{"id":1357,"date":"2023-05-12T00:39:52","date_gmt":"2023-05-11T21:39:52","guid":{"rendered":"https:\/\/kupeliteolog.com\/?p=1357"},"modified":"2023-06-27T22:00:07","modified_gmt":"2023-06-27T19:00:07","slug":"vahiy-spekulasyon-ve-bilim-greg-l-bahnsen","status":"publish","type":"post","link":"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/","title":{"rendered":"Vahiy, Spek\u00fclasyon ve Bilim"},"content":{"rendered":"

\u00c7ev. To\u011frul Salamzade<\/em><\/p>\n

Modern bilimin H\u0131ristiyan bir d\u00fcnya ve ya\u015fam g\u00f6r\u00fc\u015f\u00fc atmosferi haricinde ortaya \u00e7\u0131kamayaca\u011f\u0131, utan\u00e7 verici tarihsel ironilerden biridir. Buna ra\u011fmen bug\u00fcn bilim camias\u0131, ilahi vahyin H\u0131ristiyanl\u0131\u011f\u0131na kar\u015f\u0131 d\u00fc\u015fmanca bir tutum tak\u0131narak mirasyediyi oynamaya devam etmektedir. Darwin’in evrim \u015femas\u0131yla hipnotize edilen ve bilimsel teknolojinin \u00fcr\u00fcnleriyle b\u00fcy\u00fclenen \u00e7a\u011fda\u015f insan, bilime sek\u00fclerle\u015ftirilmi\u015f bir tanr\u0131sall\u0131k bah\u015fetmi\u015f ve feti\u015f bir putperestlikle \u00f6n\u00fcnde e\u011filmi\u015ftir.<\/p>\n

Bilimin vahiyle kar\u015f\u0131 kar\u015f\u0131ya getirilmesi kesinlikle tuhaft\u0131r. Zira bilimsel \u00e7aban\u0131n anlaml\u0131 ya da verimli olabilmesi i\u00e7in belirli bir durum gereklidir. Bilim adam\u0131 bu durumun bilime elveri\u015fli oldu\u011funa inanmal\u0131d\u0131r, aksi takdirde bilimsel giri\u015fimde bulunmazd\u0131. Bilinebilecek bir nesneler ve s\u00fcre\u00e7ler d\u00fcnyas\u0131 oldu\u011funa ve kendisinin de bu d\u00fcnyayla, bu nesneleri ve olaylar\u0131 bilmesine imk\u00e2n tan\u0131yan bir ili\u015fki s\u00fcrd\u00fcrd\u00fc\u011f\u00fcne inanmal\u0131d\u0131r. Peki o zaman bilim insan\u0131, mevcut durumun ger\u00e7ekten de bilime elveri\u015fli oldu\u011funa dair inanc\u0131 i\u00e7in ne gibi bir gerek\u00e7e g\u00f6sterebilir? D\u00fcnya neden ba\u015fka t\u00fcrl\u00fc de\u011fil de b\u00f6yledir?<\/p>\n

Bilim i\u00e7in \u00c7\u0131kmaz Sokak<\/strong><\/p>\n

Burada, mant\u0131ksal-ampirik prosed\u00fcrlerinin kendi kendine yeterlili\u011fine g\u00fcvenen bilim adam\u0131 bir \u00e7\u0131kmaz sokakt\u0131r. Verdi\u011fi yan\u0131t genellikle d\u00fcnya hakk\u0131nda \u00e7e\u015fitli hipotezler kurmak ve ard\u0131ndan bu hipotezlerden \u00e7\u0131kan faydal\u0131 sonu\u00e7lara i\u015faret etmektir; bu hipotezler i\u00e7in hi\u00e7bir neden g\u00f6stermez, g\u00f6steremez – sadece \u00f6yledirler, \u00e7\u00fcnk\u00fc i\u015fe yararlar. S\u0131k\u0131\u015ft\u0131r\u0131l\u0131rsa ya da felsefi e\u011filimi varsa, “\u015fans” olmad\u0131\u011f\u0131 s\u00fcrece “\u00e7al\u0131\u015fan hipotezlerinin” hi\u00e7bir nedeni olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyecek kadar ileri gidebilir.<\/p>\n

