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Martin Luther<\/b> ERASMUS\u2019UN \u00d6\u011eRETT\u0130KLER\u0130<\/span><\/span><\/strong><\/p>\n \u0130kinci B\u00f6l\u00fcm<\/b><\/p>\n Tez 1: Erasmus\u2019un\u00a0 “\u00f6zg\u00fcr irade\u201d tan\u0131m\u0131.<\/p>\n Tez 2: Erasmus\u2019un Apokrif\u2019e ait bir kitaba dayand\u0131rd\u0131\u011f\u0131 tezi.<\/p>\n Tez 3: Erasmus\u2019un \u201c\u00f6zg\u00fcr irade\u201d hakk\u0131ndaki \u00fc\u00e7 g\u00f6r\u00fc\u015f\u00fc.<\/p>\n Tez 4: Erasmus\u2019un Vaiz 15:14-17\u2019e dayand\u0131rd\u0131\u011f\u0131 tezine d\u00f6n\u00fclmesi.<\/p>\n Tez 5: Erasmus\u2019un Vaiz 15:14-17\u2019yi kullan\u0131\u015f \u015feklinin incelenmeye devam edilmesi.<\/p>\n Tez 6: Erasmus\u2019un ileri s\u00fcrd\u00fc\u011f\u00fc tezler, insan\u0131n iradesinin tamamen \u00f6zg\u00fcr oldu\u011fu anlam\u0131na gelir.<\/p>\n Tez 7: Tekvin 4:7 – bir buyru\u011fun verilmesinin, bu buyru\u011fa itaat edilebilece\u011fi anlam\u0131na gelmedi\u011fini kan\u0131tlayan bir ba\u015fka b\u00f6l\u00fcm.<\/p>\n Tez 8: Tesniye 30:19 – \u201cYasa sayesinde g\u00fcnah\u0131n bilincine var\u0131l\u0131r\u201d.<\/p>\n Tez 9: Erasmus\u2019un Yasa ve M\u00fcjde\u2019yi kar\u0131\u015ft\u0131rmas\u0131.<\/p>\n Tez 10: Tanr\u0131\u2019n\u0131n a\u00e7\u0131klanm\u0131\u015f iradesi ve gizli iradesi.<\/p>\n Tez 11: Y\u00fck\u00fcml\u00fcl\u00fck, itaat etme yetisinin varl\u0131\u011f\u0131n\u0131 kan\u0131tlamaz.<\/p>\n Tez 12: \u0130nsan, Tanr\u0131\u2019n\u0131n gizli iradesine burnunu sokmamal\u0131d\u0131r.<\/p>\n Tez 13: Yasa, insan\u0131n zay\u0131fl\u0131\u011f\u0131n\u0131 ve Tanr\u0131\u2019n\u0131n kurtaran g\u00fcc\u00fcn\u00fc g\u00f6sterir.<\/p>\n Tez 14: Yeni Antla\u015fma\u2019da verilen bilgiler, aklanm\u0131\u015f olanlar\u0131 y\u00f6nlendirmek i\u00e7indir.<\/p>\n Tez 15: \u00d6d\u00fcllendirilme, Tanr\u0131\u2019n\u0131n vaadine dayan\u0131r, insan\u0131n hakkettiklerine de\u011fil.<\/p>\n Tez 16: Tanr\u0131\u2019n\u0131n kudreti, bizlerin sorumluluklar\u0131n\u0131 ortadan kald\u0131rmaz.<\/p>\n Tez 1:\u00a0 Erasmus\u2019un “\u00f6zg\u00fcr irade\u201d tan\u0131m\u0131.<\/p>\n <\/strong>Haks\u0131zl\u0131k yapmamak i\u00e7in senin yapt\u0131\u011f\u0131n tan\u0131m\u0131 oldu\u011fu gibi burada vermeliyim: \u201cKi\u015finin, kendisini sonsuz kurtulu\u015fa yahut bunun tersi do\u011frultuda y\u00f6nlendirmesine olanak veren etkenleri kendisine uygulamas\u0131nda kulland\u0131\u011f\u0131 insan iradesinin g\u00fcc\u00fc olarak tan\u0131mlayabilirim\u201d.<\/p>\n Buna, tan\u0131m diyemezsin! Tan\u0131m, a\u00e7\u0131k olmal\u0131. Fakat bu ifadenin anla\u015f\u0131lmas\u0131 i\u00e7in her par\u00e7as\u0131n\u0131n a\u00e7\u0131klanmas\u0131 gerek. Ayr\u0131ca, bir \u015feyi a\u00e7\u0131klamak isterken \u00e7ok farkl\u0131 ba\u015fka bir \u015feyi a\u00e7\u0131klam\u0131\u015fs\u0131n. Demek istedi\u011fim, senin tarif etti\u011fin t\u00fcrden irade \u00f6zg\u00fcrl\u00fc\u011f\u00fcne yaln\u0131zca Tanr\u0131 sahiptir, ama sen insanlar\u0131n da bu gibi bir iradeye sahip olduklar\u0131n\u0131 s\u00f6yl\u00fcyorsun. Fakat insan da ayn\u0131 \u015fekilde efendisine itaat etmek zorunda olan bir k\u00f6ledir. \u00c7o\u011fu insan Tanr\u0131\u2019n\u0131n emirlerine uygun bir \u015fekilde davran\u0131yor. Bu senin tarif etti\u011fin gibi \u201ciradenin \u00f6zg\u00fcrl\u00fc\u011f\u00fc m\u00fcd\u00fcr\u201d?<\/p>\n Bu s\u00f6zde tan\u0131m\u0131 biraz par\u00e7alara ay\u0131rmal\u0131y\u0131m. Baz\u0131 b\u00f6l\u00fcmler yeterince a\u00e7\u0131k ancak di\u011fer k\u0131s\u0131mlara sald\u0131rabilmem i\u00e7in onlar\u0131 biraz daha a\u00e7\u0131klamal\u0131y\u0131m. Bir \u015feylerden su\u00e7lularm\u0131\u015f gibi \u0131\u015f\u0131ktan korkuyorlar! Senin s\u00f6z\u00fcn\u00fc etti\u011fin \u201cinsan iradesinin g\u00fcc\u00fc\u201dn\u00fcn bir\u015feyi se\u00e7me ya da reddetme, onaylama ya da onaylamama g\u00fcc\u00fc oldu\u011funu varsayarak ba\u015flayaca\u011f\u0131m. Ger\u00e7ekten de, insan iradesinin i\u015flevi budur. Fakat sen, bir de \u015funu ekliyorsun: \u201c\u2026etkenleri kendisine uygulamas\u0131nda kulland\u0131\u011f\u0131\u2026\u201d Senin burada yapt\u0131\u011f\u0131n \u015fey, insan\u0131 iradesinden ay\u0131rmakt\u0131r. \u0130nsana, iradesini y\u00f6nlendirme g\u00fcc\u00fc veriyorsun. Fakat, insan\u0131n iradesi kedisinin bir par\u00e7as\u0131d\u0131r – bu se\u00e7imleri yapan par\u00e7as\u0131d\u0131r. \u0130nsan\u0131, iradesinden ay\u0131r\u0131p, iradesi \u00fczerinde ona g\u00fc\u00e7 vermek, a\u00e7\u0131k\u00e7a sa\u00e7mal\u0131kt\u0131r! E\u011fer seni yanl\u0131\u015f anlad\u0131ysam, bu senin su\u00e7un \u00e7\u00fcnk\u00fc kendini daha basit ve anla\u015f\u0131l\u0131r \u015fekilde ifade etmeliydin!<\/p>\n Peki, ki\u015fiyi \u201csonsuz kurtulu\u015fa g\u00f6t\u00fcren\u201d \u015feyler nelerdir? Bunlar, Tanr\u0131\u2019n\u0131n i\u015fleri ve s\u00f6zleri olmal\u0131d\u0131r. Ba\u015fka hi\u00e7bir \u015fey bizleri sonsuz kurtulu\u015fa ula\u015ft\u0131ramaz. Pavlus \u015f\u00f6yle diyor: \u201cTanr\u0131\u2019n\u0131n kendisini sevenler i\u00e7in haz\u0131rlad\u0131klar\u0131n\u0131 hi\u00e7bir g\u00f6z g\u00f6rmemi\u015f, hi\u00e7bir kulak i\u015fitmemi\u015f, hi\u00e7bir insan y\u00fcre\u011fi kavramam\u0131\u015ft\u0131r\u201d. Daha sonra bu \u015feyleri nas\u0131l kavrayabilece\u011fimizi a\u00e7\u0131klayarak devam ediyor – \u201cOysa Tanr\u0131 bunlar\u0131 bize Ruh arac\u0131l\u0131\u011f\u0131yla a\u00e7\u0131klad\u0131\u201d. Bu demek olmal\u0131d\u0131r ki Ruh olmaks\u0131z\u0131n bu kurtulu\u015fu kesinlikle bilemez ve dolay\u0131s\u0131yla bunu kendimize \u201cuygulayamay\u0131z\u201d.<\/p>\n Bu d\u00fcnyan\u0131n tan\u0131d\u0131\u011f\u0131 gelmi\u015f ge\u00e7mi\u015f en iyi e\u011fitimli ki\u015filerin \u00e7o\u011fu, ruhsal \u015feyleri sa\u00e7mal\u0131k olarak nitelendirmi\u015flerdir. Asl\u0131nda, dehalar\u0131 ne kadar fazlaysa, ruhsal \u015feyleri de o kadar \u00e7ok komik bulmu\u015flard\u0131r. \u0130nsanlar, yanl\u0131zca Kutsal Ruh y\u00fcreklerini ayd\u0131nlatt\u0131\u011f\u0131 i\u00e7in ruhsal \u015feylerin ger\u00e7e\u011fini kavrayabilirler.<\/p>\n Devam edelim. Bizlere diyorsun ki “\u00f6zg\u00fcr irade\u201d, Tanr\u0131\u2019n\u0131n i\u015fleyi\u015fini ve s\u00f6z\u00fcn\u00fc kabul edip, etmeyece\u011fine kendi ba\u015f\u0131na karar verebilen insan iradesinin g\u00fcc\u00fcd\u00fcr. Bunu s\u00f6ylemek, insan iradesine cennet ya da cehennemi se\u00e7me yetisi vermektir. Kutsal Ruh\u2019a yahut Tanr\u0131\u2019n\u0131n l\u00fctfuna hi\u00e7bir yer olmad\u0131\u011f\u0131 anlam\u0131na gelir. Bu, insan iradesini Tanr\u0131\u2019yla ayn\u0131 d\u00fczeye \u00e7\u0131kartmak demektir.<\/p>\n Pelagian ad\u0131 verilenler de ayn\u0131s\u0131n\u0131 yapm\u0131\u015flard\u0131r. Fakat sen bunu daha da ileriye g\u00f6t\u00fcrd\u00fcn! “\u00d6zg\u00fcr iradeyi\u201d iki k\u0131sma ay\u0131rd\u0131lar – baz\u0131 \u015feyler aras\u0131ndaki fark\u0131 anlama g\u00fcc\u00fc ve bu \u015feyler aras\u0131nda se\u00e7im yapma g\u00fcc\u00fc. Fakat senin “\u00f6zg\u00fcr iraden\u201d anlamakta tamam\u0131yla yetersiz kald\u0131\u011f\u0131 sonsuzlu\u011fa ili\u015fkin \u015feyleri se\u00e7ebilecek tek g\u00fc\u00e7t\u00fcr. \u201cYar\u0131m \u00f6zg\u00fcr irade\u201d yaratt\u0131n!<\/p>\n Ve \u015fimdi de kendinle \u00e7eli\u015fkiye d\u00fc\u015f\u00fcyorsun \u00e7\u00fcnk\u00fc bir zamanlar \u201cinsan iradesi l\u00fctuf olmaks\u0131z\u0131n hi\u00e7bir \u015fey yapamaz\u201d demi\u015ftin. Ama i\u015f “\u00f6zg\u00fcr iradenin\u201d tan\u0131m\u0131n\u0131 yazmaya gelince insan\u0131n iradesine tam bir \u00f6zg\u00fcrl\u00fck verdin. Ger\u00e7ekten de \u00e7ok garip bir adams\u0131n!<\/p>\n Baz\u0131 eski felsefecilerin \u00f6\u011fretilerini seninkine ye\u011flerim. Onlar, kendi ba\u015f\u0131na b\u0131rak\u0131lm\u0131\u015f bir insan\u0131n sadece yanl\u0131\u015f olan\u0131 yapabilece\u011fini s\u00f6ylemi\u015flerdi. Yanl\u0131za l\u00fctfun yard\u0131m\u0131yla insan iyi olan\u0131 se\u00e7ebilir demi\u015flerdi. \u0130nsan\u0131n, a\u015fa\u011f\u0131 inmekte \u00f6zg\u00fcr, ama yukar\u0131 \u00e7\u0131kmak i\u00e7in yard\u0131ma ihtiyac\u0131 oldu\u011funu s\u00f6ylemi\u015flerdi! Ama buna “\u00f6zg\u00fcr irade\u201d demek g\u00fcl\u00fcn\u00e7t\u00fcr. Ben de t\u00fcm bunlara dayanarak, a\u015fa\u011f\u0131 d\u00fc\u015fmekte \u00f6zg\u00fcr ancak bir insan taraf\u0131ndan kald\u0131r\u0131lmad\u0131k\u00e7a yukar\u0131 \u00e7\u0131kamayacak olan bir ta\u015f\u0131n “\u00f6zg\u00fcr iradesi\u201d var diyebilirim! Felsefecilerin \u00f6\u011fretileri seninkinden daha iyi. Ta\u015f, hem a\u015fa\u011f\u0131 d\u00fc\u015fmeyi hem de yukar\u0131 \u00e7\u0131kmay\u0131 se\u00e7ebilir!<\/p>\n Tez 2:\u00a0 Erasmus\u2019un Apokrif\u2019e ait bir kitaba dayand\u0131rd\u0131\u011f\u0131 tezi.<\/p>\n <\/strong>“\u00d6zg\u00fcr irade\u201d konusunda t\u00fcm s\u00f6ylediklerini Ecclesiasticus 15:14-17\u2019ye dayand\u0131r\u0131yorsun. \u201cBa\u015flang\u0131\u00e7ta Tanr\u0131 insan\u0131 yaratt\u0131 ve onu kendi akl\u0131n\u0131n ellerine b\u0131rakt\u0131\u201d. Yazar, Tanr\u0131\u2019n\u0131n kurallar\u0131 ve buyruklar\u0131na ili\u015fkin ayr\u0131ca \u015funlar\u0131 eklemektedir: \u201cE\u011fer benim buyruklar\u0131m\u0131 tutmak ve beni ho\u015fnut eden imanda s\u00fcrekli kalmak istiyorsan, onlar seni koruyacakt\u0131r. O, senin \u00f6n\u00fcne ate\u015f ve su koymu\u015ftur; ve elini ona uzatacaks\u0131n. Ya\u015fam ve \u00f6l\u00fcm insan\u0131n \u00f6n\u00fcndedir; ve hangisini arzu ederse, o verilecektir kendisine\u201d.<\/p>\n Vaiz’in Yahudiler taraf\u0131ndan Tevrat\u2019a al\u0131nmad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek senin kan\u0131t olarak g\u00f6sterdi\u011fin bu s\u00f6zde metni g\u00f6zard\u0131 edebilirdim, fakat kendinin bile bu metni \u201csomut ve kar\u0131\u015f\u0131k\u201d olarak tan\u0131mlaman benim i\u00e7in yeterlidir. “\u00d6zg\u00fcr iradenin\u201d ne oldu\u011funu bizlere basit bir \u015fekilde a\u00e7\u0131klayacak bir metin olu\u015fturmak i\u00e7in senin ya da bir ba\u015fkas\u0131n\u0131n bir sonsuzluk boyunca u\u011fra\u015fmas\u0131 gerekecektir.<\/p>\n Tez 3:\u00a0 Erasmus\u2019un \u201c\u00f6zg\u00fcr irade\u201d hakk\u0131ndaki \u00fc\u00e7 g\u00f6r\u00fc\u015f\u00fc.<\/p>\n <\/strong>“\u00d6zg\u00fcr irade\u201d hakk\u0131nda tek bir taneden \u00fc\u00e7 farkl\u0131 g\u00f6r\u00fc\u015f \u00e7\u0131kart\u0131yorsun! \u015eimdi bunlara bakal\u0131m. Birincisi, l\u00fctuf olmaks\u0131z\u0131n insan\u0131n iyilik yapmak isteyemeyece\u011fi; iyili\u011fi ba\u015flat\u0131p, iyilikte ilerleyip ya da iyili\u011fi tamamlayamayaca\u011f\u0131d\u0131r. Bu g\u00f6r\u00fc\u015fe, \u201ca\u015f\u0131r\u0131 fakat yeterince olas\u0131\u201d diyorsun.<\/p>\n \u201cDaha a\u015f\u0131r\u0131\u201d olarak nitelendirdi\u011fin ikinci g\u00f6r\u00fc\u015f\u00fcn ise “\u00f6zg\u00fcr iradenin\u201d yanl\u0131zca g\u00fcnaha g\u00f6t\u00fcrebilece\u011fi ve yanl\u0131zca l\u00fctfun tanr\u0131sal bir ya\u015fama ki\u015fiyi y\u00f6nlendirebilece\u011fidir.<\/p>\n \u201cEn a\u015f\u0131r\u0131\u201d oldu\u011funu s\u00f6yledi\u011fin \u00fc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015f\u00fcn ise “\u00f6zg\u00fcr iradenin\u201d anlams\u0131z oldu\u011fu ve bizlerin i\u00e7indeki iyinin ve k\u00f6t\u00fcn\u00fcn sebebinin Tanr\u0131 oldu\u011fudur.<\/p>\n Bu g\u00f6r\u00fc\u015flerin ilkini kabul etmeye haz\u0131rs\u0131n \u00e7\u00fcnk\u00fc bu ilk g\u00f6r\u00fc\u015f, insana baz\u0131 \u015feyler i\u00e7in \u00e7aba g\u00f6stermesine olanak veriyor. Di\u011fer iki g\u00f6r\u00fc\u015fe ise kar\u015f\u0131s\u0131n. Neden dedi\u011fini bilmiyor gibisin! Bunlar, \u00fc\u00e7 farkl\u0131 g\u00f6r\u00fc\u015f de\u011fil, senin kar\u015f\u0131tlar\u0131n taraf\u0131ndan ortaya konmu\u015f tek bir d\u00fc\u015f\u00fcncenin \u00fc\u00e7 farkl\u0131 \u015fekilde ifade edilmi\u015f \u015feklidir. Senin “\u00f6zg\u00fcr irade\u201d tan\u0131m\u0131n\u0131n, senin kabul edilebilir oldu\u011funu s\u00f6yledi\u011fin o ilk g\u00f6r\u00fc\u015fle alakas\u0131 bile yoktur. Senin tan\u0131m\u0131n, “\u00f6zg\u00fcr irade\u201d hem iyi hem de k\u00f6t\u00fc olan\u0131 yapabilece\u011fini s\u00f6yler. Fakat senin kabul etti\u011fin g\u00f6r\u00fc\u015f ise insan iradesinin Tanr\u0131\u2019n\u0131n l\u00fctfu olmaks\u0131z\u0131n iyi olan\u0131 se\u00e7emeyece\u011fini s\u00f6yler. Bu iki irade birbiriyle z\u0131tt\u0131r. Birinci g\u00f6r\u00fc\u015f\u00fc kabul ederek “\u00f6zg\u00fcr iradenin\u201d iyi olan\u0131 yapamayaca\u011f\u0131n\u0131 kabul ediyorsun. Biraz evvel \u015f\u00f6yle demi\u015ftin: \u201c\u0130nsan iradesi \u00f6ylesine k\u00f6t\u00fcd\u00fcr ki, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kaybetmi\u015ftir ve g\u00fcnaha kulluk etmeye mecburdur ve daha iyi bir duruma geri d\u00f6nemez\u201d. Ama ayn\u0131 \u015feyi ben s\u00f6yledi\u011fimde, sen \u015funu diyorsun: \u201cB\u00f6yle sa\u00e7ma bir\u015fey daha \u00f6nce hi\u00e7 duyulmam\u0131\u015ft\u0131r\u201d. Yazd\u0131klar\u0131n, iyi olmaya \u00e7al\u0131\u015fman\u0131n ayn\u0131 anda “\u00f6zg\u00fcr iradenin\u201d hem g\u00fcc\u00fcnde hem de g\u00fcc\u00fcnde olmad\u0131\u011f\u0131 anlam\u0131na gelir. E\u011fer bu adam deli de\u011filse, ger\u00e7ek bir deliyle tan\u0131\u015fmak isterdim!<\/p>\n Kulland\u0131\u011f\u0131n ifadeler birbirine \u00f6ylesine z\u0131t ki bir arada olmalar\u0131 m\u00fcmk\u00fcn de\u011fildir. \u201c\u0130yilik yapabilirlik\u201d ile \u201ciyilik yapamazl\u0131k\u201d aras\u0131nda orta bir yer yoktur.<\/p>\n Ortaya koydu\u011fun ikinci ve \u00fc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015flere gelince\u2026birincisinde olmayan yeni hi\u00e7bir \u015fey yok onlarda da. \u00dc\u00e7\u00fc de m\u00fckemmel bir uyum i\u00e7inde. Yanl\u0131zca ikinci ve \u00fc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015fe kar\u015f\u0131 oldu\u011funu s\u00f6yl\u00fcyorsun fakat \u00e7ok a\u00e7\u0131k\u00e7a \u00fc\u00e7\u00fc de insan iradesinin t\u00fcm \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yitirdi\u011fini, g\u00fcnaha hizmet etmek zorunda oldu\u011funu ve iyi olan\u0131 arzulayamayaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Ve e\u011fer bu do\u011fruysa, durum gerektirir ki insan k\u00f6t\u00fcl\u00fck yapar ve bunu yapar \u00e7\u00fcnk\u00fc yapmak zorundad\u0131r. Buna engel olamaz.<\/p>\n Tez 4:\u00a0 Erasmus\u2019un Vaiz 15:14-17\u2019e dayand\u0131rd\u0131\u011f\u0131 tezine d\u00f6n\u00fclmesi.<\/p>\n <\/strong>Apokrif\u2019deki o b\u00f6l\u00fcme geri d\u00f6nelim ve demin belirtti\u011fimiz g\u00f6r\u00fc\u015flerle kar\u015f\u0131la\u015ft\u0131ral\u0131m. Muhtemelen do\u011fru oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn bu g\u00f6r\u00fc\u015f, “\u00f6zg\u00fcr iradenin\u201d iyi olan\u0131 arzulayamayaca\u011f\u0131n\u0131 s\u00f6yler. Fakat Vaiz\u2019den al\u0131nt\u0131 yap\u0131lan b\u00f6l\u00fcm “\u00f6zg\u00fcr iradenin\u201d bir dereceye kadar iyilik yapabilece\u011fini kan\u0131tlamak i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Sana g\u00f6re o b\u00f6l\u00fcm, ilk g\u00f6r\u00fc\u015f\u00fc desteklemektedir fakat ger\u00e7ekte onun hakk\u0131nda hi\u00e7bir \u015fey s\u00f6ylemez. \u0130sa\u2019n\u0131n Mesih oldu\u011funu kan\u0131tlamak i\u00e7in Pilatus\u2019un Suriye Valisi oldu\u011funu s\u00f6yleyen bir b\u00f6l\u00fcmden al\u0131nt\u0131 yapsan daha iyi!<\/p>\n Ama haks\u0131zl\u0131k etmemek i\u00e7in Vaiz 15:14-17\u2019ye bakaca\u011f\u0131z. B\u00f6l\u00fcm \u015f\u00f6yle ba\u015fl\u0131yor: \u201cBa\u015flang\u0131\u00e7ta Tanr\u0131 insan\u0131 yaratt\u0131 ve onu kendi akl\u0131n\u0131n ellerine b\u0131rakt\u0131\u201d. Bu noktaya kadar, buyruklara ili\u015fkin hi\u00e7bir \u015fey s\u00f6ylenmiyor. \u0130nsan\u0131n iradesi tamam\u0131yla \u00f6zg\u00fcrd\u00fcr ve Tanr\u0131 insan\u0131 her\u015feyin sahibi yapm\u0131\u015ft\u0131r. Ama sonra, \u015fu s\u00f6zlerle Tanr\u0131\u2019n\u0131n buyruklar\u0131n\u0131 ve kurallar\u0131n\u0131 bunlara ekledi\u011fi s\u00f6ylenir: \u201cE\u011fer benim buyruklar\u0131m\u0131 tutmak\u2026istiyorsan\u2026\u201d Bu da do\u011frudur. Tanr\u0131 insan\u0131 h\u00fck\u00fcm s\u00fcrd\u00fckleri yerden alm\u0131\u015ft\u0131r ve o andan itibaren insan Tanr\u0131\u2019n\u0131n buyruklar\u0131n\u0131n alt\u0131na girmi\u015ftir. \u0130nsan \u00f6zg\u00fcr de\u011fildi. G\u00f6rd\u00fc\u011f\u00fcn gibi bu b\u00f6l\u00fcm\u00fc, seni de\u011fil beni destekleyecek \u015fekilde anlamak da m\u00fcmk\u00fcn! Benim alg\u0131lay\u0131\u015f\u0131m Kutsal Yaz\u0131lar\u0131n t\u00fcm\u00fcyle uyu\u015fuyor, seninki ise bir metni Kutsal Yaz\u0131lar\u0131n t\u00fcm\u00fcyle kar\u015f\u0131 kar\u015f\u0131ya b\u0131rak\u0131yor.<\/p>\n Tez 5: Erasmus\u2019un Vaiz 15:14-17\u2019yi kullan\u0131\u015f \u015feklinin incelenmeye <\/strong> devam edilmesi.