{"id":1407,"date":"2023-06-30T20:27:44","date_gmt":"2023-06-30T17:27:44","guid":{"rendered":"https:\/\/kupeliteolog.com\/?p=1407"},"modified":"2023-07-18T16:00:46","modified_gmt":"2023-07-18T13:00:46","slug":"kutsallik-hareketi-ve-yasa-perestlik-uzerine","status":"publish","type":"post","link":"https:\/\/kupeliteolog.com\/index.php\/2023\/06\/30\/kutsallik-hareketi-ve-yasa-perestlik-uzerine\/","title":{"rendered":"Kutsall\u0131k Hareketi ve Yasa-Perestlik \u00dczerine"},"content":{"rendered":"

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

Bug\u00fcn ele almaya \u00e7al\u0131\u015faca\u011f\u0131m konu kutsall\u0131kla ilgilidir. Evet, bence de \u00e7ok g\u00fczel bir konu ancak burada bahsedece\u011fim meseleler daha \u00e7ok nas\u0131l kutsal olunabilece\u011fiyle ilgili de\u011fil, ancak kutsall\u0131\u011f\u0131n tan\u0131m\u0131 ve kutsall\u0131k u\u011fruna yap\u0131lan \u2013 tabiri caizse \u2013 k\u0131y\u0131mlarla ilgilidir. Bu yaz\u0131y\u0131 akademik bir yaz\u0131 olarak de\u011ferlendirmek yanl\u0131\u015f olur \u00e7\u00fcnk\u00fc herkese hitap etme gayreti i\u00e7erisindeyim. B\u00f6ylelikle okuyan herkes faydalan\u0131r ve Rab izin verirse hayat\u0131na da uygular. Yaz\u0131n\u0131n sonunda amac\u0131m, okuyan herkese i\u00e7g\u00f6r\u00fc kazand\u0131rmak ve Tanr\u0131\u2019n\u0131n l\u00fctfuyla d\u00fc\u015f\u00fcnmeyi sa\u011flamakt\u0131r. Kutsall\u0131kla ilgili yaz\u0131 yazman\u0131n son derece zor oldu\u011funun fark\u0131nday\u0131m \u2013 ve o y\u00fczden nas\u0131l olunabilece\u011fi konusunda yazma cesareti g\u00f6steremiyorum \u2013 ancak zihnimin kald\u0131rd\u0131\u011f\u0131 ve Tanr\u0131 imk\u00e2n verdi\u011fi s\u00fcrece d\u00fc\u015f\u00fcncelerimi yaz\u0131ya d\u00f6kmeyi planl\u0131yorum.<\/p>\n

Bu yaz\u0131y\u0131 okuyaca\u011f\u0131n\u0131zda kulland\u0131\u011f\u0131m jargona pek de odaklanmaman\u0131z\u0131 \u00f6neririm. Zira kulland\u0131\u011f\u0131m jargon yaln\u0131zca akademik de\u011fil, ayn\u0131 zamanda halk dili olacakt\u0131r. Herkesin anlamas\u0131 ve empati kurabilmesi i\u00e7in b\u00f6yle yazmay\u0131 uygun g\u00f6rd\u00fcm.<\/p>\n

Ayr\u0131yeten, okuyaca\u011f\u0131n\u0131z bu yaz\u0131y\u0131 neden yazmakta oldu\u011fumu merak etmi\u015fsinizdir. Bunun birka\u00e7 sebebi var. \u00d6ncelikle, i\u011fneyi de \u00e7uvald\u0131z\u0131 da kendime, yani mensup oldu\u011fum Hristiyan cemaate bat\u0131rmak istiyorum. \u00c7\u00fcnk\u00fc y\u0131llar boyunca \u015fahit oldu\u011fum ve do\u011frulu\u011fundan emin oldu\u011fum onlarca olay beni \u00e7ok etkiledi. Bu olaylar\u0131n ne oldu\u011funa de\u011finece\u011fim \u2013 elbette baz\u0131 detaylar\u0131 de\u011fi\u015ftirerek \u2013 fakat amac\u0131m ba\u015fkalar\u0131n\u0131n hikayeleri \u00fczerine odaklanmak de\u011fil, as\u0131l problemi i\u015faret etmektir. Zira problemle i\u015faret edilmedi\u011fi s\u00fcrece, s\u0131rf birlik ad\u0131na veya birilerinin kalbini k\u0131rmamak ad\u0131na susuldu\u011fu s\u00fcrece, \u0130ngilizlerin tabiriyle, odadaki fili g\u00f6rmezden gelmi\u015f oluruz. Evet, odada kocaman bir fil var ve biz yokmu\u015f gibi davran\u0131yoruz.<\/p>\n

\u015eu \u0130yi, \u015eu K\u00f6t\u00fc<\/strong><\/p>\n

\u00d6zellikle bizim ya\u015fad\u0131\u011f\u0131m\u0131z co\u011frafyada, Hristiyan olmayan kimselerin Hristiyanl\u0131k hakk\u0131nda muhtelif sorular sorduklar\u0131n\u0131 g\u00f6rm\u00fc\u015f veya duymu\u015fsunuzdur. Bu sorular aras\u0131nda \u201cSizde i\u00e7ki i\u00e7mek g\u00fcnah m\u0131?\u201d tarz\u0131nda sorularla birlikte, \u201c\u0130sraf g\u00fcnah m\u0131d\u0131r?\u201d \u015feklinde sorular da sorulmaktad\u0131r. \u0130lk iman etti\u011fim y\u0131llarda bu sorular\u0131 net bir \u015fekilde nas\u0131l cevapland\u0131raca\u011f\u0131m\u0131 maalesef bilmiyordum ancak daha sonra \u00f6\u011frendim ve daha da fazla \u00f6\u011frenmeye devam etmekteyim.<\/p>\n

\u0130slami bir \u00e7evreden, yepyeni bir Hristiyan \u00e7evreye ge\u00e7en kimseler \u00fc\u00e7e ayr\u0131l\u0131r: bir k\u0131sm\u0131, Hristiyan ya\u015fant\u0131s\u0131na ge\u00e7mi\u015fte kalan \u0130slami inan\u0131\u015flar\u0131 da getirir, bir k\u0131sm\u0131 da tam tersini yapar; yani tabiri caizse liberalle\u015fir. \u00dc\u00e7\u00fcnc\u00fc kategoride olanlar ise Tanr\u0131\u2019n\u0131n l\u00fctfuyla Kutsal Yaz\u0131lara dayal\u0131 ilahi ilkeleri tatbik etmeye \u00e7al\u0131\u015f\u0131rlar. Bu ba\u011flamda hem k\u00fclt\u00fcr\u00fc hem toplumu hem de kiliseyi incelemekte fayda vard\u0131r. Detayl\u0131 bir bi\u00e7imde her \u015feyi \u201cg\u00fcnah\u201d ve \u201cg\u00fcnah de\u011fil\u201d tarz\u0131ndaki bir ayr\u0131mla ay\u0131rmak hem vakit al\u0131r hem de Hristiyanl\u0131\u011f\u0131 yanl\u0131\u015f tan\u0131mam\u0131za ve \u00f6\u011fretmemize sebep olur.<\/p>\n

Her bir Hristiyan\u2019\u0131n unutmamas\u0131 gereken en \u00f6nemli kural \u015fudur: Hristiyanl\u0131k ilkeler dinidir. Evet, Hristiyanl\u0131k, yemek yerken hangi elin kullan\u0131lmas\u0131 gerekti\u011fini, \u015eabat g\u00fcn\u00fcnde ka\u00e7 ad\u0131m y\u00fcr\u00fcnebilece\u011fini, hangi i\u00e7ece\u011fi i\u00e7ebilece\u011fimizi ve i\u00e7emeyece\u011fimizi, hangi yiyece\u011fi yiyip, hangi yiyecekten sak\u0131nmam\u0131z gerekti\u011fini \u00f6\u011freten bir din de\u011fildir. Hristiyanl\u0131kta tek bir ilke vard\u0131r: Tanr\u0131\u2019y\u0131 y\u00fcceltmek (1Ko. 10:31). Peki, Tanr\u0131 nas\u0131l y\u00fcceltilir? O\u2019nun kurallar\u0131na, O\u2019nun ilkelerine uymakla.<\/p>\n

Tanr\u0131\u2019n\u0131n Kurallar\u0131<\/strong><\/p>\n

Bu ba\u011flamda, Tanr\u0131\u2019n\u0131n kurallar\u0131n\u0131 irdelemekte fayda vard\u0131r. Yukar\u0131da, Hristiyanl\u0131\u011f\u0131n kurallar dini de\u011fil, ilkeler dini oldu\u011funu s\u00f6yledim ve hala ayn\u0131 g\u00f6r\u00fc\u015fteyim. Peki, Tanr\u0131\u2019n\u0131n hi\u00e7 mi kural\u0131 yok? Elbette var. Tanr\u0131\u2019n\u0131n kurallar\u0131, 10 Emir\u2019dir. RABB\u0130N Musa\u2019ya vermi\u015f oldu\u011fu emirler, O\u2019nun karakterini, kutsall\u0131\u011f\u0131n\u0131 ve iradesini yans\u0131tmaktad\u0131r. Tek Tanr\u0131\u2019ya ibadet edilmesi, putlara tap\u0131n\u0131lmamas\u0131, Tanr\u0131\u2019n\u0131n benzerli\u011finde (resim, heykel) bir \u015feylerin yap\u0131lmamas\u0131 \/ \u00e7izilmemesi, \u015eabat g\u00fcn\u00fcn\u00fcn takdis edilmesi, cinayet i\u015flememek, zina etmemek, \u00e7almamak, yalan s\u00f6ylememek ve ba\u015fkas\u0131n\u0131n mal\u0131na g\u00f6z dikmemek gibi kurallar \u00e7ok k\u0131sa ve \u00f6z bir bi\u00e7imde bizzat Tanr\u0131 taraf\u0131ndan verilmi\u015flerdir.<\/p>\n

