{"id":1453,"date":"2023-11-01T17:03:42","date_gmt":"2023-11-01T14:03:42","guid":{"rendered":"https:\/\/kupeliteolog.com\/?p=1453"},"modified":"2023-11-01T17:03:42","modified_gmt":"2023-11-01T14:03:42","slug":"bir-apolojist-olarak-martin-luther","status":"publish","type":"post","link":"https:\/\/kupeliteolog.com\/index.php\/2023\/11\/01\/bir-apolojist-olarak-martin-luther\/","title":{"rendered":"Bir Apolojist Olarak Martin Luther"},"content":{"rendered":"

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

Martin Luther, 10 Kas\u0131m 1483 y\u0131l\u0131nda Yukar\u0131 Saksonya\u2019n\u0131n Eisleben \u015fehrinde do\u011fdu. Luther\u2019in babas\u0131n\u0131n kiralamakta oldu\u011fu bir bak\u0131r madeni vard\u0131 ve o d\u00f6nemin \u015fartlar\u0131yla mukayese edildi\u011finde, yoksul denemeyecek bir gelire sahiplerdi.[1]<\/a> Luther b\u00fcy\u00fcd\u00fck\u00e7e, babas\u0131, imkanlar\u0131 dahilinde onu en iyi okullarda okutup, en kaliteli e\u011fitimi vermeye \u00e7al\u0131\u015ft\u0131. Luther 17 ya\u015f\u0131ndayken, daha sonra birahane ve genelev olarak adland\u0131raca\u011f\u0131 Erfurt \u00dcniversitesine dahil oldu ve lisans e\u011fitimini tamamlad\u0131ktan sonra y\u00fcksek lisans yapmaya ba\u015flad\u0131. Babas\u0131n\u0131n iste\u011fi, onun hukuk okumas\u0131 olsa da Luther, ya\u015fam\u0131\u015f oldu\u011fu ola\u011fan\u00fcst\u00fc bir deneyimle rahip olmaya karar verdi.<\/p>\n

Luther\u2019in ya\u015fam\u0131\u015f oldu\u011fu bu deneyim onun hayat\u0131n\u0131 derinden etkiledi. Rahip olmaya karar verince babas\u0131 ona \u00e7ok \u00f6fkelendi, ancak Luther karar\u0131nda kesindi. S\u0131radan bir ke\u015fi\u015f olarak yeni ya\u015fam\u0131na ba\u015flam\u0131\u015f olan Luther, ilahi yarg\u0131n\u0131n pek\u00e2l\u00e2 fark\u0131ndayd\u0131. \u0130lahi yarg\u0131n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc Luther\u2019i derin bir bunal\u0131ma sokmu\u015ftu. G\u00fcnahl\u0131 d\u00fc\u015f\u00fcnceler ve Tanr\u0131\u2019y\u0131 \u00f6fkelendirme korkusu s\u00fcrekli olarak akl\u0131n\u0131 me\u015fgul ediyordu. Ne var ki bir s\u00fcre sonra ilahiyat okumak \u00fczere g\u00f6nderildikten sonra Luther \u0130ncil\u2019i daha iyi bir \u015fekilde irdelemeye ba\u015flad\u0131. Kurtulu\u015fun yaln\u0131zca imanla oldu\u011funu ve iyi i\u015flerin, iman\u0131n meyveleri oldu\u011funu kavrad\u0131. Zaman ge\u00e7tik\u00e7e Luther bu M\u00fcjdeyi, kilisede bir rahip olarak, vaazlarda da duyurmaya ba\u015flad\u0131. Ancak tarih 31 Ekim 1517 oldu\u011funda, b\u00fcy\u00fck olaylar ba\u015flay\u0131verdi. Luther, Protestan Reformasyonunun \u00f6nc\u00fcs\u00fc olarak Katolik kiliseye ba\u015f kald\u0131rd\u0131 ve kilisedeki Kutsal Kitap d\u0131\u015f\u0131 uygulamalar\u0131 protesto etti.<\/p>\n