<\/strong><\/p>\n \u201cE\u011fer benim buyruklar\u0131m\u0131 tutmak\u2026istiyorsan\u2026\u201d ifadesinin, insan\u0131n \u00f6zg\u00fcrce se\u00e7im yapabilece\u011fini g\u00f6sterdi\u011fini s\u00f6yl\u00fcyorsun. Bunu s\u00f6ylemek, Tanr\u0131\u2019n\u0131n s\u00f6zlerini insan mant\u0131\u011f\u0131yla yarg\u0131lmakt\u0131r. Ama insan mant\u0131\u011f\u0131yla bile \u201ce\u011fer benim buyruklar\u0131m\u0131 tutmak\u2026istiyorsan\u2026\u201d s\u00f6zlerinin her zaman itaat edebilme yetisinin bulundu\u011funu g\u00f6stermedi\u011fini sana ispatlayabilirim. \u00d6rne\u011fin, anne-babalar \u00e7o\u011fu zaman \u00e7ocuklar\u0131na bir\u015feyi yapmamalar\u0131n\u0131 s\u00f6ylerler, \u00e7ocuklar\u0131n\u0131n yapabileceklerini kan\u0131tlamak i\u00e7in de\u011fil, yard\u0131m istemeyi \u00f6\u011frensinler diye yapamayacaklar\u0131n\u0131 kan\u0131tlamak i\u00e7in b\u00f6yle davran\u0131rlar.<\/p>\n Tanr\u0131 da bizlere b\u00f6yle davran\u0131r. Onu tutamayaca\u011f\u0131m\u0131z\u0131 g\u00f6stermek i\u00e7in bizlere Yasas\u0131n\u0131 vermi\u015ftir. Bu da Pavlus\u2019un Romal\u0131lar 3:20; 5:20; Galatyal\u0131lar 3:19,24\u2019deki \u00f6\u011fretisidir.<\/p>\n Tez 6:\u00a0 Erasmus\u2019un ileri s\u00fcrd\u00fc\u011f\u00fc tezler, insan\u0131n iradesinin tamamen \u00f6zg\u00fcr oldu\u011fu anlam\u0131na gelir.<\/strong><\/p>\n \u0130leri s\u00fcrd\u00fc\u011f\u00fcn tezde \u00e7ok temel bir \u00e7eli\u015fki var. Bir taraftan Vaiz 15:14-17\u2019deki s\u00f6zlerin (\u201ce\u011fer benim buyruklar\u0131m\u0131 tutmak\u2026istiyorsan\u2026\u201d) insan\u0131n \u00f6zg\u00fcrce isteyebilece\u011fi ya da istemeyebilece\u011fi anlam\u0131na geldi\u011fini s\u00f6yl\u00fcyorsun. Ama di\u011fer taraftan ise belirtmi\u015f oldu\u011fun \u00fc\u00e7 g\u00f6r\u00fc\u015ften birincisinin muhtemelen do\u011fru oldu\u011funu s\u00f6yl\u00fcyorsun. Fakat o g\u00f6r\u00fc\u015f ise “\u00f6zg\u00fcr iradenin\u201d iyi olan\u0131 yapamayaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyordu. Her ikisi de ayn\u0131 anda do\u011fru olamaz!<\/p>\n Vaiz: \u201cE\u011fer arzulay\u0131p, buyruklar\u0131m\u0131 tutmaya \u00e7al\u0131\u015fmay\u0131 deneyeceksen\u2026\u201d demiyor. \u201cE\u011fer benim buyruklar\u0131m\u0131 tutmak\u2026istiyorsan\u2026\u201d diyor. O nedenle e\u011fer Ecclesiasticus “\u00f6zg\u00fcr iradeyi\u201d destekliyor ise bu yar\u0131m bir \u00f6zg\u00fcrl\u00fck de\u011fil tam bir \u00f6zg\u00fcrl\u00fck olmal\u0131d\u0131r. Pelagian denen insanlar\u0131n bu s\u00f6zlerden \u00e7\u0131kard\u0131klar\u0131 sonu\u00e7 budur.<\/p>\n Pelagianlar\u0131n g\u00f6r\u00fc\u015f\u00fcne kat\u0131lmayanlar \u00e7ok b\u00fcy\u00fck bir sorunla kar\u015f\u0131 kar\u015f\u0131ya kalacaklar. Senin dedi\u011fin gibi, bir ki\u015fi bu metinden sadece az bir “\u00f6zg\u00fcr irade\u201d isteyebilir. Bu da demektir ki insan sadece Tanr\u0131\u2019y\u0131 arzulamak ve O\u2019na itaat etmek konusunda \u00f6zg\u00fcrd\u00fcr. Pelagianlar ise, bu b\u00f6l\u00fcm\u00fcn iradenin ya tam \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ya da tam tutsakl\u0131\u011f\u0131n\u0131 \u00f6\u011fretti\u011fini s\u00f6yleyerek cevap vereceklerdir. Hatta, o b\u00f6l\u00fcmde ayr\u0131ca \u201c\u2026imanda s\u00fcrekli kalmak istiyorsan\u2026\u201d ifadesi ge\u00e7ti\u011finden tezlerini daha da ileri g\u00f6t\u00fcrecektirler. Sonu\u00e7 olarak ise, insan\u0131n ayr\u0131ca iman etmekte \u00f6zg\u00fcr oldu\u011funu \u00f6\u011freteceklerdir. Ancak Kutsal Yaz\u0131lar\u2019da Pavlus buna \u015fiddetle kar\u015f\u0131 \u00e7\u0131k\u0131yor ve iman\u0131n Tanr\u0131\u2019n\u0131n \u00f6zel bir arma\u011fan\u0131 oldu\u011funu s\u00f6yl\u00fcyor (Efesliler 2:8).<\/p>\n Ama \u015fimdi Ecclesiasticus\u2019un “\u00f6zg\u00fcr iradeyi\u201d \u00f6\u011fretmedi\u011fini s\u00f6yleyen tezime geri d\u00f6nmeliyim. \u201cistiyorsan\u201d ifadesinin \u201c\u00f6yleyse yapabilirsin\u201d anlam\u0131na gelmesi gerekti\u011fini iddia etmek \u00e7ok yanl\u0131\u015ft\u0131r. \u0130lk insan, Adem\u2019e, Tanr\u0131\u2019n\u0131n l\u00fctfuyla yard\u0131m edilmi\u015f olmas\u0131na ra\u011fmen Adem itaatsizlik etmi\u015ftir. E\u011fer Adem itaatsizlik etmi\u015fse, bizler daha hi\u00e7bir l\u00fctuf almam\u0131\u015fken ne yapabiliriz ki? “\u00d6zg\u00fcr irade\u201d tamam\u0131yla g\u00fc\u00e7s\u00fczd\u00fcr. E\u011fer Adem\u2019in durumunu Ecclesiasticus 15:14-17\u2019nin yan\u0131na getirecek olursan\u0131z, bu b\u00f6l\u00fcm\u00fcn “\u00f6zg\u00fcr iradeyi\u201d desteklemekten \u00e7ok uzak oldu\u011funu, tersine onun kar\u015f\u0131s\u0131nda olan \u00e7ok g\u00fc\u00e7l\u00fc bir g\u00f6r\u00fc\u015f oldu\u011funu g\u00f6receksiniz. Bu b\u00f6l\u00fcm, Tanr\u0131\u2019ya itaat etme yetimiz oldu\u011funu de\u011fil, Tanr\u0131\u2019n\u0131n iradesine itaat etme zorunlulu\u011fumuzu \u00f6\u011fretir.<\/p>\n Tez 7:\u00a0 Tekvin 4:7 – bir buyru\u011fun verilmesinin, bu buyru\u011fa itaat edilebilece\u011fi anlam\u0131na gelmedi\u011fini kan\u0131tlayan bir ba\u015fka b\u00f6l\u00fcm.<\/p>\n <\/strong>Ayet \u015f\u00f6yle der: \u201c\u2026g\u00fcnah kap\u0131da pusuya yatm\u0131\u015ft\u0131r; ve onun iste\u011fi sensin; fakat sen ona \u00fcst\u00fcn ol\u201d. K\u00f6t\u00fc d\u00fc\u015f\u00fcncelerin yenilebilece\u011fini ve ille de g\u00fcnaha yol a\u00e7mayacaklar\u0131n\u0131 kan\u0131tlamak i\u00e7in bu ayetleri kullan\u0131yorsun. Bir kere daha kendinle \u00e7eli\u015fiyorsun. \u0130nsan\u0131n iradesinin iyi olan\u0131 arzulayamayaca\u011f\u0131n\u0131 s\u00f6yleyen g\u00f6r\u00fc\u015f\u00fcn muhtemelen do\u011fru oldu\u011funu sen demin s\u00f6ylemi\u015ftin. Ama \u015fimdi, Kutsal Ruh\u2019un ya da Mesih\u2019in yard\u0131m\u0131na ihtiya\u00e7 duymaktan tek bir kere bahsetmeden diyorsun ki, insan\u0131n iradesi k\u00f6t\u00fc tutkular\u0131 yenebilir.<\/p>\n Asl\u0131nda, bu ayetin \u00f6\u011fretti\u011fi \u015feyin bununla alakas\u0131 yok. Yine bu ayet, insana neyi yapabilece\u011finin de\u011fil, yapmas\u0131 gereken \u015feyin g\u00f6sterili\u015fine bir \u00f6rnektir. Di\u011fer bir \u00f6rnek ise birinci buyruktur – \u201cKar\u015f\u0131mda ba\u015fka ilahlar\u0131n olmayacakt\u0131r\u201d. Ayetler, buyruktur, buyruklar\u0131n varl\u0131\u011f\u0131 ise bunlara itaat edilebilece\u011fi anlam\u0131na gelmez. Tersine, Kain\u2019in \u00f6rne\u011finde oldu\u011fu gibi buyruklar yetersizli\u011fi ortaya \u00e7\u0131kar\u0131r.<\/p>\n Tez 8:\u00a0 Tesniye 30:19 – \u201cYasa sayesinde g\u00fcnah\u0131n bilincine var\u0131l\u0131r\u201d.<\/strong><\/p>\n “\u00d6zg\u00fcr iradeyi\u201d desteklemek i\u00e7in kulland\u0131\u011f\u0131n \u00fc\u00e7\u00fcnc\u00fc ayet \u015fudur: \u201cSenin \u00f6n\u00fcne hayatla \u00f6l\u00fcm\u00fc, bereketle laneti koydum\u2026; bunun i\u00e7in hayat\u0131 se\u00e7\u201d. Sen diyorsun ki: \u201c\u0130nsan\u0131n se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn oldu\u011funu bundan daha a\u00e7\u0131k ne g\u00f6sterir ki?\u201d Fakat k\u00f6rs\u00fcn! Musa insanlara hayat\u0131 se\u00e7in dedi\u011finde, insanlar onu mu se\u00e7ti? E\u011fer \u00f6yle yapsalard\u0131, Kutsal Ruh\u2019un i\u015fleyi\u015fine ihtiya\u00e7 kalmazd\u0131.<\/p>\n Diyorsun ki: \u201c\u0130ki yolun kesi\u015fti\u011fi bir yerde duran adama, sadece biri a\u00e7\u0131kken \u2018\u0130stedi\u011fini se\u00e7\u2019 demek \u00e7ok komiktir\u201d. Ne sa\u00e7ma bir \u00f6rnek! Bir yol ayr\u0131m\u0131nda bulundu\u011fumuz do\u011frudur ancak biri de\u011fil her ikisi de kapal\u0131d\u0131r. Tanr\u0131\u2019n\u0131n l\u00fctfu olmaks\u0131z\u0131n iyiye giden yolu se\u00e7emeyiz. Di\u011fer yola da Tanr\u0131\u2019n\u0131n izni olmadan y\u00f6nelemeyiz! Romal\u0131lar 3:20\u2019de Pavlus: \u201cYasa sayesinde g\u00fcc\u00fcn ya da iyili\u011fin bilincine var\u0131r\u0131z\u201d demiyor. Ya da: \u201cYasa arac\u0131l\u0131\u011f\u0131yla iradenin g\u00fcc\u00fc a\u00e7\u0131\u011fa \u00e7\u0131kar\u201d. Fakat \u015f\u00f6yle diyor: \u201cYasa sayesinde g\u00fcnah\u0131n bilincine var\u0131l\u0131r\u201d. Yasa, insan\u0131n yapabilece\u011fini de\u011fil, yapmas\u0131 gerekeni s\u00f6ylemektedir.<\/p>\n Daha sonra \u201cse\u00e7mek\u201d, \u201cd\u00f6nmek\u201d ve tutmak\u201d kelimelerine ili\u015fkin Tesniye 3\u2019den al\u0131nt\u0131 yap\u0131yorsun. \u0130nsanlar\u0131n ger\u00e7ekten de bu \u015feyleri yapmaya g\u00fc\u00e7leri yoksa, buyruklar\u0131n gereksiz oldu\u011funu s\u00f6yl\u00fcyorsun. Ama yine tekrarl\u0131yorum, bu buyruklar insanlar\u0131n yapmalar\u0131 gereken \u015feyleri belirtirler. Gereksiz de\u011fildirler. Gururlu insana ne kadar g\u00fc\u00e7s\u00fcz oldu\u011funu g\u00f6stermek i\u00e7in tasarlanm\u0131\u015flard\u0131r. \u0130nsan\u0131, sol kolu d\u0131\u015f\u0131nda her taraf\u0131 ba\u011fl\u0131 olan birine benzeterek bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 komik duruma d\u00fc\u015f\u00fcrmeye \u00e7al\u0131\u015f\u0131yorsun. O adama, sa\u011f taraf\u0131nda kaliteli bir \u015farap, sol taraf\u0131nda ise y\u00fcksek mevkiler oldu\u011fu s\u00f6yleniyor. Daha sonra ise bu ikisi aras\u0131nda bir se\u00e7im yapmas\u0131 isteniyor. Bu \u00f6rnekle ne kan\u0131tlamaya \u00e7al\u0131\u015f\u0131yorsun? \u0130nsan iradesinin kati \u00f6zg\u00fcrl\u00fc\u011f\u00fcni m\u00fc kan\u0131tlamaya \u00e7al\u0131\u015f\u0131yorsun? \u00c7ok unutgans\u0131n! Tanr\u0131\u2019n\u0131n l\u00fctfu olmas\u0131z\u0131n “\u00f6zg\u00fcr iradenin\u201d hi\u00e7bir \u015fey yapamayaca\u011f\u0131n\u0131 sen s\u00f6ylemi\u015ftin. \u00d6rne\u011finle benim d\u00fc\u015f\u00fcncemi \u00e7\u00fcr\u00fctmeye \u00e7al\u0131\u015ft\u0131n ama \u015fimdi de ben bir \u00f6rnekle seni komik duruma d\u00fc\u015f\u00fcrece\u011fim. Kar\u015f\u0131nda iki kolu da ba\u011fl\u0131 bir adam var! Bu adam, kollar\u0131n\u0131 sa\u011fa ve sola oynatmakta \u00f6zg\u00fcr oldu\u011fu konusunda kendisiyle gurur duyuyor. Bu y\u00fczden, ona ellerini bir y\u00f6nde oynatmas\u0131 s\u00f6yleniyor – onunla dalga ge\u00e7mek i\u00e7in de\u011fil, ama yapamayaca\u011f\u0131n\u0131 g\u00f6stermek i\u00e7in. Kutsal Yaz\u0131lar\u2019da insan\u0131n sadece \u015eeytan taraf\u0131ndan ba\u011fl\u0131 tutulmad\u0131\u011f\u0131n\u0131 ama ayn\u0131 zamanda da do\u011fru olan \u015feyi yapmakta \u00f6zg\u00fcr oldu\u011funu d\u00fc\u015f\u00fcnmeye kand\u0131r\u0131lm\u0131\u015f oldu\u011funu g\u00f6r\u00fcyoruz. Musa\u2019n\u0131n yasas\u0131, insanlar\u0131n hayali \u00f6zg\u00fcrl\u00fckleriyle aldat\u0131ld\u0131klar\u0131n\u0131 g\u00f6stermek i\u00e7in verilmi\u015ftir.<\/p>\n Tez 9:\u00a0 Erasmus\u2019un Yasa ve M\u00fcjde\u2019yi kar\u0131\u015ft\u0131rmas\u0131.<\/strong><\/p>\n Kendi g\u00f6r\u00fc\u015f\u00fcn\u00fcn do\u011frulu\u011funu ispatlamak i\u00e7in bir dizi ayeti kullan\u0131yorsun fakat yasa ile m\u00fcjde aras\u0131ndaki fark\u0131 g\u00f6stermekte tamamen ba\u015far\u0131s\u0131zs\u0131n. Yasa hakk\u0131nda oldu\u011funu zannetti\u011fin ayetlerin nas\u0131l m\u00fcjdeyi \u00f6\u011fretti\u011fini sana g\u00f6stereyim. \u00d6rne\u011fin, Yeremya 15:19\u2019a bakal\u0131m: \u201cE\u011fer d\u00f6nersen, seni geri getiririm\u2026\u201d, ve Zekarya 1:3: \u201cBana d\u00f6n\u00fcn,\u2026, ben de size d\u00f6nerim\u201d. \u201cD\u00f6n\u201d kelimesi, insan\u0131n Tanr\u0131\u2019ya d\u00f6nebilme yetisinin \u201cAllah\u0131n Rabbi b\u00fct\u00fcn y\u00fcre\u011finle seveceksin\u201d ifadesindeki \u201cseveceksin\u201d emrine uyabilme yetisinden daha fazla m\u0131 oldu\u011funu kan\u0131tl\u0131yor? Bu kelimeler, insan\u0131n kendi g\u00fcc\u00fcyle Tanr\u0131\u2019ya d\u00f6nebilece\u011fini kan\u0131tlamaz. Fakat insanlar ne yapmalar\u0131 gerekti\u011fini bildikleri zaman, o \u015feyleri yapma g\u00fcc\u00fcn\u00fc nereden bulabileceklerini soracaklard\u0131r. \u201cBana d\u00f6n\u00fcn\u201d s\u00f6zleri, \u201cBana d\u00f6nmeye \u00e7al\u0131\u015f\u0131n\u201d demek de\u011fildir. \u0130nsanlar d\u00f6nmeye \u00e7al\u0131\u015ft\u0131klar\u0131nda l\u00fctfun kendilerine sunulaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyorsun. Fakat bu, ayetlerin ikinci k\u0131sm\u0131n\u0131n da \u015fu anlama gelmesine neden olacakt\u0131r: \u201cBen de size d\u00f6nmeye \u00e7al\u0131\u015faca\u011f\u0131m\u201d! Ola\u011fan\u00fcst\u00fc bir\u015fey olurdu bu! Belki, Tanr\u0131\u2019ya da l\u00fctuf verilebilirdi!<\/p>\n B\u0131rak bu bo\u015f d\u00fc\u015f\u00fcnceleri! Kutsal yaz\u0131larda kullan\u0131lan \u201cd\u00f6n\u201d kelimesi hem \u201cyasal\u201d hem de \u201cm\u00fcjdesel\u201d anlamda kullan\u0131lm\u0131\u015ft\u0131r. Yasal olarak kullan\u0131ld\u0131\u011f\u0131nda, insan\u0131n yanl\u0131zca itaat etmesini buyuran bir emir de\u011fil, fakat ya\u015fant\u0131s\u0131n\u0131n b\u00fct\u00fcn\u00fcyle de\u011fi\u015fmesini gerektiren bir buyruktur (\u00f6r. Yeremya 4:1; 25:5; 35:15). \u201cD\u00f6n\u201d kelimesi m\u00fcjdesel anlamda kullan\u0131ld\u0131\u011f\u0131nda, Tanr\u0131 taraf\u0131ndan bizleri rahatlatma amac\u0131yla s\u00f6ylenir \u00e7\u00fcnk\u00fc bizden bir\u015fey istenmez, Tanr\u0131\u2019n\u0131n l\u00fctfu bizlere sunulur (\u00f6r. Mezmur 14:7; 116:7; 126:1). Zekarya, bizlerin \u00f6n\u00fcne hem yasa hem de l\u00fctuf mesaj\u0131 koymu\u015ftur. Yasan\u0131n t\u00fcm\u00fc \u201cBana d\u00f6n\u00fcn\u201d ile \u00f6zetlenirken, l\u00fctuf ise \u201cSize d\u00f6nece\u011fim\u201d ifadesiyle \u00f6zetlenir.<\/p>\n Hezekiel 18:23\u2019\u00fc de ayn\u0131 \u015fekilde kullan\u0131yorsun. \u201cBen k\u00f6t\u00fc adam\u0131n \u00f6l\u00fcm\u00fcnden mi zevk duyar\u0131m? Daha ziyade yollar\u0131ndan d\u00f6n\u00fcp ya\u015famas\u0131ndan de\u011fil mi?\u201d Bir kere daha \u201cd\u00f6n\u00fcp\u201d kelimesinin, o ki\u015filerin d\u00f6nebilecekleri anlam\u0131na geldi\u011fini s\u00f6yl\u00fcyorsun. Bu metni, m\u00fcjde yerine yasaya d\u00f6n\u00fc\u015ft\u00fcr\u00fcyorsun. G\u00fcnah i\u015flememenin bir zorunluluk oldu\u011funu s\u00f6yl\u00fcyorsun. Bu yasad\u0131r. Fakat Rab: \u201cBen k\u00f6t\u00fc adam\u0131n \u00f6l\u00fcm\u00fcnden mi zevk duyar\u0131m?\u201d diyor ve a\u00e7\u0131k\u00e7a g\u00fcnahkar\u0131n hakketti\u011fi ve fark\u0131nda oldu\u011fu cezadan s\u00f6zediyor. Tanr\u0131 b\u00f6yle bir ki\u015fiye ba\u011f\u0131\u015flanma ve kurtulu\u015f \u00fcmidi veriyor. Yasan\u0131n s\u00f6zleri, g\u00fcnahlar\u0131n\u0131 ne hisseden ne de bilen ki\u015filerin s\u0131rtlar\u0131nda \u00e7ok a\u011f\u0131r bir y\u00fckd\u00fcr. Yapmalar\u0131 gereken \u015feyler kendilerine g\u00f6sterilmi\u015ftir. Fakat m\u00fcjde, g\u00fcnahlar\u0131n\u0131n bilincinden gelen rahats\u0131zl\u0131k i\u00e7inde olanlara ve \u00fcz\u00fcnt\u00fcye d\u00fc\u015fenlere verilmektedir.<\/p>\n Bu nedenle Hezekiel\u2019in \u201cBen k\u00f6t\u00fc adam\u0131n \u00f6l\u00fcm\u00fcnden mi zevk duyar\u0131m?\u201d s\u00f6zleri “\u00f6zg\u00fcr iradeyi\u201d kan\u0131tlamaktan \u00e7ok uzak olmakla beraber tam tersini ispatlar. Tanr\u0131\u2019n\u0131n vaatleri olmaks\u0131z\u0131n ne denli \u00fcmitsiz oldu\u011fumuzu g\u00f6stermektedir bu ayetler. Asl\u0131nda, l\u00fctuf bizleri kald\u0131r\u0131ncaya dek, her an daha da k\u00f6t\u00fcle\u015firiz. G\u00fcnahkarlar\u0131 kurtarmak i\u00e7in bu merhamet s\u00f6zleri gereklidir (tabi e\u011fer Tanr\u0131\u2019n\u0131n bu \u015feyleri sadece konu\u015fmay\u0131 sevdi\u011fi i\u00e7in s\u00f6yledi\u011fini d\u00fc\u015f\u00fcnm\u00fcyorsan\u0131z!). G\u00fcnah\u0131n\u0131 yasan\u0131n kendisine g\u00f6sterdi\u011fi ki\u015fiden ba\u015fka hi\u00e7kimse bu vaat s\u00f6zlerini alamayacakt\u0131r. Tanr\u0131\u2019n\u0131n yasas\u0131n\u0131n g\u00fcc\u00fcn\u00fc hissetmemi\u015f olanlar ve \u00f6l\u00fcm ve yarg\u0131dan korkmayanlar\u0131n, Tanr\u0131\u2019n\u0131n merhamet vaatlerine ilgi duymazlar.<\/p>\n Tez 10: Tanr\u0131\u2019n\u0131n a\u00e7\u0131klanm\u0131\u015f iradesi ve gizli iradesi.<\/strong><\/p>\n Biraz \u00f6nce Hezekiel kitab\u0131ndaki b\u00f6l\u00fcmde peygamberin s\u00f6zleri, yasa arac\u0131l\u0131\u011f\u0131yla neden baz\u0131 insanlar\u0131n g\u00fcnahlar\u0131n\u0131n bilincine var\u0131p, baz\u0131lar\u0131n\u0131n ise varmad\u0131\u011f\u0131 sorusuyla hi\u00e7bir \u015fekilde ilgili de\u011fildir. Ayr\u0131ca peygamber, neden baz\u0131lar\u0131n Tanr\u0131\u2019n\u0131n l\u00fctfunu al\u0131p, baz\u0131lar\u0131n\u0131n almad\u0131\u011f\u0131 konusuyla da ilgilenmemektedir.<\/p>\n Tanr\u0131\u2019n\u0131n a\u00e7\u0131klanm\u0131\u015f iradesiyle, gizli iradesi aras\u0131nda \u00e7ok belirgin bir ayr\u0131m yapmal\u0131y\u0131z. Gizli iradesinde Tanr\u0131, se\u00e7eceklerinin (Tanr\u0131\u2019n\u0131n) merhametini almalar\u0131n\u0131 planlar. Buna burnumuzu sokmay\u0131p, sayg\u0131yla hayranl\u0131k duymal\u0131y\u0131z. Bizler, Tanr\u0131\u2019n\u0131n kendisine sakl\u0131 tuttuklar\u0131yla de\u011fil, bizlere a\u00e7\u0131klad\u0131klar\u0131 \u015feylerle ilgilenmeliyiz.<\/p>\n Bunu elimizdeki metne uygularsak, demek olur ki y\u00fccelikte sakl\u0131 olan Tanr\u0131, g\u00fcnahkar\u0131n \u00f6l\u00fcm\u00fcnden pismanl\u0131k duymuyor. Fakat, insana kendini a\u00e7\u0131klam\u0131\u015f oldu\u011fu \u015fekilde Tanr\u0131, yaratt\u0131\u011f\u0131 insanlarda g\u00f6rd\u00fc\u011f\u00fc \u00f6l\u00fcm y\u00fcz\u00fcnden \u00fcz\u00fclmektedir ve bu \u00f6l\u00fcm\u00fcn kald\u0131r\u0131labilmesi i\u00e7in bir ad\u0131m atm\u0131\u015ft\u0131r. Tanr\u0131\u2019n\u0131n gizli iradesiyle y\u00f6nlendirilmemiz imkans\u0131zd\u0131r \u00e7\u00fcnk\u00fc bu iradeyi hi\u00e7bir zaman bilemeyiz. O\u2019ndan korkup O\u2019na hayranl\u0131k duymam\u0131z i\u00e7in, gizli bir iradesinin oldu\u011funu bilmemiz yeterlidir.