0131\u011f\u0131 reddetmiyordu. Luther tam tersine hepsini kabul etmekle birlikte, Kutsal Yaz\u0131lar\u0131 nihai otorite olarak g\u00f6rmekte ve dolay\u0131s\u0131yla her \u015feyi Kutsal Yaz\u0131larla k\u0131yaslamak taraftar\u0131yd\u0131. Ba\u015fka bir deyi\u015fle, Luther, Kutsal Yaz\u0131lar\u0131n norma normata<\/em> (yani normlar\u0131n belirledi\u011fi) de\u011fil, ancak norma normans<\/em> (normlar\u0131 belirleyen) olarak g\u00f6rmekteydi.[8]<\/a> B\u00f6ylelikle Kutsal Yaz\u0131lar iyiyle k\u00f6t\u00fcy\u00fc, do\u011fru ile yanl\u0131\u015f\u0131 birbirinden ay\u0131ran ve belirleyen \u00f6l\u00e7\u00fct idi.[9]<\/a> Bu fikirler, ku\u015fkusuz, Roma Katolik Kilisesinin ilahiyat\u0131na tamamen ayk\u0131r\u0131yd\u0131 ve bu nedenle Luther\u2019in Sola Scriptura konusundaki radikalli\u011fi, Roma\u2019n\u0131n onun hakk\u0131nda yanl\u0131\u015f propaganda yapmas\u0131na yar\u0131yordu. Ancak iddialar\u0131n tersine, Luther 1500 y\u0131ll\u0131k Hristiyanl\u0131k tarihini reddetmiyor, ancak t\u00fcm konsey kararlar\u0131n\u0131n, kilise babalar\u0131n\u0131n veya di\u011fer her t\u00fcrl\u00fc felsefelerin \u201cTanr\u0131 S\u00f6z\u00fc\u2019n\u00fcn kesin h\u00fck\u00fcmleri\u201d taraf\u0131ndan yarg\u0131lanmas\u0131 gerekti\u011fini savunuyordu.[10]<\/a> Luther\u2019e g\u00f6re bir Hristiyan\u2019\u0131n inanmas\u0131 ve uygulamas\u0131 gereken her \u015fey Kutsal Yaz\u0131larda mevcuttur ve Kutsal Yaz\u0131lar di\u011fer t\u00fcm kaynaklar\u0131n (kilise gelenekleri, felsefeler) yan\u0131nda de\u011fil, \u00fcst\u00fcnde yer almaktad\u0131r.[11]<\/a><\/p>\n

Martin Bucer ve Kutsal Yaz\u0131lar<\/strong><\/p>\n

Martin Bucer, Strazburglu bir teologdu ve devaml\u0131 olarak di\u011fer Reformcu teologlar\u0131n yan\u0131nda zaman ge\u00e7iriyor, onlardan \u00f6\u011freniyor ve imanl\u0131 halka Kutsal Kitap\u2019\u0131 \u00f6\u011fretmeye devam ediyordu. Dolay\u0131s\u0131yla Calvin\u2019in yak\u0131n arkada\u015f\u0131 ve devaml\u0131 olarak yan\u0131nda olan Bucer hem Calvin hem de di\u011fer Reformcular gibi Kutsal Yaz\u0131lar\u0131n, Kutsal Ruh\u2019un esini oldu\u011funa ve nihai yetkiye sahip oldu\u011funa inanmaktayd\u0131.[12]<\/a> Bucer, Kutsal Ruh\u2019un, Kutsal Kitap\u2019\u0131n yazar\u0131 oldu\u011funa inan\u0131yordu ve dolay\u0131s\u0131yla durum b\u00f6yle oldu\u011funa g\u00f6re Kutsal Ruh olmaks\u0131z\u0131n Kutsal Yaz\u0131lar\u0131 anlamak ve uygulamak imk\u00e2ns\u0131zd\u0131.[13]<\/a> Bu ba\u011flamda Bucer\u2019in a\u011f\u0131rl\u0131kl\u0131 olarak Kutsal Ruh\u2019a \u00f6nem verdi\u011fi g\u00f6r\u00fclmektedir. Bucer de t\u0131pk\u0131 Luther ve di\u011fer Reformcular gibi Roma Katolik Kilisesinin sakramentlerini sorgulam\u0131\u015f ve Roma Kilisesinin buyurdu\u011fu sakramentlerin, Kutsal Yaz\u0131lardaki sakrament tan\u0131m\u0131na uymad\u0131klar\u0131n\u0131 g\u00f6rm\u00fc\u015ft\u00fcr. Bucer bu de\u011ferlendirmeyi yaparken ne geleneklere ne de kilise uygulamalar\u0131na bakm\u0131\u015ft\u0131r; Bucer\u2019in odakland\u0131\u011f\u0131 tek \u00f6l\u00e7\u00fct Kutsal Yaz\u0131lard\u0131:[14]<\/a> \u201c\u00d6\u011fretilerin t\u00fcm\u00fc \u0130lahi Kutsal Yaz\u0131lara dayanmal\u0131d\u0131r; onlara hi\u00e7bir \u015fey eklenememeli ve hi\u00e7bir \u015fey \u00e7\u0131kart\u0131lmamal\u0131d\u0131r.\u201d[15]<\/a> Martin Bucer\u2019in Kutsal Yaz\u0131lar\u0131 nihai otorite olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fcn bir di\u011fer \u00f6rnek, Lent ve benzeri g\u00fcnlere ili\u015fkin ele\u015ftirisinde ortaya \u00e7\u0131kmaktad\u0131r. Lent, erken kilise d\u00f6neminde k\u0131smen baz\u0131 kiliseler taraf\u0131ndan kutlanmaktayd\u0131 ancak bir s\u00fcre sonra Roma Katolik Kilisesi, Lent kutlamay\u0131 adeta bir yasaya d\u00f6n\u00fc\u015ft\u00fcr\u00fcp zorunlu hale getirdi. Fakat Bucer, Katolik Kilisesinin bu yakla\u015f\u0131m\u0131n\u0131 do\u011fru bulmad\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi zaman s\u0131kl\u0131kla Kutsal Yaz\u0131lardan \u00f6rnek vermekte ve hemen hemen t\u00fcm iddialar\u0131n\u0131 Kutsal Kitap ayetleriyle desteklemektedir.[16]<\/a> Bucer, Kutsal Yaz\u0131lar\u0131n \u00f6z\u00fc ve do\u011fas\u0131 konusunda Luther ve Calvin kadar \u00e7ok a\u00e7\u0131k konu\u015fmu\u015f olmasa da m\u00fcnazaralar ve tart\u0131\u015fmalar esnas\u0131nda sergiledi\u011fi tav\u0131rla, fikirlerini hangi standarda g\u00f6re savundu\u011funu g\u00f6stermektedir. Bunun bir ba\u015fka \u00f6rne\u011fi, Anabaptistlerle yapt\u0131\u011f\u0131 tart\u0131\u015fmad\u0131r; bu tart\u0131\u015fma s\u0131ras\u0131nda Bucer savundu\u011fu g\u00f6r\u00fc\u015fleri yine Kutsal Yaz\u0131lara dayand\u0131rm\u0131\u015f ve tek dayana\u011f\u0131n Kutsal Kitap oldu\u011funun alt\u0131n\u0131 \u00e7izmi\u015ftir.[17]<\/a> Dolay\u0131s\u0131yla, Bucer\u2019in de Sola Scriptura ilkesini benimsedi\u011fini s\u00f6ylemek yanl\u0131\u015f olmaz. \u00d6zetle, iki Alman Reformcu, Kutsal Yaz\u0131lar\u0131 nihai otorite olarak kabul ediyor ve inan\u0131lmas\u0131 ve uygulanmas\u0131 gereken her \u015feyin Kutsal Yaz\u0131larda apa\u00e7\u0131k bir \u015fekilde yazd\u0131\u011f\u0131n\u0131 kabul etmi\u015flerdir.<\/p>\n

