{"id":1362,"date":"2023-05-20T09:53:04","date_gmt":"2023-05-20T06:53:04","guid":{"rendered":"https:\/\/kupeliteolog.com\/?p=1362"},"modified":"2023-06-27T01:20:46","modified_gmt":"2023-06-26T22:20:46","slug":"bebek-vaftizi-tanrinin-torunlari-michael-horton","status":"publish","type":"post","link":"https:\/\/kupeliteolog.com\/index.php\/2023\/05\/20\/bebek-vaftizi-tanrinin-torunlari-michael-horton\/","title":{"rendered":"Bebek Vaftizi: Tanr\u0131\u2019n\u0131n Torunlar\u0131: Bebek Vaftizinin Kutsal Kitap’taki Temeli"},"content":{"rendered":"

\u00c7eviren: Denizhan Ba\u015faran<\/em><\/p>\n

\u201cTanr\u0131’n\u0131n torunu yoktur.\u201d Billy Graham’a atfedilen bu s\u00f6z, gen\u00e7li\u011fimden \u00e7ok iyi hat\u0131rlad\u0131\u011f\u0131m bir \u00f6zdeyi\u015ftir. Bug\u00fcne kadar, ki\u015finin Mesih’te Tanr\u0131’yla ki\u015fisel ili\u015fkisinin \u00f6nemine dair Baptistlerin yapt\u0131klar\u0131 vurguyu b\u00fcy\u00fck bir takdirle kar\u015f\u0131lad\u0131m ve \u015fimdi a\u011f\u0131rl\u0131kl\u0131 olarak paedobaptist (bebek vaftizci) \u00e7evrelerde \u00e7al\u0131\u015ft\u0131\u011f\u0131m i\u00e7in Graham\u2019\u0131n s\u00f6zlerindeki Kutsal Kitap bilgeli\u011fini g\u00f6r\u00fcyorum. Reformcu, L\u00fcteryen ve Anglikan \u00e7evrelerde Rabbin i\u015flerine kar\u015f\u0131 ki\u015fisel bir ilgi duymayan gen\u00e7lerle \u00e7ok s\u0131k kar\u015f\u0131la\u015f\u0131yorum ve yine de onlar\u0131n ger\u00e7ek imanl\u0131lar olmayabilece\u011fini s\u00f6ylemek b\u00fcy\u00fck bir hakaret olarak alg\u0131lanacakt\u0131r. Di\u011ferleri ise, Tanr\u0131’n\u0131n vaat etti\u011fi l\u00fctfu iletme arac\u0131 olarak de\u011fil, kurtulu\u015flar\u0131n\u0131 otomatik olarak garanti alt\u0131na alan bat\u0131l bir ayin olarak bebek vaftizlerine tutunmaktad\u0131rlar. Mesih’e iman etmek yerine vaftize g\u00fcvenmeyi ye\u011fleyen pek \u00e7ok ki\u015fi, sakramenti amac\u0131ndan kopararak, \u00e7ocuklar\u0131 Tanr\u0131’n\u0131n l\u00fctuf antla\u015fmas\u0131na m\u00fch\u00fcrlemekte ve birincisine sahip olman\u0131n ikincisini gereksiz k\u0131ld\u0131\u011f\u0131n\u0131 varsaymaktad\u0131r.<\/p>\n

Ku\u015fkusuz, paedobaptist konumda da tehlikeler vard\u0131r. Bununla birlikte, Baptist g\u00f6r\u00fc\u015fte de tehlikeler vard\u0131r. Birincisi, erkeklerin ve kad\u0131nlar\u0131n imanlar\u0131n\u0131 Kutsal Kitap d\u0131\u015f\u0131 bir ayin olan “karar verme” ya da “iman ikrar\u0131na davet”[1]<\/a> s\u0131ras\u0131nda davete icabet etme ayinine ba\u011flamalar\u0131 da bir o kadar kolayd\u0131r. \u0130nsan do\u011fas\u0131 her zaman Tanr\u0131’n\u0131n huzuruna ve l\u00fctfuna t\u0131rmanmak i\u00e7in merdivenler arar ve Kutsal Kitap d\u0131\u015f\u0131 “sakramentler” de bu kullan\u0131ma Kutsal Kitap sakramentleri kadar elveri\u015flidir. G\u00fcn\u00fcn sonunda, suistimallerin, Kutsal Kitap\u2019a dayal\u0131 ilkelere ili\u015fkin vizyonumuzu g\u00f6lgelemesine asla izin verilmemeli ve pratik sonu\u00e7lar\u0131 ne olursa olsun, nihayetinde bu Tanr\u0131\u2019n\u0131n ilkelerine boyun e\u011fmeliyiz.<\/p>\n

Ki\u015finin Tanr\u0131’yla olan ki\u015fisel ili\u015fkisi ne kadar \u00f6nemli olursa olsun, “Tanr\u0131’n\u0131n torunu olmad\u0131\u011f\u0131” do\u011fru mudur?<\/p>\n

Hi\u00e7 kimse bir b\u00fcy\u00fckbaban\u0131n sadece \u00e7ocuklar\u0131n\u0131n bir sonraki neslinin de\u011fil, ayn\u0131 zamanda gelecek nesillerin de babas\u0131 oldu\u011fu ger\u00e7e\u011fini sorgulamaz. G\u00f6kku\u015fa\u011f\u0131 sakramentinde Tanr\u0131 Nuh’a, \u201c…Sizinle ve b\u00fct\u00fcn canl\u0131larla ku\u015faklar boyu sonsuza dek s\u00fcrecek antla\u015fmam\u0131n belirtisi \u015fu olacak: Yay\u0131m\u0131 bulutlara yerle\u015ftirece\u011fim ve bu, yery\u00fcz\u00fcyle aramdaki antla\u015fman\u0131n belirtisi olaca<\/em>k\u201d (Yar. 9:12-13) demi\u015ftir. Nuh\u2019la yap\u0131lan bu antla\u015fma (do\u011fas\u0131 gere\u011fi) kurtar\u0131c\u0131 de\u011fil, ancak ortak bir l\u00fctuf antla\u015fmas\u0131yd\u0131. Antla\u015fma, Yarat\u0131c\u0131 olan Tanr\u0131 ile t\u00fcm yarat\u0131l\u0131\u015f\u0131 aras\u0131nda yap\u0131lm\u0131\u015ft\u0131, Kurtar\u0131c\u0131 olan Tanr\u0131 ile kurtar\u0131lm\u0131\u015f halk\u0131 aras\u0131nda de\u011fil. Yine de ilke zaten belirlenmi\u015fti: Tanr\u0131 ba\u015flang\u0131\u00e7ta insan \u0131rk\u0131n\u0131n “babas\u0131” oldu\u011fu i\u00e7in, insan \u0131rk\u0131n\u0131n ve do\u011fal d\u00fcnyan\u0131n korunmas\u0131na hala ba\u011fl\u0131yd\u0131. Bu, “gelecek t\u00fcm nesiller i\u00e7in olan bir antla\u015fmayd\u0131”.<\/p>\n

