{"id":1503,"date":"2024-03-12T18:41:55","date_gmt":"2024-03-12T15:41:55","guid":{"rendered":"https:\/\/kupeliteolog.com\/?p=1503"},"modified":"2024-03-12T18:41:55","modified_gmt":"2024-03-12T15:41:55","slug":"tek-tanri-tek-halk","status":"publish","type":"post","link":"https:\/\/kupeliteolog.com\/index.php\/2024\/03\/12\/tek-tanri-tek-halk\/","title":{"rendered":"Tek Tanr\u0131 Tek Halk: L\u00fctuf Antla\u015fmas\u0131n\u0131n Birli\u011fi ve D\u00f6nemselcili\u011fin (Dispensasyonalizmin) Yan\u0131lt\u0131c\u0131l\u0131\u011f\u0131"},"content":{"rendered":"

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

Teolojik s\u00f6ylem ba\u011flam\u0131nda, Kutsal Kitap anlat\u0131s\u0131ndaki s\u00fcreklilik ve s\u00fcreksizlik aras\u0131ndaki gerilim uzun zamand\u0131r derin bir tart\u0131\u015fma konusu olmu\u015ftur. Bu karma\u015f\u0131k zeminde gezinmeye \u00e7al\u0131\u015fan \u00e7e\u015fitli teolojik yakla\u015f\u0131mlar aras\u0131nda, Tanr\u0131’n\u0131n insanlar ile olan ili\u015fkilerinde farkl\u0131 \u00e7a\u011flar ya da d\u00f6nemler oldu\u011funu \u00f6ne s\u00fcren Dispensasyonalizm \u00f6ne \u00e7\u0131kan bir bak\u0131\u015f a\u00e7\u0131s\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bununla birlikte, bu teolojik paradigma, \u00f6zellikle de bir\u00e7ok Reformcu ve antla\u015fmac\u0131 gelene\u011fin temel kavram\u0131 olan L\u00fctuf Antla\u015fmas\u0131’n\u0131n Birli\u011finden uzakla\u015ft\u0131\u011f\u0131 alg\u0131s\u0131yla ilgili olarak \u015fiddetli ele\u015ftirilerle kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r.<\/p>\n

Reform teolojisinin temel ilkelerinden biri olan L\u00fctuf Antla\u015fmas\u0131, Tanr\u0131’y\u0131 ve O’nun halk\u0131n\u0131 \u00e7a\u011flar boyunca birbirine ba\u011flayan kapsay\u0131c\u0131 ilahi antla\u015fmay\u0131 ifade eder. Bu antla\u015fma yap\u0131s\u0131, Tanr\u0131’n\u0131n Eski Antla\u015fma’dan Yeni Antla\u015fma’ya uzanan kurtarma plan\u0131n\u0131n s\u00fcreklili\u011fini vurgulayarak, Tanr\u0131’n\u0131n kurtar\u0131c\u0131 amac\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn alt\u0131n\u0131 \u00e7izer. Buna kar\u015f\u0131l\u0131k, Dispensasyonalizm Tanr\u0131’n\u0131n plan\u0131n\u0131 \u00e7a\u011flar veya d\u00f6nemler halinde tan\u0131mlar ve genellikle \u0130srail ile Kilise aras\u0131ndaki ayr\u0131mlar\u0131 vurgular. Teolojik yorumlamadaki bu b\u00f6l\u00fcnme geni\u015f \u00e7apl\u0131 tart\u0131\u015fmalara yol a\u00e7m\u0131\u015f, akademisyenleri Dispensasyonalizmin Hristiyanl\u0131\u011f\u0131n teolojik dokusu \u00fczerindeki etkilerini incelemeye te\u015fvik etmi\u015ftir.<\/p>\n

L\u00fctuf Antla\u015fmas\u0131n\u0131n Birli\u011fi ve Dispensasyonalizmin sonu\u00e7lar\u0131n\u0131 ku\u015fatan teolojik diyalogda ciddi bir gerilim ortaya \u00e7\u0131kmaktad\u0131r. Bu \u00e7al\u0131\u015fma, Tanr\u0131’n\u0131n halk\u0131yla olan antla\u015fmaya dayal\u0131 ili\u015fkisinin birli\u011fi ve s\u00fcreklili\u011fi \u00fczerinde Dispensasyonalizmin etkilerini ara\u015ft\u0131rarak bu bak\u0131\u015f a\u00e7\u0131lar\u0131 aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131 ele almay\u0131 ama\u00e7lamaktad\u0131r. Ara\u015ft\u0131rma konusu hem akademisyenler hem de uzmanlar i\u00e7in \u00f6nemli bir endi\u015fe kayna\u011f\u0131 olan Dispensasyonalizm’in, L\u00fctuf Antla\u015fmas\u0131’n\u0131n kusursuz b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc tehlikeye atan teolojik k\u0131r\u0131lmalar\u0131 istemeden de olsa ortaya \u00e7\u0131kar\u0131p \u00e7\u0131karmad\u0131\u011f\u0131n\u0131 anlamaya odaklanmaktad\u0131r.<\/p>\n

Bu makalenin temel amac\u0131, Dispensasyonalizmin teolojik temellerinin ve L\u00fctuf Antla\u015fmas\u0131’n\u0131n do\u011fas\u0131nda var olan birlik \u00fczerindeki muhtemel etkisinin kapsaml\u0131 bir incelemesini yapmakt\u0131r. Bu \u00e7al\u0131\u015fma, teolojik arg\u00fcmanlar\u0131, tarihsel ba\u011flamlar\u0131 ve yorumsal temelleri inceleyerek, ilahiyat camias\u0131nda s\u00fcregelen tart\u0131\u015fmalara incelikli i\u00e7g\u00f6r\u00fclerle katk\u0131da bulunmay\u0131 ama\u00e7lamaktad\u0131r. Dahas\u0131, bu makale bu \u00f6\u011freti yakla\u015f\u0131mlar\u0131n\u0131n Hristiyan ya\u015fam\u0131, kilise birli\u011fi ve Tanr\u0131’n\u0131n kurtar\u0131c\u0131 plan\u0131n\u0131n daha geni\u015f bir \u015fekilde anla\u015f\u0131lmas\u0131 \u00fczerindeki pratik etkilerini ayd\u0131nlatmay\u0131 ama\u00e7lamaktad\u0131r.<\/p>\n

Bu ara\u015ft\u0131rman\u0131n \u00f6nemi, Hristiyan toplumu i\u00e7inde daha fazla anlay\u0131\u015f ve diyalo\u011fu te\u015fvik etme potansiyelinde yatmakta, L\u00fctuf Antla\u015fmas\u0131’n\u0131n ortak temelini vurgularken teolojik \u00e7e\u015fitlili\u011fin daha sa\u011flam bir \u015fekilde anla\u015f\u0131lmas\u0131n\u0131 te\u015fvik etmektedir. Teolojik \u00e7o\u011fulculu\u011fun damgas\u0131n\u0131 vurdu\u011fu bir \u00e7a\u011fda, bu ara\u015ft\u0131rma teolojik okuryazarl\u0131\u011f\u0131 geli\u015ftirmeye ve \u00f6\u011fretiye dayal\u0131 \u00e7e\u015fitlili\u011fin ortas\u0131nda birli\u011fi te\u015fvik etmeye hizmet etmektedir.<\/p>\n