<\/p>\n Bu nedenle, e\u011fer yok olursak bunun bizim su\u00e7umuz oldu\u011funu s\u00f6ylemek do\u011fru olur \u00e7\u00fcnk\u00fc ger\u00e7ekten de hatal\u0131 olan insan\u0131n iradesidir (Matta 23:27). Fakat bu hatay\u0131 Tanr\u0131\u2019n\u0131n her insandan neden \u00e7\u0131kar\u0131p almad\u0131\u011f\u0131 ya da bizler bundan ka\u00e7amazken neden bizleri bu hatalardan sorumlu tuttu\u011funu sorgulamak bize d\u00fc\u015fmez. Sorsak bile, cevab\u0131n\u0131 bulamayaca\u011f\u0131z. Pavlus\u2019un Romal\u0131lar 9:20\u2019de dedi\u011fi gibi: \u201cAma ey insan, sen kimsin ki Tanr\u0131\u2019ya kar\u015f\u0131l\u0131k veriyorsun?\u201d.<\/p>\n Tez 11: Y\u00fck\u00fcml\u00fcl\u00fck, itaat etme yetisinin varl\u0131\u011f\u0131n\u0131 kan\u0131tlamaz.<\/strong><\/p>\n \u015eu s\u00f6zlerle devam ediyorsun: \u201cKendisine buyrulan\u0131 tutmak, her insan\u0131n g\u00fcc\u00fc dahilinde de\u011filse bu gerektirir ki, Kutsal Yaz\u0131lardaki t\u00fcm te\u015fvik s\u00f6zleri, t\u00fcm vaatler, tehditler, azarlamalar, bereketler, lanetler ve d\u00fczinelerce \u00f6rnekler faydas\u0131z ve gereksizdir. Fakat daha \u00f6nce bir\u00e7ok kereler de s\u00f6yledi\u011fim gibi, belirli b\u00fcr y\u00fck\u00fcml\u00fcl\u00fck belirten Kutsal Kitap ayetleri, senin ileri s\u00fcrd\u00fc\u011f\u00fcn gibi b\u00f6ylesine bir \u201c\u00f6zg\u00fcr iradenin\u201d varl\u0131\u011f\u0131n\u0131 kan\u0131tlamak i\u00e7in kullan\u0131lamaz.<\/p>\n Kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemek i\u00e7in kulland\u0131\u011f\u0131n son b\u00f6l\u00fcmlerden biri ise Tesniye 30:11-14: \u201c\u00c7\u00fcnk\u00fc bug\u00fcn sana emretmekte oldu\u011fum bu emir senin i\u00e7in g\u00fc\u00e7 de\u011fildir, ve senden uzak de\u011fildir. O g\u00f6klerde de\u011fildir ki, diyesin: Kim bizim i\u00e7in g\u00f6klere \u00e7\u0131kacak ve bizim i\u00e7in onu al\u0131p getirecek, ve bize i\u015fittirecek ki onu yapal\u0131m? Ve o denizden \u00f6te de\u011fildir ki, diyesin: Kim bizim i\u00e7in bu denizin \u00f6tesine gidecek, ve bizim i\u00e7in onu al\u0131p getirecek, ve bize i\u015fittirecek ki, onu yapal\u0131m? Fakat yapas\u0131n diye o kelam sana \u00e7ok yak\u0131nd\u0131r, a\u011fz\u0131nda ve y\u00fcre\u011findedir\u201d.<\/p>\n Diyorsun ki, bu s\u00f6zler bizlere buyrulan\u0131 yanl\u0131zca yapabilece\u011fimizi de\u011fil, ama bunlar\u0131 yapmam\u0131z\u0131n da y\u00fcr\u00fcmek kadar kolay oldu\u011funu g\u00f6sterir! Ama bu metnin anlam\u0131 e\u011fer buysa, Mesih\u2019in zaman\u0131n\u0131 bp\u015funa harcad\u0131\u011f\u0131n\u0131 s\u00f6ylemeliyim. Do\u011fal olarak ve kolyaca Tanr\u0131\u2019n\u0131n gerektirdiklerini yapabilece\u011fimiz i\u00e7in O\u2019na hi\u00e7 ihtiyac\u0131m\u0131z yokken Mesih, Kutsal Ruh\u2019u bizlere g\u00f6ndermek i\u00e7in kan\u0131n\u0131 d\u00f6kt\u00fc. Peki e\u011fer durum buysa, l\u00fctuf olmaks\u0131z\u0131n \u201c\u00f6zg\u00fcr iradenin\u201d iyi olan\u0131 yapamayaca\u011f\u0131n\u0131 s\u00f6yledi\u011fin d\u00fc\u015f\u00fcnceyle t\u00fcm bunlar nas\u0131l uyum i\u00e7inde olabilirler? Bunu kendinin s\u00f6yledi\u011fini unuttun mu?<\/p>\n Bu nedenle Pavlus\u2019un Romal\u0131lar 10:8\u2019de Tesniye 30:11-14 i\u00e7in s\u00f6ylediklerini burada belirtmemin pek gere\u011fi yok. Yanl\u0131zca, o b\u00f6l\u00fcmde “\u00f6zg\u00fcr irade\u201d hakk\u0131nda hi\u00e7bir \u015fey s\u00f6ylenmedi\u011fini g\u00f6rmek i\u00e7in o ayetlere bakaca\u011f\u0131m. \u00d6rne\u011fin, \u201csenin i\u00e7in g\u00fc\u00e7\u201d, \u201csenden uzak\u201d, \u201cg\u00f6klerde\u201d ve \u201cdenizden \u00f6te\u201d s\u00f6zleri ne anlama gelmektedir? Bu s\u00f6zler, sadece, yapmaya \u00e7al\u0131\u015fabilece\u011fimiz \u015feyleri anlatmaktad\u0131r. Bu \u015feyleri yapabilme yetimiz hakk\u0131nda hi\u00e7bir \u015fey s\u00f6ylemezler. Basit\u00e7e, uzakl\u0131ktan bahsederler. S\u00f6ylediklerimin ilkokul mant\u0131\u011f\u0131 oldu\u011funu biliyorum ama b\u00f6ylesine sa\u00e7ma d\u00fc\u015f\u00fcncelerle kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015fken ne yapabilirim ki? Basit\u00e7e belirtmek gerekirse Musa, bu ayetlerde yasay\u0131 adil olarak veren bir ki\u015fi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Tanr\u0131\u2019n\u0131n yasas\u0131n\u0131n ne oldu\u011funu bilmedikleri i\u00e7in insanlar\u0131 \u00f6z\u00fcrs\u00fcz b\u0131rakmaktad\u0131r. Tanr\u0131\u2019n\u0131n gerektirdiklerini \u00f6\u011frenmek i\u00e7in ba\u015fka hi\u00e7bir yere bakmalar\u0131 gerekmez. Yasa\u2019y\u0131 bilmediklerinden onu tutmad\u0131klar\u0131n\u0131 s\u00f6yleyemezler. Yasa\u2019n\u0131n bir giz oldu\u011funu ileri s\u00fcremezler. \u00c7ok a\u00e7\u0131k\u00e7a ortadad\u0131r ve g\u00f6r\u00fclmektedir. Bu nedenle “\u00f6zg\u00fcr iradenin\u201d itaatsizlik i\u00e7in ileri s\u00fcrd\u00fc\u011f\u00fc bahanelerin hepsi ortadan kald\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n Bu ayetlerin Tanr\u0131\u2019n\u0131n gerektirdiklerini bizlere g\u00f6sterdi\u011fini tekrar belirtmeliyim. Bizlere, yapabileceklerimizi de\u011fil, yapmam\u0131z gerekenleri g\u00f6stermektedirler. Bizlere, ne kadar zay\u0131f ve g\u00fcnahl\u0131 oldu\u011fumuzu g\u00f6stermek \u00fczere tasarlanm\u0131\u015flard\u0131r.<\/p>\n Tez 12: \u0130nsan, Tanr\u0131\u2019n\u0131n gizli iradesine burnunu sokmamal\u0131d\u0131r.<\/strong><\/p>\n \u015eimdi ise senin Yeni Antla\u015fma\u2019dan \u201ckan\u0131t\u201d olarak g\u00f6sterdi\u011fin ayetlere bakal\u0131m. \u00d6zellikle Matta 23:37: \u201cEy Kud\u00fcs!\u2026ben de ka\u00e7 kez senin \u00e7ocuklar\u0131n\u0131 \u00f6yle toplamak istedim, ama siz istemediniz\u201d. E\u011fer her\u015fey Tanr\u0131\u2019n\u0131n arzulad\u0131\u011f\u0131 gibi olacaksa, Kud\u00fcs\u2019\u00fcn hakl\u0131 olarak \u015f\u00f6yle cevap vermesi gerekti\u011fini s\u00f6yl\u00fcyorsun: \u201cG\u00f6zya\u015flar\u0131n\u0131 neden bo\u015fa harc\u0131yorsun? E\u011fer peygamberlerini dinlememizi istemediysen, neden g\u00f6nderdin ki? Ne yapaca\u011f\u0131m\u0131za sen karar vermi\u015fken, bizleri neden sorumlu tutuyorsun?\u201d<\/p>\n Fakat daha \u00f6nce de s\u00f6yledi\u011fim gibi, Tanr\u0131\u2019n\u0131n gizli iradesine kar\u015f\u0131rmak insanlar\u0131n i\u015fi de\u011fildir, \u00e7\u00fcnk\u00fc Tanr\u0131\u2019ya ili\u015fkin gizlide olan \u015feyler bizleri \u00e7ok\u00e7a a\u015fmaktad\u0131r (1.Timoteyus 6:16). \u0130sa Mesih arac\u0131l\u0131\u011f\u0131yla neleri bilip, neleri bilmememiz gerekti\u011fini bizlere a\u00e7\u0131klayan beden alm\u0131\u015f Tanr\u0131\u2019y\u0131 d\u00fc\u015f\u00fcnerek ge\u00e7irmeliyiz (Koloseliler 2:3). Beden alm\u0131\u015f Tanr\u0131\u2019n\u0131n: \u201csizleri toplamak istedim, ama siz istemediniz\u201d dedi\u011fi do\u011frudur. Mesih, t\u00fcm insanlara kurtulu\u015fu sa\u011flamak i\u00e7in yap\u0131lmas\u0131 gereken her \u015feyi yapmak, ac\u0131 \u00e7ekmek ve sunmak i\u00e7in d\u00fcnyaya gelmi\u015ftir. Tanr\u0131\u2019n\u0131n gizli iradesiyle kat\u0131la\u015ft\u0131r\u0131lan baz\u0131 insanlar onu reddetmi\u015ftir (Yuhanna 1:5,11). Bu beden alm\u0131\u015f ayn\u0131 Tanr\u0131, kendi tanr\u0131sal iradesi uyar\u0131nca baz\u0131 ki\u015fileri yok olmak \u00fczere b\u0131rakm\u0131\u015f oldu\u011fu halde, tanr\u0131s\u0131zlar\u0131n yok olmas\u0131ndan yok olmas\u0131ndan \u00fcz\u00fclmekte ve bunlar i\u00e7in g\u00f6z ya\u015f\u0131 d\u00f6kmektedir. Bu nedenini sormak bize d\u00fc\u015fmez, sadece O\u2019nun kar\u015f\u0131s\u0131nda korku ve sayg\u0131yla durmam\u0131z gerekir.<\/p>\n Baz\u0131lar\u0131 ise, k\u00f6\u015feye s\u0131k\u0131\u015ft\u0131\u011f\u0131m anda, Tanr\u0131\u2019n\u0131n gizli iradesine burnumuzu sokamay\u0131z diyerek ka\u00e7maya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z ileri s\u00fcrecektir. Ancak bu benim icad\u0131m de\u011fildir. Pavlus, Romal\u0131lar 9:19 ve 21. ayetlerde ve kendisinden \u00f6nce \u0130\u015faya da (\u0130\u015faya 58:2) bu \u015fekilde konu\u015fmaktad\u0131r. \u00c7ok a\u00e7\u0131kt\u0131r ki, Tanr\u0131\u2019n\u0131n gizli iradesini ara\u015ft\u0131rmaya kalkmamal\u0131y\u0131z, \u00f6zellikle tanr\u0131s\u0131z insanlar\u0131n \u015fiddetli bir \u015fekilde bunu yapmaya ayart\u0131ld\u0131klar\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fcm\u00fczde bizler bunu yapmamal\u0131y\u0131z. Onlar\u0131 sessiz ve sayg\u0131l\u0131 olmaya \u00e7a\u011f\u0131rmal\u0131y\u0131z. Bu do\u011frultuda sorgulamaya devam etmek isteyenler, tabi ki yapabilirler fakat Tanr\u0131\u2019ya kar\u015f\u0131 sava\u015f\u0131yor olacaklard\u0131r. Kimin kazanaca\u011f\u0131n\u0131 g\u00f6rece\u011fiz!<\/p>\n Tez 13: Yasa, insan\u0131n zay\u0131fl\u0131\u011f\u0131n\u0131 ve Tanr\u0131\u2019n\u0131n kurtaran g\u00fcc\u00fcn\u00fc g\u00f6sterir.<\/strong><\/p>\n G\u00f6sterdi\u011fin bir ba\u015fka ayet ise Matta 19:17: \u201cYa\u015fama kavu\u015fmak istersen, O\u2019nun buyruklar\u0131n\u0131 yerine getir\u201d. \u201c\u0130stersen\u201d s\u00f6z\u00fcn\u00fcn iradesi \u00f6zg\u00fcr olmayan birine nas\u0131l s\u00f6ylenebilece\u011fini soruyorsun. Fakat daha \u00f6nceleri sen de “\u00f6zg\u00fcr iradenin\u201d iyi olan\u0131 arzulayamayaca\u011f\u0131 ve l\u00fctuf olmaks\u0131z\u0131n yanl\u0131zca g\u00fcnaha hizmet edebilece\u011fi konusunda benimle ayn\u0131 fikirdeydin. Nas\u0131l olur da \u015fimdi iradenin tamamen \u00f6zg\u00fcr oldu\u011funu ispatlamak istersin? \u201cArzu edersen\u201d ya da \u201cistersen\u201d gibi ifadelerinin kullan\u0131lmas\u0131, o \u015feyi yapabilme yetisinin o kimsede oldu\u011fu anlam\u0131na geldi\u011fi ger\u00e7ekten de do\u011fru mudur? \u00d6rne\u011fin \u015f\u00f6yle deseydik: \u201cE\u011fer Davut\u2019la kar\u015f\u0131la\u015ft\u0131r\u0131lmak istiyorsan, onun gibi mezmurlar yazmal\u0131s\u0131n\u201d. Bununla s\u00f6ylemek istedi\u011fimiz, Tanr\u0131 bizlere bu yetiyi vermedik\u00e7e Davut gibi olmam\u0131z\u0131n imkans\u0131z oldu\u011fu de\u011fil midir? Bu nedenle, Kutsal Yaz\u0131lar\u2019da bizlere nelerin Tanr\u0131 g\u00fcc\u00fcyle yap\u0131labilece\u011fini ve nelerin insan g\u00fcc\u00fcyle yap\u0131lamayaca\u011f\u0131n\u0131 g\u00f6steren ifadeler g\u00f6rmekteyiz. Bu ifadeler yanl\u0131zca bizlerin do\u011fal g\u00fcc\u00fcyle yapamayaca\u011f\u0131 \u015feyleri g\u00f6stermez fakat bu gibi \u015feylerin Tanr\u0131\u2019n\u0131n g\u00fcc\u00fcyle yap\u0131labilece\u011fi bir zaman\u0131n gelece\u011fi vaadini verir. Kutsal Yaz\u0131lar\u0131n anlatmak istedi\u011fini \u015fu \u015fekilde de ifade edebiliriz: \u201cBuyruklar\u0131 tutma iradesine e\u011fer sahip olursan (ki bu da senin kendinde de\u011fil, Tanr\u0131 taraf\u0131ndan istedi\u011fi ki\u015fiye vermesiyle m\u00fcmk\u00fcnd\u00fcr), onlar seni o zaman koruyacaklard\u0131r\u201d.<\/p>\n Ayn\u0131 \u015fekilde g\u00f6r\u00fcyoruz ki, emredilenlerin hi\u00e7birini yapamayacak durumda olmam\u0131za ra\u011fmen, hepsini yapabiliriz – zay\u0131fl\u0131\u011f\u0131m\u0131z bizim kendimizindir, yapabilirli\u011fimiz ise Tanr\u0131\u2019n\u0131n l\u00fctfuyla gelir.<\/p>\n Tez 14: Yeni Antla\u015fma\u2019da verilen bilgiler, aklanm\u0131\u015f olanlar\u0131 y\u00f6nlendirmek<\/strong> i\u00e7indir.<\/strong><\/p>\n Yeni Antla\u015fma\u2019da iyi ve k\u00f6t\u00fc i\u015flere ili\u015fkin ayetlere dayanan bir\u00e7ok tez ileri s\u00fcr\u00fcyorsun. \u00d6rne\u011fin: \u201cSevinin, sevin\u00e7le co\u015fun! Sizden \u00f6nce ya\u015fam\u0131\u015f olan peygamberlere de b\u00f6yle zulmettiler\u201d (Matta 5:12). E\u011fer her\u015fey Tanr\u0131\u2019n\u0131n istedi\u011fi gibi oluyorsa, iyi i\u015flerin \u00f6d\u00fcllendirilmesi gibi bir \u015fey olamayca\u011f\u0131n\u0131 s\u00f6yl\u00fcyorsun.Yani sen bu ayetin, insan\u0131n yard\u0131ma ihtiyac\u0131 olmadan cennette kendisine \u00f6d\u00fcller kazand\u0131racak iyi i\u015fleri yapabilece\u011fi anlam\u0131na gelmesini istiyorsun. Bak sen! Kitab\u0131n b\u00fcy\u00fcd\u00fck\u00e7e senin \u201c\u00f6zg\u00fcr iraden de\u201d g\u00f6rmeyeli baya\u011f\u0131 geli\u015fmi\u015f! “\u00d6zg\u00fcr irade\u201d art\u0131k sadece iyi olan\u0131 arzulay\u0131p, yapma g\u00fcc\u00fcne sahip de\u011fil ama \u015fimdi bir de sonsuz ya\u015fam\u0131 elde edebilmesini istiyorsun! Peki o zaman Mesih\u2019e ve Kutsal Ruh\u2019a ne ihtiyac\u0131m\u0131z var?<\/p>\n \u201cZeki\u201d insanlar \u201cnormal\u201d insanlar i\u00e7in \u00e7ok a\u00e7\u0131k olan \u015feylere kar\u015f\u0131 baya\u011f\u0131 k\u00f6r olabiliyorlar! Eski Ahit ile Yeni Ahit aras\u0131ndaki fark\u0131 g\u00f6rmekte ba\u015far\u0131s\u0131z oluyorsun. Eski Antla\u015fma\u2019da, bizleri Yeni Antla\u015fma\u2019daki vaatlere ko\u015farak gitmemizi sa\u011flayan yasalar ve tehditler bulunmaktad\u0131r. Yeni Antla\u015fma\u2019da, \u00e7arm\u0131ha gerilmi\u015f Mesih\u2019te l\u00fctuf ve g\u00fcnahlardan ba\u011f\u0131\u015flanma buldu\u011fumuz m\u00fcjde bulunmaktad\u0131r. Ayr\u0131ca, l\u00fctfu ve aff\u0131 alarak aklanm\u0131\u015f olanlar\u0131 y\u00fcreklendirmek, Ruh\u2019un meyvelerini ortaya \u00e7\u0131kartmak ve \u00e7arm\u0131h\u0131 cesaretle ta\u015f\u0131malar\u0131n\u0131 sa\u011flamak i\u00e7in te\u015fvik s\u00f6zleri ve bilgiler bulunmaktad\u0131r.<\/p>\n Kutsal Yaz\u0131lar\u2019da sadece insalar\u0131n uyar\u0131nca ya\u015famas\u0131 gereken yasalar\u0131 g\u00f6rmekle, Kutsal Ruh\u2019un de\u011fi\u015ftirme i\u015fine kar\u015f\u0131 tamamen k\u00f6rs\u00fcn. Kutsal Yaz\u0131lar\u0131 \u00e7al\u0131\u015fmak i\u00e7in bunca zaman harcam\u0131\u015f bir ki\u015fi i\u00e7in \u00e7ok \u015fa\u015f\u0131rt\u0131c\u0131 bir \u015fey bu. I\u015f\u0131k, karanl\u0131kla ne kadar uyum i\u00e7indeyse Matta 5:12\u2019nin de “\u00f6zg\u00fcr iradeyle\u201d o kadar ilgisi vard\u0131r. O ayet, zaten \u201cl\u00fctuf alt\u0131nda\u201d olan el\u00e7ileri bu d\u00fcnyanin sorunlar\u0131na kar\u015f\u0131 g\u00fc\u00e7lendirmek ve te\u015fvik etmek i\u00e7in yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n Tez 15: \u00d6d\u00fcllendirilme, Tanr\u0131\u2019n\u0131n vaadine dayan\u0131r, insan\u0131n hakkettiklerine \u00a0 de\u011fil.<\/strong><\/p>\n Matta 5:12\u2019deki \u201c\u00f6d\u00fcl\u201d bir vaat gibidir. Fakat vaadin varl\u0131\u011f\u0131, bizlerin bir\u015feyleri yapabilece\u011fi anlam\u0131na gelmez. Sadece, belirli baz\u0131 \u015feyleri yaparsak \u00f6d\u00fcllendirilece\u011fimizi kan\u0131tlar. Buradaki soru, kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6d\u00fcl\u00fcn sunuldu\u011fu davran\u0131\u015flar\u0131 yap\u0131p, yapamayaca\u011f\u0131m\u0131zd\u0131r. Baz\u0131lar\u0131, bu \u00f6d\u00fcl\u00fcn ko\u015fan herkesin \u00f6n\u00fcne kondu\u011funu bu nedenle de herkesin ko\u015fup, \u00f6d\u00fcl\u00fc kazanabilece\u011fini s\u00f6ylerler! Ne kadar da komik bir mant\u0131kt\u0131r bu! (\u201c\u00d6zg\u00fcr irade\u201d b\u00f6yle d\u00fc\u015f\u00fcncelerle kan\u0131tlanabilecek olsayd\u0131, bunlar\u0131n baya\u011f\u0131 yard\u0131m\u0131 olurdu!)<\/p>\n Her\u015feye karar veren Tanr\u0131\u2019ysa, \u00f6d\u00fcl s\u00f6z konusu olamaz d\u00fc\u015f\u00fcncesini savunmaya \u00e7al\u0131\u015f\u0131yorsun. E\u011fer bununla, isteksiz bir i\u015f\u00e7iyi \u201c\u00f6d\u00fcllendirmek istemeyece\u011fini\u201d s\u00f6ylemek istiyorsan, sana kat\u0131l\u0131yorum. Fakat insanlar iyiyi ve k\u00f6t\u00fcy\u00fc isteyerek yapt\u0131klar\u0131nda, \u00f6d\u00fcl veya ceza bunlar\u0131n do\u011fal sonu\u00e7lar\u0131d\u0131r. \u0130radelerini kendi g\u00fc\u00e7leriyle kontrol edemeseler bile bu ge\u00e7erlidir. Ancak di\u011fer taraftan bizler yanl\u0131zca l\u00fctuf arac\u0131l\u0131\u011f\u0131yla iyi olan\u0131 yapmay\u0131 arzulayabiliyorsak, a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr ki kazan\u00e7 ve \u00f6d\u00fcl de yanl\u0131zca l\u00fctuf arac\u0131l\u0131\u011fla gelir.<\/p>\n Fakat \u00f6d\u00fcl hakk\u0131nda de\u011fil, yapt\u0131klar\u0131m\u0131z\u0131n sonu\u00e7lar\u0131 hakk\u0131nda konu\u015fmal\u0131y\u0131z. Kar\u015f\u0131l\u0131\u011f\u0131 verilmeyecek hi\u00e7bir iyilik ve k\u00f6t\u00fcl\u00fck yoktur. Cehennem ve yarg\u0131, t\u00fcm kesinli\u011fiyle k\u00f6t\u00fc olanlar\u0131 beklemektedir. Ayn\u0131 \u015fekilde, tanr\u0131sal ki\u015fileri de bir krall\u0131k bekler \u00e7\u00fcnk\u00fc bu onlara g\u00f6ksel Babalar\u0131 taraf\u0131ndan haz\u0131rlanm\u0131\u015ft\u0131r (Matta 25:34). Tanr\u0131\u2019n\u0131n krall\u0131\u011f\u0131n\u0131 kazanmak i\u00e7in iyi i\u015fler yapmaya \u00e7al\u0131\u015f\u0131rsak, ba\u015far\u0131s\u0131z olaca\u011f\u0131z ve b\u00f6ylece tanr\u0131sal olmad\u0131\u011f\u0131m\u0131z\u0131 g\u00f6sterece\u011fiz.<\/p>\n \u00d6yleyse, t\u00fcm Kutsal Yaz\u0131lar\u2019da krall\u0131\u011f\u0131 vaat eden ve cehennem tehditlerini ortaya koyan ayetler ne anlama gelmektedir? (Tekvin 15:1; II. Tarihler 15:7; Ey\u00fcb 34:11; Romal\u0131lar 2:7). Bunlar basit\u00e7e, iyi ve k\u00f6t\u00fc ya\u015fanm\u0131\u015f hayatlar\u0131n sonu\u00e7lar\u0131n\u0131 g\u00f6sterir. Bilgilendirmek ve uyand\u0131rmak i\u00e7in tasarlanm\u0131\u015flard\u0131r. \u00d6d\u00fcl hakk\u0131nda hi\u00e7bir \u015fey s\u00f6ylemezler fakat bizlere neler yapmam\u0131z gerekti\u011fini \u00f6\u011fretir ve sona kadar dayanmam\u0131z i\u00e7in te\u015fvik ederler. (Tekvin 15:1; 1. Korintliler 15:58; 16:13). Bu ayn\u0131 bizim bir kimseyi, yapt\u0131klar\u0131n\u0131n Tanr\u0131\u2019y\u0131 ho\u015fnut etti\u011fini s\u00f6yleyerek te\u015fvik etmemiz ya da yapt\u0131klar\u0131n\u0131n Tanr\u0131\u2019y\u0131 ho\u015fnut etmedi\u011fini s\u00f6yleyerek o ki\u015fiyi uyarmam\u0131z gibidir.