Ancak \u0130brahim’e geldi\u011fimizde, ba\u015fka bir antla\u015fma y\u00fcr\u00fcrl\u00fc\u011fe girer- daha do\u011frusu yeniden y\u00fcr\u00fcrl\u00fc\u011fe girer, \u00e7\u00fcnk\u00fc asl\u0131nda Aden’deki itaatsizliklerinden sonra ilk \u00e7ift arac\u0131l\u0131\u011f\u0131yla bu antla\u015fman\u0131n a\u00e7\u0131l\u0131\u015f\u0131 yap\u0131lm\u0131\u015ft\u0131. Tanr\u0131 Avram’\u0131n dikkatini y\u0131ld\u0131zlara y\u00f6neltmi\u015f ve ona “\u0130\u015fte, soyun o kadar \u00e7ok olacak” diye vaat etmi\u015ftir. “Avram RAB’be iman etti, RAB bunu ona do\u011fruluk sayd\u0131<\/em>” (Yar.15:5-6). B\u00f6ylece Avram yaln\u0131zca iman arac\u0131l\u0131\u011f\u0131yla l\u00fctufla aklanm\u0131\u015f ve Tanr\u0131, antla\u015fmas\u0131n\u0131 sadece ad\u0131 \u0130brahim (yani Avraham) olarak de\u011fi\u015ftirilen Avram’la de\u011fil, onun soyundan gelenlerle de tesis etmi\u015ftir. Tanr\u0131 her zaman bizim zay\u0131f olan iman\u0131m\u0131za merhamet etmi\u015ftir ve atam\u0131z \u0130brahim, Tanr\u0131’ya bu vaade nas\u0131l g\u00fcvenebilece\u011fini sordu\u011funda, Tanr\u0131 ona bir d\u00fcve, bir ke\u00e7i ve bir ko\u00e7un yan\u0131 s\u0131ra birer g\u00fcvercin ve kumru yavrusu kurban etmesini emretmi\u015f ve her birini ortadan ikiye b\u00f6lmesini s\u00f6ylemi\u015ftir (9. ayet). B\u00fct\u00fcn bunlar neyle ilgiliydi? Bu, e\u011fer Antla\u015fma bozulursa ne olaca\u011f\u0131n\u0131 her iki tarafa da bildiren yasal bir anla\u015fmayd\u0131. Asl\u0131nda Tanr\u0131 \u015f\u00f6yle diyordu: “E\u011fer sana verdi\u011fim s\u00f6z\u00fc tutmazsam, ayn\u0131s\u0131 benim de ba\u015f\u0131ma gelsin- ben de ikiye b\u00f6l\u00fcneyim ve antla\u015fmay\u0131 ihlal etmenin laneti benim de ba\u015f\u0131ma gelsin.” Ancak ayn\u0131 \u015fey \u0130brahim ve onun soyundan gelenler i\u00e7in de ge\u00e7erliydi. E\u011fer antla\u015fmaya uymazlarsa, onlar da antla\u015fman\u0131n lanetinin t\u00fcm y\u00fck\u00fcn\u00fc ta\u015f\u0131yacaklard\u0131.<\/p>\n

K\u0131sa bir s\u00fcre sonra Tanr\u0131, \u0130brahim ve onun soyundan gelenlerle yapt\u0131\u011f\u0131 bu antla\u015fmay\u0131 s\u00fcnnet sakramentiyle ta\u00e7land\u0131rd\u0131:<\/p>\n

\u201cAvram y\u00fcz\u00fcst\u00fc yere kapand\u0131. Tanr\u0131, \u201cSeninle yapt\u0131\u011f\u0131m antla\u015fma \u015fudur\u201d dedi, \u201cBir\u00e7ok ulusun babas\u0131 olacaks\u0131n.\u00a0 Art\u0131k ad\u0131n Avram de\u011fil, \u0130brahim olacak. \u00c7\u00fcnk\u00fc seni bir\u00e7ok ulusun babas\u0131 yapaca\u011f\u0131m\u2026Antla\u015fmam\u0131 seninle ve soyunla ku\u015faklar boyunca, sonsuza dek s\u00fcrd\u00fcrece\u011fim. Senin, senden sonra da soyunun Tanr\u0131s\u0131 olaca\u011f\u0131m<\/em>\u201d (Yar. 17:3-5, 7).<\/p>\n

“Baba” anlam\u0131na gelen Avram ad\u0131n\u0131n “bir\u00e7oklar\u0131n\u0131n babas\u0131” anlam\u0131na gelen \u0130brahim (daha do\u011frusu Avraham) olarak de\u011fi\u015ftirilmesinde bile Antla\u015fma\u2019n\u0131n temas\u0131n\u0131n daha keskin bir \u015fekilde ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu b\u00f6l\u00fcmde hemen fark etti\u011fimiz \u00fc\u00e7 \u015fey vard\u0131r: Bu “sonsuz bir antla\u015fmad\u0131r,” \u0130brahim taraf\u0131ndan de\u011fil Tanr\u0131 taraf\u0131ndan ger\u00e7ekle\u015ftirilmi\u015ftir ve \u0130brahim’in soyunu da kapsamaktad\u0131r.<\/p>\n

(1) Bu Sonsuz Bir Antla\u015fmad\u0131r<\/u><\/strong><\/p>\n

Sonsuz oldu\u011fu i\u00e7in, bu antla\u015fma atam\u0131z \u0130brahim’in ya\u015fad\u0131\u011f\u0131 zaman ve mek\u00e2nla, hatta tarihin belirli bir noktas\u0131yla s\u0131n\u0131rl\u0131 olarak yorumlanamaz. Ancak g\u00fcn\u00fcm\u00fczde bir\u00e7ok evanjelik, d\u00f6nemselcilikten[2]<\/a> etkilenerek g\u00f6lge ile ger\u00e7e\u011fi birbirine kar\u0131\u015ft\u0131rmakta, \u0130brahim gibi “daha iyi bir \u00fclke -g\u00f6ksel bir \u00fclke- i\u00e7in \u00f6zlem duymak” yerine, nihayetinde d\u00fcnyevi olan vaat edilmi\u015f bir \u00fclkeyi beklemektedir (bkz. \u0130br. 11:8-16). Bu sonsuz antla\u015fma asl\u0131nda Aden Bah\u00e7esi’nde, Tanr\u0131’n\u0131n \u00c2dem ve Havva’ya gelecekte onlar\u0131 kurtaracak bir Soy vaat etti\u011fi ve onlar\u0131 kendi kurban etti\u011fi hayvanlar\u0131n derileriyle \u00f6rterek antla\u015fmay\u0131 m\u00fch\u00fcrledi\u011fi zaman ba\u015flar (Yar. 3:21).<\/p>\n

(2) Tanr\u0131 Taraf\u0131ndan Tesis Edilmi\u015ftir<\/u><\/strong><\/p>\n

Antla\u015fma \u0130brahim taraf\u0131ndan de\u011fil, Tanr\u0131 taraf\u0131ndan tesis edildi\u011fi i\u00e7in, nihai anlamda ko\u015fulsuzdur. El\u00e7i Pavlus’un da beyan etti\u011fi gibi, “Biz sad\u0131k kalmasak da O sad\u0131k kalacak.<\/em><\/p>\n

\u00c7\u00fcnk\u00fc kendi \u00f6z\u00fcne ayk\u0131r\u0131 davranamaz.<\/em>\u201d” (2 Tim. 2:13) ancak “O’nu ink\u00e2r edersek, O da bizi ink\u00e2r edecek<\/em>.” (Ayet 12), \u00e7\u00fcnk\u00fc bireysel olarak \u0130brahim soyundan gelenlerin kat\u0131l\u0131m\u0131 vaade olan imana ba\u011fl\u0131d\u0131r. Y\u00fczy\u0131llar sonra Musa’n\u0131n y\u00f6netiminde b\u00fct\u00fcn bir \u0130srailli ku\u015fa\u011f\u0131n vaat edilen topraklara girmesi engellenmi\u015ftir, \u00e7\u00fcnk\u00fc Mesih’in vaadini reddetmi\u015flerdir ve \u0130braniler’in yazar\u0131 imanl\u0131lar\u0131 ayn\u0131 hatay\u0131 yapmamalar\u0131 konusunda uyar\u0131r: \u201c\u00c7\u00fcnk\u00fc onlar gibi biz de iyi haberi ald\u0131k. Ama onlar duyduklar\u0131 s\u00f6z\u00fc imanla birle\u015ftirmedikleri i\u00e7in bunun kendilerine bir yarar\u0131 olmad\u0131. Biz inanm\u0131\u015f olanlar huzur diyar\u0131na gireriz. Nitekim Tanr\u0131 \u015f\u00f6yle demi\u015ftir: \u201c\u00d6fkelendi\u011fimde ant i\u00e7ti\u011fim gibi, onlar huzur diyar\u0131ma asla girmeyecekler.\u2019<\/em>” (\u0130br. 4:2-3).<\/p>\n