Martin Luther ve Soterioloji<\/strong><\/p>\n

Martin Luther, Katolik bir rahipken bile devaml\u0131 kurtulu\u015f kavram\u0131 \u00fczerinde d\u00fc\u015f\u00fcn\u00fcyordu. Aklanma, l\u00fctuf, iman ve ba\u011f\u0131\u015flanma gibi kavramlar Luther\u2019in akl\u0131n\u0131 me\u015fgul ediyor ve bu konularda cevap bulma aray\u0131\u015f\u0131ndayd\u0131. Fakat ne yaparsa yaps\u0131n hi\u00e7bir \u015fekilde arad\u0131\u011f\u0131 cevaplar\u0131 bulam\u0131yordu. Luther\u2019in kar\u015f\u0131s\u0131nda s\u00fcrekli \u00f6fkeli ve bedel \u00f6deten bir Tanr\u0131 fig\u00fcr\u00fc vard\u0131. Bu durum da ku\u015fkusuz onu hem imandan hem de Tanr\u0131\u2019dan so\u011futuyordu.<\/p>\n

Fakat Luther, ya\u015fam\u0131\u015f oldu\u011fu b\u00fcy\u00fck uyan\u0131\u015ftan sonra Tanr\u0131\u2019n\u0131n l\u00fctfunun ne denli zengin ve engin oldu\u011funu anlad\u0131. Bu anlay\u0131\u015f, onun sistematik bir \u015fekilde kurtulu\u015fu kavramas\u0131n\u0131 sa\u011flad\u0131. B\u00f6ylelikle Luther, Sola Gratia ve Sola Fide\u2019yi benimsedi \u2013 kurtulu\u015f yaln\u0131zca l\u00fctuf vas\u0131tas\u0131yla ve imanlayd\u0131. Bir bak\u0131ma Protestan Reformasyonunun kalbi, kurtulu\u015fun l\u00fctufla ve tamamen Tanr\u0131\u2019n\u0131n merhametiyle olmas\u0131 \u00fczerine kuruluydu. Roma Katolik Kilisesinin satmaya kalk\u0131\u015ft\u0131\u011f\u0131 af ka\u011f\u0131tlar\u0131, Tanr\u0131\u2019n\u0131n merhametinin asl\u0131nda insan\u0131n elinde, manip\u00fcle edilebilecek bir \u015fey oldu\u011fu izlenimini vermekteydi. Fakat Luther, Tanr\u0131\u2019n\u0131n \u00f6zg\u00fcr ve merhametli oldu\u011funu savunmaktayd\u0131. Luther\u2019in benimsedi\u011fi kurtulu\u015f \u00f6\u011fretisi, kurtulu\u015fta insana hi\u00e7bir pay bi\u00e7meyecek bi\u00e7imdeydi. Bunun en \u00e7arp\u0131c\u0131 delillerinden birisi de Luther\u2019in Erasmus ile yapt\u0131\u011f\u0131 tart\u0131\u015fmayd\u0131. Luther, \u0130radenin Tutsakl\u0131\u011f\u0131 isimli eserinde Erasmus\u2019un h\u00fcmanistik fikirlerine Kutsal Yaz\u0131larla kar\u015f\u0131l\u0131k vererek, insan\u0131n Tanr\u0131\u2019y\u0131 kendi \u00f6zg\u00fcr iradesiyle se\u00e7emeyecek veya tercih edemeyecek konumda oldu\u011funu savunuyordu \u00e7\u00fcnk\u00fc insan\u0131n do\u011fas\u0131 Tanr\u0131\u2019n\u0131n l\u00fctfundan yoksundu. Ba\u015fka bir deyi\u015fle, Luther\u2019e g\u00f6re, e\u011fer insan\u0131n iradesine l\u00fctfedilmemi\u015fse, o irade \u00f6zg\u00fcr de\u011fildir.[18]<\/a><\/p>\n