<\/p>\n Fakat sen \u015fu s\u00f6zlerinle kar\u015f\u0131 \u00e7\u0131k\u0131yorsun: \u201cE\u011fer her\u015fey daha \u00f6nceden karara ba\u011flanm\u0131\u015fsa Tanr\u0131 neden bunlar\u0131 bizlere a\u00e7\u0131klama zahmetine katlan\u0131yor ki?\u201d Bunun cevab\u0131 \u015fudur ki Tanr\u0131, S\u00f6z\u00fc arac\u0131l\u0131\u011f\u0131yla ama\u00e7lar\u0131n\u0131 bizlerde ortaya \u00e7\u0131kar\u0131r. Bunu, S\u00f6z\u00fc olmaks\u0131z\u0131n da yapabilirdi fakat bizlerin O\u2019nunla beraber \u00e7al\u0131\u015fmas\u0131 O\u2019nu ho\u015fnut etmi\u015ftir. Bu nedenle, bizleri de bu i\u015fleyi\u015fe dahil etmek i\u00e7in S\u00f6z\u00fc\u2019nde bunlar\u0131 bizlere a\u00e7\u0131klar. Bu sebeple Tanr\u0131 kendi ama\u00e7lar\u0131n\u0131 bizlerde ger\u00e7ekle\u015ftirir fakat ayn\u0131 zamanda da kendi g\u00fcc\u00fcn\u00fcn ve g\u00f6rkeminin ve bizim zay\u0131fl\u0131\u011f\u0131m\u0131z\u0131n ve k\u00f6t\u00fcl\u00fc\u011f\u00fcm\u00fcz\u00fcn t\u00fcm d\u00fcnyada ilan edilmesi i\u00e7in \u00f6d\u00fcllerden ve cezalardan bahseden S\u00f6z\u00fcn\u00fc t\u00fcm d\u00fcnyaya vermektedir. Fakat t\u00fcm di\u011fer ki\u015filerin de\u011fersiz sayd\u0131\u011f\u0131 bu ger\u00e7ekler, Tanr\u0131sal ki\u015filerce kabul edilip, y\u00fcreklerde saklan\u0131rlar.<\/p>\n Tez 16: Tanr\u0131\u2019n\u0131n kudreti, bizlerin sorumluluklar\u0131n\u0131 ortadan kald\u0131rmaz.<\/strong><\/p>\n \u201cOnlar\u0131 meyvelerinden tan\u0131yacaks\u0131n\u0131z\u201d (Matta 7:16) s\u00f6zlerindeki meyvelerin bizlere ait oldu\u011funu ve bu nedenle Tanr\u0131\u2019n\u0131n Ruh\u2019u taraf\u0131ndan bizlere verilemeyece\u011fini s\u00f6yl\u00fcyorsun. Ne sa\u00e7ma bir mant\u0131kt\u0131r bu! O\u2019nu kabul edip, alm\u0131\u015f olmam\u0131za ra\u011fmen Mesih\u2019in bizlerin oldu\u011fu s\u00f6ylenir. G\u00f6zlerimizi biz yaratmam\u0131\u015f olsak da bizimdirler! Sonra, Luka 23:34\u2019den ba\u015fka bir tez ileri s\u00fcr\u00fcyorsun: \u201cBaba onlar\u0131 ba\u011f\u0131\u015fla\u201d. \u0130rademiz e\u011fer \u00f6zg\u00fcr de\u011fildiyse, \u0130sa o zaman katillerini ba\u011f\u0131\u015flasayd\u0131 daha iyi olurdu \u00e7\u00fcnk\u00fc “\u00f6zg\u00fcr iradeleri\u201d yoktu ve ba\u015fka t\u00fcrl\u00fc davranamazlard\u0131 diyorsun. Fakat bunun cevab\u0131 Rab\u2019bin kendi s\u00f6zlerinde bulunmaktad\u0131r: \u201c\u00e7\u00fcnk\u00fc ne yapt\u0131klar\u0131n\u0131 bilmiyorlar\u201d. Bu s\u00f6zlerle Mesih\u2019in anlatmak istedi\u011fi, bu ki\u015filerin iyi olan \u015feyi arzulayamad\u0131klar\u0131 ger\u00e7e\u011fi daha ne kadar a\u00e7\u0131k olabilir ki? Bilmedikleri \u015feyi nas\u0131l arzulayabilirler ki? \u0130radenin zay\u0131fl\u0131\u011f\u0131na ili\u015fkin bundan daha g\u00fc\u00e7l\u00fc bir ifade kullan\u0131lamazd\u0131. \u0130rade, yanl\u0131zca iyilik yapmakta yetersiz de\u011fildir fakat ne yapt\u0131klar\u0131n\u0131n ne derece k\u00f6t\u00fc oldu\u011funu ne de iyinin ne oldu\u011funu bilmemektedir!<\/p>\n Yine ba\u015fka bir ayeti, Yuhanna 1:12\u2019yi kullan\u0131yorsun: \u201cAncak kendisini kabul edip, ad\u0131na iman edenlerin hepsine Tanr\u0131\u2019n\u0131n \u00e7ocuklar\u0131 olma hakk\u0131n\u0131 verdi\u201d. E\u011fer iradeleri \u00f6zg\u00fcr de\u011filse Tanr\u0131 onlara \u00e7ocuklar olma hakk\u0131n\u0131 nas\u0131l verebilir diyorsun. Fakat ayeti dikkatli oku. Yuhanna burada, \u0130blis\u2019in \u00e7ocu\u011fu olmaktan Tanr\u0131\u2019n\u0131n \u00e7ocu\u011fu olmaya do\u011fru k\u00f6kten ve b\u00fct\u00fcn\u00fcyle bir de\u011fi\u015fmeden s\u00f6z ediyor. Ki\u015fi hi\u00e7bir \u015fey yapm\u0131yor burada, ama yanl\u0131za bir \u015feyden ba\u015fka bir \u015feye d\u00f6n\u00fc\u015f\u00fcyor! Bizler, i\u00e7imizdeki “\u00f6zg\u00fcr iradenin\u201d kullan\u0131lmas\u0131yla de\u011fil, Tanr\u0131\u2019n\u0131n yapt\u0131\u011f\u0131 bir eylem sonucu Tanr\u0131\u2019n\u0131n \u00e7ocuklar\u0131 oluruz. Yuhanna bizlere, insanlar\u0131n iman ettikleri taktirde l\u00fctuf mijdesinin t\u00fcm insanlar i\u00e7in Tanr\u0131\u2019n\u0131n \u00e7ocuklar\u0131 olmak gibi muhte\u015fem bir f\u0131rsat\u0131 yaratt\u0131\u011f\u0131n\u0131 anlatmaktad\u0131r. Arzulaman\u0131n ve iman etmenin, kendi g\u00fc\u00e7leriyle yapabilecekleri \u015feyler olmamas\u0131 bir kenara, bunlar hakk\u0131nda herhangi bir \u00f6nbilgiye de sahip de\u011fillerdir. \u0130nsanlar, Mesih\u2019e hem Tanr\u0131 O\u011flu hem de \u0130nsano\u011flu olarak iman etmeyi gerektiren bir m\u00fcjdeyi kendi kendilerine ortaya \u00e7\u0131karamazlar. E\u011fer durum b\u00f6yleyse, nas\u0131l olurda onu kabul etmeye yeterli ya da istekli olabilirler? Yuhanna bu ayette “\u00f6zg\u00fcr iradenin\u201d sahip oldu\u011fu iyi \u00f6zellikleri de\u011fil, m\u00fcjde arac\u0131l\u0131\u011f\u0131yla Tanr\u0131\u2019n\u0131n t\u00fcm d\u00fcnyaya bildirdi\u011fi Tanr\u0131 Krall\u0131\u011f\u0131n\u0131n zenginliklerini vaaz etmektedir. Yuhanna ayn\u0131 zamanda “\u00f6zg\u00fcr iradenin\u201d m\u00fcjdeye kar\u015f\u0131 olmas\u0131ndan \u00f6t\u00fcr\u00fc onu kabul edenlerin say\u0131s\u0131n\u0131n ne kadar az oldu\u011fundan bahsetmektedir. \u201c\u00d6zg\u00fcr iradenin\u201d g\u00fcc\u00fc \u015f\u00f6yle tan\u0131mlanabilir – \u015eeytan iradenin \u00fczerinde h\u00fck\u00fcm s\u00fcrer b\u00f6ylece irade Tanr\u0131\u2019n\u0131n l\u00fctfunu reddeder. \u0130rade ayn\u0131 zamanda y\u00fcreklerimizde yasay\u0131 yerine getiren Kutsal Ruh\u2019u da reddeder \u00e7\u00fcnk\u00fc “\u00f6zg\u00fcr irade\u201d yasaya kendi \u00e7abalar\u0131yla itaat edebilece\u011fini d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n Ve bundan sonra sen, d\u00fc\u015f\u00fcncelerini desteklemek i\u00e7in Pavlus\u2019un s\u00f6zlerinden al\u0131nt\u0131 yap\u0131yorsun – o Pavlus ki, \u00f6zg\u00fcr iradenin en ate\u015fli kar\u015f\u0131t\u0131d\u0131r! Romal\u0131lar 2:4\u2019\u00fc kullan\u0131yorsun : \u201cTanr\u0131\u2019n\u0131n s\u0131n\u0131rs\u0131z iyili\u011fini, ho\u015fg\u00f6r\u00fcs\u00fcn\u00fc ve sabr\u0131n\u0131 hor mu g\u00f6r\u00fcyorsun? O\u2019nun iyili\u011finin seni t\u00f6vbeye y\u00f6neltti\u011fini bilmiyor musun?\u201d Ve \u015fu soruyu soruyorsun: \u201c \u2018\u00d6zg\u00fcr iradesi\u2019 olmayan insanlar, Tanr\u0131\u2019n\u0131n iyili\u011fini hor g\u00f6rmekten nas\u0131l su\u00e7lu olabilirler? K\u00f6t\u00fcl\u00fc\u011f\u00fc kontrol eden yarg\u0131\u00e7 olarak nas\u0131l insanlar\u0131 yarg\u0131layabilir ki Tanr\u0131?\u201d Romal\u0131lar 2:4\u2019deki s\u00f6zlerin, Tanr\u0131s\u0131z ki\u015filerin ne kadar g\u00fc\u00e7s\u00fcz olduklar\u0131n\u0131 kendilerine g\u00f6stermek amac\u0131yla yap\u0131lm\u0131\u015f bir uyar\u0131 oldu\u011funu nas\u0131l oluyor da g\u00f6remiyorsun? Onlar\u0131 al\u00e7altarak Tanr\u0131, bu gibi insanlar\u0131 Kendi l\u00fctfunu almak \u00fczere haz\u0131rlamaktad\u0131r.<\/p>\n <\/p>\n ERASMUS\u2019UN \u00d6\u011eRETT\u0130KLER\u0130 HAKKINDA LUTHER\u2019\u0130N D\u00dc\u015e\u00dcNCELER\u0130<\/span><\/span><\/strong><\/p>\n \u00dc\u00e7\u00fcnc\u00fc B\u00f6l\u00fcm<\/b><\/p>\n Tez 1: Erasmus\u2019un metodu.<\/p>\n Tez 2: Erasmus\u2019un ayetleri \u00e7arp\u0131tmas\u0131.<\/p>\n Tez 3: Erasmus\u2019un Firavun\u2019un y\u00fcre\u011finin kat\u0131la\u015ft\u0131r\u0131lmas\u0131n\u0131 \u201ca\u00e7\u0131klamas\u0131\u201d.<\/p>\n Tez 4: Tanr\u0131\u2019n\u0131n insan do\u011fas\u0131n\u0131 kullan\u0131\u015f\u0131.<\/p>\n Tez 5: Tanr\u0131\u2019n\u0131n insan\u0131 kat\u0131la\u015ft\u0131rma y\u00f6ntemi.<\/p>\n Tez 6: Tanr\u0131\u2019n\u0131n Firavun\u2019un y\u00fcre\u011fini kat\u0131la\u015ft\u0131rmas\u0131.<\/p>\n Tez 7: Erasmus\u2019un Romal\u0131lar 9:15-33\u2019\u00fc yorumlay\u0131\u015f bi\u00e7imi.<\/p>\n Tez 8: Do\u011fal mant\u0131k, Tanr\u0131\u2019n\u0131n iradesinin kudretini kabul etmelidir.<\/p>\n Tez 9: Romal\u0131lar 9:15-33\u2019e ili\u015fkin – devam.<\/p>\n Tez 10: Tanr\u0131\u2019n\u0131n kadirli\u011fi ve “\u00f6zg\u00fcr irade\u201d bir arada ya\u015fayamazlar.<\/p>\n Tez 11: Erasmus\u2019un Malaki 1:2-3\u2019\u00fc yorumlay\u0131\u015f bi\u00e7imi.<\/p>\n Tez 12: \u00c7\u00f6mlek\u00e7i ve kil.<\/p>\n Tez 13: Tanr\u0131\u2019n\u0131n do\u011frulu\u011fu.<\/p>\n Tez 14: Pavlus, insan\u0131n kurtulu\u015fu konusunda yanl\u0131zca Tanr\u0131\u2019ya pay \u00e7\u0131kar\u0131r. <\/b> “\u00d6zg\u00fcr iradeyi\u201d desteklemek i\u00e7in \u00e7ok say\u0131da ayet toplayarak kar\u015f\u0131tlar\u0131n\u0131 korkutmaya \u00e7al\u0131\u015f\u0131yorsun. Sonra da bizlerin d\u00fc\u015f\u00fcncesini destekleyen sadece iki tane ayet (\u00c7\u0131k\u0131\u015f 9:12 ve Malaki 1:2-3) oldu\u011funu s\u00f6ylerek bizleri aptal konumuna d\u00fc\u015f\u00fcrmeye \u00e7al\u0131\u015f\u0131yorsun. Pavlus\u2019un Romal\u0131lar 9. B\u00f6l\u00fcmde s\u00f6ylediklerinden hi\u00e7 de etkilenmi\u015f g\u00f6z\u00fckm\u00fcyorsun!<\/p>\n Buna ra\u011fmen, ben bu iki ayeti alaca\u011f\u0131m ve bizlerin d\u00fc\u015f\u00fcncelerini ne denli g\u00fc\u00e7le destekledi\u011fini g\u00f6sterece\u011fim.<\/p>\n Tez 2: Erasmus\u2019un ayetleri \u00e7arp\u0131tmas\u0131.<\/p>\n <\/strong>Bir ayetin bariz olan anlam\u0131n\u0131 g\u00f6z ard\u0131 etmek i\u00e7in yeni bir yol icad etmi\u015fsin. “\u00d6zg\u00fcr iradeye\u201d \u00e7ok a\u00e7\u0131k olarak kar\u015f\u0131 \u00e7\u0131kan ayetlerde yatan ger\u00e7ek anlam\u0131n ortaya \u00e7\u0131kar\u0131lmas\u0131 i\u00e7in \u201ca\u00e7\u0131klanmalar\u0131\u201d gerekti\u011finde \u0131srar ediyorsun. Ancak biz, ayetlerin do\u011fal \u015feklinin ifade etti\u011fi anlama tutunman\u0131n sa\u00e7ma olaca\u011f\u0131 durumlarda yanl\u0131zca b\u00f6yle bir \u201ca\u00e7\u0131klaman\u0131n\u201d gerekli oldu\u011fu konusunda \u0131srar etmek zorunday\u0131z. Ba\u015fka her t\u00fcr durumda, Tanr\u0131\u2019n\u0131n insanlar aras\u0131nda yaratm\u0131\u015f oldu\u011fu konu\u015fma teknikleri ve gramer kurallar\u0131n\u0131n belirledi\u011fi kelimelerin do\u011fal ve basit anlamlar\u0131na ba\u011fl\u0131 kalmam\u0131z gerekmektedir. E\u011fer bunun tersini yaparsak, hi\u00e7bir yerde hi\u00e7bir \u015feyden emin olamay\u0131z. Bir \u201ca\u00e7\u0131klaman\u0131n\u201d gerekli olabilece\u011fini iddia etmek yeterli de\u011fildir. Her durumda bir \u201ca\u00e7\u0131klaman\u0131n\u201d gerekli ya da \u015fart olup olmad\u0131\u011f\u0131n\u0131 sormal\u0131y\u0131z. E\u011fer gerekli oldu\u011funu ispatlayamazsak, hi\u00e7bir \u015fey elde edemeyiz.<\/p>\n Senin \u201ca\u00e7\u0131klamalar\u0131na\u201d bir \u00f6rnek, \u00c7\u0131k\u0131\u015f 4:21\u2019i nas\u0131l ele ald\u0131\u011f\u0131nd\u0131r: \u201cBen onun y\u00fcre\u011fini sertle\u015ftirece\u011fim\u201d. Sen bu ayetin, \u201cOnun y\u00fcre\u011finin sertle\u015fmesine izin verece\u011fim\u201d anlam\u0131na geldi\u011fini s\u00f6yl\u00fcyorsun \u00e7\u00fcnk\u00fc bizler bazen \u201cSeni mahvettim\u201d dedi\u011fimizde \u201cHata yapt\u0131\u011f\u0131nda seni d\u00fczeltmedim\u201d demek istedi\u011fimizi ileri s\u00fcr\u00fcyorsun. Fakat bu s\u00f6zlerin anlam\u0131 \u00e7ok a\u00e7\u0131kt\u0131r. \u201cA\u00e7\u0131klanmaya\u201d ihtiyac\u0131 yoktur. Tanr\u0131 S\u00f6z\u00fc, basit anlam\u0131yla, s\u00f6zc\u00fcklerin ifade etti\u011fi \u015fekliyle anla\u015f\u0131lmal\u0131d\u0131r. Tanr\u0131\u2019n\u0131n s\u00f6zlerini can\u0131m\u0131z\u0131n istedi\u011fi gibi yeniden yazamay\u0131z. Yoksa kendimizi, \u201cTanr\u0131 g\u00f6kleri ve yeri yaratt\u0131\u201d s\u00f6z\u00fcn\u00fc \u201cTanr\u0131 onlar\u0131 bulunduklar\u0131 yerlerine koydu fakat yoktan var etmedi\u201d \u015feklinde \u201ca\u00e7\u0131klarken\u201d bulabiliriz! Bu uygulamay\u0131 takip etmek, Kutsal Kitab\u0131 a\u00e7t\u0131\u011f\u0131 anda herkesin bir teolok olabilece\u011fini s\u00f6ylemek olur!<\/p>\n Tez 3:\u00a0 Erasmus\u2019un Firavun\u2019un y\u00fcre\u011finin kat\u0131la\u015ft\u0131r\u0131lmas\u0131n\u0131 \u201ca\u00e7\u0131klamas\u0131\u201d.<\/strong><\/p>\n \u201cBen onun y\u00fcre\u011fini sertle\u015ftirece\u011fim\u201d s\u00f6z\u00fcn\u00fc \u015f\u00f6yle yorumluyorsun: \u201cG\u00fcnahkarlara sabretmemi sa\u011flayan ve b\u00f6ylece onlar\u0131 t\u00f6vbeye y\u00f6nlendiren katlan\u0131\u015f\u0131m, yapt\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fcklerde Firavun\u2019un daha da inat\u00e7\u0131 olmas\u0131na yol a\u00e7\u0131yor\u201d. Romal\u0131lar 9:18 ve \u0130\u015faya 63:17\u2019yi de ayn\u0131 \u015fekilde alg\u0131l\u0131yorsun. Fakat, bunlar\u0131n do\u011fru a\u00e7\u0131klamalar oldu\u011funa dair yaln\u0131zca senin s\u00f6z\u00fcn var. Do\u011fru, Origen ve Jerome\u2019dan al\u0131nt\u0131lar yap\u0131yorsun fakat onlar\u0131n da do\u011fru oldu\u011funa kim beni ikna edecek?<\/p>\n K\u0131sacas\u0131, senin \u201ca\u00e7\u0131klamalar\u0131n\u201d bu ayetlerin anlamlar\u0131n\u0131 ba\u015fa\u015fa\u011f\u0131 \u00e7evirmektedir. Tanr\u0131 \u201cBen onun y\u00fcre\u011fini sertle\u015ftirece\u011fim\u201d diyor. Sen ise O\u2019na \u201cFiravun kendi y\u00fcre\u011fini sertle\u015ftirecek\u201d dedirtiyorsun. Firavun\u2019un kendi kalbini kat\u0131la\u015ft\u0131rmas\u0131n\u0131 Tanr\u0131\u2019n\u0131n merhametine ba\u011fl\u0131yorsun. E\u011fer b\u00f6yle devam edersen, Tanr\u0131\u2019n\u0131n merhametini \u00f6fkeye ve Tanr\u0131\u2019n\u0131n \u00f6fkesini ise merhamete d\u00f6n\u00fc\u015ft\u00fcreceksin. Tanr\u0131\u2019n\u0131n merhametinin baz\u0131 insanlar\u0131n kat\u0131la\u015ft\u0131r\u0131lmas\u0131na yol a\u00e7abilece\u011fini tabi ki biliyoruz fakat \u00f6fkesinin de bunu yapabilece\u011fi bir ger\u00e7ektir. Tanr\u0131\u2019n\u0131n merhametinin baz\u0131 y\u00fcrekleri yumu\u015fatabilece\u011fini biliyoruz fakat \u00f6fkesi de buna sebep olabilir. T\u00fcm bunlar Tanr\u0131\u2019n\u0131n merhametini gazab\u0131yla kar\u0131\u015ft\u0131rmaya mazeret de\u011fildir. Tanr\u0131, Firavun\u2019un y\u00fcre\u011fini kat\u0131la\u015ft\u0131raca\u011f\u0131n\u0131 s\u00f6yledi ve ona eziyet ederek on bela ile cezaland\u0131rd\u0131. Ve sen bu belalar\u0131 Tanr\u0131\u2019n\u0131n merhametinin g\u00f6stergesi olarak g\u00f6steriyorsun! Bundan daha \u00e7\u0131lg\u0131n bir d\u00fc\u015f\u00fcnce ne olabilir ki! Firavun her t\u00f6vbe ediyor gibi g\u00f6r\u00fcn\u00fc\u015f\u00fcnde Tanr\u0131\u2019n\u0131n bu belalar\u0131 ertelemesinde de Tanr\u0131\u2019n\u0131n merhameti etkindi fakat bu belalar Tanr\u0131\u2019n\u0131n Firavun\u2019un y\u00fcre\u011fini kat\u0131la\u015ft\u0131rarak onu cezaland\u0131rmak i\u00e7in kulland\u0131\u011f\u0131 yollard\u0131.<\/p>\n Diyelim ki Tanr\u0131, i\u015flenen g\u00fcnahlar\u0131 hemen cezaland\u0131rmayarak, g\u00fcnahkarlara katland\u0131\u011f\u0131 zaman onlar\u0131n y\u00fcreklerini kat\u0131la\u015ft\u0131r\u0131r. Y\u00fcrekler, Kutsal Ruh arac\u0131l\u0131\u011f\u0131 d\u0131\u015f\u0131nda ba\u015fka hi\u00e7bir \u015fekilde yumu\u015fat\u0131lamaz. Bu nedenle, ne \u015fekilde olursa olsun y\u00fcrekler Tanr\u0131\u2019n\u0131n iste\u011fiyle kat\u0131la\u015ft\u0131r\u0131l\u0131r ve ayn\u0131 Tanr\u0131sal iradenin h\u00fckm\u00fcyle yumu\u015fat\u0131l\u0131r.<\/p>\n \u015e\u00f6yle diyorsun: \u201cNas\u0131l ayn\u0131 g\u00fcne\u015fle \u00e7amur kat\u0131la\u015f\u0131r ve mum erirse; nas\u0131l ya\u011fmurla ekilmi\u015f toprak meyve verir, ekilmemi\u015fler diken \u00e7\u0131kar\u0131rlarsa; Tanr\u0131\u2019n\u0131n ayn\u0131 katlan\u0131\u015f\u0131yla da baz\u0131lar\u0131 kat\u0131la\u015f\u0131r baz\u0131lar\u0131 ise Mesih\u2019e gelir\u201d. Fakat bu sana hi\u00e7bir fayda sa\u011flam\u0131yor. Herkesin ayn\u0131 oldu\u011fu -yani, “\u00f6zg\u00fcr iradeye\u201d sahip oldu\u011fu- g\u00f6r\u00fc\u015f\u00fcnde devam ediyorsun. Fakat insanlar\u0131 birbirinden ay\u0131ran Tanr\u0131\u2019n\u0131n yapm\u0131\u015f oldu\u011fu se\u00e7imdir. Se\u00e7ilmi\u015flikten ay\u0131r olarak insanlar yanl\u0131zca Tanr\u0131\u2019ya itaatsizlik etmekte \u00f6zg\u00fcrd\u00fcrler. Ama sen se\u00e7ilmi\u015flik olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyorsun. Sonu\u00e7 olarak ise g\u00fc\u00e7s\u00fcz bir Tanr\u0131 ve O\u2019nu tan\u0131mad\u0131klar\u0131 i\u00e7in kurtulamayan ve lanetlenmi\u015f kad\u0131n ve erkekler ortaya \u00e7\u0131kmaktad\u0131r. Tanr\u0131 iyili\u011fini insanlar\u0131n \u00f6n\u00fcne yanl\u0131zca koyabilmekte ve belki sonra da \u00e7\u0131k\u0131p bir ziyafete gitmekten ba\u015fka bir\u015fey yapamamaktad\u0131r. \u0130nsan mant\u0131\u011f\u0131n\u0131n yapabilece\u011finin en fazlas\u0131 budur. Ama sen iki tane “\u00f6zg\u00fcr irade\u201d – mum ve kil; ekilmi\u015f ve ekilmemi\u015f) – ortaya \u00e7\u0131kararak i\u015fleri daha da kar\u0131\u015ft\u0131rd\u0131n. Bu \u00f6rneklerin sana hi\u00e7bir faydas\u0131 yoktur. E\u011fer m\u00fcjdeye ya\u011fmur ve g\u00fcne\u015f; kil ve ekilmemi\u015f topra\u011fa se\u00e7ilmemi\u015fler; mum ve ekilmi\u015f topra\u011fa da se\u00e7ilmi\u015fler dersek bu \u00f6rnek bir anlam ifade eder. Se\u00e7ilmemi\u015fler m\u00fcjde arac\u0131l\u0131\u011f\u0131yla daha da k\u00f6t\u00fc bir duruma d\u00fc\u015f\u00fcr\u00fcl\u00fcrlerken se\u00e7ilmi\u015fler daha iyile\u015ftirilirler.