Peygamberlerin uyard\u0131\u011f\u0131 gibi, sadece \u0130brahim’in fiziksel soyundan gelmek yeterli de\u011fildi. Bu konu \u00f6zellikle El\u00e7i Pavlus taraf\u0131ndan ele al\u0131nm\u0131\u015ft\u0131r:<\/p>\n

\u201c\u00c7\u00fcnk\u00fc ne d\u0131\u015ftan Yahudi olan ger\u00e7ek Yahudi’dir, ne de g\u00f6r\u00fcn\u00fc\u015fte, bedensel olan s\u00fcnnet ger\u00e7ek s\u00fcnnettir. Ancak i\u00e7ten Yahudi olan Yahudi’dir. S\u00fcnnet de y\u00fcrekle ilgilidir; yaz\u0131l\u0131 yasan\u0131n de\u011fil, Ruh’un i\u015fidir. \u0130\u00e7ten Yahudi olan ki\u015fi, insanlar\u0131n de\u011fil, Tanr\u0131’n\u0131n \u00f6vg\u00fcs\u00fcn\u00fc kazan\u0131r<\/em>\u201d (Rom. 2:28-29). \u201cTanr\u0131’n\u0131n s\u00f6z\u00fc bo\u015fa \u00e7\u0131kt\u0131 demek istemiyorum. \u00c7\u00fcnk\u00fc \u0130srail soyundan gelenlerin hepsi \u0130srailli say\u0131lmaz. \u0130brahim’in soyundan olsalar bile, hepsi onun \u00e7ocuklar\u0131 de\u011fildir. Ama, \u201cSenin soyun \u0130shak’la s\u00fcrecek\u201d diye yaz\u0131lm\u0131\u015ft\u0131r. Demek ki Tanr\u0131’n\u0131n \u00e7ocuklar\u0131 ola\u011fan yoldan do\u011fan \u00e7ocuklar de\u011fildir; \u0130brahim’in soyu say\u0131lanlar Tanr\u0131’n\u0131n vaadi uyar\u0131nca do\u011fan \u00e7ocuklard\u0131r<\/em>\u201d (Rom. 9:6-8). \u201cE\u011fer Mesih’e aitseniz, \u0130brahim’in soyundans\u0131n\u0131z, vaade g\u00f6re de miras\u00e7\u0131s\u0131n\u0131z<\/em>\u201d (Gal 3:29).<\/p>\n

\u0130srail ve Kilise aras\u0131ndaki ayr\u0131m\u0131yla beraber d\u00f6nemselcilik g\u00f6r\u00fc\u015f\u00fc i\u00e7erisinde yeti\u015fmi\u015f olan bizler i\u00e7in bunu kavramak hususen zordur, ancak bu pasajlar (ve benzerleri) bizi ka\u00e7\u0131n\u0131lmaz olarak “ger\u00e7ek \u0130srail\u2019in vaat \u00e7ocuklar\u0131”n\u0131n Yahudi ya da Yahudi olmayan herkesten olu\u015ftu\u011fu ve bunlar\u0131n d\u0131\u015f\u0131nda hi\u00e7bir \u015fekilde “sonsuz antla\u015fma” diye bir \u015fey olamayaca\u011f\u0131 sonucuna g\u00f6t\u00fcr\u00fcr.<\/p>\n

Bir an i\u00e7in biyografiden bahsetmek gerekirse, Reformcular\u0131n bebek vaftizi \u00f6\u011fretisiyle ilk kar\u015f\u0131la\u015ft\u0131\u011f\u0131mda, bu kavramdan hemen so\u011fudum \u00e7\u00fcnk\u00fc s\u00f6z\u00fc edilen “sonsuz antla\u015fman\u0131n” k\u00f6kten Tanr\u0131 merkezli, ko\u015fulsuz karakterini yanl\u0131\u015f anlam\u0131\u015ft\u0131m. Ba\u015fkalar\u0131 bu g\u00f6r\u00fc\u015fe ba\u015fka nedenlerle kar\u015f\u0131 \u00e7\u0131ksa da benim sorunum vaftizi kendi “sakramentim”, \u0130sa’y\u0131 takip etme kararl\u0131l\u0131\u011f\u0131m\u0131 ilan etti\u011fim kendi itaat eylemim olarak g\u00f6rmemdi. Bir \u00e7ocuk nas\u0131l olur da “\u0130sa’y\u0131 izlemeye karar verdim” diyebilir ve bunu t\u00fcm kilisenin \u00f6n\u00fcnde a\u00e7\u0131k\u00e7a s\u00f6yleyebilirdi? Ancak bu konuma olan g\u00fcvenimi sarsan \u015fey, Kutsal Yaz\u0131lar\u2019\u0131n bu antla\u015fman\u0131n do\u011fas\u0131na ili\u015fkin tan\u0131kl\u0131\u011f\u0131yd\u0131. Nas\u0131l ki g\u00f6kku\u015fa\u011f\u0131 insani de\u011fil ilahi kararl\u0131l\u0131\u011f\u0131n bir sakramenti ise ve ortadan ikiye b\u00f6l\u00fcnm\u00fc\u015f hayvanlar\u0131n t\u00f6reni Tanr\u0131’n\u0131n antla\u015fmaya ba\u011fl\u0131l\u0131\u011f\u0131n\u0131n bir ayiniyse, vaftiz de Tanr\u0131’n\u0131n beni kendi iman hanedan\u0131na katma niyetini ilan etmesiydi. \u0130man gerekliydi, ama iman Tanr\u0131 taraf\u0131ndan Kel\u00e2m ve Sakrament arac\u0131l\u0131\u011f\u0131yla antla\u015fmada vaat edilmi\u015fti.<\/p>\n

Jean Calvin \u015fu g\u00f6zlemde bulunmu\u015ftur: \u201cVaftiz bizim a\u00e7\u0131m\u0131zdan bak\u0131ld\u0131\u011f\u0131nda dingin bir i\u015ftir: ona imandan ba\u015fka bir \u015fey getirmeyiz ve ona ait olan her \u015fey Mesih’te sakl\u0131d\u0131r.\u201d Ancak bir \u00e7ocuk, vaftize nas\u0131l olur da iman\u0131 getirebilir? \u201cHen\u00fcz bebekken vaftiz edilenleri Tanr\u0131 \u00e7ocuklukta ya da ergenlikte, hatta bazen ya\u015fl\u0131l\u0131kta bile yeniden yarat\u0131r,\u201d \u00e7\u00fcnk\u00fc iman tohumu antla\u015fma \u00e7ocu\u011funun y\u00fcre\u011fine ekilmi\u015ftir. Calvin, \u201cBebekler ya\u015flar\u0131n\u0131n kapasitesine g\u00f6re Tanr\u0131’n\u0131n Ruhu taraf\u0131ndan yenilenir, ta ki i\u00e7lerinde gizlenmi\u015f olan bu g\u00fc\u00e7 ad\u0131m ad\u0131m b\u00fcy\u00fcy\u00fcp uygun zamanda tamamen ortaya \u00e7\u0131kana kadar\u201d diye yazm\u0131\u015ft\u0131r. Reformcular\u0131n hi\u00e7biri bunun Eski Antla\u015fma’daki s\u00fcnnetten daha fazla iste\u011fe ba\u011fl\u0131 bir sakrament oldu\u011funa inanmam\u0131\u015ft\u0131r. Calvin \u015f\u00f6yle demi\u015ftir: \u201cHer kim vaftizi ihmal eder ve yaln\u0131zca verilen s\u00f6zle yetiniyormu\u015f gibi davran\u0131rsa, Mesih’in kan\u0131n\u0131 ayaklar\u0131 alt\u0131na alm\u0131\u015f ya da en az\u0131ndan kendi \u00e7ocuklar\u0131n\u0131n y\u0131kanmas\u0131 i\u00e7in kan\u0131n akmas\u0131na izin vermemi\u015f olur. Bu nedenle adil ceza olarak bunu l\u00fctuftan mahrumiyette i\u015faretin hor g\u00f6r\u00fclmesi takip eder… \u00e7\u00fcnk\u00fc Tanr\u0131’n\u0131n antla\u015fmas\u0131 \u00e7i\u011fnenmi\u015ftir\u201d (Institutes, Kitap 4, b\u00f6l\u00fcm 15 ve 16).<\/p>\n