Ba\u015fka bir deyi\u015fle, tutarl\u0131 nat\u00fcralist bilim insan\u0131, s\u0131rf “rasyonel” bilimsel \u00e7abas\u0131n\u0131n ba\u015far\u0131ya ula\u015fabilmesi i\u00e7in, durum hakk\u0131nda irrasyonel bir dizi inanca sahip gibi g\u00f6r\u00fcnmektedir. Herhangi bir bilimsel \u00e7abadan \u00f6nce ya spek\u00fclasyondan (“\u015fans” hipotezleri hakk\u0131nda) ya da vahiyden ba\u015flamam\u0131z gerekti\u011fi olduk\u00e7a a\u00e7\u0131kt\u0131r. Kutsal Yaz\u0131lar (bilen tek Ki\u015fi’nin) bu d\u00fcnyan\u0131n ve i\u00e7indeki insan\u0131n bilimsel \u00e7abay\u0131 anlaml\u0131 k\u0131lacak \u015fekilde nas\u0131l oldu\u011funu a\u00e7\u0131klar. Var olan durum, egemen Tanr\u0131’n\u0131n yaratmas\u0131 ve takdiri sayesindedir. E\u011fer bilim, Kutsal Yaz\u0131lar’\u0131n ger\u00e7eklerini ger\u00e7ekten \u00e7\u00fcr\u00fctebilseydi, o zaman bilim i\u00e7in hi\u00e7bir ger\u00e7ek temel olmazd\u0131. Bilim camias\u0131n\u0131n kendi giri\u015fim ve sonu\u00e7lar\u0131n\u0131 H\u0131ristiyan vahyiyle kar\u015f\u0131 kar\u015f\u0131ya getirme arzusu nihai olarak intihara meyillidir.<\/p>\n

K\u00f6kenler Sorunu<\/strong><\/p>\n

Bilim ve Kutsal Yaz\u0131lar aras\u0131ndaki kar\u015f\u0131tl\u0131k tarihsel olarak k\u00f6ken sorununda doru\u011fa ula\u015fm\u0131\u015ft\u0131r. H\u0131ristiyan, d\u00fcnyan\u0131n bilimsel g\u00f6rev i\u00e7in elveri\u015fli oldu\u011funu, \u00e7\u00fcnk\u00fc Tanr\u0131’n\u0131n onu bu \u015fekilde yaratt\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. (Ve bu yarat\u0131l\u0131\u015f\u0131n, evrim teorisinin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc s\u00fcrekli ilerleyen geli\u015fime tabi olmayan, Tanr\u0131’n\u0131n tamamlanm\u0131\u015f bir eseri olan “do\u011fa” oldu\u011fu ortaya konmu\u015ftur). H\u0131ristiyan toplumu i\u00e7inde bile, bu ac\u0131 \u00e7at\u0131\u015fman\u0131n kal\u0131nt\u0131lar\u0131, “olgun” (tamamlanm\u0131\u015f) bir yarat\u0131l\u0131\u015f\u0131 savunanlar ile “teistik evrimi” savunarak “moda olan bilime” uyum sa\u011flamak isteyen iyi niyetli bilim adamlar\u0131 ve ilahiyat\u00e7\u0131lar aras\u0131ndaki anla\u015fmazl\u0131kta hala belirgindir. Yine de H\u0131ristiyan olmayan do\u011fa bilimcilerin evrim “ger\u00e7e\u011fini” Kutsal Kitap’a kar\u015f\u0131 en y\u00fcce dava olarak g\u00f6rd\u00fckleri unutulmamal\u0131d\u0131r.<\/p>\n

Modern bilimin “ya\u015fam\u0131n k\u00f6keni” \u00fczerine \u00e7al\u0131\u015fma ve ara\u015ft\u0131rma yapma konusundaki hevesine ra\u011fmen, k\u00f6kenle ilgili t\u00fcm sorular\u0131n deneysel bilim alan\u0131n\u0131n d\u0131\u015f\u0131nda kald\u0131\u011f\u0131 kabul edilmelidir! Bilimin metodolojisi, deneysel kontrol alt\u0131nda tekrarlanmayan ya da tekrarlanamayan olaylarla ba\u015fa \u00e7\u0131kabilecek donan\u0131ma sahip de\u011fildir. Bilim insan\u0131n\u0131n ne g\u00f6zlem ne de deney yapabildi\u011fi k\u00f6ken meselesinde, ki\u015fi ya tahmine dayal\u0131 spek\u00fclasyonlara ya da yan\u0131lmaz vahye g\u00fcvenmek zorunda kal\u0131r. Se\u00e7im basit olmal\u0131d\u0131r; H\u0131ristiyan i\u00e7in de \u00f6yledir.<\/p>\n