Zira Luther\u2019in kurtulu\u015fa ili\u015fkin d\u00fc\u015f\u00fcnceleri, tamamen Tanr\u0131\u2019n\u0131n l\u00fctfuna dayal\u0131yd\u0131. Luther, yasan\u0131n insana g\u00fcnah\u0131 g\u00f6sterme amac\u0131yla verildi\u011fini ve yasayla kurtulu\u015fun asla m\u00fcmk\u00fcn olamayaca\u011f\u0131n\u0131 belirtmi\u015ftir.[19]<\/a> Bu sebepten dolay\u0131d\u0131r ki Luther, Erasmus\u2019un yasay\u0131 ve m\u00fcjdeyi anlamad\u0131\u011f\u0131n\u0131 ve kar\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir.[20]<\/a> Martin Luther, insan\u0131n g\u00fcnahl\u0131 ve iradesi tutsak bir \u015fekilde do\u011fdu\u011funa ve dolay\u0131s\u0131yla, l\u00fctuf olmaks\u0131z\u0131n hi\u00e7bir \u015fekilde kurtulamayaca\u011f\u0131na ve de kurtulmak istemeyece\u011fine inanmaktayd\u0131. \u0130nsan\u0131n \u00f6zg\u00fcr iradesi, h\u00fcmanistlerin iddialar\u0131n\u0131n aksine, kesinlikle \u00f6zg\u00fcr de\u011fildir. \u0130nsano\u011flu g\u00fcnahta \u00f6l\u00fcd\u00fcr (Efe. 2:1-3) ve g\u00fcnah\u0131n k\u00f6lesidir (Yu. 8:30). Dolay\u0131s\u0131yla, insan\u0131n yaln\u0131zca Tanr\u0131\u2019n\u0131n l\u00fctfuyla kurtulmas\u0131 gerekmektedir ve Tanr\u0131 l\u00fctfetmeksizin, insano\u011flu kurtulamaz. Sonu\u00e7 olarak Katolik Kilisesinin satt\u0131\u011f\u0131 her t\u00fcrl\u00fc af k\u00e2\u011f\u0131d\u0131 ve benzeri \u015feylerin insan\u0131n kurtulu\u015funda hi\u00e7bir etkisi olamaz.<\/p>\n

Luther\u2019in gen\u00e7li\u011finden beri ya\u015fad\u0131\u011f\u0131 aklanma kayg\u0131s\u0131 da M\u00fcjde ger\u00e7e\u011fiyle giderilmi\u015ftir. Gen\u00e7ken Tanr\u0131\u2019dan deh\u015fet verici bi\u00e7imde korkmas\u0131, O\u2019nu sevememesi ve Tanr\u0131\u2019n\u0131n, kendisini yarg\u0131layaca\u011f\u0131 fikri Luther\u2019i \u00e7ok korkutuyordu. Fakat aklanman\u0131n imanla (Rom. 5:1) ve l\u00fctufla (Efe. 2:8) oldu\u011funu \u00f6\u011frendikten sonra Luther\u2019in hayat\u0131 de\u011fi\u015fmi\u015ftir.<\/p>\n

Martin Bucer ve Kurtulu\u015f<\/strong><\/p>\n

Martin Bucer\u2019in kurtulu\u015fa ili\u015fkin g\u00f6r\u00fc\u015fleri en net bi\u00e7imde, Romal\u0131lar mektubu hakk\u0131nda yazm\u0131\u015f oldu\u011fu yorum kitab\u0131nda mevcuttur. Bucer bu yorum kitab\u0131n\u0131, Calvin\u2019in Institutes of Christian Religion isimli eserini yay\u0131mlad\u0131\u011f\u0131 y\u0131lda yay\u0131mlam\u0131\u015ft\u0131r. Bucer\u2019in amac\u0131, Mesih\u2019in felsefesini s\u0131radan insanlara iletmek oldu\u011fundan ve yazm\u0131\u015f oldu\u011fu Romal\u0131lar mektubu yorumu fazlas\u0131yla uzun oldu\u011fundan dolay\u0131 Calvin\u2019den ele\u015ftiri alm\u0131\u015ft\u0131r. Zira Calvin, kitab\u0131n past\u00f6rler i\u00e7in \u00e7ok a\u011f\u0131r oldu\u011funu dile getirmi\u015ftir.[21]<\/a><\/p>\n