Ancak, Bat\u0131\u2019da ortaya \u00e7\u0131kan bir hareket var ki \u2013 tabiri caizse \u2013 Tanr\u0131\u2019n\u0131n 10 Emir\u2019ini y\u00fcz, hatta bin emire kadar \u00e7o\u011faltma c\u00fcretini g\u00f6stermi\u015ftir. Bu hareketin ismi \u201cKutsall\u0131k Hareketidir.\u201d Bu hareket, a\u011f\u0131rl\u0131kl\u0131 olarak Metodist geleneklerden gelmekte[1]<\/a> ve g\u00fcnahs\u0131z m\u00fckemmelli\u011fi \u00f6\u011fretmektedir. Elbette, bu hareketi benimsemi\u015f olan herkes apa\u00e7\u0131k bir \u015fekilde g\u00fcnahs\u0131z oldu\u011funu iddia etmese de hareketin temelindeki varsay\u0131m ve hedef kesinlikle budur.[2]<\/a> Belirtmi\u015f oldu\u011fum \u00fczere Kutsal Kitap bizlere ilkeler sunar ve bu ilkeler do\u011frultusunda ya\u015famlar\u0131m\u0131za devam etmemizi buyurur. \u00d6rne\u011fin, onuncu emirde \u201cKom\u015funun evine, kar\u0131s\u0131na, erkek ve kad\u0131n k\u00f6lesine, \u00f6k\u00fcz\u00fcne, e\u015fe\u011fine, hi\u00e7bir \u015feyine g\u00f6z dikmeyeceksin\u201d diye yaz\u0131lm\u0131\u015ft\u0131r (\u00c7\u0131k. 20:17). Ayette s\u0131ralanm\u0131\u015f olan \u015feyler \u2013 yani ev, e\u015f, erkek ve kad\u0131n k\u00f6le, \u00f6k\u00fcz ve e\u015fek \u2013 o d\u00f6nemin ko\u015fullar\u0131na uygun olarak ve g\u00fcn\u00fcm\u00fczdeki ko\u015fullara \u0131\u015f\u0131k tutsun diye verilmi\u015ftir. Bu durumda, bir ki\u015fi ba\u015fka birisinin arabas\u0131na g\u00f6z dikebilir mi? Sonu\u00e7ta ayette arabadan bahsetmiyor? Cevap basit: hay\u0131r, ba\u015fkas\u0131n\u0131n arabas\u0131na da g\u00f6z dikemez. Sebebi ise g\u00f6z dikmenin, a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcn, haset etmenin Tanr\u0131\u2019ya kar\u015f\u0131 minnettar olmama durumu olmas\u0131d\u0131r. \u00d6zetle, bizler On Emir\u2019in \u201chakkaniyetini<\/em>\u201d[3]<\/a> ele al\u0131p incelemeliyiz.<\/p>\n

Hal b\u00f6yleyken, baz\u0131 hizmet \u00f6nderleri, past\u00f6rler ve ilahiyat\u00e7\u0131lar, hakkaniyet meselesiyle yetinmeyerek kendi stratejilerini geli\u015ftirmeye karar vermi\u015f ve Kutsal Kitap\u2019ta vaat edilmeyen \u015feyleri alabilecekmi\u015f\u00e7esine \u00e7abalamaya ba\u015flam\u0131\u015flard\u0131r. B\u00f6yle stratejilerin geli\u015fmesinin alt\u0131nda yatan birka\u00e7 sebep vard\u0131r. Birincisi, kutsall\u0131k konusunda azimli olup tembelli\u011fe yol vermemek. \u0130kincisi, Kutsal Kitap\u2019taki ilkeleri ger\u00e7ekle\u015ftirmek i\u00e7in insan\u0131n s\u0131n\u0131rlar\u0131n\u0131 zorlamak. \u00dc\u00e7\u00fcnc\u00fcs\u00fc de kilise i\u00e7erisinde kontrol sa\u011flamak. Ancak bu meselelere \u015fimdilik, yaz\u0131n\u0131n ba\u015flar\u0131nda de\u011finmeyece\u011fim; yaz\u0131n\u0131n sonuna b\u0131rakaca\u011f\u0131m. \u015eimdi odaklanaca\u011f\u0131m\u0131z nokta tarih ve ilahiyat olacakt\u0131r.<\/p>\n

Kutsall\u0131k Hareketi<\/strong><\/p>\n

Kutsall\u0131k Hareketine ithaf olunmu\u015f bir internet sitesinde past\u00f6r Leonard Sankey taraf\u0131ndan \u015fu s\u00f6zler yaz\u0131lm\u0131\u015ft\u0131r:<\/p>\n

\u201c\u00d6\u011freti bak\u0131m\u0131ndan Kutsall\u0131k Hareketi, aklanm\u0131\u015f ve ruhsal yenilenme ya\u015fam\u0131\u015f imanl\u0131n\u0131n, g\u00fcnah\u0131n do\u011fas\u0131ndan ar\u0131nd\u0131\u011f\u0131 ilahi olarak bah\u015fedilmi\u015f ki\u015fisel bir deneyim olarak Tam Kutsalla\u015ft\u0131rmay\u0131 kabul ve te\u015fvik eder.\u00a0 Bu deneyim, y\u00fcre\u011finde ve ya\u015fam\u0131nda var olan d\u00fcnyevi \u00f6zellikleri itiraf eden, Tanr\u0131’dan y\u00fcre\u011fini temizlemesini isteyen ve ard\u0131ndan Kutsal Ruh’la vaftiz edilen imanl\u0131 taraf\u0131ndan edinilir. Bu vaftiz sadece Tanr\u0131’n\u0131n y\u00fcrekteki temizleme i\u015fini onaylamakla kalmaz, ayn\u0131 zamanda tamamen kutsanm\u0131\u015f ki\u015fiyi g\u00fcnl\u00fck g\u00fcnaha kar\u015f\u0131 ki\u015fisel zaferin tad\u0131n\u0131 \u00e7\u0131karmas\u0131 i\u00e7in g\u00fc\u00e7lendirir.\u201d[4]<\/a><\/p>\n

\u0130lk bak\u0131\u015fta g\u00f6ze \u00e7arpan terim \u201cTam Kutsalla\u015fma\u201d (kimi kaynaklarda M\u00fckemmelle\u015fme olarak ge\u00e7er)[5]<\/a> olmakla birlikte, bu hareketin tarih\u00e7esi incelendi\u011finde birka\u00e7 terimle daha kar\u015f\u0131la\u015fmak m\u00fcmk\u00fcn. Asl\u0131nda bahsini etti\u011fim di\u011fer terimler, Tam Kutsalla\u015fma \u00f6\u011fretisinin \u00e7at\u0131s\u0131 alt\u0131nda toplanm\u0131\u015flard\u0131r. Ba\u015fka bir \u015fekilde ifade edecek olursam, Tam Kutsalla\u015fman\u0131n var olmas\u0131 i\u00e7in di\u011fer alt \u00f6\u011fretileri temel olarak varsaymak zorunday\u0131z.<\/p>\n

Terimlerin ilki \u0130kinci Bereket \u00f6\u011fretisidir. Bu \u00f6\u011freti Metodist John Wesley taraf\u0131ndan ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Wesley, Hristiyan deneyimin ikiye ayr\u0131ld\u0131\u011f\u0131n\u0131, yani iki evreden olu\u015ftu\u011funa inanm\u0131\u015ft\u0131r. \u0130lk a\u015fama ki\u015finin M\u00fcjdeyi duyup iman etmesi ve ard\u0131ndan t\u00f6vbe ederek Hristiyan olmas\u0131 iken, ikinci a\u015fama ki\u015finin tam bir kutsalla\u015fmaya eri\u015fmesi ve tamamen kutsal olmas\u0131d\u0131r.[6]<\/a> Ancak ki\u015fi bu ikinci a\u015famaya ya aniden gelir ya da yava\u015f yava\u015f ad\u0131m ad\u0131m ilerler.[7]<\/a> Ki\u015fi bu ikinci a\u015famaya eri\u015fti\u011fi s\u0131rada tamamen Tanr\u0131\u2019n\u0131n istedi\u011fi gibi birine d\u00f6n\u00fc\u015fm\u00fc\u015f olur. Hatta Wesley\u2019e g\u00f6re bu d\u00f6n\u00fc\u015f\u00fcm o kadar kuvvetlidir ki ki\u015finin \u00f6zg\u00fcr iradesi dahil olmakla her uzvu, her d\u00fc\u015f\u00fcncesi tamamen Tanr\u0131\u2019ya ba\u011f\u0131ml\u0131 olur ve \u00fcst\u00fcne \u00fcstl\u00fck ki\u015fideki asli g\u00fcnah (veya orijinal g\u00fcnah) da tamamen ortadan kalkar.[8]<\/a> Dolay\u0131s\u0131yla, ger\u00e7ekten Hristiyan olmu\u015f bir kimse g\u00fcnah i\u015flemez.<\/p>\n

Derken, bu bizi bir di\u011fer temel varsay\u0131ma getirdi, yani g\u00fcnah\u0131n tan\u0131m\u0131na. Kutsall\u0131k Hareketinin \u00f6nc\u00fcleri, g\u00fcnah\u0131n tan\u0131m\u0131n\u0131 \u201cbilin\u00e7li olarak i\u015flenen g\u00fcnahlar\u201d olarak de\u011fi\u015ftirmeyi uygun g\u00f6rm\u00fc\u015f ve bilin\u00e7sizce, yani kas\u0131tl\u0131 ve fark\u0131nda olmadan i\u015flenen g\u00fcnahlar\u0131 g\u00fcnah olmaktan \u00e7\u0131karm\u0131\u015flard\u0131r.[9]<\/a><\/p>\n