Asl\u0131nda as\u0131l hik\u00e2ye bundan sonra ba\u015fl\u0131yor. Luther, tek bir ki\u015fi olarak, koca imparatorlu\u011fa kafa tuttu. Bu b\u00fcy\u00fck olaylar\u0131n iki boyutu var: birincisi halka yans\u0131yan k\u0131sm\u0131, ikincisi ise akademik. Halka yans\u0131yan k\u0131sm\u0131, siyaseti de i\u00e7eriyor. Roma b\u00fcy\u00fck s\u0131k\u0131nt\u0131lar i\u00e7erisindeyken, Osmanl\u0131 \u0130mparatorlu\u011fu Vinaya\u2019y\u0131 ku\u015fatma planlar\u0131 yaparken, halk Luther\u2019in protestosuna kat\u0131lm\u0131\u015ft\u0131. Halk\u0131n kat\u0131l\u0131m\u0131 beraberinde katliam\u0131 da getirdi. \u0130nsanlar uzun s\u00fcredir devam eden ezilmi\u015fli\u011fin ve kand\u0131r\u0131lm\u0131\u015fl\u0131\u011f\u0131n intikam\u0131n\u0131 kilise binalar\u0131ndan ve rahiplerden al\u0131yordu. Bu durum ku\u015fkusuz siyasi \u00e7alkant\u0131ya da yol a\u00e7t\u0131 ve Almanya adeta bir i\u00e7 sava\u015f ya\u015fad\u0131.<\/p>\n

Burada ele alaca\u011f\u0131m\u0131z mesele ise tamamen akademik k\u0131sm\u0131. Luther\u2019i ve Reformasyonu akademik a\u00e7\u0131dan ele al\u0131nmas\u0131n\u0131n sebebi, Martin Luther\u2019in inan\u00e7 savunucusu olarak hangi y\u00f6ntemi izledi\u011fi, nas\u0131l d\u00fc\u015f\u00fcncelere sahip oldu\u011fu ve epistemolojik kayna\u011f\u0131n\u0131 ele almakt\u0131r.<\/p>\n

Luther\u2019in G\u00f6r\u00fc\u015fleri<\/strong><\/p>\n

Luther, Reformdan \u00f6nce de sonra da yaz\u0131lar ve kitaplar yazmaya devam etti. Reformasyon sonras\u0131 eserlerinde Luther\u2019in yaz\u0131lar\u0131ndaki sert \u00fcslup dikkat \u00e7ekmektedir. Luther ilahi ger\u00e7e\u011fi g\u00f6rm\u00fc\u015f, ancak insanlar\u0131n bunu anlayamay\u0131\u015f\u0131n\u0131 kabullenemiyordu. Dolay\u0131s\u0131yla kendisini sert bir \u015fekilde ifade ederek, asl\u0131nda kar\u015f\u0131s\u0131ndaki okuyucuya hem k\u0131z\u0131yor hem de yakar\u0131yordu.<\/p>\n

Luther yo\u011fun bir tart\u0131\u015fma adam\u0131 de\u011fildi ve \u00f6mr\u00fc tart\u0131\u015fmayla ge\u00e7medi. Leipzig tart\u0131\u015fmas\u0131 haricinde y\u00fcz y\u00fcze yapt\u0131\u011f\u0131 m\u00fcnazara \u00e7ok azd\u0131r. Luther daha \u00e7ok odas\u0131na ge\u00e7ip iddialara cevap yazmakla me\u015fguld\u00fc. Asl\u0131nda Luther\u2019in psikolojisini anlamak i\u00e7in Reformasyonu ve Reformasyona sebebiyet veren tarihsel ve de teolojik hadiseleri bilmek gereklidir.<\/p>\n