Bu makale, Dispensasyonalizmin kendine \u00f6zg\u00fc yorumlay\u0131c\u0131 bir \u00e7er\u00e7eve sunarken, L\u00fctuf Antla\u015fmas\u0131’nda g\u00f6m\u00fcl\u00fc olan temel birli\u011fe meydan okuyan teolojik ayr\u0131l\u0131klar getirdi\u011fini iddia etmektedir. Kutsal Kitap’tan, tarihsel ve teolojik kan\u0131tlar\u0131n incelenmesi yoluyla bu makale, L\u00fctuf Antla\u015fmas\u0131’n\u0131n Birli\u011finin, Tanr\u0131’n\u0131n \u00e7a\u011flar boyu s\u00fcren kurtar\u0131c\u0131 plan\u0131n\u0131 anlamak i\u00e7in e\u015fsiz, tutarl\u0131 ve Kutsal Kitap’a sad\u0131k bir paradigma sa\u011flad\u0131\u011f\u0131n\u0131 g\u00f6stermeyi ama\u00e7lamaktad\u0131r. Bu teolojik perspektiflerin n\u00fcanslar\u0131n\u0131 incelerken, amac\u0131m\u0131z Hristiyan dininin daha incelikli ve birle\u015fik bir \u015fekilde anla\u015f\u0131lmas\u0131na katk\u0131da bulunmakt\u0131r.<\/p>\n

    \n
  1. Dispensasyonalizm: K\u00f6keni ve Temel \u0130lkeleri<\/strong><\/li>\n<\/ol>\n

    Dispensasyonalizm, tarihi, Tanr\u0131’n\u0131n insanl\u0131kla farkl\u0131 \u015fekillerde etkile\u015fime girdi\u011fi ve insan varolu\u015fu i\u00e7in farkl\u0131 ama\u00e7lara sahip oldu\u011fu “d\u00f6nemler” diye adland\u0131r\u0131lan bir dizi ayr\u0131 d\u00f6nem olarak de\u011ferlendiren teolojik bir g\u00f6r\u00fc\u015ft\u00fcr. Dispensasyonalist \u00e7er\u00e7evede, her d\u00f6nem Tanr\u0131’n\u0131n niyetlerini a\u00e7\u0131klad\u0131\u011f\u0131 ve insanl\u0131kla belirli bir \u015fekilde etkile\u015fime girdi\u011fi \u00f6zg\u00fcl bir zaman\u0131 ifade eder. Bu d\u00f6nemler genellikle benzersiz \u00f6zellikler, sorumluluklar ve gerekliliklerle nitelendirilen farkl\u0131 \u00e7a\u011flar olarak kabul edilir.[1]<\/a><\/p>\n

    Dispensasyonalizmin s\u0131k\u0131 savunucular\u0131ndan ola Charles Ryrie, yazm\u0131\u015f oldu\u011fu Dispensationalism isimli eserinde, etimolojik ve felsefi a\u00e7\u0131klamalar\u0131n\u0131 yapt\u0131ktan sonra dispensasyonalizmin \u00f6\u011fretti\u011fi dispensasyonlar\u0131 a\u00e7\u0131klamaya ge\u00e7iyor. Eserinde, bu \u00f6\u011fretinin toplamda yedi d\u00f6nem oldu\u011funa ili\u015fkin g\u00f6r\u00fc\u015f savunulmaktad\u0131r ve bahsi ge\u00e7en d\u00f6nemlerin, Tanr\u0131\u2019n\u0131n kendi halk\u0131 olan \u0130srail ve ard\u0131ndan da Kilise ile olan ili\u015fkisini yans\u0131tt\u0131\u011f\u0131 s\u00f6ylenmektedir.[2]<\/a> Ryrie, belirtmi\u015f oldu\u011fu dispensasyonlar\u0131n ne ilahi vahiy ne de tart\u0131\u015f\u0131lmaz bir ger\u00e7ek oldu\u011funu s\u00f6ylemekle birlikte, Tanr\u0131\u2019n\u0131n insanlarla ileti\u015fim kurdu\u011fu ve i\u015f birli\u011fi yapt\u0131\u011f\u0131 toplamda yedi d\u00f6nemi s\u0131ralamaktad\u0131r.[3]<\/a> Bu yedi d\u00f6nemin her biri kendi i\u00e7erisinde farkl\u0131 sorumluluklar\u0131, ara\u00e7lar\u0131 ve ama\u00e7lar\u0131 olan d\u00f6nemlerdir. Dahas\u0131, Ryrie\u2019nin ba\u011fl\u0131 oldu\u011fu disipline g\u00f6re Tanr\u0131, binlerce y\u0131ll\u0131k d\u00f6nem i\u00e7erisinde, tek Tanr\u0131 olmas\u0131na ra\u011fmen kendisi i\u00e7in iki farkl\u0131 halk var etmi\u015ftir: bunlar \u0130srail ve Kilisedir.<\/p>\n

    \u0130srail ve Kilise aras\u0131ndaki bu ayr\u0131m ve \u00e7at\u0131\u015fma yaln\u0131zca kurtulu\u015f teolojisi ve Kutsal Kitap tarihi a\u00e7\u0131s\u0131ndan de\u011fil, ancak ayn\u0131 zamanda ahlaki a\u00e7\u0131dan da b\u00fcy\u00fck s\u0131k\u0131nt\u0131lar do\u011furmaktad\u0131r. Tanr\u0131\u2019n\u0131n her bir d\u00f6nemde farkl\u0131 kurallar ve ilkelerle seslenmesi fikri, beraberinde etik g\u00f6recelili\u011fi de getiriyor. Dispensasyonal ilahiyat\u0131n s\u0131k\u0131 savunucular\u0131ndan olan Ryrie, Yasan\u0131n d\u00f6nemlere g\u00f6re de\u011fi\u015fkenlik g\u00f6sterdi\u011fini ve dolay\u0131s\u0131yla do\u011fru ile yanl\u0131\u015f kavram\u0131n\u0131n d\u00f6nemsel oldu\u011funu savunmaktad\u0131r.[4]<\/a> Bu \u00f6\u011fretinin bir ba\u015fka \u00f6nemli noktas\u0131 da Yeni Antla\u015fma\u2019da tekrarlanmad\u0131\u011f\u0131 s\u00fcrece Eski Antla\u015fma yasaklar\u0131n\u0131n veya emirlerinin hi\u00e7bir ehemmiyeti olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcd\u00fcr.[5]<\/a> Bu da kendi i\u00e7erisinde etik bir kaosa sebebiyet vermektedir \u00e7\u00fcnk\u00fc bu teorik olmas\u0131n\u0131n haricinde ayn\u0131 zamanda pratiktir. \u015e\u00f6yle ki bu g\u00f6r\u00fc\u015fe g\u00f6re Tanr\u0131\u2019n\u0131n Yasas\u0131 ve S\u00f6z\u00fc ezeli ve ebedi de\u011fil, d\u00f6nemseldir. Hal b\u00f6yle olunca bu, Tanr\u0131\u2019n\u0131n de\u011fi\u015fken oldu\u011funu s\u00f6ylemek, Eski Antla\u015fma\u2019n\u0131n Hristiyanlara vermi\u015f oldu\u011fu sorumluluktan d\u00fcped\u00fcz ka\u00e7mak anlam\u0131na gelmektedir. \u00d6rne\u011fin Eski Antla\u015fma\u2019da hayvanlarla cinsel ili\u015fki insanlara yasaklanm\u0131\u015fken (Lev. 20:15), Yeni Antla\u015fma\u2019da b\u00f6yle bir emir g\u00f6r\u00fclmemektedir. Hristiyanlar\u0131n b\u00f6ylesi sap\u0131k bir ili\u015fki ya\u015famaya izinleri olup olmad\u0131\u011f\u0131 ve bunu hangi temele dayand\u0131rmalar\u0131 sorusu, dispensasyonalistlerin cevaplamas\u0131 gereken bir meseledir.<\/p>\n