\u00d6te yandan Yeni Ahit\u2019te Yuhanna, g\u00fcnah\u0131n yasaya kar\u015f\u0131 gelmek oldu\u011funu s\u00f6ylerken herhangi bir bilin\u00e7 veya bilin\u00e7sizlik ayr\u0131m\u0131 yapmam\u0131\u015ft\u0131r (1Yu. 3:2). Kutsal Kitap\u2019\u0131n t\u00fcm\u00fcn\u00fc inceledi\u011fimiz zaman, g\u00fcnah \u201cbilinci\u201d denilen bir \u015feyden bahsedilmedi\u011fini g\u00f6r\u00fcr\u00fcz. Asli veya orijinal g\u00fcnah \u00f6\u011fretisinde bile herhangi bir bilin\u00e7 s\u00f6z konusu de\u011fildir \u00e7\u00fcnk\u00fc \u201cg\u00fcnahk\u00e2rl\u0131k\u201d meselesi eylem de\u011fil, konumla alakal\u0131d\u0131r. \u0130nsanlar\u0131n t\u00fcm\u00fc g\u00fcnahkard\u0131r \u00e7\u00fcnk\u00fc ba\u015flang\u0131\u00e7ta atam\u0131z \u00c2dem g\u00fcnah i\u015flemi\u015f ve b\u00f6ylece herkes g\u00fcnahk\u00e2r k\u0131l\u0131nm\u0131\u015ft\u0131r (Rom. 5:12, 15, 19). Bu sebepten dolay\u0131 Westminster K\u0131sa Katekizmi\u2019nin 14.sorusundaki g\u00fcnah tan\u0131m\u0131n\u0131 kabul edip \u00f6z\u00fcmsemek son derece \u00f6nemlidir: \u201cG\u00fcnah, Tanr\u0131\u2019n\u0131n yasas\u0131na uymama arzusuna sahip olmak veya ona ba\u015f kald\u0131rmakt\u0131r.\u201d[10]<\/a> Ba\u015fka bir deyi\u015fle, g\u00fcnah Tanr\u0131\u2019n\u0131n yasas\u0131na ba\u015f kald\u0131rma arzusuna<\/em> sahip olmak demektir. Yani ki\u015finin \u201cBug\u00fcn acaba yalan m\u0131 s\u00f6ylesem, yoksa zina m\u0131 etsem?\u201d tarz\u0131nda yapabilece\u011fi bir tercih de\u011fil, tamamen f\u0131tratt\u0131r. \u0130nsano\u011flu g\u00fcnahkard\u0131r ve g\u00fcnahk\u00e2r do\u011fas\u0131ndan \u00f6t\u00fcr\u00fc de g\u00fcnah i\u015fleme arzusuna sahiptir \u2013 ister bilin\u00e7li isterse de bilin\u00e7siz olsun.<\/p>\n

Kutsall\u0131k Hareketi\u2019nin veya Tam Aklanma \u00f6\u011fretisinin savucusu olan Wesley ise meseleyi kestirip atarak g\u00fcnah hakk\u0131nda \u015fu yorumda bulunmu\u015ftur:<\/p>\n

\u201cTanr\u0131’n\u0131n bilinen bir yasas\u0131n\u0131n g\u00f6n\u00fcll\u00fc olarak \u00e7i\u011fnenmesinden ba\u015fka hi\u00e7bir \u015fey g\u00fcnah de\u011fildir. Bu nedenle, sevgi yasas\u0131n\u0131n her iradi ihlali g\u00fcnaht\u0131r ve i\u015fin do\u011frusu, ba\u015fka hi\u00e7bir \u015fey de\u011fildir. Konuyu daha fazla zorlamak sadece Calvinizm’e yol a\u00e7makt\u0131r.\u201d[11]<\/a><\/p>\n

\u0130radi veya bilin\u00e7li g\u00fcnah konusundaki \u0131srarlar\u0131ndan dolay\u0131 olsa gerek ki Kutsall\u0131k Hareketi savunucular\u0131 ya\u015fam tarzlar\u0131n\u0131 yukar\u0131da bahsetmi\u015f oldu\u011fum baz\u0131 \u201ckurallara\u201d g\u00f6re \u015fekillendirmektedirler. Sonu\u00e7ta e\u011fer g\u00fcnah bilin\u00e7li bir \u015feyse, ona kar\u015f\u0131 bilin\u00e7li bir m\u00fccadele \u015fartt\u0131r. Dolay\u0131s\u0131yla insanlar\u0131n bilin\u00e7li olarak g\u00fcnah i\u015flemelerine sebebiyet veren her ne varsa, en ince ayr\u0131nt\u0131s\u0131na kadar d\u00fc\u015f\u00fcn\u00fclmesi ve o g\u00fcnaha veya g\u00fcnah tomurcu\u011funa kar\u015f\u0131 sava\u015f\u0131lmal\u0131d\u0131r.<\/p>\n

Bu mant\u0131k silsilesi insan\u0131 do\u011fal olarak d\u0131\u015fsal g\u00fcnah unsuruna kar\u015f\u0131 da m\u00fccadele etmeye itecektir. Peki, g\u00fcnaha kar\u015f\u0131 m\u00fccadele etmek k\u00f6t\u00fc bir \u015fey midir? Tabii ki de\u011fildir. K\u00f6t\u00fc olan \u015fey Tanr\u0131\u2019n\u0131n Yasa\u2019dan \u00f6zg\u00fcr k\u0131lm\u0131\u015f oldu\u011fu Hristiyanlar\u0131, insan icad\u0131 yasalar ve kurallarla (veya modern misyon tak\u0131mlar\u0131n\u0131n tabiriyle ifade edecek olursam \u201c\u00f6nlemlerle\u201d) yeniden tutsak etmektir. B\u00f6ylesi yasa ve kural icad\u0131 ki\u015finin y\u0131k\u0131m\u0131na ve mahvolmas\u0131na, hatta akli dengesini yitirmesine bile sebebiyet verebilir. Kutsall\u0131k Hareketi savunucular\u0131 \u2013 veya savunduklar\u0131ndan bihaber olan arkada\u015flar\u0131m\u0131z \u2013 Kutsal Kitap\u2019ta yer almayan muhtelif yasalar \u00e7\u0131kartarak insanlar\u0131n g\u00fcnah i\u015flemelerini engellemeye gayret etmektedirler. B\u00f6ylelikle Tanr\u0131\u2019n\u0131n kendi Kutsal Ruhu\u2019yla yapt\u0131\u011f\u0131n\u0131, bu arkada\u015flar kurallar ve yasalarla yaparlar. Bu konuyu a\u015fa\u011f\u0131daki paragraflarda biraz daha da irdelemeyi d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n

Kutsall\u0131k Hareketi\u2019nin \u00d6nc\u00fcleri<\/strong><\/p>\n

Kutsall\u0131k Hareketine atfedilmi\u015f internet sitesinin sayfas\u0131 \u201cTarih\u201d k\u0131sm\u0131n\u0131 \u201cKutsall\u0131\u011f\u0131n Tarihi\u201d ve \u201cKutsall\u0131k Hareketinin Tarihi\u201d \u015feklinde ikiye ay\u0131rm\u0131\u015ft\u0131r. Kutsall\u0131k tarihi olarak kastettikleri \u015fey kilise babalar\u0131n\u0131n kutsall\u0131\u011fa verdikleri \u00f6nem ve aklanma, kutsalla\u015fma gibi \u00f6\u011fretiler hakk\u0131ndaki baz\u0131 s\u00f6zleridir. Kutsall\u0131k Hareketi\u2019nin tarihiyse Metodist men\u015feli \u00f6\u011fretinin genel tarihini i\u00e7ermektedir. Yaz\u0131n\u0131n bu k\u0131sm\u0131nda hareketin birka\u00e7 \u00f6nc\u00fcs\u00fcnden bahsetmeyi d\u00fc\u015f\u00fcn\u00fcyorum.<\/p>\n

Phoebe Palmer<\/em><\/strong><\/p>\n

Phoebe Palmer (1807-1874) Kutsall\u0131k Hareketi\u2019nin kurucular\u0131ndan biriydi ve G\u00fcnahs\u0131z M\u00fckemmellik olarak bilinen Tam Kutsalla\u015fma \u00f6\u011fretisinin de \u00f6nc\u00fc savunucular\u0131ndand\u0131. Palmer, kocas\u0131yla birlikte ABD New-York\u2019taki baz\u0131 \u00e7evre kiliseleri gezerek ve ev toplant\u0131lar\u0131 yaparak bu \u00f6\u011fretiyi yaymaya gayret etmi\u015flerdir. \u0130ddiaya g\u00f6re Palmer, 26 Temmuz 1837 y\u0131l\u0131nda \u201cTam Kutsalla\u015fmay\u0131\u201d tecr\u00fcbe etmi\u015f ve bir daha g\u00fcnah i\u015flememi\u015ftir.[12]<\/a> Kendisi ailesine bu konuda bir nevi \u00f6nc\u00fcl\u00fck etmi\u015f oldu\u011fundan dolay\u0131, ailesi yine ayn\u0131 t\u00fcr kutsalla\u015fmay\u0131 sonraki tarihlerde tecr\u00fcbe etmi\u015ftir. Bu \u2013 tabiri caizse \u2013 form\u00fcl\u00fc bulduktan sonra Palmer\u2019\u0131n Metodist kiliselerde vaaz verdi\u011fi bilinmektedir. Kutsal Kitap\u2019\u0131n bu konudaki \u00f6\u011fretisi son derece a\u00e7\u0131k olmas\u0131na ra\u011fmen Palmer nas\u0131l m\u00fckemmel oldu\u011funu, kilise k\u00fcrs\u00fclerinden duyurmakta \u00e7ekinmiyordu. \u00dcstelik, Phoebe Palmer kad\u0131nlar\u0131n vaaz vermemesi gerekti\u011fi \u00f6\u011fretisini \u00e7i\u011fnemekle kalmam\u0131\u015f, Pavlus\u2019un u\u011fruna mektuplar yazm\u0131\u015f oldu\u011fu aklanma \u00f6\u011fretisini de feci bir bi\u00e7imde \u00e7arp\u0131tm\u0131\u015ft\u0131r. Nitekim kendi deneyimi hakk\u0131nda sarf etti\u011fi s\u00f6zler \u015f\u00f6yledir:<\/p>\n

\u201cYapamayaca\u011f\u0131m\u0131 g\u00f6rd\u00fcm ya gerekli fedak\u00e2rl\u0131klar\u0131 yapmal\u0131yd\u0131m ya da g\u00fcnah i\u015flemeli ve g\u00fcnah\u0131mla aklanma durumumu kaybetmeliydim. Kutsal olmay\u0131 reddetmi\u015f olsayd\u0131m, aklanmam da benimle birlikte sona erecekti.\u201d[13]<\/a><\/p>\n