Luther Katolik Kilisesinin teolojik bask\u0131yla ba\u015fa \u00e7\u0131kmaya \u00e7al\u0131\u015f\u0131yordu. Ya\u015fad\u0131\u011f\u0131 bunal\u0131m b\u00fcy\u00fckt\u00fc ve psikolojik olarak ciddi depresyon ve anksiyete ile m\u00fccadele ediyordu. Durum b\u00f6yle olunca Tanr\u0131, kurtulu\u015f, g\u00fcnah ve imanla ilgili d\u00fc\u015f\u00fcnceleri de s\u00fcrekli me\u015fguld\u00fc. Ancak Tanr\u0131\u2019n\u0131n yard\u0131m\u0131yla Kutsal Yaz\u0131lar\u0131 ke\u015ffetmeye ba\u015flay\u0131nca fikirleri de\u011fi\u015fmeye ba\u015flad\u0131. Luther, Katolik meslekta\u015flar\u0131na meydan okuyan bir\u00e7ok eser yazd\u0131. Bu eserler, fazla akademik de\u011fil, ancak daha \u00e7ok meydan okuyan t\u00fcrdendi. Luther hararetli bir tart\u0131\u015fmac\u0131 olsa da skolastik e\u011fitim almas\u0131na ra\u011fmen tart\u0131\u015fmalar\u0131 skolastik usule uygun, fakat s\u00fck\u00fbnet bak\u0131m\u0131ndan tamamen fevriydi. Fevri olmas\u0131, kimi zaman onun dezavantaj\u0131na olmu\u015fsa da (Zwingli ile ya\u015fanan olay), genellikle taraftarlar\u0131ndan be\u011feni almas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131.<\/p>\n