<\/p>\n \u0130yi olan Tanr\u0131\u2019n\u0131n b\u00f6yle bir\u015fey yapmas\u0131n\u0131n sa\u00e7ma olaca\u011f\u0131 i\u00e7in Tanr\u0131\u2019n\u0131n iyili\u011fi kar\u015f\u0131s\u0131nda Firavun\u2019un kendi y\u00fcre\u011fini kendisinin kat\u0131la\u015ft\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yleyerek bir \u201ca\u00e7\u0131klama\u201d ortaya att\u0131n. Kim b\u00f6yle bir\u015feyin sa\u00e7ma oldu\u011funu s\u00f6yl\u00fcyor? \u0130nsansal mant\u0131\u011f\u0131m\u0131z buna kar\u015f\u0131 \u00e7\u0131k\u0131yor. K\u00f6r, sa\u011f\u0131r ve tanr\u0131s\u0131z olan insansal mant\u0131\u011f\u0131m\u0131zla Tanr\u0131\u2019n\u0131n hareketlerini yarg\u0131layacak m\u0131y\u0131z? \u00d6yleyse t\u00fcm H\u0131ristiyan inanc\u0131 sa\u00e7mad\u0131r. Pavlus\u2019un 1. Korintliler 1:23\u2019de dedi\u011fi gibi, Tanr\u0131\u2019n\u0131n bir bakirenin o\u011flu olarak do\u011fup, \u00e7arm\u0131ha gerilip, Baba\u2019n\u0131n sa\u011f\u0131nda oturmas\u0131 Grekler i\u00e7in sa\u00e7mal\u0131k, Yahudiler i\u00e7in de bir t\u00f6kezleme ta\u015f\u0131d\u0131r. \u0130nsan mant\u0131\u011f\u0131yla bunlara inanmak kesinlikle sa\u00e7mal\u0131kt\u0131r.<\/p>\n Sen, insan\u0131n kendi y\u00fcre\u011fini kat\u0131la\u015ft\u0131rmaktan sorumlu oldu\u011funu s\u00f6yleyerekkonuya a\u00e7\u0131kl\u0131k getirmedin. Halen, yap\u0131lmas\u0131 imkans\u0131z olan \u015feyler i\u00e7in Tanr\u0131\u2019n\u0131n nas\u0131l “\u00f6zg\u00fcr irade\u201d gerektirdi\u011fini a\u00e7\u0131klaman gerekiyor. Tanr\u0131, “\u00f6zg\u00fcr iradeyi\u201d ba\u015fka hi\u00e7bir \u015fey yapamayaca\u011f\u0131 halde nas\u0131l g\u00fcnah i\u015flemekle su\u00e7lar ki? Mant\u0131\u011fa ba\u015fvuruyorsun. Ancak bunlar\u0131n hepsi e\u015fit derecede insan mant\u0131\u011f\u0131na sa\u00e7ma gelirler.<\/p>\n Ger\u00e7ek \u015fudur ki d\u00fcnyadaki t\u00fcm “\u00f6zg\u00fcr iradenin\u201d kullan\u0131lmas\u0131 bile Kutsal Ruh\u2019un i\u015fleyi\u015fi olmadan insanlar\u0131n kendi y\u00fcreklerini kat\u0131la\u015ft\u0131rmalar\u0131n\u0131 durduramaz.<\/p>\n Tanr\u0131, Firavun\u2019u o anda oldu\u011fu \u015fekilde yaratm\u0131\u015f olamaz \u00e7\u00fcnk\u00fc Tanr\u0131 yaratma i\u015fini bitirdi\u011finde her\u015feyin iyi oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fc diyorsun. Ancak bu, Tanr\u0131\u2019n\u0131n d\u00fc\u015f\u00fc\u015ften \u00f6nceki orijinal yarad\u0131l\u0131\u015f\u0131 i\u00e7in s\u00f6ylenmi\u015f bir s\u00f6zd\u00fcr. O zamandan itibaren Firavun dahil olmak \u00fczere hepimiz tanr\u0131s\u0131z ve \u00e7\u00fcr\u00fcm\u00fc\u015f bir \u0131rktan gelmi\u015f bulunmaktay\u0131z. Bu s\u00f6zler Tanr\u0131\u2019n\u0131n yaratt\u0131klar\u0131n\u0131n D\u00fc\u015f\u00fc\u015ften sonraki durumlar\u0131 i\u00e7in s\u00f6ylenmi\u015f olsalar bile, Tanr\u0131\u2019n\u0131n yarad\u0131l\u0131\u015f\u0131n\u0131 nas\u0131l g\u00f6rd\u00fc\u011f\u00fcn\u00fc ifade ederler, insanlar\u0131n durumunu de\u011fil. Bizlerin g\u00f6z\u00fcnde k\u00f6t\u00fc olan bir \u00e7ok \u015fey Tanr\u0131\u2019n\u0131n g\u00f6z\u00fcnde iyidir. \u00d6rne\u011fin – ac\u0131lar, \u00fcz\u00fcnt\u00fcler, hatalar, cehennem ve Tanr\u0131\u2019n\u0131n t\u00fcm i\u015fleri d\u00fcnyan\u0131n g\u00f6z\u00fcnde k\u00f6t\u00fcd\u00fcr. M\u00fcjde ise bunlar\u0131n en iyisidir ancak d\u00fcnya m\u00fcjdeden nefret etti\u011fi kadar ba\u015fka hi\u00e7bir \u015feyden nefret etmez.<\/p>\n Tez 4:\u00a0 Tanr\u0131\u2019n\u0131n insan do\u011fas\u0131n\u0131 kullan\u0131\u015f\u0131.<\/p>\n <\/strong>Baz\u0131 insanlar Tanr\u0131\u2019n\u0131n nas\u0131l bizlerde k\u00f6t\u00fc etkiler ortaya \u00e7\u0131kartt\u0131\u011f\u0131n\u0131, kat\u0131la\u015ft\u0131rd\u0131\u011f\u0131n\u0131, bizleri tutkular\u0131m\u0131za teslim edip, yanl\u0131\u015f yola sapmam\u0131za izin verdi\u011fini \u00f6\u011frenmek isteyebilirler. Kutsal Kitab\u0131n bizlere a\u00e7\u0131klad\u0131klar\u0131yla yetinmeliyiz.<\/p>\n Cevab\u0131m \u015fudur ki, se\u00e7en l\u00fctuftan ayr\u0131 olarak Tanr\u0131, insanlarla do\u011falar\u0131n\u0131n gerektirdi\u011fi \u015fekilde ilgilenir. Do\u011falar\u0131 k\u00f6t\u00fc ve sapk\u0131n oldu\u011fundan, Tanr\u0131 onlar\u0131 b\u0131rakt\u0131\u011f\u0131nda k\u00f6t\u00fc ve sapk\u0131n davran\u0131\u015flarda bulunurlar. Ayaklar\u0131ndan bir ya da ikisi sakat olan bir ata binen bir adam d\u00fc\u015f\u00fcn\u00fcn. Bu adam\u0131n ata bini\u015fi, at\u0131n\u0131n durumuna ba\u011fl\u0131d\u0131r. E\u011fer at sendelerse, binici ne yapabilir ki? Adam at\u0131na, di\u011fer sa\u011fl\u0131kl\u0131 atlar\u0131n e\u015fli\u011finde binmektedir fakat di\u011ferleri iyi durumda devam etse bile adam\u0131n kendi at\u0131 iyile\u015ftirilmedik\u00e7e sendelemeye mahkumdur.<\/p>\n G\u00f6rd\u00fc\u011f\u00fcn\u00fcz gibi Tanr\u0131 k\u00f6t\u00fc insanlar arac\u0131l\u0131\u011f\u0131yla \u00e7al\u0131\u015ft\u0131\u011f\u0131nda k\u00f6t\u00fc \u015feyler ortaya \u00e7\u0131kar. Ancak Tanr\u0131\u2019n\u0131n kendisi k\u00f6t\u00fcl\u00fck yapamaz. Tanr\u0131 kadirdir. Tanr\u0131s\u0131z insan Tanr\u0131\u2019n\u0131n yaratt\u0131klar\u0131ndand\u0131r ve O\u2019nun kontrol\u00fc alt\u0131ndad\u0131r. \u0130nsan\u0131n k\u00f6t\u00fcl\u00fc\u011f\u00fc y\u00fcz\u00fcnden Tanr\u0131 kudretini ask\u0131ya almaz. Tanr\u0131s\u0131z insanlar da i\u00e7inde bulunduklar\u0131 durumu de\u011fi\u015ftiremezler. Sonu\u00e7 olarak, Tanr\u0131\u2019n\u0131n Ruhu arac\u0131l\u0131\u011f\u0131yla Tanr\u0131\u2019yla do\u011fru bir ili\u015fki i\u00e7ersine sokulmad\u0131k\u00e7a insan, g\u00fcnah i\u015flemekten ve s\u00fcrekli sapmaktan ba\u015fka hi\u00e7bir \u015fey yapamaz.<\/p>\n Tez 5:\u00a0 Tanr\u0131\u2019n\u0131n insan\u0131 kat\u0131la\u015ft\u0131rma y\u00f6ntemi.<\/p>\n <\/strong>Tanr\u0131s\u0131zlar, Tanr\u0131\u2019y\u0131 ho\u015fnut etme arzusunda de\u011fildirler. Onlar yanl\u0131zca kendilerini ho\u015fnut etmekle ilgilenirler. Bencil tutkular\u0131ndan zevk almalar\u0131n\u0131 engelleyen her\u015feyden nefret ederler ve onlara kar\u015f\u0131 sava\u015f\u0131rlar. Tanr\u0131s\u0131zlar m\u00fcjdeyle y\u00fczle\u015ftirildiklerinde bu \u00f6zellikle do\u011frudur. M\u00fcjde arac\u0131l\u0131\u011f\u0131yla Tanr\u0131, Kendisine ve S\u00f6z\u00fc\u2019ne kar\u015f\u0131 ac\u0131 ve kat\u0131 olsunlar diye onlar\u0131n sapk\u0131n arzular\u0131n\u0131 ve kendilerine olan g\u00fcvenlerini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/p>\n Tanr\u0131, insanlar\u0131n y\u00fcreklerinde yeni k\u00f6t\u00fcl\u00fckler yaratmaz. Orada bulunan k\u00f6t\u00fcl\u00fckleri, kendi iyi ve bilge ama\u00e7lar\u0131 i\u00e7in kullan\u0131r. II. Samuel 16:11\u2019de Davud \u015eimei hakk\u0131nda \u015f\u00f6yle s\u00f6yler: \u201cOnu b\u0131rak\u0131nda lanet etsin; \u00e7\u00fcnk\u00fc Rab ona emretmi\u015ftir\u201d. Fakat Tanr\u0131 \u015eimei\u2019ye Davuda lanet etmesi i\u00e7in bir emir vermemi\u015ftir. Fakat Tanr\u0131\u2019n\u0131n kadir h\u00fckm\u00fc, \u015eimei\u2019nin zaten k\u00f6t\u00fc olan isteklerinin, kendisi i\u00e7in do\u011fal olan\u0131 Tanr\u0131\u2019n\u0131n planlad\u0131\u011f\u0131 zamanda ve yerde yapmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131.<\/p>\n Tez 6:\u00a0 Tanr\u0131\u2019n\u0131n Firavun\u2019un y\u00fcre\u011fini kat\u0131la\u015ft\u0131rmas\u0131.<\/strong><\/p>\n Bunlar\u0131 akl\u0131m\u0131zda tutarak, Firavun olay\u0131na geri d\u00f6nelim. Tanr\u0131, Firavun\u2019un y\u00fcre\u011finin do\u011fas\u0131n\u0131 Kutsal Ruh\u2019u arac\u0131l\u0131\u011f\u0131yla de\u011fi\u015ftirmedi. Firavun\u2019un iradesi k\u00f6t\u00fc ve tanr\u0131s\u0131z olarak kald\u0131. Kendi y\u00fcceli\u011fi ve g\u00fcc\u00fc ile gurur duyuyordu. Ve Tanr\u0131 onun kar\u015f\u0131na onu \u00f6fkelendiren bir\u015fey \u00e7\u0131kard\u0131\u011f\u0131nda Firavun, k\u00f6t\u00fcl\u00fck i\u00e7inde davranmaktan kendini al\u0131 koyamad\u0131. Giderek k\u00f6t\u00fcle\u015fti ve mant\u0131kl\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc dinlemeyi reddetti.<\/p>\n Kutsal Yaz\u0131lardaki s\u00f6zc\u00fckler basit anlamlar\u0131na g\u00f6re anla\u015f\u0131lmal\u0131d\u0131r. Tanr\u0131, \u201cOnun y\u00fcre\u011fini kat\u0131la\u015ft\u0131raca\u011f\u0131m\u201d dedi\u011finde, \u201cFiravun\u2019un y\u00fcre\u011finin kat\u0131la\u015fmas\u0131na sebep olaca\u011f\u0131m\u201d demektedir. Tanr\u0131 tam bir kesinlikle Firavun\u2019un y\u00fcre\u011finin kat\u0131la\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fini biliyordu ve bunu t\u00fcm kesinlikle buyurmu\u015ftu. Tanr\u0131, Firavun\u2019a kar\u015f\u0131 yapacaklar\u0131n\u0131 Firavun\u2019un engelleyemeyece\u011fini de e\u015fit derecede bir kesinlikle biliyordu. Ve sonu\u00e7 olarak Tanr\u0131, Firavun\u2019un giderek k\u00f6t\u00fcle\u015fece\u011fini biliyordu. Ve k\u00f6t\u00fc irade yanl\u0131zca k\u00f6t\u00fcl\u00fck yapabilir. Tanr\u0131 bu k\u00f6t\u00fcl\u00fcklerin kar\u015f\u0131s\u0131nda baz\u0131 iyilikler g\u00f6nderse de – m\u00fcjde gibi – k\u00f6t\u00fc bir irade yanl\u0131zca daha da k\u00f6t\u00fcle\u015febilir. Y\u00fcrek, kat\u0131la\u015f\u0131r.<\/p>\n K\u00f6t\u00fc sonu\u00e7lar\u0131n do\u011fmas\u0131n\u0131 kesinle\u015ftiren bu etkiyi yaratmay\u0131 Tanr\u0131 neden b\u0131rakm\u0131yor? Bunu istemek, Tanr\u0131\u2019dan Tanr\u0131 olmamas\u0131n\u0131 istemektir. Tanr\u0131s\u0131zlar k\u00f6t\u00fc tepki verecek diye iyilik yapmay\u0131 b\u0131rakan bir Tanr\u0131 d\u00fc\u015f\u00fcn\u00fclemez.<\/p>\n Tanr\u0131, Firavun gibi ki\u015filerin k\u00f6t\u00fcl\u00fcklerine neden engel olmuyor? Bu soru ise, Tanr\u0131\u2019n\u0131n gizli iradesine girmektedir, bu irade bizlerin bilgisini a\u015fmaktad\u0131r (Romal\u0131lar 11:33). \u0130nsan mant\u0131\u011f\u0131na ba\u011fl\u0131 olan bir kimse bundan ho\u015flanm\u0131yorsa, ho\u015flanmas\u0131n. Homurdanmak hi\u00e7bir \u015feyi de\u011fi\u015ftirmeyecek ve Tanr\u0131\u2019n\u0131n se\u00e7ilmi\u015fleri sa\u011flam bir \u015fekilde duracaklar. Bir de Tanr\u0131\u2019n\u0131n Ademin d\u00fc\u015fmesine neden izin verdi\u011fini soral\u0131m isterseniz! Tanr\u0131\u2019y\u0131 baz\u0131 kurallar \u00fczerine oturtmaya \u00e7al\u0131\u015fmamal\u0131y\u0131z. Tanr\u0131\u2019n\u0131n yapt\u0131klar\u0131, bizlerin onaylad\u0131\u011f\u0131 i\u00e7in de\u011fil, ama kendisi arzulad\u0131\u011f\u0131 i\u00e7in do\u011frudur. Bunun tek alternatifi, Tanr\u0131\u2019n\u0131n \u00fczerinde ba\u015fka bir yarat\u0131c\u0131 koymak olacakt\u0131r.<\/p>\n Metne geri d\u00f6nelim. Ayetlerin basit anlamlar\u0131n\u0131 g\u00f6rmezlikten geliyorsun \u00e7\u00fcnk\u00fc orada anlat\u0131lanlardan ho\u015flanm\u0131yorsun ve kendi \u201ca\u00e7\u0131klaman\u0131\u201d olu\u015fturuyorsun. Fakat yazar\u0131n hedefini ve amac\u0131n\u0131 ke\u015ffetmek i\u00e7in bir ayeti her zaman bulundu\u011fu b\u00f6l\u00fcme, i\u00e7eri\u011fe, bakarak de\u011ferlendirmeliyiz. Basit anlam \u015fudur ki Tanr\u0131, belalar arac\u0131l\u0131\u011f\u0131yla Firavun\u2019un y\u00fcre\u011fini kat\u0131la\u015ft\u0131rmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Fakat sen bunun Tanr\u0131\u2019n\u0131n Firavun\u2019u hemen cezaland\u0131rmas\u0131 de\u011fil, Firavun\u2019a katlanmas\u0131 arac\u0131l\u0131\u011f\u0131yla oldu\u011funu s\u00f6yl\u00fcyorsun. Ama ayetin i\u00e7inde bulundu\u011fu b\u00f6l\u00fcm\u00fc bir oku. Firavun, \u0130srail\u2019in \u00c7ocuklar\u0131na zulmederken Tanr\u0131 uzun bir s\u00fcre sab\u0131rla beklemi\u015fti. A\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir ki, Tanr\u0131 Firavun\u2019un y\u00fcre\u011fini kat\u0131la\u015ft\u0131raca\u011f\u0131n\u0131 s\u00f6yledi\u011finde bu sefer ba\u015fka bir \u015fey anlatmak istiyordu – katlan\u0131\u015f\u0131n\u0131n s\u00fcrece\u011fini de\u011fil, bu tavr\u0131nda bir de\u011fi\u015fiklik olaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyordu. Ve bunun neden oldu\u011funu hepimiz biliyoruz. Tanr\u0131, halk\u0131n\u0131 M\u0131s\u0131r\u2019dan \u00e7\u0131karmak istiyordu. Tanr\u0131, halk\u0131n\u0131n Kendisine g\u00fcvenmesi i\u00e7in ek sebepler g\u00f6stermeyi ama\u00e7l\u0131yordu. Firavun\u2019un direni\u015fi daha \u00e7ok bela getirecek ve her yeni bela Tanr\u0131\u2019n\u0131n g\u00fcc\u00fcn\u00fc g\u00f6zler \u00f6n\u00fcne serecekti. Bu kadarla kalmay\u0131p Musa, her beladan sonra \u015funu belirtmektedir: \u201cVe Rabbin s\u00f6yledi\u011fi gibi Firavun\u2019un y\u00fcre\u011fi kat\u0131la\u015ft\u0131 ve onlar\u0131 dinlemedi\u201d. Bu \u015fekilde \u0130sraillilerin Tanr\u0131\u2019ya daha fazla g\u00fcvenmesi sa\u011flanm\u0131\u015ft\u0131.<\/p>\n Firavun\u2019un boyun e\u011fmek ya da ayaklanmak i\u00e7in “\u00f6zg\u00fcr iradesinin\u201d olmas\u0131n\u0131 istiyorsun ve bu y\u00fczden de bu ayetin Firavun\u2019un y\u00fcre\u011fini Tanr\u0131\u2019n\u0131n de\u011fil, kendisinin kat\u0131la\u015ft\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011finde \u0131srar ediyorsun. Fakat bunun ne anlama geldi\u011fine bir bak. Tanr\u0131, Firavun\u2019un “\u00f6zg\u00fcr iradesine\u201d ba\u011fl\u0131 olurdu ve gelecekte olacaklar\u0131 Musa\u2019ya ve halk\u0131na bildiremezdi. Ancak, Tanr\u0131 Firavun\u2019un y\u00fcre\u011fini kat\u0131la\u015ft\u0131rm\u0131\u015ft\u0131r. Tanr\u0131, Firavun\u2019un harekete ge\u00e7mesine sebep oldu ve Firavun\u2019un da bu durumda do\u011fas\u0131n\u0131n gerektirdi\u011fi gibi davranmaktan ba\u015fka bir se\u00e7ene\u011fi yoktu. G\u00f6rd\u00fc\u011f\u00fcn gibi bu ayet, “\u00f6zg\u00fcr iradeyi\u201d desteklemek i\u00e7in de\u011fil, \u015fiddetle onun kar\u015f\u0131s\u0131nda durmak i\u00e7in kullan\u0131labilir.<\/p>\n Tez 7:\u00a0 Erasmus\u2019un Romal\u0131lar 9:15-33\u2019\u00fc yorumlay\u0131\u015f bi\u00e7imi.<\/p>\n <\/strong>Bu b\u00f6l\u00fcm sana inan\u0131lmaz derecede i\u015fkence ediyor. Her ne pahas\u0131na olursa olsun “\u00f6zg\u00fcr iradeyi\u201d savunmaya kararl\u0131s\u0131n, bu nedenle birbiriyle \u00e7eli\u015fen bir s\u00fcr\u00fc s\u00f6z s\u00f6yl\u00fcyorsun, \u00f6zellikle Tanr\u0131\u2019n\u0131n \u00f6nbilgisi hakk\u0131nda. Bu konuda \u00e7ok a\u00e7\u0131k olal\u0131m. \u00d6rne\u011fin, Tanr\u0131 Yahuda\u2019n\u0131n \u0130sa\u2019y\u0131 ele verece\u011fini \u00f6nceden biliyordu. Bu nedenle Yahuda \u0130sa\u2019y\u0131 ele veren ki\u015fi olmak zorundayd\u0131. Yahuda\u2019n\u0131n bunun d\u0131\u015f\u0131nda davranmak i\u00e7in herhangi bir g\u00fcc\u00fc yoktu. Tabi ki Yahuda, do\u011fas\u0131na uygun olarak ve \u00f6zg\u00fcrce davrand\u0131. Tanr\u0131 \u00f6nceden, Yahuda\u2019n\u0131n nas\u0131l davranaca\u011f\u0131n\u0131 biliyordu ve kararla\u015ft\u0131rd\u0131\u011f\u0131 zamanda bu davran\u0131\u015f\u0131n ger\u00e7ekle\u015fmesini sa\u011flad\u0131.<\/p>\n \u0130nsan\u0131n s\u00f6zde \u00f6nbilgisinden bahsetmek sana bir fayda sa\u011flamaz \u00e7\u00fcnk\u00fc Tanr\u0131\u2019n\u0131nkinden \u00e7ok uzakt\u0131r bu \u00f6nbilgi. \u00d6rne\u011fin, bir tutulman\u0131n olaca\u011f\u0131n\u0131 biliyoruz. Ama bu tutulma, onun olaca\u011f\u0131n\u0131 \u00f6nceden bildi\u011fimiz i\u00e7in olmaz. Fakat e\u011fer Tanr\u0131 bi\u015feyi \u00f6nceden bilirse, o \u015fey Tanr\u0131 onu \u00f6nceden bildi\u011fi i\u00e7in olur. E\u011fer bunu kabul etmezsen Tanr\u0131\u2019n\u0131n t\u00fcm vaatlerini ve tehditlerini hafife alm\u0131\u015f olursun. Tanr\u0131\u2019n\u0131n kendisini reddedersin.<\/p>\n Pavlus\u2019un, Tanr\u0131\u2019n\u0131n \u00f6nceden bildi\u011fi \u015feyi arzulad\u0131\u011f\u0131n\u0131 ve bu nedenle de o \u015feyin olmas\u0131 gerekti\u011fini \u00f6\u011fretti\u011fini kabul etmekle mant\u0131kl\u0131 bir anlay\u0131\u015f sergiliyorsun. Ama sonra bunun \u00e7ok zor oldu\u011funu s\u00f6yleyerek her\u015feyi mahvediyorsun. Ve sonra, Pavlus\u2019un asl\u0131nda bu konuyu a\u00e7\u0131klamad\u0131\u011f\u0131n\u0131 yanl\u0131zca kendisiyle tart\u0131\u015fmaya giren ki\u015fiyi azarlad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek ka\u00e7maya \u00e7al\u0131\u015f\u0131yorsun (Romal\u0131lar 9:20). Kutsal Yaz\u0131lara b\u00f6yle muamele edilemez. B\u00f6l\u00fcme k\u0131saca bakacak olsak bile Pavlus\u2019un bu konuyu a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 g\u00f6rebiliriz. Asl\u0131nda, e\u011fer a\u00e7\u0131klamas\u0131na kar\u015f\u0131 \u00e7\u0131kanlar olmasayd\u0131 Pavlus\u2019un ki\u015fileri bu \u015fekilde azarlamas\u0131na gerek kalmazd\u0131. Pavlus, \u00c7\u0131k\u0131\u015f 33:19\u2019dan al\u0131nt\u0131 yapmaktad\u0131r: \u201cVe dedi: Ben b\u00fct\u00fcn iyili\u011fimi senin \u00f6n\u00fcnden ge\u00e7irece\u011fim, ve Rabbin ismini senin \u00f6n\u00fcnde ilan edece\u011fim; ve l\u00fctfedece\u011fim adama l\u00fctfedece\u011fim, ve ac\u0131yaca\u011f\u0131m adama ac\u0131yaca\u011f\u0131m.