Bucer\u2019in yazd\u0131klar\u0131, onu kendi \u00e7a\u011fda\u015f\u0131 olan di\u011fer Reformculardan ay\u0131rmaktayd\u0131 \u00e7\u00fcnk\u00fc Bucer\u2019in \u201cyasan\u0131n i\u015fleri\u201d kavram\u0131n\u0131 ele al\u0131m \u015fekli di\u011fer Reformculardan farkl\u0131yd\u0131. Bucer, bir\u00e7ok uzmana g\u00f6re Luther\u2019in Yasa ve M\u00fcjde ikilemini (dichotomy) reddetti ve Erasmus\u2019tan etkilenerek ruhsal ahlak\u00e7\u0131l\u0131k g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsedi\u011fi d\u00fc\u015f\u00fcnmektedir.[22]<\/a> \u00d6ncelikle Bucer, Roma Katoliklerinin Martin Luther\u2019i yanl\u0131\u015f anlad\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyordu. Bucer, asl\u0131na bak\u0131l\u0131rsa, Hristiyan ilahiyat tarihinin arabulucusu olarak an\u0131lm\u0131\u015f ve genellikle tart\u0131\u015fmalardan uzak durmay\u0131 tercih etmi\u015ftir. Benzer bir tutumla, Romal\u0131lar mektubu \u00fczerine yazd\u0131\u011f\u0131 yorumda, yaln\u0131zca Luther\u2019in g\u00f6r\u00fc\u015f\u00fcn\u00fc de\u011fil ancak ayn\u0131 zamanda kilise babalar\u0131n\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc de birle\u015ftirerek harmonize etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bunun yan\u0131 s\u0131ra, Bucer, \u201cl\u00fctuf,\u201d \u201ciman\u201d ve \u201caklanma\u201d gibi kavramlar\u0131 da birbirinden ay\u0131rm\u0131\u015f ve dikkatli bir \u015fekilde her birini tan\u0131mlamaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Hal b\u00f6yleyken, kimi ele\u015ftirmenler Bucer\u2019e iki y\u00f6nl\u00fc ele\u015ftiride bulunmu\u015flard\u0131r: ele\u015ftirilerin ilk k\u0131sm\u0131 Bucer\u2019in temel Protestan aklanma \u00f6\u011fretisini kabul etmedi\u011fi y\u00f6n\u00fcndedir ve ikinci k\u0131sm\u0131 da Bucer\u2019in \u00e7ifte aklanma kavram\u0131na inand\u0131\u011f\u0131 iddias\u0131d\u0131r.<\/p>\n

\u00c7ifte aklanma teorisi, \u00f6zde iki t\u00fcrl\u00fc aklanma yani do\u011fruluk oldu\u011fu y\u00f6n\u00fcndedir; isnat (imputed) edilen ve do\u011fu\u015ftan gelen (inherent). \u0130lahiyat uzmanlar\u0131, Bucer\u2019in ve Calvin\u2019in g\u00f6r\u00fc\u015flerinin birbirine \u00e7ok benzedi\u011fini d\u00fc\u015f\u00fcn\u00fcrler ve bu ba\u011flamda Calvin\u2019in aklanma ile kutsalla\u015fmay\u0131 birbirinden ay\u0131rmamak i\u00e7in u\u011fra\u015ft\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedirler.[23]<\/a> Zira Calvin, t\u0131pk\u0131 Luther ve di\u011fer Reformcular gibi insan\u0131n yaln\u0131zca imanla akland\u0131\u011f\u0131na fakat insan\u0131n aklayan iman\u0131n yaln\u0131z olmad\u0131\u011f\u0131na inanmaktayd\u0131lar \u00e7\u00fcnk\u00fc Kutsal Ruh, kendisini ki\u015fide verdi\u011fi meyvelerle tan\u0131t\u0131r.<\/p>\n