Bu s\u00f6zlerden anla\u015f\u0131laca\u011f\u0131 \u00fczere Palmer aklanma \u00f6\u011fretisi \u00e7ok yanl\u0131\u015f anlam\u0131\u015f ve yorumlam\u0131\u015ft\u0131. Aklanmay\u0131, Protestan g\u00f6r\u00fc\u015ften \u00e7ok Katolik bak\u0131\u015f a\u00e7\u0131s\u0131yla anlad\u0131\u011f\u0131ndan dolay\u0131 i\u015fledi\u011fi g\u00fcnahla aklanma stat\u00fcs\u00fcn\u00fc kaybedece\u011fini d\u00fc\u015f\u00fcnmekteydi. Fakat \u201c\u00e7al\u0131\u015fana verilen \u00fccret l\u00fctuf de\u011fil, hak say\u0131l\u0131r<\/em>\u201d (Rom. 4:4) diyen Kutsal Yaz\u0131lar, aklanman\u0131n tek seferlik bir eylem oldu\u011funu ve zaman\u0131n ba\u015flang\u0131c\u0131ndan \u00f6nce se\u00e7ilmi\u015f olan ki\u015filerin (Efe. 1:4) Kutsal Ruh taraf\u0131ndan m\u00fch\u00fcrlenerek (Efe. 1:13) sonsuza dek aklanm\u0131\u015f say\u0131ld\u0131klar\u0131n\u0131 \u00f6\u011fretmektedir. Dahas\u0131, Palmer ve onun gibi d\u00fc\u015f\u00fcnen kimselerin varsay\u0131msal olarak ki\u015finin kendi i\u015fleri (veya amelleri) ile kurtulduklar\u0131na inand\u0131klar\u0131 barizdir. Zira e\u011fer aklanma bizim ruhsal performans\u0131m\u0131za dayan\u0131yorsa, kurtulup kurtulmad\u0131\u011f\u0131m\u0131zdan bile asla emin olamay\u0131z \u00e7\u00fcnk\u00fc yeterince \u201cba\u015far\u0131l\u0131\u201d olup olmad\u0131\u011f\u0131m\u0131z\u0131 bilmenin hi\u00e7bir \u00f6l\u00e7\u00fct\u00fc yok.<\/p>\n

Bunun yan\u0131 s\u0131ra Palmer\u2019\u0131n psikolojik duygu-durumunun da bu teoride ciddi bir etkisi oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmaz. Phoebe Palmer, anlat\u0131lana g\u00f6re son derece muhafazak\u00e2r ve Tanr\u0131\u2019ya yak\u0131n olmay\u0131, O\u2019na hizmet etmeyi arzulayan birisiydi. Palmer\u2019\u0131n eserlerindeki ifadelerden yola \u00e7\u0131karak, g\u00fcnahla ciddi bir s\u0131k\u0131nt\u0131s\u0131 oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn. Hatta yukar\u0131da yapt\u0131\u011f\u0131m al\u0131nt\u0131da bile \u201cyapamayaca\u011f\u0131m\u0131 g\u00f6rd\u00fcm\u201d ifadesi, bir b\u0131kk\u0131nl\u0131k ve t\u00fckenmi\u015flik g\u00f6stergesidir. Hal b\u00f6yleyken g\u00fcnah\u0131n ezici ve mahk\u00fbm edici g\u00fcc\u00fc Palmer\u2019\u0131n \u00fczerinde b\u00fcy\u00fck etki yaratm\u0131\u015ft\u0131 ve egosunun bir \u015fey yapmas\u0131, bir savunma mekanizmas\u0131 geli\u015ftirmesi gerekirdi. Psikolojik olarak ego da hem ki\u015finin mahk\u00fbmiyet alt\u0131nda ezilmemesi hem de mutlu olmas\u0131 i\u00e7in aray\u0131 bulmu\u015f oluyor. B\u00f6ylelikle Phoebe Palmer\u2019\u0131n kar\u015f\u0131s\u0131nda \u00fc\u00e7 se\u00e7enek vard\u0131: (1) Hristiyan olmaktan imtina edecekti, (2) art\u0131k g\u00fcnahs\u0131z ve m\u00fckemmel oldu\u011funa inanacakt\u0131 veya (3) Kutsal Kitap\u2019a dayal\u0131 bir bi\u00e7imde zay\u0131fl\u0131\u011f\u0131n\u0131 kabul edip t\u00f6vbe dolu ya\u015fam\u0131na devam edecekti. Palmer, bu \u00fc\u00e7 se\u00e7enekten ikincisini se\u00e7ip g\u00fcnahs\u0131z oldu\u011funu ilan etti. Art\u0131k kendi g\u00f6z\u00fcnde m\u00fckemmeldi! Peki, Palmer buna inan\u0131yor muydu? Oras\u0131 bilinmez. Ancak Palmer\u2019\u0131n tipik bir kendini-kand\u0131rma durumu ya\u015fad\u0131\u011f\u0131 apa\u00e7\u0131k ortadad\u0131r. Ba\u015fka bir deyi\u015fle Palmer, kendisini kand\u0131rarak bir \u015feylerin \u00fcstesinden gelmeye \u00e7al\u0131\u015fm\u0131\u015f ve bu s\u0131rada kendisini bir paradoksun i\u00e7erisinde bulmu\u015ftur.[14]<\/a> Ku\u015fkusuz bu ink\u00e2r, hayat\u0131nda muhtelif sorunlara yol a\u00e7t\u0131 ancak onlar\u0131 burada yazmayaca\u011f\u0131m.<\/p>\n

Charles Grandison Finney<\/strong><\/p>\n

Charles Grandison Finney (1792-1875) din adam\u0131 kariyerine bir Presbiteryen olarak ba\u015flasa da daha sonra Reform inanc\u0131yla ilgili g\u00f6r\u00fc\u015flerin t\u00fcm\u00fcn\u00fc reddedip, \u00f6zg\u00fcr irade yanl\u0131s\u0131 bir ki\u015fi olmu\u015ftu. Finney, Mesih’e tam iman yoluyla inananlar\u0131n \u201cKutsal Ruh’un ikinci bir kutsamas\u0131n\u0131\u201d alabilecekleri ve Hristiyan m\u00fckemmelli\u011fine, daha y\u00fcksek bir kutsalla\u015ft\u0131rma seviyesine ula\u015fabilecekleri \u00f6\u011fretisi olan m\u00fckemmeliyet\u00e7ili\u011fin savunucusuydu. Finney’e g\u00f6re bu, Tanr\u0131’n\u0131n yasas\u0131na itaat ederek ya\u015famak, Tanr\u0131’y\u0131 ve kom\u015fular\u0131n\u0131 sevmek anlam\u0131na geliyordu ama g\u00fcnahs\u0131z bir m\u00fckemmellik de\u011fildi. Finney’e g\u00f6re, kutsanm\u0131\u015f Hristiyanlar bile g\u00fcnaha yatk\u0131nd\u0131r ve g\u00fcnah i\u015fleme kapasitesine sahiptir. Finney, Hristiyanlar\u0131n kurtulu\u015flar\u0131n\u0131 kaybedecek kadar bile olsa g\u00fcnah i\u015flemelerinin m\u00fcmk\u00fcn oldu\u011funa inan\u0131yordu.[15]<\/a> Finney, tipik bir Arminiyus\u00e7u olsa da g\u00fcnahs\u0131z m\u00fckemmellik konusunda \u00e7ok radikal ve enteresan fikirleri vard\u0131.<\/p>\n

Finney\u2019e g\u00f6re ki\u015finin kendisine bir yol \u00e7izmesi ve neyi arzulad\u0131\u011f\u0131n\u0131 belirlemesi gerekirdi. Ki\u015fi ya kutsal olmay\u0131 ya da ortalama bir Hristiyan olmay\u0131 se\u00e7ebilirdi. Dolay\u0131s\u0131yla Finney asl\u0131nda Hristiyanlar\u0131 iki kategoriye ay\u0131r\u0131rd\u0131 (1) birinci kutsamay\u0131 alm\u0131\u015f olanlar, yani iman etmi\u015f olanlar ve (2) ikinci kutsamay\u0131 alm\u0131\u015f olanlar, yani tam kutsalla\u015fma mertebesine eri\u015fmi\u015f olanlar. Finney\u2019nin geleneksel Reform \u00f6\u011fretileri \u015fiddetle reddetmesi onun her konuda anti-reform g\u00f6r\u00fc\u015flere sahip olmas\u0131na sebep oldu. \u0130man etmekte olan ki\u015filerin Ruh\u2019la de\u011fil, tamamen \u201cikna yoluyla\u201d iman ettiklerini savunma c\u00fcretini g\u00f6steren Finney, insanlar\u0131n \u2013 tabiri caizse \u2013 duygular\u0131na \u201coynayarak\u201d iman ettirmeye \u00e7al\u0131\u015f\u0131yordu.[16]<\/a> \u0130man etmi\u015f ki\u015filerin de imanda kalmalar\u0131 i\u00e7in \u00e7abalayarak iyi performans g\u00f6stermeleri ve g\u00fcnaha kar\u015f\u0131 m\u00fccadele etmeye devam etmelerini \u00f6\u011f\u00fctl\u00fcyordu. \u0130yi bir performans sergilemek, Finney\u2019nin hocas\u0131 Asa Mahan\u2019\u0131n \u00f6\u011fretmi\u015f oldu\u011fu ve deneyimledi\u011fini iddia etti\u011fi Kutsal Ruh\u2019la vaftizden sonra ger\u00e7ekle\u015fir. Mahan\u2019a g\u00f6re Mesih nas\u0131l Kutsal Ruh\u2019a tabi bir \u015fekilde ya\u015fad\u0131ysa, O\u2019nda olan Ruh\u2019un ayn\u0131s\u0131 bizde oldu\u011funa g\u00f6re bizler de O\u2019nun gibi m\u00fckemmel olabiliriz.[17]<\/a> Nitekim Mahan\u2019\u0131n kendisi de Ruh\u2019la vaftiz olduktan sonra m\u00fckemmelli\u011fe eri\u015fti\u011fine inananlardand\u0131. Onun bu \u00f6\u011fretisinden etkilenmi\u015f olan Finney de kendi \u201cuyan\u0131\u015f toplant\u0131lar\u0131nda\u201d Ruh\u2019la vaftiz olunmas\u0131 gerekti\u011fini vurgulayarak, yaln\u0131zca iman etmenin yeterli olmad\u0131\u011f\u0131n\u0131 duyurmaya devam ediyordu. \u015e\u00fcphesiz Finney\u2019nin bu \u0131srar\u0131, g\u00fcn\u00fcm\u00fcz Pentekostal ve Karizmatik kiliselerin l\u00fcgatine ve uygulamalar\u0131na da ge\u00e7mi\u015ftir.<\/p>\n