Reformasyon sonras\u0131 Luther, yava\u015f yava\u015f teolojik ve hatta pratik uygulamalar\u0131n\u0131 de\u011fi\u015ftirmeye ba\u015fl\u0131yordu. Roma Katolik Kilisesinde \u00f6\u011frenmi\u015f oldu\u011fu Aristocu ve skolastik felsefeye kar\u015f\u0131 \u00e7\u0131kan Luther k\u0131smen kendi teolojik \u00e7izgisini \u00e7ekmeye \u00e7al\u0131\u015fsa da bu hususta pek de ba\u015far\u0131l\u0131 olamam\u0131\u015ft\u0131r. Luther’in felsefe ve ak\u0131l ele\u015ftirisi \u00f6ncelikle Aristoteles’e ve Aristocu gelene\u011fe y\u00f6neliktir. Luther’in Aristoteles’in fikirlerinden uzakla\u015fmas\u0131, d\u00fc\u015f\u00fcncesinin felsefi a\u00e7\u0131dan en ay\u0131rt edici ve ilgi \u00e7ekici y\u00f6nlerinden biridir. Ancak t\u0131pk\u0131 Luther’in ak\u0131l ele\u015ftirisinde oldu\u011fu gibi, Skolastik \u0130lahiyata Kar\u015f\u0131 M\u00fcnazara<\/em> eserinde “karanl\u0131k ayd\u0131nl\u0131k i\u00e7in neyse Aristoteles de ilahiyat i\u00e7in odur” \u015feklindeki iddias\u0131 gibi iyi bilinen baz\u0131 menfi g\u00f6r\u00fc\u015fleri de daha m\u00fcspet yarg\u0131lar\u0131n\u0131n yan\u0131nda ve uygun ba\u011flamda de\u011ferlendirilmelidir.[2]<\/a> S\u00f6z konusu ba\u011flam\u0131 anlamak, Aristoteles’in eserinin kendi \u00e7at\u0131s\u0131 alt\u0131nda ve skolastik gelenek i\u00e7erisindeki Hristiyan d\u00fc\u015f\u00fcncesi ba\u011flam\u0131nda nas\u0131l alg\u0131land\u0131\u011f\u0131n\u0131 ve yorumland\u0131\u011f\u0131n\u0131 incelemeyi gerektirir. Luther’i bu tart\u0131\u015fmalar\u0131n i\u00e7ine konumland\u0131rmak olduk\u00e7a karma\u015f\u0131k bir u\u011fra\u015ft\u0131r. Luther, Aristoteles’in insan erdeminin ve ahlaki karakterinin \u00f6nemini vurgulayan etik \u00e7er\u00e7evesinden uzak durmu\u015ftur. Bunlar\u0131n yerine, insan\u0131n asli g\u00fcnahtan kaynaklanan do\u011fu\u015ftan gelen ahlaks\u0131zl\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izmi\u015f ve do\u011frulu\u011fun ancak Mesih’e iman yoluyla ve Tanr\u0131’n\u0131n l\u00fctfuyla elde edilebilece\u011fini savunmu\u015ftur. Ancak Luther Aristoteles’i ele\u015ftirirken, Aristocu d\u00fc\u015f\u00fcncenin baz\u0131 unsurlar\u0131 onun teolojik yaz\u0131lar\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Fikirlerini aktarmak i\u00e7in ara s\u0131ra Aristocu felsefenin kategorilerini ve terminolojisini kullanm\u0131\u015f olsa da bunlar\u0131n anlamlar\u0131 genellikle g\u00f6zden ge\u00e7irilmi\u015f ve yeniden yorumlanm\u0131\u015ft\u0131r. \u00d6rne\u011fin Luther, “t\u00f6z” ve “araz” gibi Aristocu kavramlar\u0131 zaman zaman yaz\u0131lar\u0131na d\u00e2hil etmi\u015ftir. Bir ba\u015fka \u00f6rnek de \u015fu ki, her ne kadar Katolik yorumuna temelde kat\u0131lmasa ve kendi teolojik bak\u0131\u015f a\u00e7\u0131s\u0131yla uyumlu olacak \u015fekilde yeniden tan\u0131mlasa da \u00f6zden-d\u00f6n\u00fc\u015f\u00fcm (Lat. transubstantia<\/em>) ile ilgili olarak Rabbin Sofras\u0131\u2019n\u0131n “t\u00f6z\u00fcn\u00fc” incelemi\u015ftir. Ayr\u0131ca Luther yaz\u0131lar\u0131nda, k\u00f6keni Aristoteles felsefesine dayanan bir kavram olan “ruh” terimini kullanm\u0131\u015ft\u0131r. Bununla birlikte, ruhun do\u011fas\u0131n\u0131 ve kurtulu\u015fla ili\u015fkisini yeniden tan\u0131mlam\u0131\u015f, bir ruhun kurtulu\u015funda iman\u0131n ve Tanr\u0131’n\u0131n l\u00fctfunun \u00f6nemini vurgulam\u0131\u015ft\u0131r. Ayr\u0131ca Luther’in yaz\u0131lar\u0131 zaman zaman k\u00f6klerini Aristoteles felsefesinde bulan teleoloji kavram\u0131na da de\u011finiyordu. Ancak Luther bu kavram\u0131 Tanr\u0131’n\u0131n takdiri ve ilahi ama\u00e7 \u00e7er\u00e7evesine uydurarak insan eylemlerinin Tanr\u0131’n\u0131n iradesiyle uyumlu olmas\u0131n\u0131n \u00f6nemini vurgulam\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla Luther skolastik ilahiyattan uzak durmaya \u00e7al\u0131\u015fsa da Aristocu \u00f6\u011fretilerden uzakla\u015famam\u0131\u015ft\u0131r.<\/p>\n