 <\/p>\n

(3) \u0130brahim’in Soyundan Gelenleri de Kapsar<\/u><\/strong><\/p>\n

Yarat\u0131l\u0131\u015f 17’de Tanr\u0131, Avram’\u0131n ad\u0131n\u0131 de\u011fi\u015ftirir ve s\u00fcnnet sakramentini ba\u015flat\u0131r. \u201cTanr\u0131 \u0130brahim’e, \u2018Sen ve soyun ku\u015faklar boyu antla\u015fmama ba\u011fl\u0131 kalmal\u0131s\u0131n\u0131z\u2019 dedi, \u2018Seninle ve soyunla yapt\u0131\u011f\u0131m antla\u015fman\u0131n ko\u015fulu \u015fudur: Aran\u0131zdaki erkeklerin hepsi s\u00fcnnet edilecek. S\u00fcnnet olmal\u0131s\u0131n\u0131z. S\u00fcnnet aram\u0131zdaki antla\u015fman\u0131n belirtisi olacak\u2019\u201d <\/em>(Yar. 17:9-11). Birisi \u015f\u00f6yle diyebilir: \u201cFakat \u0130brahim iman ettikten sonra s\u00fcnnet oldu, Pavlus’un Romal\u0131lar 4’te onaylamak istedi\u011fi nokta da budur ve bu do\u011frudur.\u201d Ancak Pavlus \u0130brahim’in s\u00fcnnetle de\u011fil, sadece iman arac\u0131l\u0131\u011f\u0131yla l\u00fctufla akland\u0131\u011f\u0131 ger\u00e7e\u011finin alt\u0131n\u0131 \u00e7izer. Yine de \u0130brahim \u00e7ocuklar\u0131na ne yapt\u0131? Onlar\u0131 sekizinci g\u00fcnde s\u00fcnnet etti. Neden mi? \u00c7\u00fcnk\u00fc onlar vaadin miras\u00e7\u0131lar\u0131, antla\u015fman\u0131n \u00e7ocuklar\u0131yd\u0131.<\/p>\n

Hem Eski hem de Yeni Antla\u015fma boyunca Tanr\u0131 kendisini gelecek nesillerin babas\u0131 olarak adland\u0131rmaktan keyif al\u0131r (Bkz. \u00c7\u0131k. 20:6, 31:13; Yas. 7:9; Mez. 22:30, 31:11, 45:17, 89:1, 90:1; 100:5, 105:8, 119:90, 145:13; Y\u015fa. 51:8; Luk. 1:48; Flp. 3:5, 21; Kol. 1:26). Ba\u015fka bir deyi\u015fle, Tanr\u0131 b\u00fcy\u00fckbaba olma konusunda olduk\u00e7a ne\u015felidir.<\/p>\n

Peki, Eski ve Yeni Antla\u015fma aras\u0131ndaki farklar ne olacak?<\/p>\n

E\u011fer Yarat\u0131l\u0131\u015f’tan Vahiy’e kadar uzanan tek bir “sonsuz antla\u015fma,” bir l\u00fctuf antla\u015fmas\u0131 varsa ve bu antla\u015fma kurtulu\u015f i\u00e7in Rab’be g\u00fcvenen Yahudileri hem de Yahudi olmayanlar\u0131 kaps\u0131yorsa, metnin a\u00e7\u0131k\u00e7a belirtmedi\u011fi yerlerde devams\u0131zl\u0131klar oldu\u011funu ortaya atmamal\u0131y\u0131z.<\/p>\n

\u015e\u00fcphesiz, l\u00fctuf antla\u015fmas\u0131n\u0131n her iki Antla\u015fma’da da uygulan\u0131\u015f bi\u00e7imi aras\u0131nda bir devams\u0131zl\u0131k vard\u0131r. Eski Antla\u015fma’da tipler ve g\u00f6lgeler arac\u0131l\u0131\u011f\u0131yla vaat edilir. Yeni Antla\u015fma’da ise bu vaatlerin Tanr\u0131-\u0130nsan’da, vaat edilen Mesih’te ger\u00e7ekle\u015fmesi olarak somutla\u015f\u0131r. Dahas\u0131, Eski Antla\u015fma’da s\u00fcnnet bu antla\u015fman\u0131n kutsal sakramentidir ve sadece erkek \u00e7ocuklara uygulan\u0131r. O halde bu durum s\u00fcnnet ile vaftiz aras\u0131nda bire bir ili\u015fki kurulmas\u0131n\u0131 engellemez mi? E\u011fer kurtar\u0131c\u0131 hik\u00e2yenin a\u015famal\u0131 olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 kabul edersek, hay\u0131r. Yoel’in \u00fcnl\u00fc peygamberlik s\u00f6z\u00fc \u015f\u00f6yle der: \u201cOndan sonra b\u00fct\u00fcn insanlar\u0131n \u00fczerine Ruhum’u d\u00f6kece\u011fim. O\u011fullar\u0131n\u0131z, k\u0131zlar\u0131n\u0131z peygamberlikte bulunacaklar. Ya\u015fl\u0131lar\u0131n\u0131z d\u00fc\u015fler, Gen\u00e7leriniz g\u00f6r\u00fcmler g\u00f6recek. O g\u00fcnler kad\u0131n, erkek kullar\u0131n\u0131z\u0131n \u00fczerine de Ruhum’u d\u00f6kece\u011fim<\/em>\u201d (Yoel 2:28-29). Bu peygamberlik Galatyal\u0131lar’da Pavlus taraf\u0131ndan da do\u011frulan\u0131r: \u201c\u00c7\u00fcnk\u00fc Mesih \u0130sa’ya iman etti\u011finiz i\u00e7in hepiniz Tanr\u0131’n\u0131n o\u011fullar\u0131s\u0131n\u0131z. Vaftizde Mesih’le birle\u015fenlerinizin hepsi Mesih’i giyindi. Art\u0131k ne Yahudi ne Grek, ne k\u00f6le ne \u00f6zg\u00fcr, ne erkek ne di\u015fi ayr\u0131m\u0131 var. Hepiniz Mesih \u0130sa’da birsiniz<\/em>\u201d (Galatyal\u0131lar 3:26-28). Eski geleneklere g\u00f6re hi\u00e7bir \u015feyi miras alma hakk\u0131na sahip olmayan kad\u0131nlar bile Tanr\u0131’n\u0131n yeni toplumunda “o\u011fullar”, yani miras\u00e7\u0131lar olarak adland\u0131r\u0131l\u0131rlar. Bu nedenle, onlar da l\u00fctuf antla\u015fmas\u0131n\u0131n kutsall\u0131\u011f\u0131n\u0131 payla\u015fma hakk\u0131na sahiptirler; bu, Ruh’un hem erkeklerin hem de kad\u0131nlar\u0131n \u00fczerine “d\u00f6k\u00fclmesi” anlam\u0131na gelen bir kutsal sakramenttir.<\/p>\n