\u201d Bundan sonra Pavlus, Tanr\u0131\u2019n\u0131n merhametinin ya da kat\u0131la\u015ft\u0131rmas\u0131n\u0131n insan\u0131n iradesiyle ili\u015fkili olmad\u0131\u011f\u0131n\u0131 fakat yanl\u0131zca Tanr\u0131\u2019n\u0131n kendisine dayand\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. Pavlus, Tanr\u0131\u2019n\u0131n \u00f6nbilgisinin insanlar\u0131n yapaca\u011f\u0131 davran\u0131\u015flar\u0131n teminat\u0131 oldu\u011funu a\u00e7\u0131k bir \u015fekilde belirtmektedir. Tabi e\u011fer Tanr\u0131\u2019n\u0131n \u00f6nbilgisiyle insan\u0131n “\u00f6zg\u00fcr iradesini\u201d ayn\u0131 zamanda ispatlamaya \u00e7al\u0131\u015facak olursak kar\u015f\u0131m\u0131za sorunlar \u00e7\u0131kacakt\u0131r – ayn\u0131 say\u0131n\u0131n hem dokuz hem de on oldu\u011funu g\u00f6stermeye \u00e7al\u0131\u015fmak gibi bir \u015fey olacakt\u0131r bu!<\/p>\n Pavlus burada, “\u00f6zg\u00fcr iradeleri\u201d olmad\u0131\u011f\u0131 ve her\u015feyin yanl\u0131zca Tanr\u0131\u2019n\u0131n iradesine dayand\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini reddedenleri azarlamaktad\u0131r. \u0130\u015fte tam bu noktada Tanr\u0131\u2019n\u0131n korku ve sayg\u0131 uyand\u0131r\u0131c\u0131, muhte\u015fem h\u00fck\u00fcmlerine hayranl\u0131kla yakla\u015f\u0131p, \u201cG\u00f6kte oldu\u011fu gibi yery\u00fcz\u00fcnde de senin istedi\u011fin olsun\u201d (Matta 6:10) denmelidir.<\/p>\n Tez 8:\u00a0 Do\u011fal mant\u0131k, Tanr\u0131\u2019n\u0131n iradesinin kudretini kabul etmelidir.<\/p>\n <\/strong>Do\u011fal mant\u0131k, \u00f6nbilgisine g\u00fcvenilemeyen ve engellenebilen bir \u201cTanr\u0131\u2019n\u0131n\u201d \u00e7ok zay\u0131f ve ac\u0131nacak bir Tanr\u0131 olaca\u011f\u0131n\u0131 itiraf etmelidir. Tabi ki insanlar, iyi olan Tanr\u0131\u2019n\u0131n insanlar\u0131n g\u00fcnahlar\u0131ndan ve sonsuzluk boyunca i\u015fkence \u00e7ekmelerinden zevk al\u0131yormu\u015fcas\u0131na onlar\u0131 terkedip, kat\u0131la\u015ft\u0131r\u0131p, mahkum etmesi d\u00fc\u015f\u00fcncesine kar\u015f\u0131 \u00e7\u0131kacaklard\u0131r. Bu konu \u00fczerinde ben de birden fazla defa bocalad\u0131m ve \u00f6ylesine bir \u00fcz\u00fcnt\u00fcye d\u00fc\u015ft\u00fcm ki yarat\u0131lm\u0131\u015f olmamay\u0131 istedim. (Bunlar, ben bu \u00fcz\u00fcnt\u00fcn\u00fcn ne denli insana sa\u011fl\u0131k veren ve l\u00fctufa yak\u0131nla\u015ft\u0131ran bir \u015fey oldu\u011funu \u00f6\u011frenmeden \u00f6nceydi). \u0130\u015fte bu nedenle insanlar kendi \u201ca\u00e7\u0131klamalar\u0131n\u0131\u201d yapmaya ve Kutsal Kitap\u2019ta a\u00e7\u0131k\u00e7a \u00f6\u011fretilenlere kendi mant\u0131klar\u0131n\u0131 uyarlamaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.<\/p>\n Fakat mant\u0131k, buna inanmasa ve Kutsal Kitap diye bir\u015fey olmasa bile, Tanr\u0131\u2019n\u0131n kudretini kabul etmek zorundad\u0131r \u00e7\u00fcnk\u00fc insanlar\u0131n vicdanlar\u0131na yaz\u0131l\u0131 olan iki \u015fey vard\u0131r: Tanr\u0131 kadirdir ve istisnas\u0131z ve yanl\u0131\u015fs\u0131z olarak her \u015feyi \u00f6nceden bilir.<\/p>\n Tez 9:\u00a0 Romal\u0131lar 9:15-33\u2019e ili\u015fkin – devam.<\/p>\n <\/b> Romal\u0131lar 9:20,21\u2019de\u00a0 Pavlus, insanlar\u0131n kil, Tanr\u0131\u2019n\u0131n da \u00e7\u00f6mlek\u00e7i gibi oldu\u011funu s\u00f6yler. Burada Pavlus\u2019un insan\u0131n “\u00f6zg\u00fcr iradesi\u201d oldu\u011funu reddetmek i\u00e7in bu \u00f6rne\u011fi kullan\u0131\u011f\u0131ndan daha a\u00e7\u0131k hi\u00e7bir \u015fey olamaz. Pavlus\u2019un bu mektubu yazmaktaki tek amac\u0131 e\u011fer insanda kendini kurtaracak g\u00fc\u00e7 varsa, l\u00fctfun faydas\u0131z oldu\u011funu g\u00f6stermektir. Ve 11:20-23 ayetlerinde Pavlus, di\u011fer uluslardan olan bir\u00e7oklar\u0131n\u0131n da kurtulaca\u011f\u0131n\u0131 s\u00f6ylerken bunu o ki\u015filerin “\u00f6zg\u00fcr iradelerine\u201d de\u011fil, Tanr\u0131\u2019n\u0131n yapt\u0131klar\u0131na ba\u011fl\u0131yor – Tanr\u0131\u2019n\u0131n ki\u015fileri \u201ca\u015f\u0131lamas\u0131\u201d.<\/p>\n Tez 10: Tanr\u0131\u2019n\u0131n kadirli\u011fi ve “\u00f6zg\u00fcr irade\u201d bir arada ya\u015fayamazlar.<\/p>\n <\/strong>Senin kulland\u0131\u011f\u0131n mant\u0131\u011fa bir \u00f6rnek. \u015e\u00f6yle diyorsun: \u201cTanr\u0131\u2019n\u0131n kar\u015f\u0131 konulmaz \u00f6nbilgisince Yahuda ihanet edecek ki\u015fi olarak belirlenmi\u015fti, buna ra\u011fmen Yahuda arzusunu de\u011fi\u015ftirebilirdi\u201d. Ne s\u00f6yledi\u011finin fark\u0131nda m\u0131s\u0131n? E\u011fer sen do\u011fru s\u00f6yl\u00fcyorsan, Yahuda\u2019n\u0131n Tanr\u0131\u2019n\u0131n \u00f6nbilgisini de\u011fi\u015ftirecek ve onu g\u00fcvenilmez yapabilecek g\u00fcc\u00fc vard\u0131. Fakat sen esas sorunla ilgilenmiyorsun. Ordusunu sava\u015fa g\u00f6t\u00fcr\u00fcp, yard\u0131ma en fazla ihtiyac\u0131 oldu\u011fu anda b\u0131rak\u0131p giden bir komutan gibisin! Ba\u015fka \u015feyden konu\u015fmaya ba\u015fl\u0131yorsun – Tanr\u0131\u2019n\u0131n kudretiyle insan\u0131n iradesi bozulabilir mi, bozulamaz m\u0131? Ben bir \u015fey soruyorum, sen ba\u015fka bir \u015feye cevap veriyorsun! Ama pe\u015fini bu kadar kolay b\u0131rakmayaca\u011f\u0131m. Kendi \u00e7eli\u015fkinle y\u00fczle\u015fmelisin. Bu ikisi nas\u0131l olurda birbiriyle uyu\u015fur? \u201cYahuda, ihanet etmemeyi arzulayabilir\u201d ve \u201cYahuda ihanet etmelidir\u201d. Bunlar birbirine tamamen z\u0131t ve \u00e7eli\u015fkili de\u011fil midirler?<\/p>\n Tez 11: Erasmus\u2019un Malaki 1:2-3\u2019\u00fc yorumlay\u0131\u015f bi\u00e7imi.<\/p>\n <\/strong>\u015eimdi, benim “\u00f6zg\u00fcr irade\u201d konusundaki d\u00fc\u015f\u00fcncemi bir olas\u0131l\u0131kla destekleyebilece\u011fini s\u00f6yledi\u011fin fakat buna inanmad\u0131\u011f\u0131n iki b\u00f6l\u00fcmden ikincisine d\u00f6nmeliyiz. S\u00f6ylemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n \u015fey nedir? Tekvin 25:23\u2019de: \u201cB\u00fcy\u00fc\u011f\u00fc k\u00fc\u00e7\u00fc\u011f\u00fcne kulluk edecektir\u201d diyor. Yapt\u0131\u011f\u0131n \u201ca\u00e7\u0131klama\u201d \u015fu: \u201cDo\u011fru anla\u015f\u0131ld\u0131\u011f\u0131 taktirde, insan\u0131n kurtulu\u015fuyla ilgili de\u011fildir; \u00e7\u00fcnk\u00fc Tanr\u0131, bir ki\u015fiyi sonsuz kurtulu\u015ftan reddetmeyip ayn\u0131 zamanda o ki\u015finin bir kul ve a\u015fa\u011f\u0131 bir insan olmas\u0131n\u0131 arzulayabilir\u201d.<\/p>\n Ger\u00e7ekten ka\u00e7mak i\u00e7in ne de zeki bir d\u00fc\u015f\u00fcn\u00fc\u015f! Ama ka\u00e7amazs\u0131n. Pavlus\u2019un Romal\u0131lar 9:12-13\u2019\u00fc nas\u0131l ele ald\u0131\u011f\u0131n\u0131 bir d\u00fc\u015f\u00fcn. H\u0131ristiyan \u00f6\u011fretisinin temelini atarken Pavlus, Kutsal Yaz\u0131lar\u0131 sapt\u0131r\u0131yor mu? Tabi ki hay\u0131r! Jerome \u015fu s\u00f6zleri s\u00f6ylemeye c\u00fcrret edebilmi\u015ftir: \u201cPavlus a\u011f\u0131z\u0131ndan g\u00fc\u00e7le \u00e7\u0131kan \u015feyler, orijinal i\u00e7eriklerinde ayn\u0131 g\u00fcce sahip de\u011fildirler\u201d. Jerome bunu s\u00f6yleyebilir fakat bu hi\u00e7bir \u015feyi kan\u0131tlamaz. Jerome gibi insanlar ne Pavlus\u2019u ne de al\u0131nt\u0131 yapt\u0131\u011f\u0131 ayetleri anlayabilmektedirler. Tekvin 25:21-23\u2019\u00fcn yaln\u0131zca bir ki\u015finin di\u011ferine kulluk edece\u011fini s\u00f6yledi\u011fini kabul edemem, ama bir an i\u00e7in \u00f6yle oldu\u011funu varsayal\u0131m. Buna ra\u011fmen, ne Yakup ne de Esav\u2019\u0131n hi\u00e7bir pay\u0131 olmad\u0131\u011f\u0131n\u0131 kan\u0131tlamak i\u00e7in Pavlus\u2019un bu ayetlerden al\u0131nt\u0131 yapt\u0131\u011f\u0131n\u0131 g\u00f6rebiliriz. Pavlus, bu ki\u015filerin kendileri hakk\u0131nda s\u00f6ylenenleri “\u00f6zg\u00fcr iradeleriyle\u201d mi elde edip etmediklerini tart\u0131\u015fmakta ve \u00f6yle olmad\u0131\u011f\u0131n\u0131 kan\u0131tlamaktad\u0131r. Her\u015fey her ikisi de do\u011fmadan \u00f6nce kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n Pavlus\u2019un Tekvin 25:23\u2019deki s\u00f6zleri yanl\u0131zca hizmet edi\u015f olarak alg\u0131lanmamal\u0131d\u0131r. Sonsuz kurtulu\u015f ile de ilgilidir. Yakup Tanr\u0131\u2019n\u0131n halk\u0131n\u0131n bir \u00fcyesiydi. Ona verilen vaat, Tanr\u0131 halk\u0131na ait olan her\u015feyi i\u00e7eriyordu – bereket, S\u00f6z, Ruh, Mesih vaadi ve sonsuz krall\u0131k. Bu, Tekvin 27:27\u2019den itibaren g\u00f6z\u00fckmektedir. Bu nedenle Jerome\u2019a verece\u011fimiz cevap \u015fudur: el\u00e7iler taraf\u0131ndan al\u0131nt\u0131 yap\u0131lan t\u00fcm ayetler, orijinal i\u00e7eriklerinde daha g\u00fc\u00e7l\u00fcd\u00fcrler!<\/p>\n Pavlus\u2019un al\u0131nt\u0131 yapt\u0131\u011f\u0131 Malaki 1:2-3\u2019e gelince, \u015f\u00f6yle diyor: \u201cSizi sevdim, Rab diyor. Ve siz: Ne ile bizi sevdin? diyorsunuz. Esav Yakubun karde\u015fi de\u011fil mi idi? Rabbin s\u00f6z\u00fc; ve ben Yakubu sevdim; ve Esavdan nefret ettim, ve onun miras\u0131n\u0131 \u00e7\u00f6l\u00fcn \u00e7akallar\u0131na verdim.\u201d Sen, Erasmus, bu kelimelerin basit anlamlar\u0131ndan \u00fc\u00e7 \u015fekilde ka\u00e7maya \u00e7al\u0131\u015f\u0131yorsun.<\/p>\n Birinci yol, i\u00e7inde insan\u0131n sahip oldu\u011fu tutkular\u0131n izine bile rastlanmayan Tanr\u0131\u2019n\u0131n sevgisi ve nefretinin insan\u0131nkinden farkl\u0131 oldu\u011fu i\u00e7in bu kelimeleri ger\u00e7ek anlamlar\u0131yla alg\u0131layamayaca\u011f\u0131m\u0131zd\u0131r. Tanr\u0131\u2019n\u0131n sevgisinin ve nefretinin insan tutkular\u0131n\u0131 i\u00e7ermedi\u011fini biliyoruz ancak burada kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuz \u015fey, bizleri Tanr\u0131\u2019n\u0131n nas\u0131l sevip, nefret etti\u011fi de\u011fil, neden sevip, nefret etti\u011fini sormam\u0131z\u0131 gerektirmektedir. Fakat sen dikkatleri Tanr\u0131\u2019n\u0131n nas\u0131l sevip, nefret etti\u011fine \u00e7ekti\u011finden, k\u0131sa bir s\u00fcre i\u00e7in bunu g\u00f6z \u00f6n\u00fcne alal\u0131m ve sana bir faydas\u0131 olup, olmad\u0131\u011f\u0131n\u0131 g\u00f6relim. Bunun bir faydas\u0131 yoktur. Tanr\u0131\u2019n\u0131n sevgisi ve nefreti bizlerin ki gibi de\u011fi\u015fmez. Tanr\u0131\u2019da bu ikisi, sonsuz ve de\u011fi\u015fmezdir. Sevgi ve nefret, daha “\u00f6zg\u00fcr irade\u201d ortada yokken belirlenmi\u015fti, bu nedenle Tanr\u0131\u2019n\u0131n sevgisi ve nefreti ki\u015finin cevab\u0131n\u0131 beklemez. Tanr\u0131\u2019n\u0131n Yakub\u2019u sevip, Esav\u2019dan nefret etmesine ne sebep olmu\u015f olabilir? Onlar\u0131n yapt\u0131klar\u0131 bir\u015fey olamaz \u00e7\u00fcnk\u00fc, Tanr\u0131\u2019n\u0131n onlara kar\u015f\u0131 tavr\u0131 daha onlar do\u011fmadan \u00f6nce belirlenmi\u015fti. Bu a\u015famada pek “\u00f6zg\u00fcr iradeyi\u201d kullanma diye bir \u015fey olamaz!<\/p>\n Bu s\u00f6zlerin basit anlam\u0131ndan ka\u00e7mak i\u00e7in kulland\u0131\u011f\u0131n ikinci yol \u015fudur: Malaki\u2019nin burada bahsetti\u011fi nefretin, bizleri sonsuz mahkumiyete g\u00f6t\u00fcren nefret gibi g\u00f6z\u00fckmedi\u011fini s\u00f6yl\u00fcyorsun. Malaki\u2019nin, yanl\u0131zca d\u00fcnyada kar\u015f\u0131la\u015f\u0131lan g\u00fc\u00e7l\u00fcklerden bahsetti\u011fini ileri s\u00fcr\u00fcyorsun. Yine s\u00f6ylemeliyim ki bu, Pavlus\u2019un Kutsal Yaz\u0131lar\u0131 yanl\u0131\u015f kulland\u0131\u011f\u0131n\u0131 ileri s\u00fcren bir iftirad\u0131r. Bu yolun sana bir faydas\u0131 olup olmad\u0131\u011f\u0131na bakal\u0131m. Kesin olan \u015fudur ki, Pavlus\u2019un buradaki amac\u0131, herhangi bir kazanc\u0131n olmad\u0131\u011f\u0131n\u0131 ve “\u00f6zg\u00fcr iradenin\u201d kullan\u0131lmad\u0131\u011f\u0131n\u0131 vurgulamakt\u0131r. Pavlus, d\u00fcnyada ya\u015fanan baz\u0131 \u015feylerden bahsediyor olsa bile yine Yakup ve Esav\u2019\u0131 kullanarak uygun bir \u00f6rnek vermektedir. Her durumda, Malaki\u2019nin sadece d\u00fcnyada deneyim edilen \u015feyler hakk\u0131nda yazd\u0131\u011f\u0131n\u0131 ileri s\u00fcrmek yanl\u0131\u015f olur. Ayetin i\u00e7inde bulundu\u011fu b\u00f6l\u00fcm bizlere Tanr\u0131\u2019n\u0131n sevgisine cevap vermedikleri i\u00e7in Malaki\u2019nin amac\u0131n\u0131n \u0130srail\u2019i azarlamak oldu\u011funu g\u00f6stermektedir. Tanr\u0131\u2019n\u0131n onlara olan sevgisi d\u00fcnyasal bereketlerin \u00e7ok \u00fcst\u00fcnde bir de\u011fere sahiptir, \u00e7\u00fcnk\u00fc b\u00f6l\u00fcm bize g\u00f6steriyor ki Tanr\u0131m\u0131z, her\u015feyin Tanr\u0131s\u0131d\u0131r. Onlar\u0131n topal ve hasta bir hayvanla kendisine sunduklar\u0131 yar\u0131m tap\u0131n\u0131\u015fla (Malaki 1:13) yetinecek bir Tanr\u0131 olmayacakt\u0131r \u0130srail\u2019in Tanr\u0131s\u0131! \u015eimdinin ve \u015fimdiden sonras\u0131n\u0131n, t\u00fcm meselelerin, her durumun, her zaman\u0131n ve yapt\u0131klar\u0131 her\u015feyin Rab\u2019bi olan Tanr\u0131\u2019ya ger\u00e7ek tap\u0131n\u0131\u015f t\u00fcm y\u00fcrekleri ve g\u00fc\u00e7leri ile olmal\u0131yd\u0131.<\/p>\n Kulland\u0131\u011f\u0131n \u00fc\u00e7\u00fcnc\u00fc yol, Tanr\u0131\u2019n\u0131n baz\u0131 Yahudileri sevip baz\u0131lar\u0131n\u0131 sevmedi\u011fini s\u00f6ylemektir. Bu d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn\u00fcn, baz\u0131 Yahulerin inanmad\u0131klar\u0131 i\u00e7in kesilip at\u0131lmay\u0131 hakketmelerine; ve yine, yapt\u0131\u011f\u0131n \u201ca\u00e7\u0131klaman\u0131n\u201d baz\u0131 Yahudilerin iman edip, yeniden a\u015f\u0131lanmay\u0131 hakketmelerine olanak sa\u011flad\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyorsun.<\/p>\n Ne s\u00f6yledi\u011fini bilmiyorsun! \u0130nsanlar\u0131n imans\u0131zl\u0131k y\u00fcz\u00fcnden kesilip at\u0131ld\u0131klar\u0131n\u0131, imanla tekrar a\u015f\u0131land\u0131klar\u0131n\u0131 ve iman etmeye te\u015fvik edilmeleri ve uyar\u0131lmalar\u0131 gerekti\u011fini \u00e7ok iyi biliyorum. Fakat bunun “\u00f6zg\u00fcr iradenin\u201d g\u00fcc\u00fcyle inan\u0131p, inanmamakla hi\u00e7bir ilgisi yoktur.<\/p>\n Tez 12: \u00c7\u00f6mlek\u00e7i ve kil.<\/p>\n <\/strong>Benim d\u00fc\u015f\u00fcncemi muhtemelen destekledi\u011fini s\u00f6yledi\u011fin \u00fc\u00e7\u00fcnc\u00fc ayet \u0130\u015faya 45:9 dur: \u201cKendisine \u015fekil verenle \u00e7eki\u015fenin vay ba\u015f\u0131na! Yerin \u00e7\u00f6mlek par\u00e7alar\u0131 aras\u0131nda bir \u00e7\u00f6mlek par\u00e7as\u0131! Bal\u00e7\u0131k kendisine \u015fekil verene: Ne yap\u0131yorsun? Yahut senin elinin i\u015fi sana: Elleri yok, der mi?\u201d Ayr\u0131ca, Yeremya 18:6: \u201c\u0130\u015fte bal\u00e7\u0131k, \u00e7\u00f6mlek\u00e7inin elinde nas\u0131lsa, siz de benim elimde \u00f6ylesiniz, ey \u0130srail evi\u201d. Bu ayetler \u00e7ok a\u00e7\u0131k\u00e7a beni destekliyor fakat \u00e7\u00f6mlek\u00e7inin i\u015flerini, bu d\u00fcnyadaki deneyimlerimize benzeterek bu ayetlerin anlamlar\u0131n\u0131 zay\u0131flatmaya \u00e7al\u0131\u015f\u0131yorsun. Pavlus bu ayetleri Romal\u0131lar 9. B\u00f6l\u00fcmde kulland\u0131\u011f\u0131nda onlar\u0131 ki\u015fisel se\u00e7ilmi\u015flikle ili\u015fkilendirdi\u011fini ileri s\u00fcr\u00fcyorsun. Bu Pavlus\u2019a iftira atmakt\u0131r. Daha sonra yaratt\u0131\u011f\u0131n t\u00fcm bu karma\u015faya bir de II. Timoteyus 2:20-21\u2019i kat\u0131yorsun: \u201cB\u00fcy\u00fck bir evde yanl\u0131z alt\u0131n ve g\u00fcm\u00fc\u015f kaplar de\u011fil, tahta ve toprak kaplar da vard\u0131r. Kimi onurlu, kimi baya\u011f\u0131 i\u015f i\u00e7in kullan\u0131l\u0131r. E\u011fer bir kimse baya\u011f\u0131 olandan ar\u0131n\u0131rsa, onurlu ama\u00e7lara uygun, kutsal k\u0131l\u0131nm\u0131\u015f, efendisine yararl\u0131 ve her iyi i\u015fe haz\u0131r bir kap olacakt\u0131r.\u201d Pavlus\u2019un burada \u0130\u015faya 45:9; Yeremya 18:6 ve Romal\u0131lar 9\u2019daki ayn\u0131 tema hakk\u0131nda yazd\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyorsun. Kilden yap\u0131lm\u0131\u015f bir \u00e7\u00f6mle\u011fin kendini ar\u0131nd\u0131rmas\u0131 d\u00fc\u015f\u00fcncesiyle alay ediyorsun. Fakat daha sonra Pavlus\u2019un \u00e7\u00f6mle\u011fe ger\u00e7ekten de b\u00f6yle yapmas\u0131n\u0131 buyurdu\u011funu s\u00f6yl\u00fcyor ve kendi \u00e7\u0131kar\u0131n i\u00e7in bu nedenle \u00e7\u00f6mle\u011fin “\u00f6zg\u00fcr iradesi\u201d olan insan\u0131 temsil etti\u011fini ileri s\u00fcr\u00fcyorsun.<\/p>\n Benim cevab\u0131m, II. Timoteyus 2:20-21\u2019in di\u011fer b\u00f6l\u00fcmlerle ayn\u0131 \u015feyden bahsetmedi\u011fi ger\u00e7e\u011finde yatmaktad\u0131r. G\u00fcncel hayattan bir \u00f6rnek vererek, tamamen farkl\u0131 bir konuyu a\u00e7\u0131klamaktad\u0131r – inanl\u0131n\u0131n ki\u015fisel tanr\u0131sall\u0131\u011f\u0131. Ve burada eyleme ge\u00e7mesi s\u00f6ylenen \u00e7\u00f6mlekler de\u011fil, inanl\u0131lard\u0131r. Tanr\u0131\u2019y\u0131 a\u015fa\u011f\u0131layan her\u015feyden kendilerini ar\u0131nd\u0131rmal\u0131d\u0131rlar. \u00c7\u00f6mleklere gelince, baz\u0131lar\u0131 onurlu, baz\u0131lar\u0131 onursuzdur ve ne i\u00e7in kullan\u0131lacaklar\u0131na kendileri de\u011fil, efendileri karar verir.<\/p>\n Tez 13: Tanr\u0131\u2019n\u0131n do\u011frulu\u011fu.<\/p>\n <\/strong>\u015eimdi ise insan mant\u0131\u011f\u0131na s\u0131\u011f\u0131n\u0131yorsun. Tanr\u0131\u2019n\u0131n k\u00f6t\u00fcleri sonsuz ate\u015fe atma hakk\u0131na sahip oldu\u011funu kabullenemiyorsun. Bu mant\u0131ks\u0131z diyorsun, \u00e7\u00fcnk\u00fc Tanr\u0131 onlar\u0131 o \u015fekilde yaratt\u0131. Ger\u00e7ek en sonunda ortaya \u00e7\u0131kt\u0131! Kendini Pavlus\u2019un Romal\u0131lar 9:19\u2019da s\u00f6z\u00fcn\u00fc etti\u011fi homurdanan ki\u015filerin yerine koyuyorsun: \u201c\u00d6yleyse Tanr\u0131 insan\u0131 neden hala su\u00e7lu buluyor? O\u2019nun iste\u011fine kim kar\u015f\u0131 durabilir?