Do\u011fa bilimleri genellikle, mevcut materyallerin ve s\u00fcre\u00e7lerin incelenmesinin, neyin meydana gelmi\u015f olmas\u0131 gerekti\u011fini belirlemek i\u00e7in geriye do\u011fru tahmin yapmam\u0131z\u0131 sa\u011flad\u0131\u011f\u0131n\u0131 s\u00f6yleyecektir. Ancak burada da bilim adam\u0131 kendi temel y\u00f6ntemlerini bir kenara b\u0131rakarak tarihsel geli\u015fimin seyri hakk\u0131nda spek\u00fclasyon yapmaktad\u0131r (g\u00f6zlem yapmamaktad\u0131r); do\u011fan\u0131n sadece \u015fu anda de\u011fil her zaman tekd\u00fcze oldu\u011funu, bug\u00fcn g\u00f6r\u00fclen s\u00fcre\u00e7lerin her zaman \u015fu anda oldu\u011fu gibi i\u015fledi\u011fini varsaymaktad\u0131r (ancak bunu deneysel olarak g\u00f6sterememektedir). “Teistik evrimci” de ayn\u0131 \u015fekilde bug\u00fcnk\u00fc s\u00fcre\u00e7lerin temelde Tanr\u0131’n\u0131n yarat\u0131c\u0131 faaliyetlerine benzer olmas\u0131 gerekti\u011fini varsayar. Bu, asl\u0131nda yarat\u0131l\u0131\u015f\u0131n “olgunla\u015fmam\u0131\u015f” oldu\u011funu, Tanr\u0131’n\u0131n ge\u00e7mi\u015fte bir noktada yarat\u0131c\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131 tamamlamad\u0131\u011f\u0131n\u0131 s\u00f6ylemektir. G\u00f6zlemlenebilen g\u00fcn\u00fcm\u00fcz\u00fc g\u00f6zlemlenemeyen ge\u00e7mi\u015fe do\u011fru tahmin ederek k\u00f6kenle ilgili sorular\u0131 yan\u0131tl\u0131yormu\u015f gibi yapmak, bir daire i\u00e7inde ak\u0131l y\u00fcr\u00fctmektir; bilimin uygun tan\u0131mlay\u0131c\u0131 rol\u00fcn\u00fc terk etmek ve bunun yerine onu ge\u00e7mi\u015fin keyfi bir belirleyicisi haline getirmektir.<\/p>\n

Cevap: \u00dc\u00e7l\u00fc-Birlik Tanr\u0131<\/strong><\/p>\n

Evrenin k\u00f6keni ve do\u011fas\u0131 \u00dc\u00e7l\u00fc-Birlik Tanr\u0131’ya ba\u011fl\u0131d\u0131r. Bilim adam\u0131, \u00f6ncelikle egemen Yarat\u0131c\u0131’ya inanmadan (kabul edilsin ya da edilmesin) ilerleyemez. A\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, Kutsal Yaz\u0131larda yer alan yarat\u0131l\u0131\u015f ve ilahi takdir \u00f6\u011fretileri kar\u015f\u0131l\u0131kl\u0131 olarak gereklidir; birine inanmak di\u011ferine de inanmak demektir. Bilim adam\u0131 da Tanr\u0131’n\u0131n yarat\u0131l\u0131\u015f s\u00fcre\u00e7leri \u00fczerindeki kontrol\u00fcne inanmal\u0131d\u0131r, aksi takdirde bilim adam\u0131 olamazd\u0131.<\/p>\n

Y\u0131llar \u00f6nce David Hume, bilim adamlar\u0131n\u0131n g\u00f6zlemlenebilir do\u011fan\u0131n tekd\u00fczeli\u011fine dair bilimsel olarak temelsiz ancak kritik \u00f6neme sahip bir inan\u00e7la hareket ettiklerini belirtmi\u015ftir. Yine de do\u011fa bilimcinin yar\u0131n g\u00fcne\u015fin do\u011fmas\u0131n\u0131 beklemesi i\u00e7in (psikolojik al\u0131\u015fkanl\u0131\u011f\u0131n \u00f6tesinde) hi\u00e7bir neden olmad\u0131\u011f\u0131n\u0131 belirtmi\u015ftir. \u00d6zerk, kendine yeten bir disiplin olarak bilimin Hume’a verecek d\u00fcr\u00fcst bir cevab\u0131 yoktur. Ancak bilim, do\u011fru bir \u015fekilde d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, kendisini Tanr\u0131’n\u0131n vahyine tabi k\u0131larsa, o zaman g\u00fcne\u015fin neden do\u011faca\u011f\u0131n\u0131 bilir, \u00e7\u00fcnk\u00fc Tanr\u0131’n\u0131n yaratt\u0131\u011f\u0131 evrenin t\u00fcm faaliyetlerini d\u00fczenli ve g\u00fcvenilir bir \u015fekilde kontrol etti\u011fini bilir.<\/p>\n