S\u00fcnnet ile vaftiz aras\u0131nda ba\u015fka bir devams\u0131zl\u0131k var m\u0131d\u0131r? G\u00f6r\u00fcn\u00fc\u015fe g\u00f6re hay\u0131r. Asl\u0131nda El\u00e7i Pavlus \u015f\u00f6yle demi\u015ftir: \u201cAyr\u0131ca Mesih’in ger\u00e7ekle\u015ftirdi\u011fi s\u00fcnnet sayesinde bedenin benli\u011finden soyunarak elle yap\u0131lmayan s\u00fcnnetle O’nda s\u00fcnnet edildiniz.\u00a0 Vaftizde O’nunla birlikte g\u00f6m\u00fcld\u00fcn\u00fcz, O’nu \u00f6l\u00fcmden dirilten Tanr\u0131’n\u0131n g\u00fcc\u00fcne iman ederek O’nunla birlikte dirildiniz<\/em>\u201d (Kol 2:11-12). Kilise tarihi boyunca “vaftiz” her zaman tek ve ayn\u0131 anlama gelmi\u015ftir: \u0130\u015faret (su) ve i\u015faret edilen \u015fey (Kutsal Ruh taraf\u0131ndan yenilenme). Ancak g\u00fcn\u00fcm\u00fczde, Kutsal Yaz\u0131lar\u0131 harfi harfine ve “oldu\u011fu ve yaz\u0131ld\u0131\u011f\u0131” \u015fekilde alg\u0131lamakta \u0131srar eden pek \u00e7ok ki\u015fi, bu ve Titus 3:4-6 (\u201cAma Kurtar\u0131c\u0131m\u0131z Tanr\u0131 iyili\u011fini ve insana olan sevgisini a\u00e7\u0131k\u00e7a g\u00f6stererek bizi kurtard\u0131. Bunu do\u011frulukla yapt\u0131\u011f\u0131m\u0131z i\u015flerden dolay\u0131 de\u011fil, kendi merhametiyle, yeniden do\u011fu\u015f y\u0131kamas\u0131yla ve Kurtar\u0131c\u0131m\u0131z \u0130sa Mesih arac\u0131l\u0131\u011f\u0131yla \u00fczerimize bol bol d\u00f6kt\u00fc\u011f\u00fc Kutsal Ruh’un yenilemesiyle yapt\u0131<\/em>\u201d) gibi pasajlar\u0131n su vaftizine de\u011fil, yaln\u0131zca ruhsal bir vaftize i\u015faret etti\u011fini ileri s\u00fcrecektir. Ruhu maddeden ay\u0131ran Gnostik d\u00fcalizmden sak\u0131nmak gerekir; sanki Tanr\u0131’n\u0131n insanlar\u0131 s\u0131radan, g\u00fcnl\u00fck bir s\u0131v\u0131 arac\u0131l\u0131\u011f\u0131yla kendi ailesine katmas\u0131 ruhani olmaktan daha az \u00f6nemliymi\u015f gibi… Ku\u015fkusuz, rit\u00fcellere ve maddi i\u015faretlere bat\u0131l inan\u00e7 atfetmek gibi bir tehlike vard\u0131r, ancak Tanr\u0131 kendisini maddeye ra\u011fmen de\u011fil, madde arac\u0131l\u0131\u011f\u0131yla g\u00f6sterir ve bizi kurtar\u0131r. Tanr\u0131 “beden ald\u0131”, m\u00fcrekkep ve k\u00e2\u011f\u0131tla bir kitap yazd\u0131 ve onu su, ekmek ve \u015farapla onaylad\u0131. O g\u00f6ksel l\u00fctfunu, S\u00f6z ve Ruh arac\u0131l\u0131\u011f\u0131yla ilahi kullan\u0131m\u0131 i\u00e7in bir kenara ay\u0131rd\u0131\u011f\u0131 d\u00fcnyevi varl\u0131klar arac\u0131l\u0131\u011f\u0131yla iletir.<\/p>\n

Bu nedenle reformcular Tanr\u0131’n\u0131n bir araya getirdi\u011fi \u015fey yani i\u015fareti ve i\u015faret edilen \u015feyi b\u00f6lmeyi reddetmi\u015flerdir. Calvin \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201cO halde bu iki \u015fey [g\u00fcnahlar\u0131n ba\u011f\u0131\u015flanmas\u0131 ve Kutsal Ruh’un arma\u011fan\u0131] \u0130sa Mesih’in l\u00fctfuyla i\u00e7imizde tamamland\u0131\u011f\u0131na g\u00f6re, vaftizin erdemi ve \u00f6z\u00fc de ona dahildir. Ve asl\u0131nda, O’nun kan\u0131ndan ba\u015fka bir vaftiz suyumuz, \u00f6l\u00fcm\u00fcnden ve dirili\u015finden ba\u015fka yenilememiz yoktur. Ancak zenginliklerini ve bereketlerini bize S\u00f6z\u00fc arac\u0131l\u0131\u011f\u0131yla iletti\u011fi gibi, bunlar\u0131 bize sakramentleri arac\u0131l\u0131\u011f\u0131yla da da\u011f\u0131t\u0131r.\u201d Sakrament yaln\u0131zca ger\u00e7ekle\u015fmi\u015f ya da ger\u00e7ekle\u015fmemi\u015f bir \u015feyi sembolize etmez. Ger\u00e7ekten de bir “l\u00fctuf arac\u0131d\u0131r”, Tanr\u0131\u2019n\u0131n genel olarak vaat ettiklerini bize do\u011frudan aktarma bi\u00e7imidir.<\/p>\n

\u00d6yleyse, metinde Tanr\u0131’n\u0131n vaftizde ger\u00e7ekten bir \u015feyler yapt\u0131\u011f\u0131n\u0131n g\u00f6r\u00fcnd\u00fc\u011f\u00fc her yerde “suyla de\u011fil, ruhani vaftiz” ibaresini basit\u00e7e okumak bu t\u00fcr pasajlar\u0131n en do\u011fal ve ola\u011fan okumas\u0131 m\u0131d\u0131r? B\u00f6yle bir yakla\u015f\u0131m en iyi ihtimalle keyfi g\u00f6r\u00fcn\u00fcyor. O halde, kusursuz bir doku oldu\u011fu yerde hakikat S\u00f6z\u00fcn\u00fc b\u00f6lmemek en g\u00fcvenlisidir.<\/p>\n

\u0130braniler’in yazar\u0131 bize bu “l\u00fctuf antla\u015fmas\u0131n\u0131n<\/em>” daha da iyi bir uygulamas\u0131n\u0131n miras\u00e7\u0131lar\u0131 oldu\u011fumuzu s\u00f6yler. Bu antla\u015fman\u0131n Yeni Antla\u015fma’daki y\u00f6netimi Eski Antla\u015fma’dan pek \u00e7ok y\u00f6nden \u00fcst\u00fcn oldu\u011fu halde, \u00e7ocuklar\u0131m\u0131z\u0131 dahil etme konusunda yetersiz mi kalmaktad\u0131r? Eski Antla\u015fma’da \u00e7ocuklar antla\u015fmaya dahil edilmi\u015f ve vaatlerin miras\u00e7\u0131lar\u0131 yap\u0131lm\u0131\u015flard\u0131 -Tanr\u0131, \u0130brahim’in d\u00fcnyasal nesillerin oldu\u011fu gibi, bu nesillerin de ebedi babas\u0131yd\u0131- ama \u015fimdi Tanr\u0131’n\u0131n g\u00f6r\u00fcn\u00fc\u015fte daha iyi olan bu antla\u015fmada \u00e7ocuklar\u0131m\u0131z\u0131 d\u0131\u015flamak istedi\u011fine mi inanmal\u0131y\u0131z?<\/p>\n

Vaftiz Konusunda Eski ve Yeni Antla\u015fma Aras\u0131ndaki Devaml\u0131l\u0131k<\/strong><\/p>\n

E\u011fer her iki antla\u015fmada da tek bir l\u00fctuf antla\u015fmas\u0131 varsa ve s\u00fcnnet ile vaftiz bu tek antla\u015fman\u0131n Eski ve Yeni Antla\u015fma uygulamalar\u0131n\u0131n sakramentleriyse, kan\u0131tlama y\u00fck\u00fc bebek vaftizini ink\u00e2r edenlerin taraf\u0131na d\u00fc\u015f\u00fcyor gibi g\u00f6r\u00fcnmektedir. Genellikle savunmaya ge\u00e7enler peadobaptistlerdir (biliyorum, \u00e7\u00fcnk\u00fc eskiden ben de h\u00fccum eden taraftayd\u0131m) ve bebek vaftizinin Yeni Antla\u015fma’daki a\u00e7\u0131k \u00f6rneklerini g\u00f6stermesi gerekenler de onlard\u0131r. Genelde paedobaptistlere “Neden \u00e7ocuklar\u0131 vaftiz etmek i\u00e7in tek bir emir yok?” diye sorulur.<\/p>\n