Luther teolojik olarak da Aquinal\u0131 Thomas’a kar\u015f\u0131yd\u0131 ve onu sapk\u0131n olarak adland\u0131rmaktan \u00e7ekinmemi\u015fti.[3]<\/a>\u00a0 Ger\u00e7ekte Luther’in Thomas’a muhalefeti Aquinas’\u0131n b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Aristocu felsefeden etkilenmi\u015f olmas\u0131yd\u0131. Luther’e g\u00f6re Thomas ilahiyattan \u00e7ok felsefeyle ilgileniyordu ve bu da Luther’e g\u00f6re son derece sorunlu bir d\u00fc\u015f\u00fcnce tarz\u0131 ve bak\u0131\u015f a\u00e7\u0131s\u0131yd\u0131. \u00d6rne\u011fin Luther, ilahi vahyin ve teolojik yarg\u0131 g\u00fcc\u00fcn\u00fcn en \u00f6nemli kayna\u011f\u0131 olarak Kutsal Yaz\u0131lar\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc (sola scriptura) ileri s\u00fcrm\u00fc\u015ft\u00fcr. Bununla birlikte, Hristiyan inan\u00e7 ve uygulamalar\u0131n\u0131n yaln\u0131zca Kutsal Yaz\u0131lar taraf\u0131ndan y\u00f6nlendirilmesi gerekti\u011fini iddia etmi\u015ftir. Buna kar\u015f\u0131l\u0131k Aquinas, Kutsal Yaz\u0131lar\u0131n yetkisini kabul etmekle birlikte, akl\u0131n ve felsefenin ilahi hakikatleri kavramak i\u00e7in tamamlay\u0131c\u0131 ara\u00e7lar olarak hizmet edebilece\u011fini de savunmu\u015ftur. Aquinas, Aristoteles’inkiler de dahil olmak \u00fczere felsefi kavramlar\u0131 kendi teolojik yap\u0131s\u0131na entegre etmi\u015ftir. Bu, di\u011fer \u015feylerin yan\u0131 s\u0131ra Luther ve Thomas aras\u0131ndaki u\u00e7urumlardan biriydi.<\/p>\n

Luther\u2019in M\u00fcnazaralar\u0131<\/strong><\/p>\n

Martin Luther bir ilahiyat\u00e7\u0131 olmas\u0131na ra\u011fmen, usta bir tart\u0131\u015fmac\u0131 de\u011fildi. Reform fitilini ate\u015fleyen ki\u015fi oldu\u011fu i\u00e7in ka\u00e7\u0131n\u0131lmaz olarak baz\u0131 tart\u0131\u015fmalarda da yer ald\u0131.<\/p>\n

Leipzig M\u00fcnazaras\u0131 (1519)<\/em><\/p>\n

Luther 1519’da Leipzig’de Katolik ilahiyat\u00e7\u0131 Johannes Eck’e kar\u015f\u0131 halka a\u00e7\u0131k bir tart\u0131\u015fmaya kat\u0131ld\u0131. Bu tart\u0131\u015fma, Papan\u0131n yetkisi ve Kutsal Kitap’\u0131n tefsiri gibi konular da dahil olmak \u00fczere bir dizi teolojik meseleyi kaps\u0131yordu.[4]<\/a><\/p>\n

Aforoz ve Worms Diyeti (1521)<\/em><\/p>\n

Martin Luther, 1521 y\u0131l\u0131nda Kutsal Roma \u0130mparatoru V. \u015earl taraf\u0131ndan Worms Diyeti’ne \u00e7a\u011fr\u0131ld\u0131. Luther bu toplant\u0131da \u00f6\u011fretilerini geri \u00e7ekmesi i\u00e7in bask\u0131 g\u00f6rd\u00fc, ancak meydan okurcas\u0131na “Burada duruyorum, ba\u015fka bir \u015fey yapamam” dedi. Onun bu cesur duru\u015fu Katolik Kilisesi’nden kovulmas\u0131yla sonu\u00e7land\u0131.[5]<\/a><\/p>\n