\u201d Yani insan mant\u0131\u011f\u0131, insan\u0131n neyi do\u011fru neyi yanl\u0131\u015f buldu\u011funa g\u00f6re Tanr\u0131\u2019n\u0131n hareket etmesini gerektirir. Her\u015feyin yaradan\u0131 y\u00fcce Tanr\u0131, yarad\u0131l\u0131\u015f\u0131na boyun e\u011fmeli, \u00f6yle mi! Kurallar \u00f6yle olmal\u0131 ki Tanr\u0131, yanl\u0131zca bizim su\u00e7lu buldu\u011fumuz ki\u015fileri mahkum edebilmeli! Tanr\u0131 hakketmeyenleri kurtard\u0131\u011f\u0131 zaman kimse sesini \u00e7\u0131karmaz. Ama Tanr\u0131 onlar\u0131 mahkum etti\u011finde b\u00fcy\u00fck bir protesto ba\u015flar. \u0130nsan y\u00fcre\u011finin k\u00f6t\u00fcl\u00fc\u011f\u00fc i\u015fte burada kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. \u0130nsanlar b\u00f6yle d\u00fc\u015f\u00fcnd\u00fcklerinde, Tanr\u0131\u2019y\u0131 Tanr\u0131 olarak \u00f6vmekte ba\u015far\u0131s\u0131z olmaktad\u0131rlar. Tanr\u0131\u2019y\u0131, kadir hakk\u0131ndan mahrum ederler. Adil bir Tanr\u0131\u2019n\u0131n tanr\u0131s\u0131z insanlar\u0131 nas\u0131l kurtard\u0131\u011f\u0131n\u0131, cennete gidene kadar asla anlayamayaca\u011f\u0131z. \u00d6yleyse, adil bir Tanr\u0131\u2019n\u0131n tanr\u0131s\u0131zlar\u0131 nas\u0131l mahkum etti\u011fini nas\u0131l anlar\u0131z? Ancak iman, \u0130nsano\u011flu g\u00f6z\u00fck\u00fcnceye dek bunun b\u00f6yle oldu\u011funa inanmaya devam edecektir.<\/p>\n Tez 14:\u00a0 Pavlus, insan\u0131n kurtulu\u015fu konusunda yanl\u0131zca Tanr\u0131\u2019ya pay \u00e7\u0131kar\u0131r.<\/p>\n <\/strong>\u201cA\u00e7\u0131klamalar\u0131nda\u201d \u0131srar etmedi\u011fin s\u00fcrece, Kutsal Yaz\u0131larda hi\u00e7bir \u00e7eli\u015fki bulunmaz. Bunu yapt\u0131\u011f\u0131n zaman kar\u0131\u015f\u0131kl\u0131k \u00e7\u0131kar. \u00d6rne\u011fin, \u201cE\u011fer bir kimse\u2026ar\u0131n\u0131rsa\u2026\u201d (II. Timoteyus 2:20-21) ile \u201c\u2026etkin k\u0131lan\u2026Tanr\u0131\u2019d\u0131r\u201d (I. Korintliler 12:6) aras\u0131nda bir \u00e7eli\u015fki yoktur. Birincisi sadece, insan\u0131n yapmas\u0131 gerekeni ortaya koyar. Bu ise, ki\u015finin l\u00fctuftan ayr\u0131 olarak “\u00f6zg\u00fcr iradeyle\u201d bunu yerine getirebilece\u011fi anlam\u0131na gelmez. Bir buyruk verildi\u011finde, o buyru\u011fu yerine getirme yetisinin varl\u0131\u011f\u0131n\u0131n oldu\u011fu anlam\u0131na geldi\u011finden emin oldu\u011funu biliyorum. Ama bu bir sa\u00e7mal\u0131kt\u0131r. \u0130kinci ayet ise, a\u00e7\u0131k\u00e7a her\u015feyin Tanr\u0131\u2019n\u0131n bir i\u015fleyi\u015fi oldu\u011funu belirtir. Bir \u00e7eli\u015fki yoktur. Pavlus, insan\u0131n kurtulu\u015funun yanl\u0131zca Tanr\u0131\u2019n\u0131n g\u00fcc\u00fcyle oldu\u011fu \u00f6\u011fretisinde tamamen istikrarl\u0131d\u0131r.<\/p>\n <\/p>\n ERASMUS\u2019UN \u201c\u00d6ZG\u00dcR \u0130RADEY\u0130\u201d REDDEDEN AYETLER\u0130 NASIL KULLANDI\u011eINA\u00a0\u0130L\u0130\u015eK\u0130N LUTHER\u2019IN G\u00d6R\u00dc\u015eLER\u0130<\/span><\/span><\/strong><\/p>\n D\u00f6rd\u00fcnc\u00fc B\u00f6l\u00fcm<\/b><\/p>\n Tez 1:Tekvin 6:3.<\/p>\n Tez 2:Tekvin 8:21 ve Tekvin 6:5.<\/p>\n Tez 3:\u0130\u015faya 40:1-2.<\/p>\n Tez 4: \u0130\u015faya 40:6-7.<\/p>\n Tez 5: Yeremya 10:23.<\/p>\n Tez 6: S\u00fcleyman\u0131n Meselleri 16:1.<\/p>\n Tez 7: Yuhanna 15:5.<\/p>\n Tez 8: \u0130nsan\u0131n Tanr\u0131\u2019yla i\u015fbirli\u011fi yapmas\u0131 “\u00f6zg\u00fcr iradeyi\u201d kan\u0131tlamaz.<\/p>\n Sonu\u00e7<\/p>\n <\/strong>Sonunda, “\u00f6zg\u00fcr iradenin\u201d yanl\u0131\u015f oldu\u011funu kan\u0131tlamak i\u00e7in kulland\u0131\u011f\u0131m ayetlere de\u011findi\u011fin b\u00f6l\u00fcme geldik.<\/p>\n Tez 1: Tekvin 6:3\u00a0 \u201cVe RAB dedi: Ruhum adam ile ebediyen \u00e7eki\u015fmeyecektir, \u00e7\u00fcnk\u00fc o da ettir\u201d (Luther)<\/strong><\/p>\n \u0130lk olarak sen, buradaki \u201cet\u201d kelimesinin insan zay\u0131fl\u0131\u011f\u0131 oldu\u011funu s\u00f6yl\u00fcyorsun. Buradaki anlam Pavlus\u2019un I. Korintliler 3:1-3\u2019de Korintlilere \u201cdo\u011fal benli\u011fe uyanlar\u201d diye seslendi\u011findeki ayn\u0131 anlamd\u0131r. Pavlus burada zay\u0131fl\u0131\u011fa de\u011fil, bozulmu\u015flu\u011fa de\u011finiyor. Musa da, sadece \u015fehvet duygusundan evlenip, art\u0131k Kutsal Ruh\u2019un onlarla beraber olmas\u0131na imkan vermeyecek derecede d\u00fcnyay\u0131 vah\u015fetle dolduran ki\u015filere sesleniyordu. Sen de farkedeceksin ki, Kutsal Yaz\u0131lar\u2019da ne zaman \u201cbenlik\u201d, \u201cRuh\u201dla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131rsa, bu benli\u011fin Tanr\u0131\u2019n\u0131n Ruh\u2019una kar\u015f\u0131t oldu\u011fu belirtilir. Bu kelime sadece tek ba\u015f\u0131na kullan\u0131ld\u0131\u011f\u0131nda fiziksel beden anlam\u0131na gelir. Bu nedenle, ele ald\u0131\u011f\u0131m\u0131z b\u00f6l\u00fcm \u015fu anlama gelmektedir: \u201cNuh ve di\u011fer kutsal insanlarda olan benim Ruhum, bu adamlar\u0131n vaaz etti\u011fi s\u00f6z arac\u0131l\u0131\u011f\u0131yla tanr\u0131s\u0131zlar\u0131 azarlar. Ancak hepsi bo\u015fad\u0131r \u00e7\u00fcnk\u00fc tanr\u0131s\u0131zlar benlikleriyle k\u00f6rle\u015fmi\u015fler ve kat\u0131la\u015fm\u0131\u015flard\u0131r ve yarg\u0131land\u0131k\u00e7a daha da k\u00f6t\u00fcle\u015firler\u201d. Bu her zaman olmaktad\u0131r ve e\u011fer insanlar Kutsal Ruh\u2019un aralar\u0131nda i\u015flemesine ra\u011fmen k\u00f6t\u00fcden daha da k\u00f6t\u00fcye gidiyorlarsa, \u00f6yleyse Ruh olmaks\u0131z\u0131n kesinlikle \u00fcmitsiz olmal\u0131d\u0131rlar. “\u00d6zg\u00fcr irade\u201d g\u00fcnah i\u015flemekten ba\u015fka hi\u00e7bir \u015fey yapamaz.<\/p>\n Sonra bizlere o ayetin t\u00fcm insanlar i\u00e7in de\u011fil ama yaln\u0131zca o zaman ya\u015fayanlar i\u00e7in oldu\u011funu s\u00f6yl\u00fcyorsun. Bu da i\u015fe yaramaz \u00e7\u00fcnk\u00fc Mesih, t\u00fcm insanlar\u0131 kastederek \u015f\u00f6yle demi\u015ftir: \u201cBedenden do\u011fan bedendir\u201d (Yuhanna 3:6). Bu durumun ciddiyetini vurgulamak i\u00e7in de \u015funu s\u00f6ylemi\u015ftir: \u201cBir kimse yeniden do\u011fmad\u0131k\u00e7a Tanr\u0131\u2019n\u0131n Egemenli\u011fini g\u00f6remez\u201d (Yuhanna 3:3).<\/p>\n Ama sen diyorsun ki bu ayet Tanr\u0131\u2019n\u0131n yarg\u0131s\u0131ndan de\u011fil, merhametinden bahsediyor. Ancak yapman gereken tek \u015fey ayetten \u00f6nce ve sonra neler dendi\u011fini okumak. Bu s\u00f6zlerin \u00f6fkeli bir Tanr\u0131\u2019n\u0131n s\u00f6zleri oldu\u011funa \u015f\u00fcphe yoktur. Bu nedenle elimizdeki ayet “\u00f6zg\u00fcr iradenin\u201d kar\u015f\u0131s\u0131ndad\u0131r. \u0130nsan\u0131n i\u00e7inde iyi olan\u0131 yapmak i\u00e7in g\u00fc\u00e7 olmad\u0131\u011f\u0131n\u0131 ve yanl\u0131zca Tanr\u0131\u2019n\u0131n yarg\u0131s\u0131n\u0131 hakkedebilece\u011fini g\u00f6sterir.<\/p>\n Tez 2:\u00a0 Tekvin 8:21\u00a0\u00a0\u00a0 \u201cAdam\u0131n y\u00fcre\u011finin tasavvuru gen\u00e7li\u011finden beri k\u00f6t\u00fcd\u00fcr\u201d. <\/strong><\/p>\n Ayr\u0131ca bak. Tekvin 6:5\u00a0 \u201cVe her g\u00fcn y\u00fcre\u011finin d\u00fc\u015f\u00fcnceleri ve kuruntu-lar\u0131\u00a0 ancak k\u00f6t\u00fc idi\u201d<\/p>\n \u00c7o\u011fu insan\u0131n k\u00f6t\u00fc olabilece\u011fini ve bunun onlar\u0131 “\u00f6zg\u00fcr iradelerinden\u201d yoksun b\u0131rakmad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek bu ayetin basit anlam\u0131n\u0131 g\u00f6zard\u0131 etmeye \u00e7al\u0131\u015f\u0131yorsun.<\/p>\n Ancak Tanr\u0131 burada \u00e7o\u011fu insandan de\u011fil, t\u00fcm insanlardan bahsetmektedir. Tufan’dan sonra Tanr\u0131 art\u0131k insanlara hakkettikleri gibi davranmayaca\u011f\u0131n\u0131 s\u00f6yler. E\u011fer \u00f6yle davransayd\u0131, hi\u00e7 kimse kurtulamazd\u0131. Tufan’\u0131n \u00f6ncesinden ve sonras\u0131nda Tanr\u0131, insanlar\u0131n baz\u0131lar\u0131n\u0131 de\u011fil, t\u00fcm\u00fcn\u00fc k\u00f6t\u00fc olarak ilan etmektedir. \u0130nsan\u0131n g\u00fcnah\u0131n\u0131 kolayca d\u00fczeltilebilecek bir\u015feymi\u015f gibi hafife al\u0131yorsun. Fakat bu ayet bize insan\u0131n t\u00fcm g\u00fcc\u00fcn\u00fc k\u00f6t\u00fcl\u00fck yapmak i\u00e7in kulland\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. Ayetin \u0130branicesine neden bakm\u0131yorsun? Musa asl\u0131nda \u015f\u00f6yle diyor: \u201cAdam\u0131n y\u00fcre\u011finin d\u00fc\u015f\u00fcncelerinin her e\u011filimi her zaman yanl\u0131zca k\u00f6t\u00fcyd\u00fc\u201d (Tekvin 6:5). Art\u0131k k\u00f6t\u00fcn\u00fcn olas\u0131 olmas\u0131 diye bir\u015fey yoktur. \u0130nsan\u0131n hayat\u0131 boyunca k\u00f6t\u00fcy\u00fc d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnden ba\u015fka hi\u00e7bir \u015fey s\u00f6ylememektedir Tanr\u0131. \u015e\u00f6yle cevap verebilirsin: \u201cE\u011fer t\u00f6vbe etmek insan\u0131n g\u00fcc\u00fcnde olan bir\u015fey de\u011filse, Tanr\u0131 insanlara t\u00f6vbe etmeleri i\u00e7in neden zaman tan\u0131yor?\u201d Daha \u00f6nce de bir\u00e7ok kez dedi\u011fimiz gibi, cevap \u015fudur ki, Tanr\u0131\u2019n\u0131n bir buyruk vermesi, o buyru\u011fa itaat etme g\u00fcc\u00fcm\u00fcz\u00fcn oldu\u011fu anlam\u0131na gelmez. Tanr\u0131 bize sorumululuklar\u0131m\u0131z\u0131 g\u00f6sterir, ancak bunu bizim yapabilece\u011fimizi kan\u0131tlamak i\u00e7in de\u011fil, bizleri al\u00e7altmak ve yapamayaca\u011f\u0131m\u0131z\u0131 itiraf etmemiz i\u00e7in yapar!<\/p>\n Tez 3: \u0130\u015faya 40:1-2\u00a0\u00a0 \u201cAllah\u0131n\u0131z diyor: Teselli edin, kavm\u0131m\u0131 teselli edin. <\/strong><\/p>\n Yeru\u015falimin y\u00fcre\u011fine s\u00f6yleyin; sava\u015f zaman\u0131 doldu, fesad\u0131 ba\u011f\u0131\u015fland\u0131, b\u00fct\u00fcn su\u00e7lar\u0131 i\u00e7in Rabbin elinden iki kat kar\u015f\u0131l\u0131k ald\u0131, diye ona \u00e7a\u011f\u0131r\u0131n\u201d<\/p>\n Bu ayet, Tanr\u0131\u2019n\u0131n ba\u011f\u0131\u015flamas\u0131n\u0131n, onu hi\u00e7bir \u015fekilde hakkedemeyece ya da kazanamayacak olanlara verildi\u011fi anlam\u0131na gelir. Ancak sen, ayn\u0131 fikirde de\u011filsin. Bunun anlam\u0131n\u0131n l\u00fctuf de\u011fil, Tanr\u0131\u2019n\u0131n g\u00fcnahlar\u0131m\u0131za kar\u015f\u0131l\u0131k \u00f6\u00e7 almas\u0131 oldu\u011funu s\u00f6yl\u00fcyorsun. Bence bu ayet, m\u00fcjdede a\u00e7\u0131klanan Tanr\u0131\u2019n\u0131n g\u00fcnahlar\u0131 ba\u011f\u0131\u015flamas\u0131ndan s\u00f6z ediyor! Ayete bir bakal\u0131m.<\/p>\n \u201cTeselli\u201d kelimesinin Tanr\u0131\u2019n\u0131n yarg\u0131s\u0131n\u0131n uygulanmas\u0131 anlam\u0131na gelmedi\u011fini varsay\u0131yorum! Ve sonra \u015f\u00f6yle diyor: \u201c\u015eefkatle s\u00f6yleyin Yeru\u015falime\u201d*<\/strong><\/a><\/b>. Bunun anlam\u0131 \u015fudur: \u201cYeru\u015falimin y\u00fcre\u011fine sevgi s\u00f6zleri – tatl\u0131, \u015fefkatli s\u00f6zler – s\u00f6yleyin\u201d. Sonra, \u201csava\u015f zaman\u0131\u201d s\u00f6z\u00fcyle ise, insan\u0131n yasan\u0131n gereklerini yerine getirerek ba\u011f\u0131\u015flanma kazanmaya \u00e7al\u0131\u015f\u0131rken i\u00e7inde bulundu\u011fu korkun\u00e7 g\u00fc\u00e7l\u00fck anlat\u0131lmak istenir (bak. El\u00e7ilerin \u0130\u015fleri 15:7-10). Tanr\u0131\u2019n\u0131n kar\u015f\u0131l\u0131ks\u0131z ba\u011f\u0131\u015flamas\u0131ndan \u00f6t\u00fcr\u00fc sava\u015f zaman\u0131 sona ermi\u015ftir. \u0130nsanlar\u0131n Rabbin elinden iki kat almalar\u0131, hem g\u00fcnahlar\u0131n\u0131n ba\u011f\u0131\u015flanmas\u0131 hem de yasan\u0131n korkun\u00e7 y\u00fck\u00fcnden \u00f6zg\u00fcr k\u0131l\u0131nmalar\u0131 anlam\u0131na gelir. Bu ba\u011f\u0131\u015flanma ve \u00f6zg\u00fcrl\u00fck onun \u201cb\u00fct\u00fcn su\u00e7lar\u0131\u201d i\u00e7indir, ki bu da \u0130srail\u2019in tamam\u0131yla g\u00fcnahta oldu\u011fu anlam\u0131na gelir. L\u00fctuf, “\u00f6zg\u00fcr iradenin\u201d \u00e7abalar\u0131n\u0131n \u00f6d\u00fcl\u00fc de\u011fildir. L\u00fctuf, g\u00fcnaha ve t\u00fcm hakkettiklerine ra\u011fmen verilir.<\/p>\n Tez 4:\u00a0 \u0130\u015faya 40:6-7\u00a0\u00a0 \u201cB\u00fct\u00fcn be\u015fer ottur ve onun b\u00fct\u00fcn g\u00fczelli\u011fi k\u0131r \u00e7i\u00e7e\u011fi\u00a0 gibidir. Ot kurur, \u00e7i\u00e7ek solar, \u00e7\u00fcnk\u00fc \u00fczerinde Rabbin solu\u011fu eser\u201d (Luther)<\/strong><\/p>\n Bu ayetteki \u201csolu\u011fun\u201d \u00f6fke, ve \u201cbe\u015fer\u201din Tanr\u0131\u2019n\u0131n g\u00fcc\u00fc kar\u015f\u0131s\u0131nda hi\u00e7bir kuvveti olmayan insan zay\u0131fl\u0131\u011f\u0131 oldu\u011funu s\u00f6yl\u00fcyorsun. Tanr\u0131\u2019n\u0131n gazab\u0131n\u0131n, insan\u0131n zavall\u0131 g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcnden ba\u015fka kurutaca\u011f\u0131 \u015fey mi kalmad\u0131? Bu g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fc diriltmesi gerekmez mi?<\/p>\n Sonra diyorsun ki, \u201ck\u0131r \u00e7i\u00e7e\u011fi\u201d maddesel \u015feylerin kazand\u0131rd\u0131\u011f\u0131 zenginli\u011fin verdi\u011fi gururu temsil eder. Ancak bu do\u011fru olamaz. Yahudiler, tap\u0131naklar\u0131, s\u00fcnnetli olmalar\u0131 ve kurbanlar\u0131yla gururlanm\u0131\u015flard\u0131. Grekler ise bilgeliklerinden. Bu nedenle Tanr\u0131\u2019n\u0131n solu\u011fuyla da\u011f\u0131t\u0131lan \u015feyler, insan\u0131n s\u00f6zde do\u011frulu\u011fuyla yapt\u0131\u011f\u0131 i\u015fler ve insan bilgeli\u011fidir. Bu ise \u0130\u015faya\u2019n\u0131n kulland\u0131\u011f\u0131 \u201cb\u00fct\u00fcn be\u015fer\u201d ifadesiyle kan\u0131tlan\u0131r. Sadece baz\u0131 insanlar maddesel zenginlikleriyle gurur duyarlar ancak t\u00fcm insanlar do\u011fal olarak insan i\u015fleri ve bilgeli\u011fiyle \u00f6v\u00fcn\u00fcrler.<\/p>\n Bu noktada Yuhanna 3:6\u2019ya dikkatlice bakmak \u00f6nemlidir: \u201cBedenden do\u011fan bedendir, Ruh\u2019tan do\u011fan ruhtur\u201d. Bu ayet, Tanr\u0131\u2019n\u0131n Ruh\u2019undan do\u011fmam\u0131\u015f olan her\u015feyin beden oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6sterir. Do\u011fal insan\u0131n yanl\u0131zca bir k\u0131sm\u0131n\u0131n, b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n beden oldu\u011fu anlam\u0131na gelmiyor. \u0130nsan\u0131n en m\u00fckemmel yan\u0131n\u0131n da bedeni oldu\u011funu da kesinlikle s\u00f6ylemiyor. A\u00e7\u0131k\u00e7a, Tanr\u0131\u2019n\u0131n Ruh\u2019undan ayr\u0131 olarak her insan\u0131n \u201cbeden\u201d (do\u011fal benlik) oldu\u011funu ve bu nedenle Tanr\u0131\u2019n\u0131n yarg\u0131s\u0131na maruz kalaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyor.<\/p>\n Bunun do\u011fru olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorsun. D\u0131\u015farda bir yerde, kimse g\u00f6rmese ve Tanr\u0131 onu ba\u011f\u0131\u015flayacak olsa bile k\u00f6t\u00fc bir \u015fey yapmaktansa bin kere \u00f6lmeyi tercih edecek insanlar\u0131n oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorsun. Ama sen hala d\u0131\u015fsal davran\u0131\u015flara bak\u0131yorsun. Y\u00fcre\u011fe bakmal\u0131s\u0131n. B\u00f6yle insanlar olsa bile, davran\u0131\u015flar\u0131 yanl\u0131zca kendilerini y\u00fcceltir \u00e7\u00fcnk\u00fc Tanr\u0131\u2019n\u0131n Ruh\u2019undan ayr\u0131 olarak davran\u0131\u015flar\u0131yla Tanr\u0131\u2019y\u0131 y\u00fcceltmek i\u00e7in hi\u00e7bir arzular\u0131 yoktur.<\/p>\n \u201cBedenin\u201d (benli\u011fin) mutlaka tanr\u0131s\u0131z oldu\u011funu s\u00f6ylemenin gerekli olup, olmad\u0131\u011f\u0131n\u0131 soruyorsun. Buna evet demeliyim \u00e7\u00fcnk\u00fc bir ki\u015fide Tanr\u0131\u2019n\u0131n Ruh\u2019u yoksa o ki\u015fi tanr\u0131s\u0131zd\u0131r. Kutsal Yaz\u0131lar, Ruh\u2019un tanr\u0131s\u0131zlar\u0131 aklamak i\u00e7in verildi\u011fini belirtir. \u0130sa, bedenden do\u011fan\u0131n Tanr\u0131\u2019n\u0131n Egemenli\u011fini g\u00f6remeyece\u011fini s\u00f6ylemi\u015ftir. Tanr\u0131\u2019n\u0131n Krall\u0131\u011f\u0131yla, \u015eeytan\u2019\u0131n Krall\u0131\u011f\u0131 aras\u0131nda ortada bir yer yoktur. Bir ki\u015fi e\u011fer Tanr\u0131\u2019n\u0131n Krall\u0131\u011f\u0131nda de\u011filse, \u015eeytan\u2019\u0131nkinde olmak zorundad\u0131r.<\/p>\n Sonra \u015funu soruyorsun: \u201cBir ki\u015fi Ruh\u2019tan do\u011fmu\u015f olduktan sonra bile benlikten ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 nas\u0131l \u00f6\u011fretebilirim?\u201d B\u00f6yle bir \u015feyi nerde hayal ettin? \u201cBenlik\u201d (beden) ile \u201cRuh\u201d aras\u0131nda kesin hatlarla belirlenmi\u015f bir ayr\u0131m yapt\u0131m. Ruh\u2019tan do\u011fmu\u015f olmayan adam, bedendir. Ruh\u2019tan do\u011fan ise Ruhtur – benli\u011fin halen varolan ve ki\u015fiyi rahats\u0131z eden k\u0131s\u0131mlar\u0131n\u0131n d\u0131\u015f\u0131nda.<\/p>\n Tez 5: Yeremya 10:23\u00a0 \u201cYa Rab, bilirim ki, insan\u0131n yolu kendi elinde de\u011fildir; ad\u0131mlar\u0131n\u0131 do\u011frultmak y\u00fcr\u00fcyen insan\u0131n elinde de\u011fildir\u201d<\/strong><\/p>\n Yine burada ayetin basit anlam\u0131n\u0131 \u00e7arp\u0131t\u0131yorsun. Bu ayetlerin, olaylar\u0131n mutsuz sonu\u00e7lanmas\u0131n\u0131n sebebi insan de\u011fil, Tanr\u0131 oldu\u011funu ve t\u00fcm bunlar\u0131n “\u00f6zg\u00fcr iradeyle\u201d hi\u00e7bir ilgisi olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyorsun. Ancak Yeremya\u2019n\u0131n s\u00f6zlerinin a\u00e7\u0131klanmaya ihtiyac\u0131 var m\u0131? Yeremya\u2019n\u0131n demek istede\u011fi \u015fey \u00e7ok a\u00e7\u0131k\u00e7a, insanlar\u0131n Tanr\u0131\u2019n\u0131n S\u00f6z\u00fc\u2019n\u00fc reddetmekteki inat\u00e7\u0131l\u0131\u011f\u0131, insan\u0131n kendi g\u00fcc\u00fcyle iyilik yapamayaca\u011f\u0131na onu ikna etti\u011fidir.