Bununla birlikte, e\u011fer vurgu devaml\u0131l\u0131k \u00fczerindeyse (Eski Antla\u015fma\u2019n\u0131n vaadi, Yeni Antla\u015fma\u2019n\u0131n yerine getirilmesi), el\u00e7ilerin sadece bireylerden ziyade t\u00fcm aileleri kapsayan bir antla\u015fma teolojisini savunmak i\u00e7in b\u00fcy\u00fck ac\u0131lar \u00e7ekmeleri i\u00e7in hi\u00e7bir sebep yoktur. Ancak, elbette, bu sessizlikten kaynaklanan bir arg\u00fcmand\u0131r. Ger\u00e7ekte, El\u00e7ilerin \u0130\u015fleri kitab\u0131 bize devaml\u0131l\u0131\u011f\u0131n a\u00e7\u0131k beyanlar\u0131n\u0131 sunar. Pentikost g\u00fcn\u00fcnde tap\u0131na\u011f\u0131n merdivenlerinde Petrus \u015f\u00f6yle ilan etmi\u015ftir: \u201cPetrus onlara \u015fu kar\u015f\u0131l\u0131\u011f\u0131 verdi: \u201cT\u00f6vbe edin, her biriniz \u0130sa Mesih’in ad\u0131yla vaftiz olsun. B\u00f6ylece g\u00fcnahlar\u0131n\u0131z ba\u011f\u0131\u015flanacak ve Kutsal Ruh arma\u011fan\u0131n\u0131 alacaks\u0131n\u0131z. Bu vaat sizler, \u00e7ocuklar\u0131n\u0131z, uzaktakilerin hepsi i\u00e7in, Tanr\u0131m\u0131z Rab’bin \u00e7a\u011f\u0131raca\u011f\u0131 herkes i\u00e7in ge\u00e7erlidir<\/em>\u201d (El\u00e7. 2:38-39).<\/p>\n

Vaftiz adaylar\u0131n\u0131n \u00e7o\u011funun yeti\u015fkin olup, sonradan iman edenler olmas\u0131na ra\u011fmen (m\u00fcjdecilerin M\u00fcjdeyi yeni g\u00f6t\u00fcrd\u00fc\u011f\u00fc her yerde oldu\u011fu gibi), “ev halk\u0131 vaftizleri” \u00f6rnekleri de vard\u0131r. El\u00e7ilerin \u0130\u015fleri 11:14’te Petrus, bir mele\u011fin Sezariye’den baz\u0131 adamlara nas\u0131l g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc ve onlara M\u00fcjdeyi getirece\u011fini bildirdi\u011fini anlat\u0131r: \u201cO sana, senin ve b\u00fct\u00fcn ev halk\u0131n\u0131n kurtulu\u015f bulaca\u011f\u0131 s\u00f6zler s\u00f6yleyecek.<\/em>” El\u00e7ilerin \u0130\u015fleri 16:31-33’te Pavlus ve Silas’a gardiyanlar\u0131 “kurtulmak i\u00e7in ne yapmam gerekir?<\/em>” diye sorar. Onlar da “Rab \u0130sa’ya iman et, sen de ev halk\u0131n da kurtulursunuz<\/em>” diye yan\u0131t verirler. Sonu\u00e7 olarak, “hem kendisi hem ev halk\u0131 hemen vaftiz oldu.<\/em>” Pavlus, \u00e7a\u011fr\u0131s\u0131 vaftiz etmek olmamas\u0131na ra\u011fmen, “\u0130stefanas’\u0131n ev halk\u0131n\u0131” vaftiz etti\u011fini belirtmi\u015ftir (1 Kor.1:16). \u0130lk kilise babalar\u0131n\u0131n tan\u0131kl\u0131\u011f\u0131, oybirli\u011fiyle paedobaptizm lehinedir ve havarilerin \u00f6\u011frencilerinin, bu asl\u0131nda yeni bir \u015fey olsayd\u0131, herhangi bir tart\u0131\u015fma olmaks\u0131z\u0131n uygulamay\u0131 evrensel olarak nas\u0131l benimseyebilecekleri merak konusu olurdu. Kendisi de Yuhanna’n\u0131n en yak\u0131n \u00f6\u011frencisi olan Polikarp’\u0131n \u00f6\u011frencisi Irenaeus, Origenes, Tertullian, \u015eehit Yustinus ve di\u011fer babalarla birlikte, uygulamadan el\u00e7isel k\u00f6kenli olarak bahsetmi\u015ftir. Kilise gelene\u011finin hi\u00e7bir zaman kesin olmad\u0131\u011f\u0131 do\u011frudur, ancak bu y\u00f6ndeki evrensel iddialar en ufak bir tart\u0131\u015fmaya yol a\u00e7mad\u0131ysa, bunun nas\u0131l havarilerin gelene\u011fi olamayaca\u011f\u0131n\u0131 anlamak zordur.<\/p>\n

Ancak yine de en ikna edici kan\u0131t Kutsal Kitap metninin kendisinden gelmektedir. Eski Antla\u015fma \u015fu uyar\u0131da bulunur: \u201cRAB k\u00f6t\u00fclerin evini lanetler, … Do\u011frular\u0131n soyuysa kurtulur<\/em>\u201d (\u00d6zd. 3:33; 11:21). \u0130manl\u0131lar\u0131n \u00e7ocuklar\u0131 yeniden do\u011fmam\u0131\u015f putperestler olarak g\u00f6r\u00fclmemi\u015ftir, \u201cFelakete u\u011frayan \u00e7ocuklar do\u011furmayacaklar. \u00c7\u00fcnk\u00fc kendileri de \u00e7ocuklar\u0131 da RAB’bin kutsad\u0131\u011f\u0131 soy olacak<\/em>\u201d (Y\u015fa.65:23). Ancak Yeni Antla\u015fma\u2019da da ayn\u0131 mesaj vard\u0131r. Pavlus Korintliler’e, imanl\u0131 bir ebeveynin \u00e7ocuklar\u0131n\u0131n kutsand\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir: \u201c…Yoksa \u00e7ocuklar\u0131n\u0131z murdar olurdu. Ama \u015fimdi kutsald\u0131rlar<\/em>\u201d (1 Kor. 7:14).<\/p>\n

Bana \u00f6yle geliyor ki, bebek vaftizini reddedenler bu t\u00fcr b\u00f6l\u00fcmleri yorumlamak i\u00e7in bir yola ba\u015fvurmuyorlar, \u00e7\u00fcnk\u00fc Yeni Antla\u015fma en az Eski Antla\u015fma kadar inananlar\u0131n \u00e7ocuklar\u0131 ile inanmayanlar\u0131n \u00e7ocuklar\u0131 aras\u0131nda ayr\u0131m yapmaktad\u0131r. Bunu kabul ettikten sonra geriye kalan tek soru \u015fudur: “Eski Antla\u015fma’da Tanr\u0131 taraf\u0131ndan emredilen sakramenti alm\u0131\u015flarsa, Yeni Antla\u015fma’da Tanr\u0131 taraf\u0131ndan emredilen sakramenti neden inananlar\u0131n \u00e7ocuklar\u0131ndan esirgemeliyiz?<\/u>” E\u011fer \u00e7ocuklar\u0131m\u0131z yeniden do\u011fmam\u0131\u015f putperestlerse ve “karar verene” ya da imanlar\u0131n\u0131 ikrar edene kadar \u00f6yle muamele g\u00f6rmeleri gerekiyorsa, o zaman onlara b\u00f6ylesine b\u00fcy\u00fck bir ilahi sahiplik i\u015fareti verilmemelidir. Ancak e\u011fer “k\u00f6t\u00fclerin evi” ile “do\u011frular\u0131n evi” aras\u0131nda -yani imans\u0131zlar ile Mesih’in do\u011frulu\u011funu ta\u015f\u0131yanlar aras\u0131nda- bir fark varsa, o zaman sakrament bizim \u00e7ocuklar\u0131m\u0131z i\u00e7in \u0130brahim’in \u00e7ocuklar\u0131 i\u00e7in oldu\u011fu kadar ge\u00e7erlidir.<\/p>\n