    Dispensasyonalistlerin temel anlamdaki ilahiyatlar\u0131nda yaln\u0131zca ahlak, kilise ve antla\u015fmalar de\u011fil, ancak ayn\u0131 zamanda eskatoloji de b\u00fcy\u00fck rol oynamaktad\u0131r. Hristiyanl\u0131k tarihi boyunca premillennializm<\/a> fikri mevcuttu ancak bu g\u00f6r\u00fc\u015f dispensasyonal premillennializm ile ayn\u0131 de\u011fil, farkl\u0131yd\u0131. Dispensasyonal Premillennializm kavram\u0131 19. y\u00fczy\u0131l\u0131n ortalar\u0131na kadar kullan\u0131mda de\u011fildi fakat bu kavram\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u0130ngiliz ve Amerikal\u0131 Protestanlara ba\u011flanabilir. Frans\u0131z ve Amerikan Devrimlerinin, \u00f6zellikle de Frans\u0131z Devrimi’nin Daniel ve Vahiy kitaplar\u0131nda yer alan peygamberlik s\u00f6zlerini yerine getirdi\u011fine inand\u0131klar\u0131 i\u00e7in bu terimi ortaya atm\u0131\u015flard\u0131r.[6]<\/a> Ne var ki, dispensasyonalistlerin, Darby ba\u015fta olmak \u00fczere b\u00f6ylesi \u201cmucizevi\u201d bir g\u00f6r\u00fc\u015f\u00fc ortaya atmalar\u0131, d\u00f6nemin sosyopsikolojik ve teolojik \u015fartlar\u0131ndan ve de yorum-bilimsel hatalar\u0131ndan kaynaklanmaktad\u0131r. Darby, \u00f6nce kilisenin aniden g\u00f6\u011fe al\u0131nmas\u0131, ard\u0131ndan zulm\u00fcn ba\u015flamas\u0131 ve sonras\u0131nda Mesih\u2019in kilisesiyle birlikte yery\u00fcz\u00fcne gelip bin y\u0131l boyunca egemenlik s\u00fcrmesi gerekti\u011fine ili\u015fkin g\u00f6r\u00fc\u015f\u00fc, bir\u00e7ok uzman ilahiyat\u00e7\u0131 taraf\u0131ndan sert bir dille ele\u015ftirilmi\u015ftir. \u00d6rne\u011fin Sandeen, hem geleneksel hem de rasyonel olan Darby’nin bu tefsir ikilemini, Kilise i\u00e7in olan Kutsal Yaz\u0131lar ile \u0130srail i\u00e7in olanlar aras\u0131nda bir ayr\u0131m yaparak \u00e7\u00f6zd\u00fc\u011f\u00fcn\u00fc \u00f6ne s\u00fcrer. Kutsal Kitap yazarlar\u0131n\u0131n birbirleriyle \u00e7eli\u015fti\u011fi fikrini kabul etmek istemeyen ve peygamberlik metinlerinin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 kabul eden Darby, M\u00fcjdelerin hem Yahudilere hem de Hristiyanlara y\u00f6nelik oldu\u011funu varsayarak ya\u015fad\u0131\u011f\u0131 g\u00fc\u00e7l\u00fc\u011f\u00fc \u00e7\u00f6zm\u00fc\u015f ve yorumsal zorluklar\u0131na bir \u00e7\u00f6z\u00fcm sunmu\u015ftur.[7]<\/a> Ne var ki Darby\u2019nin yorumlad\u0131\u011f\u0131 premmillenialist g\u00f6r\u00fc\u015f\u00fcn iki temel problemi vard\u0131r: birincisi, daha \u00f6nce de bahsedildi\u011fi \u00fczere, literal olmas\u0131d\u0131r. Kutsal Kitap tamamen<\/em> literal bir \u015fekilde yorumlanamaz \u00e7\u00fcnk\u00fc metinler aras\u0131ndaki janr fark\u0131 buna b\u00fcy\u00fck bir engel te\u015fkil etmektedir. Dolay\u0131s\u0131yla, \u00f6zellikle Daniel ve Vahiy kitaplar\u0131 gibi k\u0131s\u0131mlar\u0131, m\u00fcmk\u00fcn oldu\u011funca sembolik bir dil kullan\u0131ld\u0131\u011f\u0131 zaman sembolik bir \u015fekilde yorumlamak faydal\u0131d\u0131r. Bunun yan\u0131 s\u0131ra, dispensasyonal premmillenialist g\u00f6r\u00fc\u015f\u00fcn ikinci b\u00fcy\u00fck problemi, Krall\u0131k kavram\u0131n\u0131n \u0130sa\u2019n\u0131n s\u00f6zlerine ters d\u00fc\u015fmesidir. \u201cBenim krall\u0131\u011f\u0131m bu d\u00fcnyadan de\u011fildir… Krall\u0131\u011f\u0131m bu d\u00fcnyadan olsayd\u0131, yanda\u015flar\u0131m, Yahudi yetkililere teslim edilmemem i\u00e7in sava\u015f\u0131rlard\u0131. Oysa benim krall\u0131\u011f\u0131m buradan de\u011fildir\u201d diyen \u0130sa\u2019n\u0131n aksine, dispensasyonalist premilleyumcular, Mesih\u2019in \u00f6n\u00fcnde sonunda bu d\u00fcnyaya bir kral olarak d\u00f6nece\u011fine ve literal olarak bin y\u0131l boyunca egemenlik s\u00fcrece\u011fine inanmaktad\u0131rlar.[8]<\/a> Kilise ile \u0130srail aras\u0131nda keskin ve b\u00f6l\u00fcm\u00fc bir ayr\u0131m yapan dispensasyonal g\u00f6r\u00fc\u015f, bu ayr\u0131m\u0131na milenyum ba\u011flam\u0131nda da devam ederek, asl\u0131nda Yeni Antla\u015fma\u2019n\u0131n iddialar\u0131n\u0131n tam tersini ileri s\u00fcrerek, Tanr\u0131\u2019n\u0131n Kiliseye ve \u0130srail\u2019e farkl\u0131 \u015fekillerde davranaca\u011f\u0131n\u0131 savunmaktad\u0131rlar. Ne var ki, \u0130srail\u2019in milenyumda ayr\u0131 ve \u00f6zel bir konuma sahip olaca\u011f\u0131n\u0131 savunmak, t\u00fcm Hristiyanlar\u0131n Tanr\u0131\u2019n\u0131n g\u00f6z\u00fcnde e\u015fit oldu\u011fu (Efe. 2:11-3:13) ve hepsinin \u0130brahim\u2019in \u00e7ocuklar\u0131 oldu\u011fu (Rom. 4:9-17; Gal. 3:6-9) ger\u00e7e\u011fine ayk\u0131r\u0131d\u0131r.[9]<\/a><\/p>\n