Bucer\u2019in d\u00fc\u015f\u00fcncesinde de benzer bir durum vard\u0131 ancak Bucer, Luther\u2019den daha detayc\u0131 olmakla birlikte, Roma Katolikleriyle birle\u015fme veya en az\u0131ndan orta yolu bulma \u00e7abas\u0131ndayd\u0131.[24]<\/a> Hem teorik hem de pratik konulara k\u0131smen ek\u00fcmenik bak\u0131\u015f a\u00e7\u0131s\u0131yla yakla\u015fan Bucer, kurtulu\u015f konusunda da Katoliklerin Luther\u2019i yanl\u0131\u015f anlad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerek, ek\u00fcmenik bir \u00e7at\u0131 alt\u0131nda Hristiyanlar\u0131 toplamaya \u00e7al\u0131\u015ft\u0131. Bu ba\u011flamda Bucer, Hristiyanlar\u0131n yaln\u0131zca Mesih\u2019e imanla kurtulduklar\u0131n\u0131 ancak buna ra\u011fmen, Kutsal Ruh\u2019un etkisiyle Tanr\u0131\u2019n\u0131n yasas\u0131n\u0131 yerine getirmeleri gerekti\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr.[25]<\/a> Dolay\u0131s\u0131yla, Bucer\u2019in bu herkesi kapsay\u0131c\u0131 s\u00f6ylemi hem Katolikleri hem de Protestanlar\u0131 kapsayacakt\u0131 \u00e7\u00fcnk\u00fc \u2013 Bucer\u2019e g\u00f6re \u2013 Roma Katolik Kilisesi Luther\u2019i yanl\u0131\u015f anlam\u0131\u015f ve bu nedenle sapk\u0131n ilan etmi\u015fti. Fakat Bucer\u2019in ek\u00fcmenik yakla\u015f\u0131m\u0131 ve kapsay\u0131c\u0131 olma \u00e7abas\u0131, kimileri taraf\u0131ndan yanl\u0131\u015f anla\u015f\u0131ld\u0131 ve Bucer\u2019in ger\u00e7ekte \u00e7ekingen davrand\u0131\u011f\u0131n\u0131 ve taviz verdi\u011fini d\u00fc\u015f\u00fcnd\u00fcrtt\u00fc. Ne var ki, Bucer, t\u0131pk\u0131 di\u011fer Reformcular gibi yasan\u0131n i\u015flerinin yaln\u0131zca Kutsal Ruh\u2019la yerine getirilebilece\u011fine inanmaktayd\u0131; bu da bir Hristiyan\u2019\u0131n, Tanr\u0131sal i\u015fleri zorla de\u011fil fakat Kutsal Ruh\u2019un yard\u0131m\u0131yla ger\u00e7ekle\u015ftirece\u011fi anlam\u0131na gelmekteydi.[26]<\/a> Dolay\u0131s\u0131yla, Bucer\u2019in \u00e7ifte aklanma \u00f6\u011fretisi Reformcular\u0131n g\u00f6r\u00fc\u015flerine ayk\u0131r\u0131 de\u011fil, ancak onlarla ahenk ve uyum i\u00e7erisindeydi. Fakat Bucer\u2019in yasan\u0131n i\u015fleri \u00fczerinde \u00e7ok durmas\u0131n\u0131n as\u0131l sebebi yaln\u0131zca teorik de\u011fil, pratik ilahiyat\u0131n da \u00f6nemini anlamas\u0131yd\u0131.[27]<\/a> Bunun haricinde Bucer, t\u0131pk\u0131 di\u011fer Reformcular gibi kurtulu\u015fun yaln\u0131zca Mesih\u2019e imanla oldu\u011funa ancak iman\u0131n kan\u0131t\u0131 olarak iyi i\u015flerin olmas\u0131 gerekti\u011fine inan\u0131yordu.<\/p>\n

Martin Luther ve Sakramentler<\/strong><\/p>\n

Martin Luther, Protestan Reformasyonundan sonra Roma Katolik Kilisesinin yaln\u0131zca soteriolojisi de\u011fil, ancak sakramental g\u00f6r\u00fc\u015flerini de ele\u015ftirmi\u015ftir. Roma Kilisesinin kabul etti\u011fi yedi adet sarkrament varken, Luther bunlar\u0131n Kutsal Yaz\u0131lar taraf\u0131ndan buyrulup buyurulmad\u0131\u011f\u0131n\u0131 inceledi ve neticede yaln\u0131zca iki sakrament oldu\u011fu kan\u0131s\u0131na vard\u0131. Luther, sakramentlerin ne olup olmad\u0131\u011f\u0131n\u0131 belirlemek i\u00e7in yeg\u00e2ne standard\u0131n Kutsal Yaz\u0131lar oldu\u011funu ve Kutsal Kitap\u2019ta direkt olarak Mesih taraf\u0131ndan buyurulmad\u0131\u011f\u0131 s\u00fcrece hi\u00e7bir \u015feyin sakrament olarak kabul edilemeyece\u011fini s\u00f6ylemi\u015ftir.[28]<\/a> Dolay\u0131s\u0131yla Luther, Roma Kilisesinin yedi sakramentine kar\u015f\u0131 \u00e7\u0131km\u0131\u015f ve iki sakrament olarak yaln\u0131zca vaftiz ve Rabbin Sofras\u0131n\u0131 kabul etmi\u015ftir.<\/p>\n

Luther\u2019in Rabbin Sofras\u0131na ili\u015fkin g\u00f6r\u00fc\u015fleri Katolik Kilisesinden biraz farkl\u0131 olmakla birlikte, temelde benze\u015fmektedir. Luther\u2019e g\u00f6re \u201cRabbin Sofras\u0131\u2019nda ekmek ve \u015farap Rabbimiz \u0130sa Mesih\u2019in ger\u00e7ek bedeni ve kan\u0131d\u0131r.\u201d[29]<\/a> Zira bu nedenledir ki Luther ve Zwingly ciddi bir tart\u0131\u015fma ya\u015fam\u0131\u015f ve neticede Luther, Zwingli\u2019nin elini bile s\u0131kmadan salonu terk etmi\u015fti.<\/p>\n

Vaftiz konusunda ise Luther, di\u011fer Reformculardan farkl\u0131 d\u00fc\u015f\u00fcn\u00fcyordu. \u00d6rne\u011fin yine K\u0131sa \u0130lmihal\u2019de vaftizin tan\u0131m\u0131 yap\u0131l\u0131rken \u015fu s\u00f6zler yer almaktad\u0131r: \u201cTanr\u0131\u2019n\u0131n s\u00f6zleri ve vaatlerinin ilan edildi\u011fi gibi vaftiz, iman eden ki\u015finin g\u00fcnahlar\u0131n\u0131n ba\u011f\u0131\u015flanmas\u0131n\u0131 sa\u011flar, ki\u015fiyi \u00f6l\u00fcmden ve \u0130blis\u2019ten kurtar\u0131r ve ona ebedi kurtulu\u015fu verir.\u201d[30]<\/a> Ba\u015fka bir deyi\u015fle, Luther ve L\u00fcteryenler, kurtulu\u015fun vaftizle oldu\u011funa inanmaktayd\u0131lar ve bu da Luther\u2019i di\u011fer Reformculardan ay\u0131rmaktad\u0131r.<\/p>\n