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

Antla\u015fman\u0131n kendisi gibi, vaftiz de bereket ve laneti beraberinde getirir. M\u00fcjdeyi i\u015fitmeyi imanla birle\u015ftiren antla\u015fma \u00e7ocuklar\u0131 i\u00e7in (bkz. \u0130b. 4:2) vaftiz, \u015f\u00fcphe ve korku zamanlar\u0131nda b\u00fcy\u00fck bir tesellidir. Calvin kendimizi \u201condan [vaftizden] elde edilecek g\u00fcvence ve ruhsal sevincin tek meyvesinden mahrum b\u0131rakmamam\u0131z konusunda bizi uyar\u0131r. . . \u00c7\u00fcnk\u00fc sadece s\u00f6zle de\u011fil, g\u00f6zle de G\u00f6klerdeki Baba’n\u0131n l\u00fctfuna nail olduklar\u0131ndan ve \u00e7ocuklar\u0131n\u0131n onun himayesinde oldu\u011fundan emin olmak dindar zihinlere ne kadar da tatl\u0131 gelir\u201d demi\u015ftir. G\u00f6kku\u015fa\u011f\u0131 gibi, bu sakrament de verilen vaadi al\u0131r ve onu somutla\u015ft\u0131r\u0131r. Tanr\u0131 sadece g\u00fcnahk\u00e2rlar\u0131 kurtarmakla kalmaz, beni de kurtar\u0131r ve vaftiz bu ger\u00e7e\u011fe benim de\u011fil, Tanr\u0131’n\u0131n tan\u0131kl\u0131\u011f\u0131d\u0131r. Emin olmak i\u00e7in, bir\u00e7ok antla\u015fma \u00e7ocu\u011fu \u00e7\u00f6lde dola\u015f\u0131r ve \u00e7o\u011fu zaman tohum ilk filizini bir s\u00fcre g\u00f6ndermez. Calvin’in ileri s\u00fcrd\u00fc\u011f\u00fc gibi, Tanr\u0131’n\u0131n yeti\u015fkinleri oldu\u011fu kadar bebekleri de yenilemesi m\u00fcmk\u00fcnd\u00fcr, ancak durum ne olursa olsun, \u201cTanr\u0131 yenilenme konusunda kendi zaman \u00e7izelgesine uyar.\u201d<\/p>\n

Bununla birlikte, bunu hafife alan ya da imanla birle\u015ftirmeyenler i\u00e7in vaftiz olman\u0131n do\u011fas\u0131nda tehlikeler vard\u0131r. Antla\u015fma \u00e7ocuklar\u0131, vaadin miras\u00e7\u0131lar\u0131 olduklar\u0131 i\u00e7in imans\u0131zlardan daha fazla sorumluluk ta\u015f\u0131rlar. L\u00fctuf antla\u015fmas\u0131nda Tanr\u0131’n\u0131n gazab\u0131ndan gizlenirler \u00e7\u00fcnk\u00fc kan, kap\u0131 e\u015fi\u011findedir ve Mesih’in do\u011frulu\u011fu onlar\u0131n haks\u0131zl\u0131\u011f\u0131n\u0131 \u00f6rter. Ancak bir antla\u015fma \u00fcyesi bu kan\u0131 ve vaadi reddederse, art\u0131k “kan alt\u0131nda” de\u011fildir ve Tanr\u0131’n\u0131n gazap g\u00fcn\u00fcnde t\u00fcm imans\u0131zlarla birlikte kesinlikle s\u00fcp\u00fcr\u00fcl\u00fcp g\u00f6t\u00fcr\u00fclecektir. Bu nedenle, l\u00fctfun vaftiz edilmi\u015f t\u00fcm \u00e7ocuklar\u0131, Mesih’in do\u011frulu\u011fu taraf\u0131ndan giydirilmek ve y\u00f6netilmek i\u00e7in kendi i\u015flerinden ve g\u00fcnahlar\u0131ndan d\u00f6n\u00fcp d\u00f6nmediklerini d\u00fc\u015f\u00fcnmekle iyi ederler.<\/p>\n

T\u00fcm bunlarla ilgili iyi haber ise Tanr\u0131’n\u0131n t\u00fcm aileleri kurtarma i\u015finde oldu\u011fudur. Bug\u00fcnlerde “aileyi kurtarmak” hakk\u0131nda \u00e7ok \u015fey duyuyoruz ve genellikle akla ahlaki ve siyasi \u00e7\u00f6z\u00fcmler geliyor. Ancak Kutsal Yaz\u0131lar g\u00f6zlerimizi, Tanr\u0131’n\u0131n bizi kendisiyle ve birbirimizle bar\u0131\u015ft\u0131rd\u0131\u011f\u0131 Arabulucu olan Mesih’e \u00e7evirir. Antla\u015fma \u00e7ocuklar\u0131n\u0131 ilgisizli\u011fe ve nihayetinde vaadin reddine s\u00fcr\u00fckleyen kendini be\u011fenmi\u015f bir k\u00fcstahl\u0131\u011fa kar\u015f\u0131 dikkatli olmam\u0131z gerekirken, Tanr\u0131’n\u0131n bizim ve \u00e7ocuklar\u0131m\u0131z i\u00e7in sa\u011flad\u0131\u011f\u0131 l\u00fctufk\u00e2r h\u00fckm\u00fc reddetmemeye de dikkat etmeliyiz. Sakramentler iman\u0131m\u0131z\u0131 g\u00fc\u00e7lendirmek i\u00e7indir, onunla rekabet etmek i\u00e7in de\u011fil ve \u00e7o\u011fu zaman iman ve vaftizi sanki birbiriyle \u00e7eli\u015fiyormu\u015f gibi g\u00f6r\u00fcr\u00fcz. Tanr\u0131, muhte\u015fem ve mucizevi y\u00f6ntemiyle bunu nas\u0131l yapmay\u0131 se\u00e7erse se\u00e7sin, iman, Ruh’un g\u00fcc\u00fcyle, S\u00f6z ve sakrament arac\u0131l\u0131\u011f\u0131yla do\u011far ve g\u00fc\u00e7lenir. Verilen vaatlerin tutulmad\u0131\u011f\u0131, hayallerin y\u0131k\u0131ld\u0131\u011f\u0131 ve yuvalar\u0131n da\u011f\u0131ld\u0131\u011f\u0131 bir g\u00fcnde, bu bizi Kaya’m\u0131za, Tanr\u0131’m\u0131za ba\u011flayacak hi\u00e7 de az\u0131msanacak bir dayanak de\u011fildir. Bu, iman hanedanl\u0131\u011f\u0131 kurmak i\u00e7in yeterli bir neden de\u011fil midir ve bu misyon, ailelerimiz i\u00e7in, g\u00fcnahk\u00e2r Hristiyanlar olarak ya\u015famlar\u0131m\u0131z\u0131 ka\u00e7\u0131n\u0131lmaz olarak sarsan zor zamanlarda bizi ta\u015f\u0131yacak kadar b\u00fcy\u00fck bir vizyon yaratmak i\u00e7in yeterli de\u011fil midir?<\/p>\n