Marburg Kolokyumu<\/em> (1529)<\/p>\n

1529 y\u0131l\u0131nda Luther ve \u0130svi\u00e7reli Reformcu Ulrich Zwingli Marburg’da teolojik bir m\u00fcnazaraya giri\u015ftiler. Temel anla\u015fmazl\u0131klar\u0131 Rabbin Sofras\u0131\u2019n\u0131n nas\u0131l anla\u015f\u0131lmas\u0131 gerekti\u011fi etraf\u0131nda d\u00f6n\u00fcyordu; Luther Mesih’in mevcudiyetinin daha ger\u00e7ek\u00e7i bir yorumunu desteklerken, Zwingli sembolik bir g\u00f6r\u00fc\u015f\u00fc savunuyordu. Ne yaz\u0131k ki tart\u0131\u015fma bir \u00e7\u00f6z\u00fcme ula\u015fmadan sona erdi.[6]<\/a><\/p>\n

Augsburg \u0130man A\u00e7\u0131klamas\u0131 (1530)<\/em><\/p>\n

Luther, Luteryen inanc\u0131n\u0131n temel metinlerinden biri olan Augsburg \u0130man A\u00e7\u0131klamas\u0131’n\u0131n \u015fekillendirilmesinde \u00e7ok \u00f6nemli bir rol oynam\u0131\u015ft\u0131r. Bu vesika 1530 y\u0131l\u0131nda Augsburg Diyeti s\u0131ras\u0131nda Kutsal Roma \u0130mparatoru’na sunulmu\u015f ve Luteryen reformcular\u0131n teolojik duru\u015flar\u0131n\u0131 ifade etmi\u015ftir.<\/p>\n

Yasa-Kar\u015f\u0131tl\u0131\u011f\u0131 Tart\u0131\u015fmas\u0131 (1536)<\/em><\/p>\n

1536 y\u0131l\u0131nda Luther kendisini Johannes Agricola ile yasan\u0131n (“nomos”) bir Hristiyan’\u0131n ya\u015fam\u0131ndaki rol\u00fcne ili\u015fkin bir tart\u0131\u015fman\u0131n i\u00e7inde buldu. Luther Yasa ve M\u00fcjde aras\u0131nda net bir ayr\u0131m yap\u0131lmas\u0131n\u0131 savunurken, Agricola’n\u0131n g\u00f6r\u00fc\u015fleri antinomik, yani yasaya kar\u015f\u0131t olarak alg\u0131lanm\u0131\u015ft\u0131r. \u015e\u00f6yle ki Agricola, yasan\u0131n Hristiyan olmayanlar i\u00e7in ge\u00e7erli oldu\u011funu savunurken, Hristiyan olanlar\u0131n yasadan tamamen \u00f6zg\u00fcr oldu\u011fu ileri s\u00fcr\u00fcyordu.[7]<\/a><\/p>\n

Bir Apolojist Olarak Luther<\/strong><\/p>\n

Orta \u00c7a\u011f’\u0131n g\u00fc\u00e7l\u00fc felsefesi ve skolastik ilahiyat\u0131 Reformasyon duvar\u0131na toslam\u0131\u015ft\u0131. Bazen Arap ve Fars co\u011frafyas\u0131ndan beslenen skolastik felsefe, Reformcular ve \u00f6zellikle de Luther taraf\u0131ndan reddedilmi\u015ftir. Thomist do\u011fal apolojetik, insan akl\u0131na de\u011fil, Kutsal Kitap’ta a\u00e7\u0131klanan ilahi yetkiye odaklanan Reform ilahiyat\u0131n\u0131n ciddi bir meydan okumas\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015ft\u0131. Reformcular\u0131n hi\u00e7biri Kutsal Yaz\u0131lar\u0131n yetkisinin her a\u00e7\u0131dan \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc Luther kadar kesin bir \u015fekilde vurgulamam\u0131\u015ft\u0131r. Aquinas orta \u00e7a\u011f rasyonalizminin savunucusu olarak dururken, Luther Reform’un temel ilkesi olan Kutsal Yaz\u0131lar\u0131n \u00fcst\u00fcn yetkisinin koruyucusu olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