Ku\u015fkusuz, g\u00fcnahla m\u00fccadele gereklidir ve Kutsal Ruh\u2019un bir meyvesidir. Hristiyan olan kimse t\u00f6vbek\u00e2r ki\u015fidir. Fakat bu, ki\u015finin m\u00fckemmel olaca\u011f\u0131n\u0131 ve zaman ge\u00e7tik\u00e7e g\u00fcnah i\u015flemeyecek duruma gelece\u011fi demek de\u011fildir. Nitekim Hristiyan ya\u015fam\u0131 kalp at\u0131\u015f h\u0131z\u0131n\u0131 \u00f6l\u00e7en elektrokardiyogram (EKG) gibidir. Ritim bir y\u00fckselir, bir d\u00fc\u015fer ancak asla sabit kalmaz. Sabit kalmas\u0131 \u00f6l\u00fcm habercisidir asl\u0131nda. Hristiyan ya\u015fam\u0131 da bunun gibidir. G\u00fcnah i\u015fleyerek, t\u00f6vbe ederek bu hayat devam eder. Ancak Hristiyan\u2019\u0131n as\u0131l g\u00f6revi g\u00fcnahla \u2013 tabiri caizse \u2013 kan\u0131n\u0131n son damlas\u0131na kadar sava\u015fmakt\u0131r, g\u00fcnahtan i\u011frenmektir. O halde b\u00fct\u00fcn bu \u201cm\u00fckemmeli oynamalar\u201d niye? Bunun cevab\u0131n\u0131 daha sonra verece\u011fim. Ancak \u015fimdi gelin Finney\u2019e geri d\u00f6nelim.<\/p>\n

Finney, Bat\u0131 Hristiyanl\u0131\u011f\u0131nda yeni bir devrim ba\u015flatmakla kalmam\u0131\u015f, kilisenin iki bin y\u0131ld\u0131r sahip oldu\u011fu gelene\u011fi de derinden sarsm\u0131\u015ft\u0131r. Kilise gelene\u011finden kast\u0131m, lit\u00fcrji, sakramentler ve Hristiyan ya\u015famla ilgili konularda erken d\u00f6nem kilisenin g\u00f6r\u00fc\u015flerine tamamen ayk\u0131r\u0131 fikirler sunmu\u015f ve hem t\u00f6rensel hem de teolojik temelleri derinden sarsm\u0131\u015ft\u0131r. \u0130nsanlar\u0131n iman etmeleri i\u00e7in her ne pahas\u0131na olursa olsun \u201cikna olmalar\u0131\u201d kilisenin ana i\u015flevini adeta baltalam\u0131\u015f ve g\u00fcn\u00fcm\u00fczde \u201cziyaret\u00e7i odakl\u0131\u201d ibadetler do\u011furmu\u015ftur. Kendim buna fazlas\u0131yla \u015fahit oldu\u011fum i\u00e7in bunun ne denli ac\u0131 verici bir \u015fey oldu\u011funu \u00e7ok iyi biliyorum.<\/p>\n

Kutsall\u0131\u011fa G\u00f6t\u00fcren Y\u00f6ntemler<\/strong><\/p>\n

Palmer, Mahan ve Finney hakk\u0131nda k\u0131sa bilgiler verdikten sonra i\u015fin prati\u011fine inmenin do\u011fru oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Kutsall\u0131k hareketinin geli\u015fmesi ve kiliselere yay\u0131lmas\u0131 do\u011fal olarak insanlar\u0131n bu konuda gayretler g\u00f6stermesine sebep oldu. Bunun b\u00f6yle olaca\u011f\u0131 \u00e7ok a\u00e7\u0131k bir \u015fekilde belliydi. Sonu\u00e7ta hedef kutsall\u0131k ve imanda g\u00fc\u00e7l\u00fc kimseler (Palmer, Finner, Mahan ve di\u011ferleri) o kutsall\u0131\u011fa ula\u015fm\u0131\u015f durumdalar; hal b\u00f6yleyken ni\u00e7in her kilise g\u00fcnahs\u0131z m\u00fckemmelli\u011fe ula\u015fmas\u0131n ki?<\/p>\n

Bu ve benzeri d\u00fc\u015f\u00fcnceler insanlar\u0131 ve \u00f6zellikle kilise past\u00f6rlerini bir \u015feyler yapmaya te\u015fvik etti. B\u00f6ylelikle \u201cDaha nas\u0131l kutsal olabiliriz?\u201d veya \u201cG\u00fcnahs\u0131z m\u00fckemmelli\u011fe eri\u015fmek i\u00e7in daha ne yapabiliriz?\u201d tarz\u0131ndaki sorular kiliselerin ana d\u00fc\u015f\u00fcnce konusu oldu. Elbette, kilisenin kutsall\u0131\u011fa sa\u011flam vurgu yapmas\u0131 g\u00fczel bir \u015fey ancak Kutsal Kitap\u2019\u0131n vaat etmedi\u011fini vaaz etmek, son derece tehlikelidir.<\/p>\n

Derken, evanjelik kiliselerde \u00e7e\u015fitli y\u00f6ntemler t\u00fcremeye ba\u015flad\u0131. Bunlar\u0131 \u201cYasa-perestlik\u201d \u00e7at\u0131s\u0131 alt\u0131nda toplayabiliriz ancak ayr\u0131nt\u0131lar\u0131 son derece ilgin\u00e7 oldu\u011fu i\u00e7in biraz bahsetmek istiyorum.<\/p>\n

William (veya Bill) Bright ismini bir\u00e7o\u011funuz duymu\u015fsunuzdur. Bright, CRU ad\u0131 verilen ve bir zamanlar Campus Crusade For Christ ismi alt\u0131nda var olan (CC olarak da bilinir) m\u00fcjdeleme hizmetinin kurucusudur. Bright\u2019\u0131n kitap\u00e7\u0131klar\u0131 ve \u00f6\u011fretileri, CRU\u2019ya giren hemen hemen herkese okutulur ve benim de bir keresinde okuma f\u0131rsat\u0131m oldu (o hizmette yer almamama ra\u011fmen). Bright, ilgin\u00e7 bir ki\u015fidir ve Kutsall\u0131k Hareketinin \u201cikinci bereket\u201d \u00f6\u011fretisinin savunucular\u0131ndand\u0131r. Bright, 1965 y\u0131l\u0131nda yay\u0131nlam\u0131\u015f oldu\u011fu \u201cHave You Heard of the Four Spiritual Laws\u201d isimli kitap\u00e7\u0131kta, insan\u0131 \u00fc\u00e7 kategoriye ay\u0131rm\u0131\u015ft\u0131r.[18]<\/a><\/p>\n

Birinci kategori, Hristiyan olmayan kimsedir. \u0130kinci kategori benli\u011fe dayal\u0131 ya\u015fam s\u00fcren Hristiyan, \u00fc\u00e7\u00fcnc\u00fc kategori de ruhta ya\u015fayan Hristiyan\u2019d\u0131r. Bu tabloya g\u00f6re ola\u011fan Hristiyanlar, yani ikinci bereketi almam\u0131\u015f olan Hristiyanlar, ikinci kategoriye mensupken, ikinci bereketi alm\u0131\u015f olanlar \u00fc\u00e7\u00fcnc\u00fc kategoriye mensupturlar. Bu da hem teolojik hem de pratik anlamda sak\u0131ncal\u0131 bir g\u00f6r\u00fc\u015ft\u00fcr ve ilk ba\u015fka pek g\u00f6ze \u00e7arpmasa da Kutsall\u0131k Hareketini ve onun varislerinden olan Finney\u2019nin g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemekte ve te\u015fvik etmektedir.<\/p>\n

Bright\u2019a g\u00f6re g\u00fcnah i\u015flememek ve kutsal olmak i\u00e7in \u201ckutsall\u0131k nefesi\u201d almak gerekir. Bu, elbette Kutsal Kitap ayetleriyle s\u00fcslenmi\u015f tipik ki\u015fisel geli\u015fimcilerin, ya\u015fam ko\u00e7lar\u0131n\u0131n ve yogilerin te\u015fvik etti\u011fi nefes egzersizleridir. Bright, kitaplar\u0131n\u0131n birinde \u015f\u00f6yle der, \u201cY\u0131llar \u00f6nce ruhsal nefes almay\u0131 \u00f6\u011frendi\u011fimden beri, a\u00e7\u0131k\u00e7as\u0131 itiraf edecek pek bir \u015feyim yok.\u201d[19]<\/a> \u00d6zetlemek gerekirse Bright, \u00f6\u011fretmekte oldu\u011fu \u201ckutsal nefes\u201d y\u00f6ntemiyle g\u00fcnah i\u015flememeyi \u00f6\u011frenmi\u015f! Bright\u2019a g\u00f6re ayet okuyarak nefes al\u0131p vermek o ki\u015fiyi g\u00fcnahtan ar\u0131nd\u0131r\u0131r ve kutsal olmas\u0131na yard\u0131mc\u0131 olur. Kutsall\u0131k Hareketi ve insan stratejilerine dair Bright\u2019\u0131 \u00f6rnek vermemin yeg\u00e2ne sebebi, onun pek \u00e7ok kimse taraf\u0131ndan bilinen biri olmas\u0131d\u0131r. Bilinen birisiyle bir bilgiyi ili\u015fkilendirmek her daim daha kolayd\u0131r.<\/p>\n