Bilim adam\u0131 d\u00fczenlenmi\u015f bir evreni varsaymak zorundad\u0131r ve bunu yaparken de d\u00fczenli bir yarat\u0131l\u0131\u015f\u0131 varsayar. Her bilim insan\u0131, bilin\u00e7li ya da ba\u015fka t\u00fcrl\u00fc, ger\u00e7eklik ve bilgi hakk\u0131nda baz\u0131 temel varsay\u0131mlarda bulunur ve bu d\u00fc\u015f\u00fcnceler dini olarak motive edilir: “\u00c7\u00fcnk\u00fc Tanr\u0131’ya ili\u015fkin bilinen ne varsa, g\u00f6zlerinin \u00f6n\u00fcndedir; Tanr\u0131 hepsini g\u00f6zlerinin \u00f6n\u00fcne sermi\u015ftir.\u00a0Tanr\u0131’n\u0131n g\u00f6r\u00fcnmeyen nitelikleri -sonsuz g\u00fcc\u00fc ve Tanr\u0131l\u0131\u011f\u0131- d\u00fcnya yarat\u0131lal\u0131 beri O’nun yapt\u0131klar\u0131yla anla\u015f\u0131lmakta, a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. Bu nedenle \u00f6z\u00fcrleri yoktur” (Romal\u0131lar 1:19-20).<\/p>\n

\u0130li\u015fki Sorunu<\/strong><\/p>\n

Bu noktada bilim ve Kutsal Yaz\u0131lar aras\u0131ndaki ili\u015fkinin ne oldu\u011fu a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulmal\u0131d\u0131r. Anlaml\u0131 bir bilimsel \u00e7aban\u0131n \u00f6n varsay\u0131m\u0131 Tanr\u0131’n\u0131n S\u00f6z\u00fc’nde verilen H\u0131ristiyan teizminin ger\u00e7e\u011fidir; e\u011fer d\u00fcnya Kutsal Yaz\u0131lar’\u0131n s\u00f6yledi\u011fi gibi de\u011filse, o zaman bilim m\u00fcmk\u00fcn de\u011fildir. Egemen Tanr\u0131 yarat\u0131l\u0131\u015f\u0131n\u0131n t\u00fcm faaliyetlerini kontrol eder, b\u00f6ylece do\u011fada g\u00f6rd\u00fc\u011f\u00fcm\u00fcz tekd\u00fczeli\u011fi, zihin ve maddi d\u00fcnya aras\u0131nda bir ba\u011flant\u0131y\u0131, mant\u0131k ve ger\u00e7eklerin birli\u011fini ve mutlak ger\u00e7e\u011fin \u00f6l\u00e7\u00fctlerini sa\u011flar.<\/p>\n

Bilim ve Kutsal Yaz\u0131lar aras\u0131ndaki ili\u015fki, iki ge\u00e7ici teori aras\u0131ndaki bir sentez ili\u015fkisi de\u011fil, bir tabiiyet ili\u015fkisi olmal\u0131d\u0131r. E\u011fer bilim Kutsal Yaz\u0131lara tabi de\u011filse, o zaman Kutsal Yaz\u0131lar bilime tabi olmal\u0131 ve bilimin kendisi otonom olmal\u0131d\u0131r. E\u011fer bilim vahiyden ba\u011f\u0131ms\u0131zsa, o zaman do\u011fan\u0131n kendi kendine yeterli oldu\u011fu ve kendi yorumu i\u00e7in gerekli ilkeleri kendi i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131 varsay\u0131lmal\u0131d\u0131r. B\u00f6ylece Tanr\u0131 ya do\u011fayla \u00f6zde\u015fle\u015ftirilir (panteizm hatas\u0131) ya da tamamen resmin d\u0131\u015f\u0131na itilir (deizmin pratik sonucu). Ya Tanr\u0131 Tanr\u0131’d\u0131r ya da bilim kendini tanr\u0131la\u015ft\u0131r\u0131r.<\/p>\n