Luther ile di\u011fer Katolik filozoflar ya da apolojistler aras\u0131ndaki en \u00f6nemli fark, Luther’in epistemolojiyi bizzat Kutsal Yaz\u0131lardan almas\u0131yd\u0131. Bir anlamda Luther insan akl\u0131 ve bilgeli\u011finden ziyade ilahi bilgeli\u011fe ba\u015fvurmay\u0131 tercih etmi\u015ftir. Lutherci reformasyonun temel ilkelerinin savunmas\u0131n\u0131 Kutsal Kitap’\u0131n a\u00e7\u0131k \u00f6\u011fretilerinde buldu\u011fu fikrini dile getirmi\u015ftir. Dahas\u0131, bu \u015fekilde kan\u0131tlanamayan hi\u00e7bir \u015feyin Hristiyan inanc\u0131n\u0131n bir par\u00e7as\u0131 olmamas\u0131 gerekti\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr. \u00d6z\u00fcnde, Hristiyan dini, do\u011fas\u0131 gere\u011fi yaln\u0131zca Kutsal Kitap’\u0131n yal\u0131n s\u00f6zlerine dayan\u0131r ve temeli i\u00e7in ba\u015fka hi\u00e7bir dayanak aramaz.<\/p>\n

Luther ya\u015fad\u0131\u011f\u0131 d\u00f6nemde bug\u00fcn\u00fcn apolojetik alanlar\u0131ndan baz\u0131lar\u0131yla kesinlikle u\u011fra\u015fm\u0131yordu. Ayd\u0131nlanma \u00c7a\u011f\u0131’ndan sonra ortaya \u00e7\u0131kan ateizm dalgas\u0131 \u00e7o\u011funlukla on yedinci y\u00fczy\u0131ldan sonra ya\u015fam\u0131\u015f olan ilahiyat\u00e7\u0131lar\u0131n ilgi alan\u0131ndayd\u0131. \u00d6te yandan, Luther’in Tanr\u0131 ve Kutsal Kitap hakk\u0131ndaki varsay\u0131mlar\u0131 \u015f\u00fcphesiz Van Til’inkilere \u00e7ok benziyordu. Her ne kadar Van Til varsay\u0131msal apolojeti\u011fi teolojik olmaktan \u00e7ok felsefi bir \u015fekilde savunmu\u015f olsa da, Luther bunu Sola Scriptura ilkesine sad\u0131k kalarak yapm\u0131\u015ft\u0131r. \u00d6rne\u011fin Luther’in \u0130radenin Tutsakl\u0131\u011f\u0131 isimli eserinde Erasmus’a hitap etme \u015fekli, mant\u0131ksal arg\u00fcman s\u0131ralamas\u0131 ve Kutsal Kitap’\u0131 kullanma bi\u00e7imi – biraz kaba da olsa – bir varsay\u0131ma dayanmaktad\u0131r ve bu varsay\u0131m Sola Scriptura ilkesidir.<\/p>\n

Luther’in y\u00f6ntemlerini ve retori\u011fini bug\u00fcn kullanman\u0131n hi\u00e7bir sak\u0131ncas\u0131 yoktur. Ancak bu k\u00fclt\u00fcrel temelde yap\u0131l\u0131rsa daha b\u00fcy\u00fck fayda sa\u011flayacakt\u0131r. Luther’in Kutsal Yaz\u0131lara ve Tanr\u0131’n\u0131n l\u00fctfuna olan ba\u011fl\u0131l\u0131\u011f\u0131 bug\u00fcn apolojetikle u\u011fra\u015fan herkes i\u00e7in birer esin kayna\u011f\u0131 olmal\u0131d\u0131r. Apolojetik zordur ancak ayn\u0131 zamanda Tanr\u0131’dan gelen bir \u00e7a\u011fr\u0131d\u0131r (1Pe. 3:15). Luther ile ba\u015flayan ve y\u00fczy\u0131llar boyunca devam eden Protestan apolojeti\u011fi Tanr\u0131’n\u0131n g\u00fcc\u00fcn\u00fc ve egemenli\u011fini vurgulam\u0131\u015ft\u0131r. Her yorum, sistematik ilahiyat, tarih ve pratik ilahiyat kitab\u0131nda apolojeti\u011fi bulabilirsiniz ve bunun en g\u00fczel yan\u0131 apolojeti\u011fin metodolojik ve pratik olarak yaln\u0131zca Kutsal Yaz\u0131lara dayanmas\u0131d\u0131r. Hi\u00e7bir insan gelene\u011fi ya da felsefe Kutsal Yaz\u0131lar\u0131n \u00fczerine \u00e7\u0131kamaz ve bu Reform ilahiyat\u0131n\u0131n t\u00fcm d\u00fcnyaya b\u00fcy\u00fck bir arma\u011fan\u0131d\u0131r.<\/p>\n