Bright gibi daha bir\u00e7ok insan kendi kurallar\u0131n\u0131 koyarak, kutsall\u0131k mertebesine eri\u015fmeye \u00e7abalamaktad\u0131rlar. \u00dclkemizde de b\u00f6yle ki\u015fileri g\u00f6rmek zor de\u011fildir. \u015eahs\u0131m ad\u0131na konu\u015facak olursam, iman etti\u011fim ilk y\u0131llarda, iman etti\u011fim kilisenin etkisiyle \u2013 kutsall\u0131k hareketi kilisesiydi \u2013 hayat\u0131m\u0131n en ince ayr\u0131nt\u0131s\u0131 \u00f6l\u00e7er bi\u00e7er ve g\u00fcnah i\u015flememeye \u00e7al\u0131\u015f\u0131rd\u0131m. Bu i\u015fte o kadar ileri gitmi\u015ftim ki, yolda biri bana saati sordu\u011fu zaman, bir dakika olsun yanl\u0131\u015f s\u00f6ylersem g\u00fcnah i\u015fleyece\u011fimi d\u00fc\u015f\u00fcn\u00fcrd\u00fcm. O halde ne yapmal\u0131yd\u0131m? \u00d6rne\u011fin, saat 16:15 iken birisi bana saati sordu\u011funda ben ona 16:15 dersem ve tam c\u00fcmlem bitti\u011fi anda 16:16 olursa yalan s\u00f6ylemi\u015f olur muydum? T\u00fcm bu etik karma\u015falar s\u0131ras\u0131nda akl\u0131m\u0131 ka\u00e7\u0131rd\u0131\u011f\u0131m\u0131 d\u00fc\u015f\u00fcn\u00fcyordum. Ne yapacakt\u0131m? Susup konu\u015fmamal\u0131, g\u00f6steri\u015fsiz bir \u015fekilde giyinmeli, ki\u015fisel bak\u0131m\u0131ma dikkat etmemeli ve yaln\u0131zca Kutsal Kitap m\u0131 okumal\u0131yd\u0131m? Eskiden buna cevab\u0131m evet olurdu!<\/p>\n

Kat\u0131lmakta oldu\u011funuz kiliselerde de b\u00f6yle insanlarla illaki kar\u015f\u0131la\u015fm\u0131\u015fs\u0131n\u0131zd\u0131r. Alkol\u00fcn g\u00fcnah oldu\u011funu d\u00fc\u015f\u00fcnen, oyun konsolunda oynanan oyunlar vas\u0131tas\u0131yla g\u00fcnah i\u015flenece\u011fine inanan, giyimin g\u00f6steri\u015fli olup olmamas\u0131na kar\u0131\u015f\u0131p yorum yapan, iki ni\u015fanl\u0131n\u0131n veya sevgilinin nerede, nas\u0131l oturup kalkaca\u011f\u0131na m\u00fcdahale eden kimselerle muhakkak kar\u015f\u0131la\u015fm\u0131\u015fs\u0131n\u0131zd\u0131r. Ba\u015f\u0131mdan ge\u00e7en olaylar\u0131 teker teker anlatmayaca\u011f\u0131m, ancak bu kontrolc\u00fc tavr\u0131n bir nevroz, hatta ileri giderse bir psikoz belirtisi oldu\u011funu s\u00f6ylemeden edemeyece\u011fim. Zira her att\u0131\u011f\u0131m\u0131z ad\u0131m\u0131, her eylemimizi, her akl\u0131m\u0131zdan ge\u00e7en, g\u00f6zlerimizin g\u00f6rd\u00fc\u011f\u00fc veya kulaklar\u0131m\u0131z\u0131n duydu\u011fu \u015feyi yasa-perestlik s\u00fczgecinden ge\u00e7irip de\u011ferlendireceksek, hayat\u0131 kendimize kelimenin tam anlam\u0131yla zindan ederiz. Hayat\u0131n zindan olmas\u0131 elbette kendini ink\u00e2r etmek demek de\u011fildir, \u00e7\u00fcnk\u00fc kendini ink\u00e2r etmek, Tanr\u0131\u2019n\u0131n tan\u0131mlar\u0131na g\u00f6re ele al\u0131nd\u0131\u011f\u0131 zaman bir anlam kazan\u0131r. Tanr\u0131\u2019n\u0131n g\u00fcnah demedi\u011fi \u015feye g\u00fcnah demek, ku\u015fkusuz \u201ctanr\u0131c\u0131l\u0131k\u201d oynamakt\u0131r ve Tanr\u0131\u2019n\u0131n ismini y\u00fcceltmez. Dolay\u0131s\u0131yla, ilkeler dini olan Hristiyanl\u0131k, yine ilkeler do\u011frultusunda, Kutsal Kitap \u00e7izgisinde ele al\u0131nmal\u0131 ve hayata tatbik edilmelidir.<\/p>\n

Kutsal Kitap Ne Diyor?<\/strong><\/p>\n

Peki, bu duruma Kutsal Yaz\u0131lar\u0131n verdi\u011fi cevap nedir? \u0130nsanlar ger\u00e7ekten bu d\u00fcnyada g\u00fcnahs\u0131z m\u00fckemmellik mertebesine eri\u015febilirler mi? \u0130nsani y\u00f6ntemlerin hem yasa-perestlik hem de psikolojik problemler do\u011furdu\u011fu ortadayken Tanr\u0131\u2019n\u0131n bu duruma verdi\u011fi \u00f6neri veya emir nedir?<\/p>\n

Kutsal Kitap, Hristiyanlara \u00f6zg\u00fcrl\u00fck bah\u015fetmi\u015ftir. \u015e\u00fcphesiz bu \u00f6zg\u00fcrl\u00fck, g\u00fcnah i\u015fleme ehliyeti de\u011fil, kutsalla\u015fma g\u00fcc\u00fcd\u00fcr. Hristiyanlar, ya\u015famakta olduklar\u0131 d\u00fcnyan\u0131n nimetlerinden Tanr\u0131\u2019n\u0131n kutsal ismini y\u00fcceltecek d\u00fczeyde keyif almal\u0131d\u0131rlar. Peki bu nas\u0131l olmal\u0131? G\u00fcnahs\u0131zl\u0131\u011f\u0131m\u0131z\u0131 ilan edip b\u00f6b\u00fcrlenerek mi yoksa ba\u015fka bir yolla m\u0131? Do\u011fruyu ve yanl\u0131\u015f\u0131, iyili\u011fi ve k\u00f6t\u00fcl\u00fc\u011f\u00fc, iyi i\u015fleri ve g\u00fcnah\u0131 birbirinden nas\u0131l ay\u0131rt edece\u011fiz? Hatta daha da ileri gidip \u015funu sormak istiyorum: bir \u015feyin ger\u00e7ekten g\u00fcnah m\u0131 yoksa yasa-perestli\u011fin bir \u00fcr\u00fcn\u00fc m\u00fc oldu\u011funu nas\u0131l anlayaca\u011f\u0131z?<\/p>\n

\u0130lk ad\u0131m, g\u00fcnah tan\u0131m\u0131d\u0131r. El\u00e7i Yuhanna, yazm\u0131\u015f oldu\u011fu ilk mektupta g\u00fcnah\u0131 \u015fu s\u00f6zlerle tan\u0131mlam\u0131\u015ft\u0131r: \u201cG\u00fcnah i\u015fleyen, yasaya kar\u015f\u0131 gelmi\u015f olur. \u00c7\u00fcnk\u00fc g\u00fcnah demek, yasaya kar\u015f\u0131 gelmek demektir<\/em>\u201d (1Yu. 3:4). Demek ki, g\u00fcnah yasayla ilgilidir. Zaten Pavlus da yasan\u0131n amac\u0131n\u0131 g\u00fcnah\u0131n bilincine vard\u0131rmak oldu\u011funu beyan ediyor (Rom. 7:7). Hal b\u00f6yleyken, yasadan \u00f6zg\u00fcr olan bizler, yani Hristiyanlar art\u0131k yasaya \u00f6ld\u00fck \u00e7\u00fcnk\u00fc Mesih bizi yasadan \u00f6zg\u00fcr k\u0131ld\u0131 (Gal. 2:19). Dolay\u0131s\u0131yla aklanmay\u0131 sa\u011flayamayan yasa (Gal. 2:21) art\u0131k bizi tutsak edemez. Bu nedenledir ki, Hristiyanlar belirli bir ahlak performans\u0131na ula\u015farak de\u011fil, y\u00fcrekten iman ederek kurtulurlar. Ahlaki performans g\u00f6stermek i\u00e7in \u00e7abalayanlar ise hem kendilerini hem de onlar\u0131 dinleyen di\u011fer insanlar\u0131 yasan\u0131n alt\u0131na getirmeye \u00e7al\u0131\u015fmaktad\u0131rlar. \u00dcstelik te\u015fvik ettikleri yasan\u0131n Tanr\u0131\u2019n\u0131n kutsal yasas\u0131yla bir ilgisi yok, tersine tamamen insani de\u011ferlere, k\u00fclt\u00fcrel kal\u0131plara dayal\u0131 varsay\u0131msal bir yasad\u0131r. Her iki t\u00fcrl\u00fc de Hristiyanlar yasan\u0131n alt\u0131na getirilmi\u015f oluyor ve bunun neticesinde Mesih\u2019in yolundan sap\u0131p tamamen mahk\u00fbmiyet getiren insani yasan\u0131n tutsa\u011f\u0131 oluyorlar. Pavlus\u2019un \u015fu azar\u0131, konumuza ayna niteli\u011findedir: \u201cYasa arac\u0131l\u0131\u011f\u0131yla aklanmaya \u00e7al\u0131\u015fan sizler Mesih’ten ayr\u0131ld\u0131n\u0131z, Tanr\u0131’n\u0131n l\u00fctfundan uzak d\u00fc\u015ft\u00fcn\u00fcz\u201d (Gal. 5:4).<\/p>\n