Martin Bucer ve Sakramentler<\/strong><\/p>\n

Martin Bucer\u2019in sakramentlere ili\u015fkin g\u00f6r\u00fc\u015f\u00fc de t\u0131pk\u0131 Luther ve di\u011fer Reformcular\u0131nki gibiydi. Bucer de yaln\u0131zca iki sakrament oldu\u011funu savunuyordu ve bunlar\u0131n vaftiz ve Rabbin Sofras\u0131 oldu\u011funu kabul ediyordu.<\/p>\n

Bucer, Rabbin Sofras\u0131 konusunda geleneksel Reform g\u00f6r\u00fc\u015f\u00fc benimsemekle birlikte, Luther\u2019in fikirlerine kat\u0131lm\u0131yordu. Ancak buna ra\u011fmen Luther ile Zwingly i\u00e7in arabuluculuk yapmaya karar verdi. Bucer genellikle hep bar\u0131\u015f yanl\u0131s\u0131 oldu\u011fu i\u00e7in direkt veya dolayl\u0131 olarak ek\u00fcmenik yap\u0131y\u0131 savunmaktayd\u0131 bu nedenle, Luther\u2019in hatas\u0131n\u0131 ona mant\u0131ksal ve teolojik arg\u00fcmanlarla sunduktan sonra bile Luther\u2019in kalbini k\u0131rmamak ve bar\u0131\u015f\u0131 sa\u011flamak ad\u0131na ona sa\u011f elini uzatt\u0131.[31]<\/a> Bucer, \u0130sa Mesih\u2019in Rabbin Sofras\u0131 esnas\u0131nda kilisede bulundu\u011funa inan\u0131yor ve bunu 1539 y\u0131l\u0131ndaki Strazburg Lit\u00fcrjisinde de \u015fu s\u00f6zlerle belirtmekteydi: \u201c…ve Rab’bin Kendisinin bu ama\u00e7la g\u00f6revlendirdi\u011fi Kilise’nin harici hizmeti arac\u0131l\u0131\u011f\u0131yla aram\u0131zda oldu\u011fundan \u015f\u00fcphe etmeyin.\u201d[32]<\/a><\/p>\n

Vaftiz konusunda da Bucer\u2019in g\u00f6r\u00fc\u015f\u00fc Luther\u2019den farkl\u0131yd\u0131. Martin Bucer, t\u0131pk\u0131 Luther gibi bebek vaftizinin s\u0131k\u0131 bir savunucusuydu ancak bunu yaparken antla\u015fma teolojisi \u00e7er\u00e7evesinde yapmaktayd\u0131.[33]<\/a> Bucer, bebeklerin vaftiz edilmesiyle, t\u0131pk\u0131 Yarat\u0131l\u0131\u015f b\u00f6l\u00fcm\u00fcnde Tanr\u0131\u2019n\u0131n \u0130brahim\u2019e verdi\u011fi s\u00fcnnet i\u015faretiyle oldu\u011fu gibi bebe\u011fin, ebeveynlerinin iman\u0131 sayesinde kiliseye dahil oldu\u011funa inanmaktayd\u0131.[34]<\/a> Dolay\u0131s\u0131yla, Bucer ne kadar ek\u00fcmenik olursa olsun, Luther veya Roma Katolik Kilisesiyle hemfikir de\u011fildi \u00e7\u00fcnk\u00fc Bucer\u2019e ve di\u011fer Reformculara g\u00f6re kurtulu\u015f vaftizle bah\u015fedilmezdi.<\/p>\n

Sonu\u00e7<\/strong><\/p>\n

Sonu\u00e7 olarak, Protestan Reformunda etkin rol alm\u0131\u015f bu iki ilahiyat\u00e7\u0131n\u0131n ya\u015famlar\u0131ndaki deneyimler kimi zaman radikal derecede farkl\u0131 olsa da \u00f6zde her ikisi de ayn\u0131 \u015feylere inan\u0131yor ve ayn\u0131 fikirleri kabul ediyorlard\u0131. Elbette, ki\u015filerin karakteristik \u00f6zellikleri ay\u0131r\u0131c\u0131 birer husustur ve bahsi ge\u00e7en \u00f6zellikler, bu iki Reformcunun kendi ya\u015famlar\u0131nda farkl\u0131 se\u00e7imler yapmalar\u0131na sebep olmu\u015ftur; bu se\u00e7imler kimi zaman do\u011fru, kimi zaman da yanl\u0131\u015ft\u0131.<\/p>\n