[1]<\/a> Brecht, Martin. Martin Luther. trans. James L. Schaaf, Philadelphia: Fortress Press, 1985\u201393, 1:3\u20135.<\/p>\n

[2]<\/a> Martin Luther, Luther\u2019s Works, Vol. 40: Church and Ministry II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 40 (Philadelphia: Fortress Press, 1999), 174\u2013175.<\/p>\n

[3]<\/a> Martin Luther, Luther\u2019s Works, Vol. 32: Career of the Reformer II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 32 (Philadelphia: Fortress Press, 1999), 258.<\/p>\n

[4]<\/a> Kolb, Robert (2009). Martin Luther. New York: Oxford University Press. syf. 24<\/p>\n

[5]<\/a> Britannica, T. Editors of Encyclopaedia (2020, January 2). Diet of Worms. Encyclopedia Britannica. https:\/\/www.britannica.com\/event\/Diet-of-Worms-Germany-1521<\/p>\n

[6]<\/a> Britannica, T. Editors of Encyclopaedia (2023, September 24). Colloquy of Marburg. Encyclopedia Britannica. https:\/\/www.britannica.com\/event\/Colloquy-of-Marburg<\/p>\n

[7]<\/a> Lutheran Reformation. \u201cThe Antinomian Disputations,\u201d October 23, 2017. https:\/\/lutheranreformation.org\/history\/the-antinomian-disputations\/.<\/p>\n","protected":false},"excerpt":{"rendered":"

Giri\u015f Martin Luther, 10 Kas\u0131m 1483 y\u0131l\u0131nda Yukar\u0131 Saksonya\u2019n\u0131n Eisleben \u015fehrinde do\u011fdu. Luther\u2019in babas\u0131n\u0131n kiralamakta oldu\u011fu bir bak\u0131r madeni vard\u0131 ve o d\u00f6nemin \u015fartlar\u0131yla mukayese edildi\u011finde, yoksul denemeyecek bir gelire sahiplerdi.[1] Luther b\u00fcy\u00fcd\u00fck\u00e7e, babas\u0131, imkanlar\u0131 dahilinde onu en iyi okullarda okutup, en kaliteli e\u011fitimi vermeye \u00e7al\u0131\u015ft\u0131. Luther 17 ya\u015f\u0131ndayken, daha sonra birahane ve genelev olarak …<\/p>\n","protected":false},"author":2,"featured_media":1454,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[76,1],"tags":[165,166,70,73],"class_list":["post-1453","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-apolojetik","category-all_blogs","tag-apolojist","tag-erasmus","tag-kutsal-kitap","tag-luther"],"yoast_head":"\nBir Apolojist Olarak Martin Luther - K\u00fcpeli Teolog<\/title>\n<meta name=\"description\" content=\"Luther ile ba\u015flayan ve y\u00fczy\u0131llar boyunca devam eden Protestan apolojeti\u011fi Tanr\u0131'n\u0131n g\u00fcc\u00fcn\u00fc ve egemenli\u011fini vurgulam\u0131\u015ft\u0131r.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kupeliteolog.com\/index.php\/2023\/11\/01\/bir-apolojist-olarak-martin-luther\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bir Apolojist Olarak Martin Luther - 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