<\/p>\n Ama yine de senin d\u00fc\u015f\u00fcncenin do\u011fru oldu\u011funu varsayal\u0131m – bunun ne faydas\u0131 olur? E\u011fer insan do\u011fal olaylar\u0131n iyi sonu\u00e7lanmas\u0131n\u0131 etkileyemiyorsa, nas\u0131l olur da kendi ruhsal durumu i\u00e7in bir \u015fey yapabilir?<\/p>\n \u00c7o\u011fu insan\u0131n do\u011fru \u015fekilde ya\u015famak i\u00e7in Tanr\u0131\u2019n\u0131n l\u00fctfuna ihtiyac\u0131 oldu\u011funun fark\u0131nda olup her g\u00fcn Tanr\u0131\u2019n\u0131n yard\u0131m etmesi i\u00e7in dua ettiklerini s\u00f6yl\u00fcyorsun. Bunu yapmakla da insansal \u00e7aba g\u00f6sterdiklerini ileri s\u00fcr\u00fcyorsun. Ancak burada “\u00f6zg\u00fcr iradenin\u201d g\u00fcc\u00fcn\u00fc ispatlam\u0131yorsun. \u0130\u00e7inde Tanr\u0131\u2019n\u0131n Ruh\u2019u bulunanlardan ba\u015fka kim Tanr\u0131\u2019dan yard\u0131m isteyecek? Dua eden, Ruh arac\u0131l\u0131\u011f\u0131yla bunu yapar (Romal\u0131lar 8:26-27).<\/p>\n <\/p>\n Tez 6: S\u00fcleyman\u0131n Meselleri 16:1\u00a0\u00a0 \u201c\u0130nsan akl\u0131yla \u00e7ok \u015fey tasarlayabilir, ama dilin verece\u011fi yan\u0131t RAB\u2019dendir\u201d (Luther)<\/b><\/p>\n Sen yine bu ayetin hayat\u0131n g\u00fcncel olaylar\u0131yla ilgili olmas\u0131n\u0131 istiyorsun. Ben de yine ayn\u0131 \u015fekilde cevap verece\u011fim. Dedi\u011fin do\u011fru olsa, i\u00e7inde bulundu\u011fumuz ruhsal duruma kendi kendimize karar veremeyece\u011fimiz daha belirginle\u015fir. Gelecekteki her\u015feyin Tanr\u0131 taraf\u0131ndan belirlenmi\u015f oldu\u011fu ger\u00e7e\u011fi bizlerde Tanr\u0131 korkusu yaratmal\u0131d\u0131r.<\/p>\n Bu ayeti, ayn\u0131 kitaptan iki ayetle daha ili\u015fkilendiriyorsun: S\u00fcl. Mes. 16:4 – \u201cRAB her\u015feyi amac\u0131na uygun yapar, k\u00f6t\u00fc ki\u015finin y\u0131k\u0131m g\u00fcn\u00fcn\u00fc de O haz\u0131rlar\u201d (Luther). Bu ayetin Tanr\u0131\u2019n\u0131n her yarat\u0131\u011f\u0131 k\u00f6t\u00fc olarak yaratt\u0131\u011f\u0131 anlam\u0131na gelmedi\u011fini belirtmekle \u00e7ok iyi bir \u015fey yapt\u0131n. Bravo! Ben de k\u00f6t\u00fc yaratt\u0131 demedim ki!<\/p>\n S\u00fcl. Mes. 21:1 – \u201cKral\u0131n y\u00fcre\u011fi RAB\u2019bin elindedir, kanaldaki su gibi onu istedi\u011fi y\u00f6ne \u00e7evirir*<\/strong><\/a><\/b> \u201d (Luther).\u00a0 \u201c\u00c7evirir\u201d kelimesinin \u201czorlar\u201d anlam\u0131na gelmedi\u011fini s\u00f6yl\u00fcyorsun. Tanr\u0131\u2019n\u0131n, kral\u2019\u0131n tutkular\u0131na izin vermesiyle kral\u0131n k\u00f6t\u00fcl\u00fck yapmaya meyilli oldu\u011funu ileri s\u00fcr\u00fcyorsun. Fakat Tanr\u0131\u2019n\u0131n izni ya da \u00e7evirmesi hakk\u0131nda ne d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn \u00f6nemsizdir \u00e7\u00fcnk\u00fc hi\u00e7bir \u015feyin Tanr\u0131\u2019n\u0131n iradesi ve i\u015fleyi\u015fi d\u0131\u015f\u0131nda ger\u00e7ekle\u015fmedi\u011fi halen bir ger\u00e7ektir. Ayet tek bir ki\u015fi, kral, hakk\u0131nda konu\u015fuyor. E\u011fer bir ki\u015fi i\u00e7in bu do\u011fruysa, hepsi i\u00e7in do\u011frudur.<\/p>\n Tez 7: Yuhanna 15:5\u00a0 \u201cBen asmay\u0131m, siz \u00e7ubuklars\u0131n\u0131z. <\/strong> Bende kalan ve benim kendisinde kald\u0131\u011f\u0131m ki\u015fi \u00e7ok meyve verir. Bensiz hi\u00e7bir \u015fey yapamazs\u0131n\u0131z\u201d<\/strong><\/p>\n \u0130\u015fte bu ayet, kimsenin ondan ka\u00e7amayaca\u011f\u0131n\u0131 s\u00f6yledi\u011fim ayettir fakat sen k\u00fc\u00e7\u00fcc\u00fck \u201chi\u00e7bir \u015fey\u201d kelimesini al\u0131p, bo\u011faz\u0131n\u0131 kestin! Bunun \u201chi\u00e7bir \u015feyi m\u00fckemmel olarak\u201d anlam\u0131na geldi\u011fini ve bu nedenle de ayetin \u201cbensiz hi\u00e7bir \u015feyi m\u00fckemmel olarak yapamazs\u0131n\u0131z\u201d \u015feklinde alg\u0131lanmas\u0131 gerekti\u011fini s\u00f6yl\u00fcyorsun. Kar\u015f\u0131m\u0131zdaki soru, ayetin o anlama gelebilece\u011fi de\u011fil, fakat gelip, gelmedi\u011fidir. Yani sen diyorsun ki, Mesihsiz bizler \u201cbiraz kusurlu bir\u015feyler\u201d yapabiliriz. Herhalde \u201chi\u00e7bir \u015fey O\u2019nsuz olmad\u0131\u201d diyen Yuhanna 1:3 de \u201cO\u2019nsuz biraz kusurlu bir\u015feyler yarat\u0131lm\u0131\u015ft\u0131\u201d anlam\u0131na gelir! Ne sa\u00e7mal\u0131k! Kutsal Yaz\u0131lara b\u00f6yle yakla\u015fmak son derece tehlikelidir. \u0130nsanlar\u0131n vicdanlar\u0131na ula\u015fman\u0131n yolu da bu de\u011fildir. \u015eundan emin olal\u0131m ki, \u201chi\u00e7bir \u015fey\u201d demek \u201chi\u00e7bir \u015fey\u201d demektir.<\/p>\n \u015eeytan\u2019\u0131n egemenli\u011fi alt\u0131nda, insan art\u0131k ne \u00f6zg\u00fcrd\u00fcr ne kendi g\u00fcc\u00fc vard\u0131r ama g\u00fcnah\u0131n ve \u015eeytan\u2019\u0131n k\u00f6lesidir ve sadece h\u00fck\u00fcmdar\u0131n\u0131n arzulad\u0131klar\u0131n\u0131 isteyebilir. Ayetin geri kalan\u0131n\u0131 g\u00f6zard\u0131 ediyorsun: \u201cBir kimse bende kalmazsa \u00e7ubuk gibi d\u0131\u015far\u0131 at\u0131l\u0131r ve kurur. B\u00f6ylelerini toplar, ate\u015fe at\u0131p yakarlar\u201d (ayet 6). Mesih\u2019ten ayr\u0131 olarak insan, Tanr\u0131 taraf\u0131ndan tamam\u0131yla kabul edilemez durumdad\u0131r ve ate\u015fe at\u0131l\u0131r.<\/p>\n Kendi tezini desteklemek i\u00e7in neden I. Korintliler 13:2\u2019den al\u0131nt\u0131 yapt\u0131\u011f\u0131n\u0131 anlayam\u0131yorum. \u201cE\u011fer peygamberlikte bulunabilsem, b\u00fct\u00fcn s\u0131rlar\u0131 bilsem ve her t\u00fcrl\u00fc bilgiye sahip olsam, e\u011fer da\u011flar\u0131 yerinden oynatacak kadar b\u00fcy\u00fck bir iman\u0131m olsa, ama sevgim olmasa bir hi\u00e7im\u201d. Bir kimse e\u011fer sevgisizse, Tanr\u0131\u2019n\u0131n kar\u015f\u0131s\u0131nda ger\u00e7ek anlamda bir hi\u00e7tir \u00e7\u00fcnk\u00fc bu sevgi l\u00fctfun bir arma\u011fan\u0131d\u0131r. Sonu\u00e7ta \u015fu ortaya \u00e7\u0131kar: \u201chi\u00e7bir \u015fey\u201d, hi\u00e7bir \u015fey demektir, ve bunu hi\u00e7bir \u015fey de\u011fi\u015ftiremez. \u201c\u00d6zg\u00fcr irade\u201d hi\u00e7bir \u015fey yapamaz ve hi\u00e7bir \u015feydir. \u0130nsan\u0131n, Tanr\u0131\u2019n\u0131n i\u015flerindeki i\u015fbirli\u011fini g\u00f6stermek i\u00e7in bir dizi \u00f6rnek veriyorsun. \u00d6rne\u011fin, \u201chasad\u0131 toplayan i\u015f\u00e7idir ancak veren Tanr\u0131d\u0131r\u201d. \u0130nsan\u0131n Tanr\u0131\u2019yla olan i\u015fbirli\u011finin fark\u0131nday\u0131m ama bu “\u00f6zg\u00fcr iradeyi\u201d kan\u0131tlamaz. Tanr\u0131\u2019n\u0131n g\u00fcc\u00fc her\u015feye yeter. Yanl\u0131zca kendisinin yaratt\u0131\u011f\u0131 her\u015feyin \u00fczerinde hakimdir. Bu, tanr\u0131s\u0131zlar\u0131 ve aklayarak Tanr\u0131\u2019n\u0131n krall\u0131\u011f\u0131na ald\u0131\u011f\u0131 ki\u015fileri de kapsar. T\u00fcm insanlar, Tanr\u0131\u2019n\u0131n onlar i\u00e7in istediklerini izlemek ve onlara itaat etmek zorundad\u0131rlar.<\/p>\n Tanr\u0131 evreni yarat\u0131rken insan hi\u00e7bir katk\u0131da bulunmad\u0131. Yarat\u0131lm\u0131\u015f olan insan Tanr\u0131\u2019n\u0131n yarad\u0131l\u0131\u015f\u0131 olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmeye de bir katk\u0131da bulunmaz. \u0130nsan\u0131n yarad\u0131l\u0131\u015f\u0131 ve s\u00fcreklili\u011fi tamam\u0131yla yard\u0131m\u0131m\u0131z olmaks\u0131z\u0131n bizleri yarat\u0131p, koruyan Tanr\u0131\u2019n\u0131n kudretli g\u00fcc\u00fc ve iyili\u011finin sorumlulu\u011fundad\u0131r.<\/p>\n Ruh\u2019un krall\u0131\u011f\u0131n\u0131n\u0131n yeni yarad\u0131l\u0131\u015f\u0131na girmek \u00fczere yenilenmesinden \u00f6nce, bu yeni yarad\u0131l\u0131\u015f ve krall\u0131k i\u00e7in kendisinin haz\u0131rlanmas\u0131nda ki\u015finin hi\u00e7bir pay\u0131 yoktur. Ayn\u0131 \u015fekilde ki\u015fi yeni yarad\u0131l\u0131\u015f\u0131 giyindi\u011finde, bu krall\u0131kta korunmak i\u00e7in bir katk\u0131da bulunmaz. Yenileni\u015fimizde, yanl\u0131zca Kutsal Ruh, bizim yard\u0131m\u0131m\u0131z olmaks\u0131z\u0131n bizleri hem yeniler hem de korur.\u00a0 Yakup \u015f\u00f6yle der: \u201cO, yaratt\u0131klar\u0131n\u0131n bir anlamda ilk meyveleri olmam\u0131z i\u00e7in bizi, kendi iste\u011fi uyar\u0131nca, ger\u00e7e\u011fin bildirisiyle ya\u015fama kavu\u015fturdu\u201d (Yakup 1:18). (Yakup, burada yeni yarad\u0131l\u0131\u015ftan bahsetmektedir). Ancak Tanr\u0131, bizlerin haberi olmadan bizleri yenilemez, \u00e7\u00fcnk\u00fc Tanr\u0131 bizleri O\u2019nunla i\u015fbirli\u011fi i\u00e7inde olal\u0131m diye yeniler ve korur.<\/p>\n T\u00fcm bunlarda “\u00f6zg\u00fcr iradenin\u201d pay\u0131 nerede? Ona ne kald\u0131? Hi\u00e7bir\u015fey! Kesinlikle hi\u00e7bir \u015fey! Bu tart\u0131\u015fmay\u0131 daha da k\u0131zd\u0131rmak de\u011fil, \u0131\u015f\u0131\u011fa \u00e7\u0131karmak istiyorum. Ancak e\u011fer bazen \u00e7ok sivri bir \u015fekilde tart\u0131\u015ft\u0131ysam hatam\u0131 kabul ediyorum, e\u011fer bu bir hataysa. Ama hay\u0131r; verdi\u011fim tan\u0131kl\u0131\u011f\u0131n Tanr\u0131\u2019n\u0131n amac\u0131 i\u00e7in t\u00fcm d\u00fcnyaya daha b\u00fcy\u00fck bir \u00f6nemle ula\u015ft\u0131\u011f\u0131ndan eminim. Tanr\u0131 bu tan\u0131kl\u0131\u011f\u0131 son g\u00fcnde de onaylas\u0131n! Tembelce, ya da aldatmacalarla de\u011fil ama yeter ve artar derecede g\u00fc\u00e7le ger\u00e7e\u011fin yolunda kald\u0131\u011f\u0131m\u0131 s\u00f6yleyen di\u011ferlerinin tan\u0131kl\u0131klar\u0131yla kabul edilen benden daha mutlu kim olabilir!<\/p>\n E\u011fer sana kar\u015f\u0131 ac\u0131ym\u0131\u015f gibi g\u00f6z\u00fck\u00fcyorsam, ba\u011f\u0131\u015flaman\u0131 diliyorum. K\u00f6t\u00fc ama\u00e7la b\u00f6yle davranmad\u0131m; ancak isminin sahip oldu\u011fu g\u00fc\u00e7le Mesih\u2019in ama\u00e7lar\u0131na verdi\u011fin zarar beni endi\u015felendirdi. Kalemine bu denli hakim olan hangi insan, gerekti\u011fi yerde s\u0131cakl\u0131k g\u00f6stermez? Sen bile \u00e7o\u011fu zaman bana ate\u015fli oklar at\u0131yorsun. Ancak bunlar\u0131n, bu tart\u0131\u015fmayla hi\u00e7bir ilgisi yoktur, ve bu tart\u0131\u015fmay\u0131 yapan bizler de yapt\u0131klar\u0131m\u0131z i\u00e7in birbirimizi ba\u011f\u0131\u015flamal\u0131y\u0131z; \u00e7\u00fcnk\u00fc bizler yanl\u0131zca insanlar\u0131z ve insanl\u0131\u011f\u0131n karakterine yabanc\u0131 olmayan her\u015fey bizde de vard\u0131r. Buna sebep olan Rab, senin g\u00f6zlerini a\u00e7s\u0131n ve O\u2019nu y\u00fcceltmene yard\u0131m etsin. Amin.<\/p>\n Ek:\u00a0Bu kar\u015f\u0131t g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fcn sonraki safhalar\u0131 ve bug\u00fcnk\u00fc \u00f6nemi.<\/p>\n <\/b> Luther\u2019in \u201c\u0130radenin Tutsakl\u0131\u011f\u0131\u201d adl\u0131 kitab\u0131n\u0131n ard\u0131nda yatan bu tart\u0131\u015fmadan 20.yy okuyucusu ne anlam \u00e7\u0131karmal\u0131d\u0131r? Bu k\u0131salt\u0131lm\u0131\u015f ve basitle\u015ftirilmi\u015f kitab\u0131 okurken, Luther\u2019in b\u00fcy\u00fck tart\u0131\u015fma yetene\u011finden etkilenmi\u015f olmal\u0131s\u0131n\u0131z. Ancak bizi ilgilendirmesi gereken \u015fey, Luther\u2019in savunduklar\u0131n\u0131n Kutsal Kitaba uygun olup, olmad\u0131\u011f\u0131d\u0131r. E\u011fer yazd\u0131klar\u0131, Tanr\u0131 S\u00f6z\u00fc\u2019n\u00fcn \u00f6\u011fretileriyse, bu yaz\u0131lanlar\u0131 bug\u00fcn de \u00f6nemsemeliyiz.<\/p>\n Baz\u0131 insanlar basit\u00e7e, Luther\u2019in hakk\u0131nda yazd\u0131\u011f\u0131 \u015feylere \u015fimdi Kalvinizm dendi\u011fi sonucuna var\u0131p, g\u00f6z ard\u0131 ederler. G\u00fcn\u00fcm\u00fcz Lutheran kilisesi aynen bunu yapm\u0131\u015ft\u0131r ve \u00e7a\u011f\u0131m\u0131z m\u00fcjdesel H\u0131ristiyanlar\u0131n\u0131n da ayn\u0131 \u015feyi yapacaklar\u0131 \u015f\u00fcphesizdir.<\/p>\n Reformasyon zaman\u0131na bakacak olursak, Luther, Zwingli, Calvin, Bucer, Beza, Melancthon, John Knox gibi Protestan liderlerinin, insan\u0131n do\u011fas\u0131 gere\u011fi, kurtulu\u015fu kazanmak i\u00e7in bir \u015fey yapmaya yetisinin olmad\u0131\u011f\u0131 ve Tanr\u0131\u2019n\u0131n l\u00fctufda tamam\u0131yla kadir oldu\u011fu \u00fczerinde hemfikir olduklar\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Reform g\u00f6r\u00fc\u015f\u00fcn\u00fc benimseyenler baz\u0131 konularda ayr\u0131lm\u0131\u015f olsalar bile hepsi, bu konu \u00fczerinde birle\u015fmi\u015flerdir. Bunun, Reformasyon\u2019un temel \u00f6\u011fretisi oldu\u011funu s\u00f6ylemek do\u011fru olur. \u00c7o\u011fu zaman, imanla aklanma \u00f6\u011fretisi reformasyon teolojisinin merkezi ger\u00e7e\u011fi olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Ancak reformcular, El\u00e7i Pavlus\u2019un \u00f6\u011fretisine geri d\u00f6nerek, g\u00fcnahkar\u0131n kurtulu\u015funun tamam\u0131yla Tanr\u0131\u2019n\u0131n kar\u015f\u0131l\u0131ks\u0131z l\u00fctfuna dayand\u0131\u011f\u0131n\u0131 vurgulam\u0131\u015flard\u0131r. \u0130manla aklanma \u00f6\u011fretisi \u00f6nemlidir \u00e7\u00fcnk\u00fc insan\u0131n yanl\u0131zca Tanr\u0131\u2019n\u0131n l\u00fctfuyla kurtulmu\u015f umutsuz bir g\u00fcnahkar oldu\u011fu ilkesini g\u00fcvence alt\u0131na al\u0131r. Ancak Reformasyon \u00f6\u011fretisinin merkezi, Tanr\u0131\u2019n\u0131n l\u00fctfunun kadir ve kar\u015f\u0131l\u0131ks\u0131z oldu\u011fu ger\u00e7e\u011fiydi.<\/p>\n Reformcular\u0131n savundu\u011fu d\u00fc\u015f\u00fcnceye kar\u015f\u0131tl\u0131k hi\u00e7bir zaman asla durmad\u0131. \u0130nsan\u0131n tamam\u0131yla \u00e7aresiz oldu\u011funu reddeden ve kurtulu\u015fun asl\u0131nda bizlerin yapt\u0131\u011f\u0131 baz\u0131 \u015feylere dayand\u0131\u011f\u0131n\u0131 s\u00f6yleyen Arminian yanl\u0131\u015f \u00f6\u011fretisi bu teolojiye ate\u015fli bir \u015fekilde kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. T\u00fcm bunlar 1603 y\u0131l\u0131nda Hollanda\u2019daki Leyden Universitesi\u2019nde teoloji profess\u00f6r\u00fc olan Van Harmen (Arminius) ad\u0131nda bir adam taraf\u0131ndan \u00f6\u011fretilmi\u015ftir. 1618 y\u0131l\u0131nda Dortrecht\u2019te (Dort) uluslararas\u0131 bir konsil toplanm\u0131\u015f ve alt\u0131 ay boyunca bir araya gelmi\u015ftir. Arminius\u2019un \u00f6\u011fretileri ve onu destekleyenler reddedilmi\u015f ve su\u00e7lanm\u0131\u015ft\u0131.<\/p>\n Arminianizm, Dort Konsil\u2019iyle \u00f6lmedi. John Wesley bu \u00f6\u011fretiyi yayg\u0131nla\u015ft\u0131rd\u0131 ve bug\u00fcn halen \u00e7ok pop\u00fclerdir. Arminian \u00f6\u011fretisinin yapt\u0131\u011f\u0131 \u015fey, g\u00fcnahkarlar\u0131n kurtulu\u015funu Tanr\u0131 ile g\u00fcnahkarlar aras\u0131nda b\u00f6lmektir. Kurtulu\u015f i\u015finin bir k\u0131sm\u0131n\u0131n Tanr\u0131 bir k\u0131sm\u0131n\u0131n ise kendileri taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131 s\u00f6ylenir. Reformcular\u0131n \u00fczerinde birle\u015ftikleri Kutsal Kitap \u00f6\u011fretisi buna ra\u011fmen, insan\u0131n kurtulu\u015fundaki t\u00fcm pay\u0131 Tanr\u0131\u2019ya \u00e7\u0131kar\u0131r. Kurtulu\u015f, Tanr\u0131\u2019n\u0131n kudretli l\u00fctfuna, Mesih tam ve m\u00fckemmel hizmetine ve Kutsal Ruh\u2019un etkili ve kadir i\u015fleyi\u015fine ba\u011fl\u0131d\u0131r. T\u00fcm g\u00f6rkem Tanr\u0131\u2019ya verilir: \u201ckurtulu\u015f Rab\u2019dendir\u201d.<\/p>\n Arminianizmin kurtulu\u015f konusundaki \u00f6\u011fretisi, Roma\u2019n\u0131nkine \u00e7ok yak\u0131nd\u0131r \u00e7\u00fcnk\u00fc her ikisi de insan\u0131n i\u015fbirli\u011fi olmadan Tanr\u0131\u2019n\u0131n insan\u0131 kurtaramayaca\u011f\u0131n\u0131 \u00f6\u011fretir! (E\u011fer g\u00fcnahkar\u0131n i\u015fbirli\u011fi gerekliyse, Tarsus\u2019lu Saul nas\u0131l kurtulacakt\u0131?) Arminian \u00f6\u011fretisi, i\u015fler dinini savunan ve Yeni Antla\u015fma H\u0131ristiyanl\u0131\u011f\u0131n\u0131 ret ve inkar eden bir teolojidir. \u0130man i\u00e7in kendine g\u00fcvenmek, iyi i\u015fler i\u00e7in kendine g\u00fcvenmekten farks\u0131zd\u0131r. Biri, di\u011fer kadar H\u0131ristiyanl\u0131k kar\u015f\u0131t\u0131d\u0131r.<\/p>\n Biraz \u00f6nce okumu\u015f oldu\u011funuz kitap, hayati \u00f6nem ta\u015f\u0131yan bir konu hakk\u0131ndad\u0131r. Luther\u2019in u\u011fruna sava\u015ft\u0131klar\u0131 i\u00e7in bug\u00fcn halen sava\u015f\u0131lmal\u0131d\u0131r. Reformcular\u0131n savunduklar\u0131, bug\u00fcn halen savunulmal\u0131d\u0131r. Luther ve di\u011fer reformcular, Kutsal Kitap\u2019ta da \u00e7ok a\u00e7\u0131k\u00e7a belirtilen l\u00fctufla kurtulu\u015fu \u00f6\u011fretmi\u015flerdir. Bug\u00fcn, bundan daha \u00f6nemli hi\u00e7bir konu yoktur. Luther yazm\u0131\u015f olduklar\u0131na bug\u00fcn de ihtiya\u00e7 vard\u0131r! Tanr\u0131 S\u00f6z\u00fc hi\u00e7bir zaman eskimez ve her zaman oldu\u011fu gibi bug\u00fcn de insanl\u0131\u011fa konu\u015fmaktad\u0131r.<\/p>\n
\n<\/span> \u0130radenin Tutsakl\u0131\u011f\u0131
\nKaynak:<\/span>www.hristiyan.net <\/span><\/p>\n
\n Tez 1:\u00a0 Erasmus\u2019un metodu.<\/p>\n
\n Tez 8:\u00a0 \u0130nsan\u0131n Tanr\u0131\u2019yla i\u015fbirli\u011fi yapmas\u0131 “\u00f6zg\u00fcr iradeyi\u201d kan\u0131tlamaz.<\/b><\/p>\n
\n Sonu\u00e7<\/b><\/p>\n