Ne var ki, olaya ilahi g\u00f6zl\u00fcklerle bakmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131zda, Tanr\u0131\u2019n\u0131n g\u00f6z\u00fcnde bu iki Tanr\u0131 adam\u0131, O\u2019nun Kelam\u0131 i\u00e7in m\u00fccadele etmi\u015f ve farkl\u0131 yollar ve y\u00f6ntemlerle de olsa O\u2019nun kutsal ismini y\u00fcceltmeye gayret etmi\u015flerdir. Sevdi\u011fimiz, sayd\u0131\u011f\u0131m\u0131z ve de\u011fer verdi\u011fimiz bu b\u00fcy\u00fck ilahiyat\u00e7\u0131lar\u0131n da birer insan oldu\u011funu unutmayarak, Tanr\u0131\u2019n\u0131n onlar vas\u0131tas\u0131yla yapt\u0131\u011f\u0131 b\u00fcy\u00fck i\u015fleri \u00f6vmemek i\u00e7in hi\u00e7bir sebebimiz yoktur.<\/p>\n

Soli Deo Gloria!<\/p>\n

***********<\/p>\n

Kaynak\u00e7a<\/strong><\/p>\n

Kittelson, James. Luther The Reformer. Minneapolis: Augsburg Fortress Publishing House, 1986, 79.<\/p>\n

Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985\u201393, 1:112\u201327.<\/p>\n

Greschat, Martin (2004), Martin Bucer: A Reformer and His Times, Louisville, KY: Westminster John Knox Press, p.27<\/p>\n

Michael A. Mullett, Martin Luther, London: Routledge, 2004, 78.<\/p>\n

Martin Luther, Luther\u2019s Works, Vol. 32: Career of the Reformer II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 32 (Philadelphia: Fortress Press, 1999), 112\u2013113.<\/p>\n

Martin Luther, Luther\u2019s Works, Vol. 36: Word and Sacrament II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 36 (Philadelphia: Fortress Press, 1999), 29.<\/p>\n

Timothy George, Reformcular\u0131n Teolojileri, syf. 127.<\/p>\n

Martin Luther, Luther\u2019s Works, Vol. 24: Sermons on the Gospel of St. John: Chapters 14-16, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 24 (Saint Louis: Concordia Publishing House, 1999), 174.<\/p>\n

    \n
  1. Peter Stephens. The Holy Spirit in the Theology of Martin Bucer. op. cit., pp. 129-155<\/li>\n<\/ol>\n

    Walter Holsten. Das Evangelium und die V\u00f6lker: Beitr\u00e4ge zur Geschichte und Theorie der Mission: Go\u00dfnersche Mission: Berlin, 1939. pp. 138-139.<\/p>\n

    Wilhelm Pauck, Melanchton and Bucer, p. 236<\/p>\n

    Pelikan, Reformation of Church and Dogma (1300-1700), 207<\/p>\n

    Amy Nelson Burnett, Martin Bucer and the Anabaptist Context of Evangelical Confirmation, pp.117-118<\/p>\n

    Luther, Bondage of the Will, p.104.<\/p>\n

    Martin Luther, El\u00e7i Pavlus\u2019un Romal\u0131lar Mektubuna \u00d6ns\u00f6z (The Preface to Saint Paul’s Epistle to Romans), trans. Toghrul Salamzade, p.5<\/p>\n

    Edwin Woodruff Tait, \u201cMartin Bucer\u2019s 1536 Romans Commentary Is His Most Extended and Systematic Theological Work.\u201d Accessed November 9, 2022. https:\/\/www.vanderbilt.edu\/AnS\/religious_studies\/SBL2006\/Tait.htm.<\/p>\n

    [1]<\/a> Kittelson, James. Luther The Reformer. Minneapolis: Augsburg Fortress Publishing House, 1986, 79.<\/p>\n

    [2]<\/a> Brecht, Martin. Martin Luther. tr. James L. Schaaf, Philadelphia: Fortress Press, 1985\u201393, 1:112\u201327.<\/p>\n

    [3]<\/a> Greschat, Martin (2004), Martin Bucer: A Reformer and His Times, Louisville, KY: Westminster John Knox Press, p.27<\/p>\n

    [4]<\/a> Greschat, Martin (2004), Martin Bucer: A Reformer and His Times, Louisville, KY: Westminster John Knox Press, 62.<\/p>\n

    [5]<\/a> Michael A. Mullett, Martin Luther, London: Routledge, 2004, 78.<\/p>\n

    [6]<\/a> Martin Luther, Luther\u2019s Works, Vol. 32: Career of the Reformer II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 32 (Philadelphia: Fortress Press, 1999), 112\u2013113.<\/p>\n

    [7]<\/a> Martin Luther, Luther\u2019s Works, Vol. 36: Word and Sacrament II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 36 (Philadelphia: Fortress Press, 1999), 29.<\/p>\n

    [8]<\/a> Timothy George, Reformcular\u0131n Teolojileri, syf. 127.<\/p>\n

    [9]<\/a> Martin Luther, Luther\u2019s Works, Vol. 24: Sermons on the Gospel of St. John: Chapters 14-16, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 24 (Saint Louis: Concordia Publishing House, 1999), 174.<\/p>\n

    [10]<\/a> Timothy George, Reformcular\u0131n Teolojileri, syf. 129.<\/p>\n

    [11]<\/a> Reformation Theology, 155.<\/p>\n

    [12]<\/a> W. Peter Stephens. The Holy Spirit in the Theology of Martin Bucer. op. cit., pp. 129-155<\/p>\n

    [13]<\/a> Walter Holsten. Das Evangelium und die V\u00f6lker: Beitr\u00e4ge zur Geschichte und Theorie der Mission: Go\u00dfnersche Mission: Berlin, 1939. pp. 138-139.<\/p>\n