\u015eimdi Kutsall\u0131k Hareketi mensubu birisi \u00e7\u0131k\u0131p, \u201cBizim te\u015fvik etti\u011fimiz \u015fey, 10 Emirde ge\u00e7en kurallar\u0131n uygulamas\u0131d\u0131r. Hatta uygulanmas\u0131 i\u00e7in \u00e7abalamaktay\u0131z\u201d diyerek itirazda bulunabilir. Ancak g\u00fcnahtan korunma ad\u0131na insani y\u00f6ntemler icat edip ba\u015fkalar\u0131na da bunu dayatmak, Kutsal Yaz\u0131lara ayk\u0131r\u0131d\u0131r. Ku\u015fkusuz Hristiyan ya\u015fam\u0131m\u0131zda kendimize has baz\u0131 al\u0131\u015fkanl\u0131klar edinebilir ve i\u00e7inde bulundu\u011fumuz bu kutsall\u0131k ser\u00fcveninde faydas\u0131n\u0131 fazlas\u0131yla g\u00f6rebiliriz. \u00d6rne\u011fin, kimileri sabah 05:00 gibi uyan\u0131p dua etmeyi al\u0131\u015fkanl\u0131k haline getirmi\u015flerdir. Ki\u015finin edindi\u011fi bu al\u0131\u015fkanl\u0131k elbette ho\u015f ve de\u011ferlidir. Ba\u015fkalar\u0131, evdeyken bir ilahi e\u015fli\u011finde dua edip Tanr\u0131\u2019y\u0131 y\u00fcceltiyor olabilir. \u00d6b\u00fcrleri, g\u00f6zleri a\u00e7\u0131k bir \u015fekilde veya iki elini kavu\u015fturarak dua edebilirler. Bir ba\u015fka \u00f6rnek olarak, Charles H. Spurgeon, uyumadan \u00f6nce Kutsal Kitap\u2019\u0131n yan\u0131 s\u0131ra John Bunyan\u2019\u0131n yazm\u0131\u015f oldu\u011fu \u00c7arm\u0131h Yolcusu<\/em><\/a> kitab\u0131n\u0131 da okurdu. Spurgeon bunu hep yap\u0131yordu. Bunlar\u0131n hepsi de ho\u015f ve k\u0131nanmamas\u0131 gereken al\u0131\u015fkanl\u0131klard\u0131r. Sonu\u00e7ta herkesin bu zorlu ya\u015famda bir Hristiyan olarak hayatta kalma y\u00f6ntemi farkl\u0131d\u0131r. Ancak kendi ki\u015fisel y\u00f6ntemlerimizi, ba\u015fkalar\u0131na ilahi kanun olarak dayatmak, yasa-perest oldu\u011fu i\u00e7in k\u0131nanmas\u0131 ve yap\u0131lmamas\u0131 gerekmektedir.<\/p>\n

Belirli bir bilgisayar oyunu oynamak, A ki\u015fisini \u015fiddete te\u015fvik ederken, di\u011ferinde ayn\u0131 etkiyi yaratmayabilir. O halde A ki\u015fisinin problemi, B ki\u015fisini ba\u011flamamal\u0131 ve mahk\u00fbm etmemelidir. \u00d6rne\u011fin alkol almak A ki\u015fisini keyiflendirip ne\u015felendirirken, B ki\u015fisinde \u015fiddet yanl\u0131s\u0131 veya zina d\u00fc\u015f\u00fcncelerini uyand\u0131r\u0131yorsa, B ki\u015fisi alkolden ka\u00e7\u0131nsa kendisi i\u00e7in iyi olur. Ancak kendisi alkolden ka\u00e7\u0131nd\u0131\u011f\u0131 i\u00e7in ba\u015fkalar\u0131n\u0131 da mahk\u00fbm etmemelidir. Lakin bu \u201cka\u00e7\u0131nmalar\u201d birer yasaya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde hem kilisenin hem de ki\u015finin hayat\u0131nda ciddi olumsuz sonu\u00e7lara sebep olacakt\u0131r. Ferisiler ile \u0130sa\u2019n\u0131n aras\u0131ndaki s\u00fcrt\u00fc\u015fme de tam olarak bundan kaynaklan\u0131yordu.<\/p>\n

\u0130sa, Ferisilere kar\u015f\u0131 s\u00f6ylemlerde bulunurken, \u00f6zellikle bu konulara ili\u015fkin sert s\u00f6ylemlerde bulundu. Ferisiler de t\u0131pk\u0131 g\u00fcn\u00fcm\u00fcz yasa-perestleri gibi Musa\u2019n\u0131n yasas\u0131n\u0131 uygulamak ad\u0131yla y\u00fczlerce insan yap\u0131m\u0131 yasa icat etmi\u015flerdi. Bu y\u00fczlerce insan yap\u0131m\u0131 yasay\u0131 icat etmekle kalmad\u0131lar, ayn\u0131 zamanda bunlar\u0131 Kutsal Yaz\u0131lar seviyesine y\u00fckselttiler, \u00f6yle ki kurallar\u0131ndan birini \u00e7i\u011fnemek Tanr\u0131’n\u0131n yasas\u0131n\u0131 ihlal etmek anlam\u0131na geliyordu. Oysa bu kurallar ve yasalar sadece Tanr\u0131’n\u0131n yasas\u0131n\u0131n ger\u00e7ek amac\u0131n\u0131 gizlemekle kalm\u0131yor, ayn\u0131 zamanda baz\u0131 durumlarda onu ger\u00e7ekten ihlal ediyordu.[20]<\/a><\/p>\n

\u00d6te yandan Rabbimiz \u0130sa, Ferisileri garip \u00f6\u011fretilenden dolay\u0131 ele\u015ftiriyordu. \u0130nsani y\u00f6ntemler, Tanr\u0131 halk\u0131na dayat\u0131ld\u0131\u011f\u0131 zaman her zaman<\/strong> k\u00f6t\u00fc meyve verir. G\u00fcnahs\u0131zl\u0131k \u00e7abalar\u0131, her daim kibre sebep olur. Kibir ise insan\u0131 k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcr\u00fcr (\u00d6zd. 29:23). G\u00fcnahs\u0131zl\u0131k veya pakl\u0131k kibri, i\u00e7eri\u011finde \u00fcst\u00fcnl\u00fc\u011f\u00fc ve ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc bar\u0131nd\u0131r\u0131r. \u0130sa\u2019n\u0131n Ferisileri ikiy\u00fczl\u00fcl\u00fckle itham etmesinin sebebi de budur (Mar. 7:6). Onlar, dudaklar\u0131yla Tanr\u0131\u2019y\u0131 \u00f6verken, asl\u0131nda y\u00fcrekleri O\u2019ndan uzaktayd\u0131. Y\u00fcrekleri, insani kaide ve kurallardayd\u0131. \u00d6te yandan Hristiyanlar\u0131n g\u00fcnah i\u015fledikleri \u00e7ok bariz ortadad\u0131r (Rom. 7:7-25). Hatta Hristiyanlar bu d\u00fcnyada g\u00fcnah dahil bir\u00e7ok s\u0131k\u0131nt\u0131dan ge\u00e7erler ve bu s\u0131k\u0131nt\u0131larda Rab Tanr\u0131 her daim onlar\u0131n yan\u0131ndad\u0131r (Y\u015fa. 43:2; Rom. 5:3-5; 7:7-25; \u0130br. 5:7; Yak. 1:2). \u201c\u2026asla mahvolmayacaklar. Onlar\u0131 hi\u00e7 kimse elimden kapamaz\u201d (Yu. 10:28) diyen Tanr\u0131 onlar\u0131 her daim korur ve kollar.<\/p>\n

Kutsalla\u015fma, Tanr\u0131\u2019n\u0131n her Hristiyan\u2019\u0131 dahil etmi\u015f oldu\u011fu bir s\u00fcre\u00e7 ve vaat etmi\u015f oldu\u011fu bir sonu\u00e7tur. Bu kutsalla\u015fmada hi\u00e7 kimse m\u00fckemmelli\u011fe eri\u015fmeyece\u011fi gibi Ruh ile benlik her daim sava\u015f i\u00e7erisindedir (1Yu. 1:8-10; Rom. 7:14-25; Fil. 3:12). Bu sava\u015f\u0131n sonucunda Hristiyanlar zaferle ayr\u0131l\u0131yor ve ayr\u0131lmaya devam edeceklerdir (Rom. 6:14; 1Yu. 5:4; Efe. 4:15-16; Bkz. Rom. 8:2). Hristiyan ya\u015fam\u0131ndaki t\u00f6vbe, her t\u00fcrl\u00fc insan icad\u0131 stratejiden \u00fcst\u00fcnd\u00fcr ve Tanr\u0131\u2019n\u0131n ger\u00e7ek amac\u0131n\u0131n ta kendisidir. Tanr\u0131, bu d\u00fcnyada t\u00f6vbek\u00e2r g\u00fcnahkarlar\u0131 m\u00fckemmel bir ebediyet i\u00e7in haz\u0131rlamaktad\u0131r.<\/p>\n

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

Sonu\u00e7 olarak Kutsall\u0131k Hareketi, psikolojik b\u00f6l\u00fcnm\u00fc\u015fl\u00fck ya\u015fayan egonun ink\u00e2rc\u0131l\u0131\u011f\u0131 tercih etmesidir. \u00dcstelik bu inkarc\u0131l\u0131k hem Kutsal Yaz\u0131lar\u0131 hem de insan tabiat\u0131n\u0131 ink\u00e2r etmek demektir. B\u00f6ylesi hatal\u0131 bir temelden yola \u00e7\u0131karak \u00fcretilen \u201cikinci bereket\u201d \u00f6\u011fretisi ve devam\u0131nda gelen insan icad\u0131 yasa-perest y\u00f6ntemler, kiliseden temizlenmelidir. \u0130nsan icad\u0131 y\u00f6ntemler, zay\u0131f d\u00fc\u015fm\u00fc\u015f insan\u0131n \u00fczerindeki g\u00fcnah y\u00fck\u00fcn\u00fc yasa-perest kurallarla daha da a\u011f\u0131rla\u015ft\u0131r\u0131r ve ki\u015fiyi daha da b\u00fcy\u00fck \u00e7\u0131kmaza sokar. \u00d6te yandan herkes kendisini zay\u0131f g\u00f6rmez. Bu da kendisini g\u00fc\u00e7l\u00fc zanneden kimsenin kibrine kibir katar ve onu ruhsal muhakeme becerinden yoksun k\u0131lar. Her hal\u00fck\u00e2rda b\u00f6yle \u00f6\u011fretiler insan\u0131 y\u0131kar \u2013 ya \u00f6yle ya da b\u00f6yle.<\/p>\n