Bilimin faaliyeti asla tarafs\u0131z de\u011fildir; her zaman metafizik veya dini motivasyonlu bir inan\u00e7 alt yap\u0131s\u0131 vard\u0131r. E\u011fer b\u00f6yle olmasayd\u0131, bilim beyhude olurdu, ayaklar\u0131 havada kal\u0131rd\u0131 \u2013 yere basmazd\u0131. Do\u011fa bilimci “ger\u00e7eklerle” \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 iddia eder. Oysa “olgular”dan s\u00f6z etmek bile olgusall\u0131\u011f\u0131n varl\u0131\u011f\u0131na ili\u015fkin metafizik bir beyanda bulunmak demektir. Tanr\u0131’n\u0131n vahyini reddeden filozof i\u00e7in tek “d\u00fcr\u00fcst” metafizik, agnostik bir solipsizm, bir “bilmiyorum-ve-bilinemezcilik”tir. Yine de H\u0131ristiyanl\u0131k haricinde bilim insan\u0131n\u0131n nefret etti\u011fi bir metafizik varsa, o da solipsizmdir. Ancak, bu “mant\u0131kl\u0131” konumu hangi temele dayanarak g\u00f6zden d\u00fc\u015f\u00fcrebilir? Hangi bilgi kayna\u011f\u0131 bunu \u00e7\u00fcr\u00fctebilir?<\/p>\n

Temel: Kutsal Yaz\u0131lar\u0131n Ger\u00e7e\u011fi<\/strong><\/p>\n

Olgusall\u0131\u011fa ve bilimsel giri\u015fime izin veren tek temel, tek \u00f6n kabul Kutsal Kitap’\u0131n hakikatidir. Kutsal Kitap olmadan, bilimin do\u011fada bekleyebilece\u011fi bir d\u00fczen yoktur ve bilim adam\u0131 kendini soyut zamans\u0131z mant\u0131k ile saf nihai potansiyel ya da “saf \u015fans” aras\u0131nda s\u00fcr\u00fcklenirken bulur. Ger\u00e7eklik d\u00fcnyas\u0131 yaln\u0131zca bir rastlant\u0131d\u0131r ve “evren” (e\u011fer b\u00f6yle bir \u015fey varsa) bilinemez \u00e7\u00fcnk\u00fc duyu deneyimi ile analitik d\u00fc\u015f\u00fcnce aras\u0131nda bilinen bir ba\u011flant\u0131 yoktur, mant\u0131ks\u0131z r\u00fcyalar\u0131n rasyonel d\u00fc\u015f\u00fcnce kadar do\u011fru olmamas\u0131 i\u00e7in hi\u00e7bir neden yoktur.<\/p>\n

Bilim adam\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131 yaparken bir sistemle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011funa inanmal\u0131d\u0131r, aksi takdirde \u00e7al\u0131\u015fmas\u0131 bo\u015fa gider. Bu sistem ya egemen Tanr\u0131’n\u0131n ama\u00e7l\u0131 plan\u0131n\u0131n sonucudur ya da insan\u0131n d\u00fczenleyici zihninin bilinemez “evrene” yans\u0131mas\u0131d\u0131r – ki bu da ayn\u0131 derecede bilinemezdir. E\u011fer bilim adam\u0131 Kutsal Yaz\u0131lar\u0131n ger\u00e7ekli\u011fini varsaymay\u0131 reddederse (ki bu asl\u0131nda epistemolojik bir imkans\u0131zl\u0131kt\u0131r), ne ara\u015ft\u0131racak ger\u00e7ek bir evrene ne de bunu yapabilecek yetene\u011fe sahip oldu\u011funu varsaymak i\u00e7in herhangi bir nedene sahip olacakt\u0131r. Kutsal Kitap t\u00fcm d\u00fc\u015f\u00fcnce ve bilim i\u00e7in m\u00fcmk\u00fcn olan tek \u00f6n kabul\u00fc sa\u011flar.<\/p>\n