Son olarak, Kutsal Yaz\u0131lar’da buldu\u011fumuz bu antla\u015fma yakla\u015f\u0131m\u0131 ebeveynler olarak bizden daha fazlas\u0131n\u0131 istemektedir. \u00c7e\u015fitli Reform vaftiz t\u00f6renlerinde, ebeveynler Tanr\u0131’ya ve kiliseye \u00e7ocuklar\u0131n\u0131n Kutsal Kitap \u00f6\u011fretileri ve Tanr\u0131’n\u0131n S\u00f6z\u00fc’n\u00fcn emirleri do\u011frultusunda yeti\u015ftirilece\u011fine dair s\u00f6z verirler. Cemaat de \u00e7ocu\u011fun bak\u0131m\u0131 ve yeti\u015ftirilmesinde ebeveynlere yard\u0131mc\u0131 olmak \u00fczere ebeveynlerin yeminine kendi yeminini ekler. Bireyci Hristiyanl\u0131k \u00e7a\u011f\u0131m\u0131zda bu kar\u015f\u0131l\u0131kl\u0131 sorumluluk duygusu ne \u00f6l\u00e7\u00fcde vard\u0131r? Bu ciddi sakrament, inan\u00e7 toplulu\u011funu bir g\u00f6rev ba\u011f\u0131 i\u00e7inde bir araya getirir (evet, g\u00f6rev, hak sahibi toplumumuz i\u00e7in \u00e7ok i\u011fren\u00e7 hale gelen bir kelime.) Ebeveynler ya da cemaat olarak bu s\u00f6zleri ger\u00e7ekten iyi niyetle verdiysek, bu, \u00e7ocuklar\u0131m\u0131z i\u00e7in evde ve kilisede d\u00fczenli e\u011fitim d\u00f6nemleri olmas\u0131n\u0131 sa\u011flayaca\u011f\u0131m\u0131z anlam\u0131na gelir. Bu, onlara gen\u00e7lik gruplar\u0131nda \u00f6l\u00fcm\u00fcne e\u011flendirilecek t\u00fcketiciler olarak de\u011fil, Rabbin miras\u0131 olarak davranmam\u0131z\u0131 gerektirir, \u00e7\u00fcnk\u00fc kendileri de bu miras\u0131 \u00e7ocuklar\u0131na aktaracaklard\u0131r.<\/p>\n

Kilisedeki mevcut krizimizin b\u00fcy\u00fck bir k\u0131sm\u0131 kendi tembelli\u011fimizden, d\u00fcnyevi ya\u015famlar\u0131m\u0131z\u0131n h\u0131z\u0131ndan ve iman hanedanl\u0131klar\u0131 in\u015fa etmeye y\u00f6nelik bu ilahi emri ciddiye almaktaki ba\u015far\u0131s\u0131zl\u0131\u011f\u0131m\u0131zdan kaynaklanmaktad\u0131r. Hristiyan babalar\u0131n evdeki rahiplik g\u00f6revlerini her zamankinden daha fazla ciddiye almalar\u0131n\u0131n ve vaftiz edilmi\u015f ev halk\u0131n\u0131, ger\u00e7ek Ye\u015fua’m\u0131z olan Mesih’in kendi de\u011ferli kan\u0131 pahas\u0131na bizi zaten getirmi\u015f oldu\u011fu vaat edilmi\u015f huzur diyar\u0131na g\u00f6t\u00fcrmelerinin zaman\u0131 gelmi\u015ftir.<\/p>\n

[1]<\/a> Edit\u00f6r notu: <\/strong>Bir\u00e7ok evanjelik kilisede, Mesih\u2019e iman etmek isteyen kimseler k\u00fcrs\u00fcn\u00fcn \u00f6n\u00fcne davet edilir ve \u201cRabbi y\u00fcre\u011fine davet etme\u201d rit\u00fceli yap\u0131l\u0131r. Burada \u201ciman ikrar\u0131na davet\u201d ile kastedilen, s\u00f6z\u00fc edilen rit\u00fceldir.<\/p>\n

[2]<\/a> Edit\u00f6r notu:<\/strong> Dispensasyonalizm olarak da bilinir. D\u00f6nemselcilik, tarihin, Tanr\u0131’n\u0131n insanl\u0131kla farkl\u0131 \u015fekillerde hareket etti\u011fi birden \u00e7ok \u00e7a\u011fa veya “d\u00f6nemlere” ayr\u0131ld\u0131\u011f\u0131n\u0131 savunur. D\u00f6nemselciler genellikle milenyum-\u00f6ncesine, \u0130srail’in gelecekteki bir tazminine ve genellikle zul\u00fcm \u00e7a\u011f\u0131 \u00f6ncesi oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen ikinci geli\u015ften \u00f6nce ger\u00e7ekle\u015fecek bir “aniden g\u00f6\u011fe al\u0131nma” inan\u00e7lar\u0131n\u0131 savunurlar (bkz. Sandeen, Ernest R. and Melton, J. Gordon. “Christian fundamentalism”. Encyclopedia Britannica, 8 Mar. 2022, https:\/\/www.britannica.com\/topic\/Christian-fundamentalism. Accessed 19 May 2023).<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c7eviren: Denizhan Ba\u015faran \u201cTanr\u0131’n\u0131n torunu yoktur.\u201d Billy Graham’a atfedilen bu s\u00f6z, gen\u00e7li\u011fimden \u00e7ok iyi hat\u0131rlad\u0131\u011f\u0131m bir \u00f6zdeyi\u015ftir. Bug\u00fcne kadar, ki\u015finin Mesih’te Tanr\u0131’yla ki\u015fisel ili\u015fkisinin \u00f6nemine dair Baptistlerin yapt\u0131klar\u0131 vurguyu b\u00fcy\u00fck bir takdirle kar\u015f\u0131lad\u0131m ve \u015fimdi a\u011f\u0131rl\u0131kl\u0131 olarak paedobaptist (bebek vaftizci) \u00e7evrelerde \u00e7al\u0131\u015ft\u0131\u011f\u0131m i\u00e7in Graham\u2019\u0131n s\u00f6zlerindeki Kutsal Kitap bilgeli\u011fini g\u00f6r\u00fcyorum. Reformcu, L\u00fcteryen ve Anglikan \u00e7evrelerde Rabbin …<\/p>\n","protected":false},"author":2,"featured_media":1363,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[99,112,29,101,33,30,98,113],"class_list":["post-1362","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-all_blogs","tag-bebek-vaftizi","tag-eski-ahit","tag-ilahiyat","tag-sakrament","tag-tanri","tag-teoloji","tag-vaftiz","tag-yeni-ahit"],"yoast_head":"\nBebek Vaftizi: Tanr\u0131\u2019n\u0131n Torunlar\u0131: Bebek Vaftizinin Kutsal Kitap'taki Temeli - 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\/20\/bebek-vaftizi-tanrinin-torunlari-michael-horton\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bebek Vaftizi: Tanr\u0131\u2019n\u0131n Torunlar\u0131: Bebek Vaftizinin Kutsal Kitap'taki Temeli - K\u00fcpeli Teolog\" \/>\n<meta property=\"og:description\" content=\"\u00c7eviren: Denizhan Ba\u015faran \u201cTanr\u0131’n\u0131n torunu yoktur.\u201d Billy Graham’a atfedilen bu s\u00f6z, gen\u00e7li\u011fimden \u00e7ok iyi hat\u0131rlad\u0131\u011f\u0131m bir \u00f6zdeyi\u015ftir. Bug\u00fcne kadar, ki\u015finin Mesih’te Tanr\u0131’yla ki\u015fisel ili\u015fkisinin \u00f6nemine dair Baptistlerin yapt\u0131klar\u0131 vurguyu b\u00fcy\u00fck bir takdirle kar\u015f\u0131lad\u0131m ve \u015fimdi a\u011f\u0131rl\u0131kl\u0131 olarak paedobaptist (bebek vaftizci) \u00e7evrelerde \u00e7al\u0131\u015ft\u0131\u011f\u0131m i\u00e7in Graham\u2019\u0131n s\u00f6zlerindeki Kutsal Kitap bilgeli\u011fini g\u00f6r\u00fcyorum. 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