Dolay\u0131s\u0131yla, Mesih\u2019e iman etmi\u015f kimseler olarak her g\u00fcn g\u00fcnah\u0131m\u0131z\u0131 Rabbimize itiraf ederek onlardan ar\u0131n\u0131r ve hayat\u0131m\u0131zda yeni bir sayfa a\u00e7ar\u0131z. Ku\u015fkusuz, g\u00fcnah\u0131 engellemek i\u00e7in baz\u0131 radikal ad\u0131mlar atmam\u0131z gerekir \u2013 ancak unutulmamas\u0131 gereken mesele, yukar\u0131da da belirtti\u011fim \u00fczere, o radikal ad\u0131mlar\u0131n bize \u00f6zel oldu\u011fudur. Hristiyanlar, Tanr\u0131\u2019n\u0131n \u00f6zg\u00fcrleridir. K\u0131sa tutmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m ancak ba\u015faramad\u0131\u011f\u0131m yaz\u0131m\u0131 Jean Calvin\u2019in Romal\u0131lar 8:1 \u00fczerine yazm\u0131\u015f oldu\u011fu yorumla sonland\u0131rmak istiyorum:<\/p>\n

\u201cH\u00e2l\u00e2 g\u00fcnahla ku\u015fat\u0131lm\u0131\u015f olsalar da bedende de\u011fil Ruh’ta ya\u015fad\u0131klar\u0131 s\u00fcrece \u00f6l\u00fcm\u00fcn g\u00fcc\u00fcnden ve her lanetten \u00f6zg\u00fcrd\u00fcrler: B\u00f6ylece bu \u00fc\u00e7 \u015feyi -inananlar\u0131n her zaman alt\u0131nda ezildikleri kusurlulu\u011fu, Tanr\u0131’n\u0131n bunu ba\u011f\u0131\u015flayan merhametini ve Ruh’un yenilenmesini- birle\u015ftirmektedir ve bu (Tanr\u0131’n\u0131n ba\u011f\u0131\u015flayan merhameti ve Ruh’un yenilenmesi) \u00f6zellikle son olarak, hi\u00e7 kimse kendi benli\u011fine g\u00fcvenerek, sanki lanetten kurtulmu\u015f\u00e7as\u0131na beyhude bir d\u00fc\u015f\u00fcnceyle kendini \u00f6vmesin diye s\u00f6ylenmi\u015ftir. O zaman benli\u011fe g\u00f6re ya\u015fayan insan, hayat\u0131n\u0131 d\u00fczene sokmak i\u00e7in hi\u00e7bir \u015fekilde istekli olmad\u0131\u011f\u0131nda, bu l\u00fctfa sahipmi\u015f gibi davranarak kendisine dokunulmazl\u0131k vaat etti\u011finde, bo\u015f yere kendini \u00f6vd\u00fc\u011f\u00fc gibi dindarlar\u0131n titreyen vicdanlar\u0131 da yenilmez bir kaleye sahiptir, \u00e7\u00fcnk\u00fc Mesih’te kald\u0131klar\u0131 s\u00fcrece her t\u00fcrl\u00fc mahk\u00fbmiyet tehlikesinin \u00f6tesinde olduklar\u0131n\u0131 bilirler.<\/em>\u201d[21]<\/a><\/p>\n

[1]<\/a> Winn, Christian T. Collins (2007). From the Margins: A Celebration of the Theological Work of Donald W. Dayton. Wipf and Stock, syf. 114.<\/p>\n

[2]<\/a> Rennie, Warburton (1969). “Holiness religion: an anomaly of sectarian typologies”. Journal for the Scientific Study of Religion. 8 (1): 130\u2013139.<\/p>\n

[3]<\/a> Westminster \u0130man A\u00e7\u0131klamas\u0131 XIX:4. \u00c7ev. To\u011frul Salamzade. Ahit Yay\u0131nlar\u0131, 2022.<\/p>\n

[4]<\/a> \u201cHoliness Movement \u2013 A Site Dedicated to the Conservative Holiness Movement,\u201d n.d. Accessed June 12, 2023. https:\/\/www.holinessmovement.org\/.<\/p>\n

[5]<\/a> God\u2019s Missionary Church, Inc. \u201cBeliefs.\u201d Accessed June 12, 2023. https:\/\/godsmissionarychurch.org\/beliefs-gods-missionary-church\/.<\/p>\n

[6]<\/a> Alexander, Donald L.; Ferguson, Sinclair B. (1988). Christian spirituality: five views of sanctification. InterVarsity Press. syf 97.<\/p>\n

[7]<\/a> A.g.e.<\/p>\n

[8]<\/a> Christensen, Michael M. (17 November 2015). God, Adam, and You: How Original Sin, the Flesh, and Holiness Integrate in the Christian Life. Wipf and Stock Publishers. syf. 57.<\/p>\n

[9]<\/a> \u201cLutheran Church – Missouri Synod – Christian Cyclopedia.\u201d Accessed June 12, 2023. http:\/\/cyclopedia.lcms.org\/display.asp?t1=h&word=HOLINESSCHURCHES.<\/p>\n

[10]<\/a> Westminster K\u0131sa Katekizmi, \u00e7ev. To\u011frul Salamzade. Ahit Yay\u0131nlar\u0131 2022.<\/p>\n

[11]<\/a> Wesley, John (1872). The Works of John Wesley, Third Edition., Volume 12. London: Wesleyan Methodist Book Room. syf. 394.<\/p>\n

[12]<\/a> Balmer, Randall (18 November 2005). Protestantism in America. Columbia University Press. syf. 238.<\/p>\n

[13]<\/a> M. James Sawyer, \u201cWesleyan and Keswick Models of Sanctification | Bible.Org.\u201d Accessed June 13, 2023. https:\/\/bible.org\/article\/wesleyan-amp-keswick-models-sanctification.<\/p>\n

[14]<\/a> Mele, Alfred R. \u201cTwo Paradoxes of Self-Deception.\u201d In Self-Deception and Paradoxes of Rationality, edited by Jean-Pierre Dupuy. CSLI Publications, 1998.<\/p>\n

[15]<\/a> FitzGerald, Frances (2017). The Evangelicals: The Struggle to Shape America. Simon and Schuster, syf.44.<\/p>\n

[16]<\/a> Ross, Thomas. \u201cOberlin Perfectionism, IV. The Theology Of Charles G. Finney.\u201d Faith Saves (blog), September 14, 2014. https:\/\/faithsaves.net\/finney-perfection\/.<\/p>\n

[17]<\/a> Mahan, Asa (1876). Baptism of the Holy Ghost. Elliot Stock. syf. 21.<\/p>\n

[18]<\/a> Not: 1965 y\u0131l\u0131ndan bu yana D\u00f6rt Ruhsal Kural kitap\u00e7\u0131\u011f\u0131 \u00e7e\u015fitli revizyonlar ge\u00e7irmi\u015ftir. G\u00fcn\u00fcm\u00fczde kullan\u0131lan versiyonda \u00fc\u00e7 kategori, iki kategori olarak de\u011fi\u015ftirilmi\u015f ve ikinci kategori silinmi\u015ftir.<\/p>\n

[19]<\/a> Bill Bright, The Coming Revival (New Life: Orlando, 1995), syf. 28<\/p>\n

[20]<\/a> Ligonier Ministries. \u201cJesus Challenges the Pharisees | Reformed Bible Studies & Devotionals at Ligonier.Org | Reformed Bible Studies & Devotionals at Ligonier.Org.\u201d Accessed June 29, 2023. https:\/\/www.ligonier.org\/learn\/devotionals\/jesus-challenges-pharisees.<\/p>\n

[21]<\/a> John Calvin ve John Owen, Commentary on the Epistle of Paul the Apostle to the Romans (Bellingham, WA: Logos Bible Software, 2010), 275-276.<\/p>\n","protected":false},"excerpt":{"rendered":"

Giri\u015f Bug\u00fcn ele almaya \u00e7al\u0131\u015faca\u011f\u0131m konu kutsall\u0131kla ilgilidir. Evet, bence de \u00e7ok g\u00fczel bir konu ancak burada bahsedece\u011fim meseleler daha \u00e7ok nas\u0131l kutsal olunabilece\u011fiyle ilgili de\u011fil, ancak kutsall\u0131\u011f\u0131n tan\u0131m\u0131 ve kutsall\u0131k u\u011fruna yap\u0131lan \u2013 tabiri caizse \u2013 k\u0131y\u0131mlarla ilgilidir. Bu yaz\u0131y\u0131 akademik bir yaz\u0131 olarak de\u011ferlendirmek yanl\u0131\u015f olur \u00e7\u00fcnk\u00fc herkese hitap etme gayreti i\u00e7erisindeyim. B\u00f6ylelikle …<\/p>\n","protected":false},"author":2,"featured_media":1408,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[136,135,32,29,31,134,137,33,30],"class_list":["post-1407","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-all_blogs","tag-finney","tag-holiness-movement","tag-hristiyanlik","tag-ilahiyat","tag-incil","tag-kutsallik-hareketi","tag-palmer","tag-tanri","tag-teoloji"],"yoast_head":"\nKutsall\u0131k Hareketi ve Yasa-Perestlik \u00dczerine - K\u00fcpeli Teolog<\/title>\n<meta name=\"description\" content=\"H\u00e2l\u00e2 g\u00fcnahla ku\u015fat\u0131lm\u0131\u015f olsalar da bedende de\u011fil Ruh\u2019ta ya\u015fad\u0131klar\u0131 s\u00fcrece \u00f6l\u00fcm\u00fcn g\u00fcc\u00fcnden ve her lanetten \u00f6zg\u00fcrd\u00fcrler.\" \/>\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\/06\/30\/kutsallik-hareketi-ve-yasa-perestlik-uzerine\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kutsall\u0131k Hareketi ve Yasa-Perestlik \u00dczerine - 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