    Dispensasyonalist perspektif, Kutsal Yaz\u0131larda Tanr\u0131\u2019n\u0131n antla\u015fmalar\u0131 ve antla\u015fma halk\u0131yla ilgili olan b\u00f6l\u00fcc\u00fc g\u00f6r\u00fc\u015f olmas\u0131n\u0131n yan\u0131 s\u0131ra, ortaya \u00e7\u0131k\u0131\u015f \u00f6yk\u00fcs\u00fc de son derece \u00e7arp\u0131c\u0131d\u0131r. Tarihsel-teolojik ba\u011flama dikkat edildi\u011fi zaman dispensasyonalizmin ortaya \u00e7\u0131k\u0131\u015f d\u00f6nemi 1800\u2019l\u00fc y\u0131llar\u0131n sonuna tek\u00e2m\u00fcl etmi\u015ftir ve bu d\u00f6nem \u00f6zellikle Avrupa teolojik liberalizminin parlad\u0131\u011f\u0131 ve geleneksel Hristiyan inan\u0131\u015flar\u0131yla alay etme d\u00f6nemiydi.[10]<\/a> Friedrich Schleiermacher ve Gerhard Kittel gibi ilahiyat\u00e7\u0131lar\u0131n yaz\u0131lar\u0131 Avrupa\u2019n\u0131n ve \u00f6zellikle Almanya\u2019n\u0131n i\u00e7inde yatan antisemitist fikirlerin yay\u0131lmas\u0131na sebep oldu. Antisemitist fikirlerin olu\u015fumu, bir yandan da Eski Antla\u015fma\u2019ya ili\u015fkin g\u00f6r\u00fc\u015flerin de\u011fi\u015fmesine, hatal\u0131 hermen\u00f6tik fikirlerin savunulmas\u0131na sebebiyet verdi. D\u00f6nemin modern ilahiyat\u00e7\u0131lar\u0131 hem Eski hem de Yeni Antla\u015fma fikirlerini ruhsalla\u015ft\u0131rarak, literal anlamdan \u00e7ok mecazi anlama vurgu yapmaya \u00e7al\u0131\u015ft\u0131lar. Bu da ku\u015fkusuz Kutsal Yaz\u0131lar\u0131n \u00f6\u011fretti\u011fi temel ilkelere de ayk\u0131r\u0131 d\u00fc\u015f\u00fcncelerin savunulmas\u0131na sebep oluyordu. Hal b\u00f6yleyken, Hristiyanlar\u0131n bir k\u0131sm\u0131 geleneksel ortodoks g\u00f6r\u00fc\u015flerden liberalizme s\u00fcr\u00fcklenirken, bir k\u0131sm\u0131 da Kutsal Kitap\u2019a ba\u011fl\u0131 kalmaya gayret ediyorlard\u0131. Kutsal Kitap\u2019a ba\u011fl\u0131 kalmaya \u00e7al\u0131\u015fan kesimden de kimileri \u201cyeni \u00f6\u011fretiler\u201d bulup dindar yollar\u0131na devam etme \u00e7abas\u0131ndayd\u0131lar. \u0130\u015fte tam da bu d\u00f6nemde Darby gibi ilahiyat\u00e7\u0131lar ortaya at\u0131l\u0131p, as\u0131rlard\u0131r var olan Hristiyan \u00f6\u011fretisine ters fikirleri icat etmeye ba\u015flad\u0131lar. Yaln\u0131zca Darby de de\u011fil, g\u00fcn\u00fcm\u00fczde sapk\u0131n olarak nitelendirilen Mormonluk ve Yehova\u2019n\u0131n \u015eahitleri gibi k\u00fcltlerde o d\u00f6nemde kurulmaya ba\u015flad\u0131.[11]<\/a> Zira insanlar, yeni fikirler pe\u015finde ko\u015fmay\u0131 tercih ederek, yeni heyecanlar yaratma ve alay edilen eski fikirleri geride b\u0131rakma gayretindeydiler. B\u00f6ylelikle Darby ve ondan sonra Scofield, bu f\u0131rsattan yararlanarak, kendi ak\u0131mlar\u0131n\u0131 yaratm\u0131\u015f ve Hristiyan camias\u0131nda az da olsa insan\u0131 cezbetmeyi ba\u015farm\u0131\u015flard\u0131r.<\/p>\n

      \n
    1. Dispensasyonalizmin Teolojik Ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

      Ne var ki bu cezbedicili\u011fin i\u00e7erisinde Kutsal Kitap\u2019\u0131n ana mesaj\u0131na ters giden baz\u0131 hususlar da vard\u0131r. Bunlardan en \u00f6nemlisi dispensasyonalistlerin, tarihi ve antla\u015fmalar\u0131 b\u00f6lme ve birbirinden ay\u0131rma usul\u00fcd\u00fcr. Geleneksel dispensasyonalizm, hermen\u00f6ti\u011fin \u00fc\u00e7 ana ilkesi ile karakterize edilir: \u0130srail ve kilise aras\u0131nda keskin bir ayr\u0131m, kurtulu\u015f tarihinin yedi (veya daha fazla) dispensasyon olarak kategorize edilmesi ve peygamberlik ve apokalips metinlerinin tamamen literal bir \u015fekilde yorumlanmas\u0131. Dispensasyonalistlerin, Kutsal Kitap tarihini b\u00f6lmeleri s\u0131radan bir teolojik g\u00f6r\u00fc\u015ften ibaret olmamakla birlikte, kurtulu\u015f \u00f6\u011fretisine ili\u015fkin g\u00f6r\u00fc\u015flerini de derinden etkilemektedir. Bununla birlikte, klasik dispensasyonalizm ile tarihsel antla\u015fma ilahiyat\u0131 aras\u0131ndaki fark, kurtulu\u015f tarihindeki d\u00f6nemler aras\u0131ndaki farkl\u0131l\u0131klar\u0131n kabul edilmesinde de\u011fil, Tanr\u0131’n\u0131n kurtulu\u015f plan\u0131n\u0131n bireylerin i\u00e7inde bulundu\u011fu d\u00f6neme g\u00f6re de\u011fi\u015fti\u011fi inanc\u0131nda yatmaktad\u0131r. \u00d6rne\u011fin, antla\u015fma ilahiyat\u0131, hangi zaman diliminde olursa olsun b\u00fct\u00fcn insanlar\u0131n yaln\u0131zca Mesih’e iman yoluyla ve sadece l\u00fctufla kurtuldu\u011funu ileri s\u00fcrer. Buna tezat olarak, klasik dispensasyonalizm, yasa \u00e7a\u011f\u0131nda inananlar\u0131n en az\u0131ndan k\u0131smen Musa yasas\u0131na ba\u011fl\u0131 kalarak kurtulduklar\u0131n\u0131, l\u00fctuf \u00e7a\u011f\u0131ndakilerin ise Mesih’e iman ederek kurtulduklar\u0131n\u0131 savunmaktad\u0131r.[12]<\/a> Bu da do\u011fal olarak Kutsal Yaz\u0131lar\u0131n ana mesaj\u0131na, Tanr\u0131\u2019n\u0131n karakterine ve Mesih\u2019in \u00e7arm\u0131h\u0131na dolays\u0131z olarak muhalif g\u00f6r\u00fc\u015f beslemek demektir.<\/p>\n