Her disiplini, her d\u00fc\u015f\u00fcnceyi Tanr\u0131’n\u0131n mutlak otoritesine teslim etmezsek karanl\u0131k bir soka\u011fa sapm\u0131\u015f oluruz. Kutsal Yaz\u0131lar’la ba\u015flamal\u0131 ve bilimsel giri\u015fimi onun yorumlamas\u0131na izin vermeliyiz. Rab Mesih’in S\u00f6z\u00fc’ne her \u015feyde ilk s\u0131rada yer verilmelidir. Kutsal Yaz\u0131lar’\u0131n her akademik ara\u015ft\u0131rmay\u0131 y\u00f6netmesine izin vermeyi ihmal edersek, insan g\u00f6r\u00fc\u015f\u00fcn\u00fcn de\u011fi\u015fken kumlar\u0131na yenik d\u00fc\u015fm\u00fc\u015f oluruz.<\/p>\n

Arkaik “Modern” Yakla\u015f\u0131m<\/strong><\/p>\n

\u00c2dem ve Havva “modern” yakla\u015f\u0131m\u0131 benimsediler; d\u00fcnyay\u0131 do\u011fa\u00fcst\u00fc vahiyden ayr\u0131 olarak yorumlamak istediler. Belirli bir meyvenin niteliklerinin ve do\u011fas\u0131n\u0131n ne oldu\u011fu ve onu yemenin ne gibi etkilere yol a\u00e7abilece\u011fi sorusu, yetkili bir Rabbin S\u00f6z\u00fc d\u0131\u015f\u0131nda ba\u011f\u0131ms\u0131z ara\u015ft\u0131rmalarla yan\u0131tlanmas\u0131 gereken “bilimsel” sorulard\u0131. Neden onlar\u0131n hatas\u0131n\u0131 tekrarlayal\u0131m? A\u00e7\u0131k\u00e7a g\u00f6r\u00fclmelidir ki, e\u011fer insano\u011flu g\u00fcnaha d\u00fc\u015fmeden \u00f6nce kendi d\u00fcnyas\u0131n\u0131 do\u011fru bir \u015fekilde yorumlamak i\u00e7in Tanr\u0131’n\u0131n do\u011fa\u00fcst\u00fc vahyine ihtiya\u00e7 duyuyorsa, g\u00fcnah\u0131n etkileri alt\u0131nda ya\u015fayan bizler ne kadar daha fazla ihtiya\u00e7 duyar\u0131z! \u00c2dem ve Havva’n\u0131n \u015eeytan’dan esinlenen metodolojisi, t\u00f6vbe etmemi\u015f t\u00fcm g\u00fcnahk\u00e2rlar taraf\u0131ndan y\u00fcceltilmeye ve takip edilmeye ba\u015flanm\u0131\u015ft\u0131r ve yayg\u0131n olarak alg\u0131land\u0131\u011f\u0131 \u015fekliyle “bilimin” \u00f6z\u00fcn\u00fc olu\u015fturmaktad\u0131r.<\/p>\n