    [14]<\/a> Wilhelm Pauck, Melanchton and Bucer, p. 236.<\/p>\n

    [15]<\/a> Pelikan, Reformation of Church and Dogma (1300-1700), 207<\/p>\n

    [16]<\/a> Ibid., 254.<\/p>\n

    [17]<\/a> Amy Nelson Burnett, Martin Bucer and the Anabaptist Context of Evangelical Confifirmation, pp.117-118<\/p>\n

    [18]<\/a> Luther, Bondage of the Will, p.104.<\/p>\n

    [19]<\/a> Martin Luther, El\u00e7i Pavlus\u2019un Romal\u0131lar Mektubuna \u00d6ns\u00f6z (The Preface to Saint Paul’s Epistle to Romans), trans. Toghrul Salamzade, p.5<\/p>\n

    [20]<\/a> Bondage of the will, 163.<\/p>\n

    [21]<\/a> Edwin Woodruff Tait, \u201cMartin Bucer\u2019s 1536 Romans Commentary Is His Most Extended and Systematic Theological Work.\u201d Accessed November 9, 2022. https:\/\/www.vanderbilt.edu\/AnS\/religious_studies\/SBL2006\/Tait.htm.<\/p>\n

    [22]<\/a>\u00a0 Karl Koch, Studium Pietatis: Martin Bucer als Ethiker (Neukirchen-Vluyn: Neukirchener Verlag, 1962).<\/p>\n

    [23]<\/a> Cornelis P. Venema, Accepted and Renewed in Christ: The \u201cTwofold Grace of God\u201d and the Interpretation of Calvin\u2019s Theology (G\u00f6ttingen: Vandenhoeck & Ruprecht, 2007), 163\u2013170.<\/p>\n

    [24]<\/a> Edwin Woodruff Tait, \u201cMartin Bucer\u2019s 1536 Romans Commentary Is His Most Extended and Systematic Theological Work.\u201d Accessed November 9, 2022.<\/p>\n

    [25]<\/a> Martin Greschat. \u201eDie Anf\u00e4nge der reformatorischen Theologie Martin Bucers\u201c. pp. 124-140 in: Martin Greschat, J. F. G. Goeters (ed.). Reformation und Humanismus.<\/p>\n

    [26]<\/a> Schirrmacher, 24.<\/p>\n

    [27]<\/a> Brian Lugioyo, Martin Bucer\u2019s Doctrine of Justification, 46<\/p>\n

    [28]<\/a> Martin Luther, Luther\u2019s Works, Vol. 36: Word and Sacrament II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 36 (Philadelphia: Fortress Press, 1999), 7.<\/p>\n

    [29]<\/a> Martin Luther\u2019in K\u0131sa \u0130lmihali, p.31.<\/p>\n

    [30]<\/a> A.g.e., 24.<\/p>\n

    [31]<\/a> Martin Greschat. Martin Bucer. op. cit., p. 89.<\/p>\n

    [32]<\/a> Baird Thompson, Liturgies of the Western Church, 167-181.<\/p>\n

    [33]<\/a> David F. Wright, \u201cInfant Baptism and the Christian Community in Bucer,\u201d in Martin Bucer: Reforming Church and Community, ed. David F. Wright (Cambridge University Press, 1994), 95.<\/p>\n

    [34]<\/a> Martin Bucer, Ephesians Commentary, 1527, in David F. Wright, \u201cInfant Baptism and the Christian Community in Bucer,\u201d 97.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Yazan: To\u011frul Salamzade Giri\u015f Protestan Reformasyonu, sadece Avrupa\u2019da de\u011fil ancak d\u00fcnya genelinde b\u00fcy\u00fck bir ses getirmi\u015ftir. Do\u011fu ve Bat\u0131 Roma\u2019n\u0131n ayr\u0131lmas\u0131, Konstantinopolis\u2019in 1453 y\u0131l\u0131nda Osmanl\u0131 taraf\u0131ndan al\u0131nmas\u0131 ve T\u00fcrklerin Avrupa\u2019ya do\u011fru emin bir \u015fekilde ilerlemeleri, Avrupa\u2019y\u0131 hem sosyal hem siyasi hem de dini a\u00e7\u0131dan sarsm\u0131\u015ft\u0131r. \u00d6te yandan 1517 y\u0131l\u0131nda Martin Luther\u2019in yazm\u0131\u015f ve yay\u0131nlam\u0131\u015f oldu\u011fu …<\/p>\n","protected":false},"author":2,"featured_media":1346,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,64],"tags":[104,105,29,73,33,87,30],"class_list":["post-1345","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-all_blogs","category-tarih","tag-bucer","tag-hristiyanlik-tarihi","tag-ilahiyat","tag-luther","tag-tanri","tag-tarih","tag-teoloji"],"yoast_head":"\nMartin Luther ve Martin Bucer\u2019in Teolojik Kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131 - K\u00fcpeli Teolog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kupeliteolog.com\/index.php\/2023\/04\/24\/luther-ve-bucer-karsilastirma\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Martin Luther ve Martin Bucer\u2019in Teolojik Kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131 - K\u00fcpeli Teolog\" \/>\n<meta property=\"og:description\" content=\"Yazan: To\u011frul Salamzade Giri\u015f Protestan Reformasyonu, sadece Avrupa\u2019da de\u011fil ancak d\u00fcnya genelinde b\u00fcy\u00fck bir ses getirmi\u015ftir. 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