      Dispensasyonal g\u00f6r\u00fc\u015f\u00fcn bir ba\u015fka ve son derece m\u00fchim savunmalar\u0131ndan birisi de literalizmdir. Ba\u015fka bir deyi\u015fle, dispensasyonalistler, Kutsal Yaz\u0131larda ge\u00e7en her \u015feyi literal bir \u015fekilde kabul etme e\u011filimindedirler. Bu ku\u015fkusuz, b\u00fcy\u00fck bir kaosa sebebiyet verir; \u00e7\u00fcnk\u00fc Kutsal Yaz\u0131lardaki her \u015feyi literal olarak yorumlamak, Kutsal Kitap\u2019\u0131n hermen\u00f6tik esaslar\u0131na da son derece z\u0131tt\u0131r. \u015e\u00f6yle ki, dispensasyonalistler temel hermen\u00f6tik varsay\u0131m\u0131na sahiptirler ve bu varsay\u0131m, Kutsal Yaz\u0131lar\u0131n literal olarak yorumlanmas\u0131 gerekti\u011fidir.[13]<\/a> Dahas\u0131, disyansasyonal \u00f6\u011fretiye g\u00f6re Kutsal Kitap\u2019taki hem peygamberlik hem de vahye ili\u015fkin k\u0131s\u0131mlar son derece a\u00e7\u0131kt\u0131r ve Tanr\u0131 kendi fikirlerini, insan\u0131n anlamas\u0131 gerekti\u011fi gibi a\u00e7\u0131klam\u0131\u015ft\u0131r; bu nedenle, herhangi bir mecazi yoruma yer yoktur.[14]<\/a> Ne var ki, bu g\u00f6r\u00fc\u015f\u00fcn \u00fc\u00e7 ana problemi mevcuttur.[15]<\/a> Birincisi, Kutsal Kitap\u2019taki fazlas\u0131yla mecazi ifadeler i\u00e7ermesidir. Tanr\u0131 Kutsal Yaz\u0131larda \u00e7ok kez mecazi ifadeler kullan\u0131p, m\u00fcbala\u011fa sanat\u0131 yapmaktad\u0131r (Y\u015fa. 55:12; Y\u015fu. 5:1 vb). Dolay\u0131s\u0131yla Kutsal Yaz\u0131lar\u0131n t\u00fcm\u00fcne literal anlam y\u00fcklemek bu hususta imkans\u0131zd\u0131r. \u0130kinci sebep, Kutsal Kitap\u2019ta Tanr\u0131\u2019n\u0131n, kendi halk\u0131n\u0131 kurtarma amac\u0131d\u0131r. Tanr\u0131\u2019n\u0131n Ruh oldu\u011fu (Yu. 4:24) ve s\u00f6zlerinde ruhsall\u0131k dolu oldu\u011fu ger\u00e7ek oldu\u011fundan dolay\u0131, ruhsal \u015feyleri fani insanlara anlatmak i\u00e7in ruhsal terimler kullanm\u0131\u015ft\u0131r. \u00d6rne\u011fin \u0130sa\u2019n\u0131n Nikodim\u2019e, \u201cSana do\u011frusunu s\u00f6yleyeyim, bir kimse sudan ve Ruh’tan do\u011fmad\u0131k\u00e7a Tanr\u0131’n\u0131n Egemenli\u011fi’ne giremez\u201d (Yu. 3:7) demesi, ku\u015fkusuz literal bir anlam ta\u015f\u0131maz.[16]<\/a> Mesih bir insan\u0131n fiziken de\u011fil ruhen yeniden do\u011fmas\u0131 gerekti\u011fini s\u00f6yl\u00fcyor ve dolay\u0131s\u0131yla \u201cyeniden do\u011fmak\u201d terimi, ruhsal bir mecaz olarak kabul edilmelidir. Dispensasyonalistlerin literal \u0131srar\u0131ndaki \u00fc\u00e7\u00fcnc\u00fc yanl\u0131\u015f, tipolojiyi g\u00f6rmezden gelmeleridir.[17]<\/a> El\u00e7i Pavlus Kolose kilisesine yazm\u0131\u015f oldu\u011fu mektupta, \u201cBu nedenle kimse yiyecek i\u00e7ecek, bayram, yeni ay ya da \u015eabat G\u00fcn\u00fc konusunda sizi yarg\u0131lamas\u0131n.\u00a0Bunlar gelecek \u015feylerin g\u00f6lgesidir, asl\u0131 ise Mesih’tedir\u201d \u015feklinde bir ifade kullanm\u0131\u015ft\u0131r (Kol. 2:16-17). Ba\u015fka bir deyi\u015fle, Eski Antla\u015fma\u2019da Mesih\u2019i i\u015faret eden k\u0131s\u0131mlar\u0131n t\u00fcm\u00fc bir tipoloji i\u00e7ermektedir. Musa\u2019n\u0131n y\u0131lan\u0131 g\u00f6\u011fe kald\u0131rmas\u0131 ve bunun Mesih\u2019in \u00e7arm\u0131hta as\u0131l\u0131 bir \u015fekilde \u00f6lmesi bir ba\u015fka tipoloji \u00f6rne\u011fidir.[18]<\/a><\/p>\n

      Dispensasyonal ilahiyat\u0131n literalizm \u00fczerindeki bu \u0131srar\u0131, hatal\u0131 olmas\u0131n\u0131n da \u00f6tesinde tutars\u0131zd\u0131r. \u0130srail ve Kilise aras\u0131nda yapmakta olduklar\u0131 keskin ayr\u0131m neticesinde mi yoksa sahip olduklar\u0131 tutars\u0131z varsay\u0131m\u0131n onlar\u0131 bu ayr\u0131m\u0131 yapmaya itmesinden dolay\u0131 m\u0131d\u0131r bilinmez, ancak bir yanda t\u00fcm Kutsal Kitap\u2019\u0131n literal olarak yorumlanmas\u0131n\u0131 savunup, \u0130srail\u2019e ili\u015fkin vaatlerin yaln\u0131zca Yahudi milletine (\u0131rki anlamda) ait oldu\u011funu ileri s\u00fcr\u00fcp,[19]<\/a> \u00f6te yandan Havva, Rebeka, Asenat, Rut ve Va\u015fti gibi isimlerin \u201ctipojik\u201d karakterler oldu\u011funu iddia etmek,[20]<\/a> tutars\u0131zl\u0131kt\u0131r. Dispensasyonalistler, \u0130srail ile Hristiyan Kilisesi aras\u0131nda tarihsel ve demografik bir ayr\u0131m\u0131n varl\u0131\u011f\u0131n\u0131 ileri s\u00fcrerler. Onlar\u0131n inan\u00e7lar\u0131na g\u00f6re \u0130srail, \u0130brahim’e kadar uzanan \u0130branilerden (Yahudilerden) olu\u015fan etnik bir ulus olarak nitelendirilir. Buna mukabil Kilise, El\u00e7ilerin \u0130\u015fleri’ndeki Kilise’nin ba\u015flang\u0131c\u0131ndan beklenen g\u00f6\u011fe al\u0131n\u0131\u015fa kadar kurtar\u0131lm\u0131\u015f olan t\u00fcm fertleri kapsar. Geleneksel dispensasyonalistler bu zaman dilimini bir “parantez” veya ba\u015fka bir deyi\u015fle, \u0130srail’in peygamberlik tarihindeki zamansal bir duraklama olarak tan\u0131mlamaktad\u0131rlar.[21]<\/a> Bu d\u00f6nemde Tanr\u0131’n\u0131n \u0130srail’le olan ili\u015fkilerini ge\u00e7ici olarak durdurdu\u011fu ve Kilisesine odakland\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Ne var ki, dispensasyonalistlerin etno-teolojik bak\u0131\u015f a\u00e7\u0131s\u0131, Yahudi \u0131rk\u0131n\u0131 \u0131rki bazda y\u00fcceltmenin yan\u0131 s\u0131ra Kilisenin de\u011ferini de azaltmaktad\u0131rlar. El\u00e7i Pavlus\u2019un Romal\u0131lar mektubu ba\u015fta olmakta birka\u00e7 yerde daha kilisenin ger\u00e7ek \u0130srail oldu\u011funa dair beyanlar\u0131 mevcutken (Rom. 2:28-29), dispensasyonalistlerin tam tersini savunmalar\u0131n\u0131n hatal\u0131 hermen\u00f6tikten ibaret oldu\u011funu kan\u0131tlayan niteliktedir. Nitekim Kilise ile Eski Antla\u015fma\u2019daki Tanr\u0131 halk\u0131 aras\u0131nda b\u00f6l\u00fcc\u00fc bir ayr\u0131m yapmak tek Tanr\u0131\u2019n\u0131n b\u00f6lmekten ve Rabbin vefas\u0131z bir aile reisi gibi iki e\u015fe sahip oldu\u011funu s\u00f6ylemek demektir.<\/p>\n