Tek ger\u00e7ek bilim, ad\u0131na lay\u0131k tek bilim, Tanr\u0131’n\u0131n yarat\u0131l\u0131\u015f\u0131na boyun e\u011fdirme g\u00f6revini yerine getirmek i\u00e7in Tanr\u0131’n\u0131n do\u011fa\u00fcst\u00fc vahyinin ger\u00e7e\u011finden yola \u00e7\u0131kar (Yarat\u0131l\u0131\u015f 1:28). Tanr\u0131’n\u0131n S\u00f6z\u00fc ve yetkisi d\u0131\u015f\u0131nda bilime kalk\u0131\u015fmak, bu \u00e7aban\u0131n kendisi ve buna kalk\u0131\u015fan bilim adam\u0131 i\u00e7in ruhsal bir intihard\u0131r. \u0130nsan asla \u00f6zerk de\u011fildir; o her zaman Yarat\u0131c\u0131s\u0131 Tanr\u0131’ya ba\u011f\u0131ml\u0131 bir yarat\u0131kt\u0131r. Felsefede, k\u00fclt\u00fcrde ya da siyasette oldu\u011fu gibi bilimde de “evi RAB yapmazsa, yap\u0131c\u0131lar bo\u015funa didinir.” (Mezmur 127:1).<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c7ev. To\u011frul Salamzade Modern bilimin H\u0131ristiyan bir d\u00fcnya ve ya\u015fam g\u00f6r\u00fc\u015f\u00fc atmosferi haricinde ortaya \u00e7\u0131kamayaca\u011f\u0131, utan\u00e7 verici tarihsel ironilerden biridir. Buna ra\u011fmen bug\u00fcn bilim camias\u0131, ilahi vahyin H\u0131ristiyanl\u0131\u011f\u0131na kar\u015f\u0131 d\u00fc\u015fmanca bir tutum tak\u0131narak mirasyediyi oynamaya devam etmektedir. Darwin’in evrim \u015femas\u0131yla hipnotize edilen ve bilimsel teknolojinin \u00fcr\u00fcnleriyle b\u00fcy\u00fclenen \u00e7a\u011fda\u015f insan, bilime sek\u00fclerle\u015ftirilmi\u015f bir tanr\u0131sall\u0131k bah\u015fetmi\u015f ve …<\/p>\n","protected":false},"author":2,"featured_media":1358,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[76,1],"tags":[110,109,106,111,29,47,33,30,108],"class_list":["post-1357","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-apolojetik","category-all_blogs","tag-apolojetik","tag-bahnsen","tag-bilim","tag-epistemoloji","tag-ilahiyat","tag-kutsal-yazilar","tag-tanri","tag-teoloji","tag-vahiy"],"yoast_head":"\nVahiy, Spek\u00fclasyon ve Bilim - 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=\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Vahiy, Spek\u00fclasyon ve Bilim - K\u00fcpeli Teolog\" \/>\n<meta property=\"og:description\" content=\"\u00c7ev. To\u011frul Salamzade Modern bilimin H\u0131ristiyan bir d\u00fcnya ve ya\u015fam g\u00f6r\u00fc\u015f\u00fc atmosferi haricinde ortaya \u00e7\u0131kamayaca\u011f\u0131, utan\u00e7 verici tarihsel ironilerden biridir. Buna ra\u011fmen bug\u00fcn bilim camias\u0131, ilahi vahyin H\u0131ristiyanl\u0131\u011f\u0131na kar\u015f\u0131 d\u00fc\u015fmanca bir tutum tak\u0131narak mirasyediyi oynamaya devam etmektedir. Darwin’in evrim \u015femas\u0131yla hipnotize edilen ve bilimsel teknolojinin \u00fcr\u00fcnleriyle b\u00fcy\u00fclenen \u00e7a\u011fda\u015f insan, bilime sek\u00fclerle\u015ftirilmi\u015f bir tanr\u0131sall\u0131k bah\u015fetmi\u015f ve …\" \/>\n<meta property=\"og:url\" content=\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/\" \/>\n<meta property=\"og:site_name\" content=\"K\u00fcpeli Teolog\" \/>\n<meta property=\"article:published_time\" content=\"2023-05-11T21:39:52+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2023-06-27T19:00:07+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/kupeliteolog.com\/wp-content\/uploads\/2023\/05\/artificial-intelligence-4389372_640.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"640\" \/>\n\t<meta property=\"og:image:height\" content=\"426\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Kupeli Teolog\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@https:\/\/twitter.com\/kupeliteolog\" \/>\n<meta name=\"twitter:site\" content=\"@kupeliteolog\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Kupeli Teolog\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"11 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/#article\",\"isPartOf\":{\"@id\":\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/\"},\"author\":{\"name\":\"Kupeli Teolog\",\"@id\":\"https:\/\/kupeliteolog.com\/#\/schema\/person\/943430f95319ff35f2fa565dee706102\"},\"headline\":\"Vahiy, Spek\u00fclasyon ve Bilim\",\"datePublished\":\"2023-05-11T21:39:52+00:00\",\"dateModified\":\"2023-06-27T19:00:07+00:00\",\"mainEntityOfPage\":{\"@id\":\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/\"},\"wordCount\":2147,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/kupeliteolog.com\/#\/schema\/person\/943430f95319ff35f2fa565dee706102\"},\"keywords\":[\"apolojetik\",\"bahnsen\",\"bilim\",\"epistemoloji\",\"ilahiyat\",\"Kutsal Yaz\u0131lar\",\"tanr\u0131\",\"teoloji\",\"vahiy\"],\"articleSection\":[\"Apolojetik\",\"\u0130lahiyat\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/\",\"url\":\"http:\/\/kupeliteolog.com\/index.php\/2023\/05\/12\/vahiy-spekulasyon-ve-bilim-greg-l-bahnsen\/\",\"name\":\"Vahiy, Spek\u00fclasyon ve Bilim - 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