      Antla\u015fma \u0130lahiyat\u0131nda L\u00fctuf Antla\u015fmas\u0131n\u0131n Birli\u011fi<\/strong><\/p>\n

      \u00d6te yandan Antla\u015fma \u0130lahiyat\u0131nda, L\u00fctuf Antla\u015fmas\u0131 kendi i\u00e7erisinde bir birli\u011fe sahiptir. Antla\u015fma ilahiyat\u0131, Tanr\u0131\u2019n\u0131n farkl\u0131 d\u00f6nemlerde, farkl\u0131 bi\u00e7imlerde d\u00fc\u015f\u00fcn\u00fcp konu\u015ftu\u011funu, bir antla\u015fman\u0131n bir \u00f6nceki antla\u015fmay\u0131 y\u00fcr\u00fcrl\u00fckten kald\u0131rd\u0131\u011f\u0131n\u0131 ve kurtulu\u015fun her antla\u015fma (veya d\u00f6nemde) farkl\u0131 i\u015flev g\u00f6rd\u00fc\u011f\u00fc fikrini reddeder. Westminster \u0130man A\u00e7\u0131klamas\u0131, Tanr\u0131\u2019n\u0131n insanl\u0131kla yapm\u0131\u015f oldu\u011fu l\u00fctuf antla\u015fmas\u0131n\u0131n tek bir antla\u015fma oldu\u011funu beyan ediyorken \u015f\u00f6yle diyor: \u201cBu antla\u015fma yasa ve m\u00fcjde d\u00f6nemlerinde farkl\u0131 bi\u00e7imlerde uygulanm\u0131\u015ft\u0131r. L\u00fctuf antla\u015fmas\u0131, yasa alt\u0131nda vaatler, peygamberlikler, kurbanlar, s\u00fcnnet, f\u0131s\u0131h kuzusu ve Yahudi halk\u0131na verilmi\u015f di\u011fer t\u00fcrl\u00fc kurallarla uygulanm\u0131\u015ft\u0131 ve bunlar\u0131n hepsi Mesih\u2019in g\u00f6lgesiydi.<\/em>\u201d (W\u0130A VII:5). Bu beyan, l\u00fctuf antla\u015fmas\u0131n\u0131n kapsay\u0131c\u0131l\u0131\u011f\u0131n\u0131 ve e\u015fsizli\u011fini g\u00f6stermektedir. Bunun yan\u0131 s\u0131ra dispensasyonal ilahiyat\u0131n tersine, \u0130man A\u00e7\u0131klamas\u0131, l\u00fctuf antla\u015fmas\u0131n\u0131n farkl\u0131 bi\u00e7imlerde uygulanm\u0131\u015f olsa da tek bir antla\u015fma oldu\u011funun alt\u0131n\u0131 da \u00e7izmektedir (W\u0130A VII:6).[22]<\/a><\/p>\n

      Kutsal Kitap, antla\u015fman\u0131n birli\u011fini ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc s\u00fcrekli ge\u00e7mi\u015ften, yani Tanr\u0131\u2019n\u0131n \u0130brahim\u2019le yapm\u0131\u015f oldu\u011fu antla\u015fmadan bahsederek, o antla\u015fmaya g\u00f6nderme yaparak a\u00e7\u0131kl\u0131yor. \u00d6rne\u011fin, M\u0131s\u0131rdan \u00c7\u0131k\u0131\u015f 2:24\u2019te \u0130srail halk\u0131 hala M\u0131s\u0131r\u2019da k\u00f6lelik ederken, Tanr\u0131 \u0130brahim\u2019le yapt\u0131\u011f\u0131 antla\u015fmas\u0131n\u0131 an\u0131msay\u0131p, onlar\u0131 k\u00f6lelik boyunduru\u011fundan kurtaraca\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir. Bu da Tanr\u0131\u2019n\u0131n daha \u00f6nce vermi\u015f oldu\u011fu vaadin devam etti\u011fini ve Tanr\u0131\u2019n\u0131n vaatler aras\u0131nda herhangi bir b\u00f6l\u00fcnme ya da ayr\u0131m yapmad\u0131\u011f\u0131 g\u00f6stermektedir.[23]<\/a> Nitekim Tanr\u0131\u2019n\u0131n, antla\u015fma yapmas\u0131n\u0131n nihai sebebi kendisi i\u00e7in bir halk haz\u0131rlamakt\u0131r.[24]<\/a> Bu hep b\u00f6yle olmu\u015ftur; Adem\u2019in d\u00fc\u015f\u00fc\u015f\u00fcnden itibaren Tanr\u0131, insanlara merhamet etmi\u015f ve zaman\u0131n ba\u015flang\u0131c\u0131ndan \u00f6nce se\u00e7mi\u015f oldu\u011fu kimseleri kendisine \u00e7ekmek i\u00e7in insanlarla antla\u015fma yapmaya raz\u0131 olmu\u015ftur. Ancak bu s\u00fcre\u00e7 boyunca, \u0130srail halk\u0131n\u0131n kendi i\u00e7erisinde ve uluslararas\u0131 boyutta deneyimledi\u011fi farkl\u0131 dinamiklerden kaynakl\u0131 olarak, Tanr\u0131 onlarla muhtelif antla\u015fmalar yapmaya raz\u0131 olmu\u015ftur. \u0130brahim\u2019le yap\u0131lm\u0131\u015f antla\u015fmadan sonra Musa\u2019ya antla\u015fma yapmas\u0131, Musa vas\u0131tas\u0131yla ahlaki, t\u00f6rensel ve hukuki yasalar vermeyi uygun g\u00f6rm\u00fc\u015ft\u00fcr. Ard\u0131ndan halk\u0131n kendisine kral istemesi sonucu RAB, onlara Davut\u2019u vererek Davut\u2019la da antla\u015fma yapm\u0131\u015f ve ger\u00e7ek Krall\u0131\u011f\u0131n (Mesih\u2019le gelecek olan sonsuz krall\u0131\u011f\u0131n) imas\u0131n\u0131 yaparak, Davut\u2019u bir tipolojik \u00f6rnek olarak kullanm\u0131\u015ft\u0131r. Ba\u015fka bir deyi\u015fle, Tanr\u0131\u2019n\u0131n \u0130srail halk\u0131yla yapt\u0131\u011f\u0131 antla\u015fmalar\u0131n t\u00fcm\u00fc Mesih\u2019i i\u015faret ediyordu (Rom. 4:11; Heb. 8\u201310; Col. 2:11\u201312; 1 Cor. 5:7; 1 Cor. 10:1\u20134; Heb. 11:13; John 8:56).<\/p>\n

      Antla\u015fma ilahiyat\u0131n\u0131n \u0130brahim\u2019e verilen vaatle (Yar. 12:1-3), soya vurgu yap\u0131lmas\u0131 ve bahsi ge\u00e7en soyun imanl\u0131 soy anlam\u0131na gelmesi, Musa\u2019yla yap\u0131lm\u0131\u015f antla\u015fmada, Yasa bir Kurtar\u0131c\u0131’ya duyulan ihtiyaca i\u015faret ederken, insan\u0131n Yasa’y\u0131 m\u00fckemmel bir \u015fekilde yerine getirememesi bir Kurtar\u0131c\u0131’n\u0131n gereklili\u011finin alt\u0131n\u0131 \u00e7izer. El\u00e7i Pavlus Yeni Antla\u015fma’da Yasa’n\u0131n insanlar\u0131 Mesih’e i\u015faret etmedeki rol\u00fcn\u00fc \u00f6zellikle vurgular (Gal. 3:24). Davut ile yap\u0131lm\u0131\u015f antla\u015fma, (2Sa 7:8-16) Davut’un soyundan gelenlere sonsuz bir krall\u0131k ve taht vaat eder. \u0130sa’n\u0131n krallar\u0131n Kral\u0131 olarak tahta ge\u00e7mesi Davut\u2019la yap\u0131lm\u0131\u015f antla\u015fmay\u0131 yerine getirir; ki Mesih de zaten krallar\u0131n Kral\u0131 olarak bug\u00fcn taht\u0131nda oturmaktad\u0131r (1Ti. 6:15). Yeremya 31:31-34’te \u00f6nceden bildirilen ve Yeni Antla\u015fma’da (\u0130br. 8:6-13) yinelenen Yeni Antla\u015fma, g\u00fcnahlar\u0131n ba\u011f\u0131\u015flanmas\u0131n\u0131 ve yeni bir y\u00fcre\u011fi vurgular. G\u00fcnahlar\u0131n ba\u011f\u0131\u015flanmas\u0131 (Mat. 26:28) ve yeni yarat\u0131l\u0131\u015f \u2013 veya yeni bir y\u00fcrek \u2013 (kr\u015f. Hez. 36:26 ve 2Ko. 5:17), Mesih\u2019le ger\u00e7ekle\u015fti ve tamam\u0131na erdirildi (Yu. 19:30). L\u00fctuf antla\u015fmas\u0131 i\u00e7erisinde \u0130brahim, Musa ve Davut gibi fig\u00fcrler yer alsa da antla\u015fma birdir. Antla\u015fman\u0131n bir olmas\u0131n\u0131n en b\u00fcy\u00fck delili de Mesih\u2019in kendisidir; Mesih ne b\u00f6l\u00fcnd\u00fc ne de par\u00e7aland\u0131. Robertson\u2019un bu konudaki g\u00f6r\u00fc\u015f\u00fc olduk\u00e7a yerindedir: \u201cMesih’in \u015fahsiyetinde Tanr\u0131’n\u0131n antla\u015fmalar\u0131 beden alm\u0131\u015f bir birli\u011fe kavu\u015fmu\u015ftur. \u0130sa, Tanr\u0131’n\u0131n O\u011flu ve antla\u015fman\u0131n arac\u0131s\u0131 olarak b\u00f6l\u00fcnemeyece\u011fi i\u00e7in, antla\u015fmalar da b\u00f6l\u00fcnemez.\u201d[25]<\/a> Mesih\u2019in b\u00f6l\u00fcnmedi\u011fi ger\u00e7e\u011fi, Tanr\u0131\u2019n\u0131n tek ulus olarak kendi halk\u0131n\u0131 kabul etti\u011fi ve \u00e7ocuklar\u0131 aras\u0131nda hi\u00e7bir ayr\u0131m yapmad\u0131\u011f\u0131 ger\u00e7e\u011fi, Kutsal Yaz\u0131lar\u0131n en g\u00f6rkemli ger\u00e7eklerinden birisidir. Tanr\u0131\u2019n\u0131n insanlarla antla\u015fma yapmas\u0131n\u0131n as\u0131l sebebi, onlar\u0131 yava\u015f yava\u015f Mesih\u2019in hakikat \u0131\u015f\u0131\u011f\u0131na y\u00f6nlendirmekti. RAB Tanr\u0131, uygun g\u00f6rm\u00fc\u015f oldu\u011fu zamanda Mesih\u2019i ortaya \u00e7\u0131kararak, aradaki d\u00fc\u015fmanl\u0131\u011f\u0131 ortadan kald\u0131rd\u0131 (Efe. 2:13). B\u00f6ylelikle O\u2019nun g\u00f6z\u00fcnde e\u015fit derecede g\u00fcnahk\u00e2r olan, e\u015fit derecede d\u00fc\u015fman olan Yahudiler ve di\u011fer Uluslar, art\u0131k Mesih\u2019in kan\u0131 ve \u00e7arm\u0131hta yapt\u0131klar\u0131 vas\u0131tas\u0131yla birdirler. Ne ge\u00e7mi\u015f ne \u015fimdi ne de gelecek zamanda Yahudiler ile di\u011fer Uluslar aras\u0131nda ayr\u0131m yap\u0131lacakt\u0131r \u00e7\u00fcnk\u00fc O\u2019nun g\u00f6z\u00fcnde hepsi ayn\u0131d\u0131r. Jean Calvin, bu konuyla ilgili yorumunu dikkate almak son derece \u00f6nemlidir: \u201c\u015eayet Yahudiler Tanr\u0131’yla bar\u0131\u015fmak istiyorlarsa, Mesih’i Arac\u0131lar\u0131 olarak kabul etmelidirler. Fakat onlar\u0131 Yahudi olmayanlarla tek bir beden haline getirmekten ba\u015fka bir yolla Mesih onlar\u0131n esenli\u011fi olmayacakt\u0131r. Bu nedenle, Yahudiler Yahudi olmayanlar\u0131 kendileriyle payda\u015fl\u0131\u011fa kabul etmedik\u00e7e, Tanr\u0131’yla dostluklar\u0131 olmayacakt\u0131r.\u201d[26]<\/a><\/p>\n

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

      Sonu\u00e7 olarak, l\u00fctuf antla\u015fmas\u0131n\u0131n birli\u011finin incelenmesi, Kutsal Kitap ilahiyat\u0131n\u0131n b\u00fct\u00fcn dokusuna i\u015flenmi\u015f derin bir goblen ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Yarat\u0131l\u0131\u015f’tan Vahiy’e kadar antla\u015fma temas\u0131, Tanr\u0131’n\u0131n insanl\u0131\u011fa y\u00f6nelik kurtar\u0131c\u0131 vaatlerini p\u00fcr\u00fczs\u00fcz ve ama\u00e7l\u0131 bir \u015fekilde birbirine ba\u011flayan ilahi bir iplik olarak ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

      Atalara verilen vaatlerde, Sina Antla\u015fmas\u0131nda ve Davut’la yap\u0131lm\u0131\u015f antla\u015fmada at\u0131lan antla\u015fma temellerine tan\u0131kl\u0131k ederek Eski Antla\u015fma’da Tanr\u0131\u2019n\u0131n l\u00fctuf antla\u015fmas\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc ve kapsay\u0131c\u0131l\u0131\u011f\u0131 g\u00f6r\u00fcnd\u00fc. Bunlar, yeni bir antla\u015fman\u0131n arac\u0131s\u0131 olan \u0130sa Mesih’in \u015fahs\u0131nda nihai ger\u00e7ekle\u015fmenin habercisidir. Yeni Antla\u015fma’da, Mesih’in ya\u015fam\u0131, \u00f6l\u00fcm\u00fc ve dirili\u015finde Tanr\u0131’n\u0131n antla\u015fma vaatlerinin s\u00fcreklili\u011fi ve yerine getirilmesi g\u00f6sterildi. L\u00fctuf antla\u015fmas\u0131n\u0131n birli\u011fi sadece teolojik tutarl\u0131l\u0131k sa\u011flamakla kalmaz, ayn\u0131 zamanda Tanr\u0131’n\u0131n de\u011fi\u015fmeyen karakteri ve sadakatinin g\u00fc\u00e7l\u00fc bir an\u0131msat\u0131c\u0131s\u0131 olarak hizmet eder. Bu birle\u015ftirici antla\u015fma imanl\u0131lar\u0131 \u00dc\u00e7l\u00fc-Birlik Tanr\u0131’s\u0131yla l\u00fctuf, merhamet ve sonsuz sevginin damgas\u0131n\u0131 ta\u015f\u0131yan derin bir ili\u015fkiye davet eder.<\/p>\n

      Bu birli\u011fin sonu\u00e7lar\u0131n\u0131 de\u011ferlendirirken, antla\u015fmaya dayal\u0131 kimli\u011fimizin \u0131\u015f\u0131\u011f\u0131nda ya\u015fanmas\u0131 i\u00e7in t\u00fcm Mesih inanl\u0131lar\u0131n\u0131 \u00e7a\u011f\u0131rmaktad\u0131r. Antla\u015fma sadece akademik bir kavram de\u011fil, insanlar\u0131n Tanr\u0131 anlay\u0131\u015f\u0131m\u0131z\u0131 \u015fekillendiren, Hristiyanlar\u0131n birbirlerine olan ili\u015fkilerine y\u00f6n veren ve t\u00fcm imanl\u0131lar\u0131 Tanr\u0131’n\u0131n antla\u015fmaya olan sadakatinin iyi haberini bozulmu\u015f bir d\u00fcnyaya duyurma g\u00f6revine iten canl\u0131 bir realitedir.<\/p>\n

      [1]<\/a> Shuck, Glenn W., ‘ Christian Dispensationalism’, in Catherine Wessinger (ed.), The Oxford Handbook of Millennialism, Oxford Handbooks (2011; online edn, Oxford Academic, 5 Jan. 2012), https:\/\/doi.org\/10.1093\/oxfordhb\/9780195301052.003.0026, accessed 20 Nov. 2023.<\/p>\n

      [2]<\/a> Ryrie Charles, Dispensationalism. p.41.<\/p>\n

      [3]<\/a> A.g.e. p.41-46.<\/p>\n

      [4]<\/a> Ryrie, Balancing the Christian Life. P.30.<\/p>\n

      [5]<\/a> Bahnsen, Greg. House Divided. 17.<\/p>\n

      [6]<\/a> Robert K. Whalen, \u201cPremillennialism\u201d in The Encyclopedia of Millennialism and Millennial Movements, Ed. Richard A. Landes (New York: Routledge, 2000), 331.<\/p>\n

      [7]<\/a> Ernest R. Sandeen, British and American Millennarianism 1800-1930 (Chicago: The University of Chicago Press, 1970), p. 66.<\/p>\n

      [8]<\/a> Thomas R. Schreiner, \u201cRevelation,\u201d in Hebrews\u2013Revelation, ed. Iain M. Duguid, James M. Hamilton Jr., and Jay Sklar, vol. XII, ESV Expository Commentary (Wheaton, IL: Crossway, 2018), 724<\/p>\n

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

      [10]<\/a> Kenneth Scott Latourette, Christianity in a Revolutionary Age, II: The Nineteenth Century in Europe: The Protestant and Eastern Churches (1959) pp 428\u201331.<\/p>\n

      [11]<\/a> William E. Cox, An Examination of Dispensationalism, with Why I Left Scofieldism, Presbyterian and Reformed Publishing Co. 1963, p. 5.<\/p>\n

      [12]<\/a> A.g.e. 14.<\/p>\n

      [13]<\/a> Buschart, W. David (2009-09-20). Exploring Protestant Traditions: An Invitation to Theological Hospitality. InterVarsity Press. pp. 216, 218.<\/p>\n

      [14]<\/a> Ryrie, Charles C. (2007). Dispensationalism. Moody Publishers, p.80.<\/p>\n

      [15]<\/a> Prophecy and the Church. P.17.<\/p>\n

      [16]<\/a> A.g.e. 17.<\/p>\n

      [17]<\/a> A.g.e. 18.<\/p>\n

      [18]<\/a> Paczkowski, Mieczys\u0142aw Celestyn (12 November 2014). “Amalek and the Amalekites in the ancient Christian literature.” Teologia i Cz\u0142owiek. 26 (2): 137\u2013160.<\/p>\n

      [19]<\/a> Scofield Rerefence Bible, syf. 8, 34, 59, 72, 315, 705, 1255.<\/p>\n

      [20]<\/a> Walter Scott, Bible Outlines, p. 113. (1879).<\/p>\n

      [21]<\/a> Ryrie, Charles C. (2007). Dispensationalism. Moody Publishers, p.177.<\/p>\n

      [22]<\/a> \u201cBu nedenle, \u00f6z\u00fcnde farkl\u0131 olan iki l\u00fctuf antla\u015fmas\u0131 de\u011fil, \u00e7e\u015fitli uygulamalar ve d\u00f6nemler alt\u0131nda tek ve ayn\u0131 olan bir antla\u015fma vard\u0131r..\u201d<\/p>\n

      [23]<\/a> Palmer Robertson. Covenants. P. 29.<\/p>\n

      [24]<\/a> A.g.e. 47.<\/p>\n

      [25]<\/a> A.g.e. 52.<\/p>\n

      [26]<\/a> John Calvin and William Pringle, Commentaries on the Epistles of Paul to the Galatians and Ephesians (Bellingham, WA: Logos Bible Software, 2010), 236.<\/p>\n","protected":false},"excerpt":{"rendered":"

      Giri\u015f Teolojik s\u00f6ylem ba\u011flam\u0131nda, Kutsal Kitap anlat\u0131s\u0131ndaki s\u00fcreklilik ve s\u00fcreksizlik aras\u0131ndaki gerilim uzun zamand\u0131r derin bir tart\u0131\u015fma konusu olmu\u015ftur. Bu karma\u015f\u0131k zeminde gezinmeye \u00e7al\u0131\u015fan \u00e7e\u015fitli teolojik yakla\u015f\u0131mlar aras\u0131nda, Tanr\u0131’n\u0131n insanlar ile olan ili\u015fkilerinde farkl\u0131 \u00e7a\u011flar ya da d\u00f6nemler oldu\u011funu \u00f6ne s\u00fcren Dispensasyonalizm \u00f6ne \u00e7\u0131kan bir bak\u0131\u015f a\u00e7\u0131s\u0131 olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bununla birlikte, bu teolojik paradigma, …<\/p>\n","protected":false},"author":2,"featured_media":1504,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[203,204,202,29,31,33,30],"class_list":["post-1503","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-all_blogs","tag-dispensasyonalizm","tag-donemselcilik","tag-halk","tag-ilahiyat","tag-incil","tag-tanri","tag-teoloji"],"yoast_head":"\nTek Tanr\u0131 Tek Halk: L\u00fctuf Antla\u015fmas\u0131n\u0131n Birli\u011fi ve D\u00f6nemselcili\u011fin (Dispensasyonalizmin) Yan\u0131lt\u0131c\u0131l\u0131\u011f\u0131 - K\u00fcpeli Teolog<\/title>\n<meta name=\"description\" content=\"L\u00fctuf Antla\u015fmas\u0131n\u0131n Birli\u011fi ve Dispensasyonalizmin sonu\u00e7lar\u0131n\u0131 ku\u015fatan teolojik diyalogda ciddi bir gerilim ortaya \u00e7\u0131kmaktad\u0131r.\" \/>\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\/2024\/03\/12\/tek-tanri-tek-halk\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tek Tanr\u0131 Tek Halk: L\u00fctuf Antla\u015fmas\u0131n\u0131n Birli\u011fi ve D\u00f6nemselcili\u011fin (Dispensasyonalizmin) Yan\u0131lt\u0131c\u0131l\u0131\u011f\u0131 - 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