{"id":1887,"date":"2025-03-25T16:35:35","date_gmt":"2025-03-25T16:35:35","guid":{"rendered":"https:\/\/cennet.trinitywebhosting.com\/?p=1887"},"modified":"2025-03-25T16:35:35","modified_gmt":"2025-03-25T16:35:35","slug":"isanin-ikili-dogasi-2-bolum","status":"publish","type":"post","link":"https:\/\/cennet.trinitywebhosting.com\/?p=1887","title":{"rendered":"\u0130SA’NIN \u0130K\u0130L\u0130 DO\u011eASI 2- T\u00fcm Zamanlar\u0131n En B\u00fcy\u00fck Mucizesi"},"content":{"rendered":"<\/p>\n

\"01\u201cBa\u015flang\u0131\u00e7ta S\u00f6z vard\u0131. S\u00f6z Tanr\u0131’yla birlikteydi ve S\u00f6z Tanr\u0131’yd\u0131. Ba\u015flang\u0131\u00e7ta O, Tanr\u0131’yla birlikteydi. Her \u015fey O’nun arac\u0131l\u0131\u011f\u0131yla var oldu, var olan hi\u00e7bir \u015fey O’nsuz olmad\u0131. Ya\u015fam O’ndayd\u0131 ve ya\u015fam insanlar\u0131n \u0131\u015f\u0131\u011f\u0131yd\u0131\u2026 S\u00f6z, insan olup aram\u0131zda ya\u015fad\u0131.\u201d (Yuhanna 1:1-4, 14, \u0130ncil)<\/p>\n

S\u00f6z, insan olup aram\u0131zda ya\u015fad\u0131.<\/p>\n

Bu ayet, herhangi birinin herhangi bir konuda s\u00f6yledi\u011fini duydu\u011funuz en \u015fok edici \u015fey olmal\u0131d\u0131r. Ger\u00e7ekten de, bu web sitesi bug\u00fcne kadar ziyaret etti\u011finiz en s\u0131ra d\u0131\u015f\u0131 web sitesi olabilir. Cennette kendisine kat\u0131lman\u0131z i\u00e7in sizleri davet eden bir Tanr\u0131 hakk\u0131nda \u00f6\u011freniyorsunuz. Bunu m\u00fcmk\u00fcn hala getirmi\u015f olan Tanr\u0131\u2019d\u0131r. Kaderle ya da i\u015fledi\u011finiz sevaplar\u0131n say\u0131s\u0131yla ilgili de\u011fildir. Onun i\u00e7in yapman\u0131z gerekenlere ba\u011fl\u0131 de\u011fildir. Tanr\u0131\u2019n\u0131n halihaz\u0131rda sizin i\u00e7in yapm\u0131\u015f olduklar\u0131na ba\u011fl\u0131d\u0131r! Ku\u015fkusuz, okuduk\u00e7a Tanr\u0131 hakk\u0131nda anlay\u0131\u015f\u0131n\u0131zda b\u00fcy\u00fck bir devrim olacakt\u0131r!<\/p>\n

Yaz\u0131n\u0131n sonunda Tanr\u0131\u2019n\u0131n \u015fu anda sahip oldu\u011fu insanl\u0131k hakk\u0131nda birka\u00e7 ek a\u00e7\u0131klama daha g\u00f6receksiniz \u2013 \u2018S\u00f6z, insan olup aram\u0131zda ya\u015fad\u0131\u2019 diyen bu \u015fok edici ifadeyi yanl\u0131\u015f anlamay\u0131n diye bu eklemeyi koyduk. \u0130sa d\u00fcnyaya geldi\u011finde sadece \u2018etten bir giysi\u2019 giymedi. \u2018\u00dczerinde derisi olan bir Tanr\u0131\u2019 olman\u0131n \u00f6tesinde \u00f6zelliklere sahipti. Bu t\u00fcr ifadeler, \u0130sa\u2019n\u0131n bir bedende ya\u015fayan iki ayr\u0131 ki\u015fiymi\u015f gibi \u0130sa\u2019n\u0131n i\u00e7indeki do\u011falar\u0131 ikiye ay\u0131ran, Mesih\u2019le ilgili Nestoryan bir g\u00f6r\u00fc\u015f\u00fc ima eder. Nestoryanlar bedenin, Tanr\u0131\u2019n\u0131n i\u00e7ine ta\u015f\u0131nd\u0131\u011f\u0131 sadece bir kabuk oldu\u011funu \u00fcst\u00fc kapal\u0131 bir \u015fekilde ifade etmi\u015flerdir. Ger\u00e7ek \u015fu ki, \u0130sa\u2019n\u0131n insanl\u0131\u011f\u0131 \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131ndan ba\u011f\u0131ms\u0131z de\u011fildi. \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131 ve insanl\u0131\u011f\u0131, ayn\u0131 alanda iki varl\u0131\u011f\u0131n bulundu\u011fu, \u2018ev arkada\u015f\u0131\u2019 durumu gibi bir \u015feye benzetilmemelidir. Ayn\u0131 \u2018dairede\u2019 ya\u015farlar ama asl\u0131nda birbirlerinden ayr\u0131d\u0131rlar. \u00d6yle de\u011fil. \u0130sa Mesih\u2019te, Tanr\u0131\u2019n\u0131n Ruhu, insanl\u0131kla \u00e7\u00f6z\u00fclmez ve ayr\u0131lmaz bir \u015fekilde birle\u015fmi\u015ftir.<\/p>\n

Kimyadan bir \u00f6rnek bunu \u00e7ok iyi bir \u015fekilde a\u00e7\u0131klayabilir. Kar\u0131\u015f\u0131mlar, kar\u0131\u015ft\u0131r\u0131ld\u0131ktan sonra eski orijinal hallerine\/maddelerine ayr\u0131labilir. Oysa kimyasal bile\u015fimler, art\u0131k bile\u015fimden ayr\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan yeni bir madde olu\u015ftururlar. Mesih\u2019teki iki do\u011fa birbiriyle kar\u0131\u015ft\u0131r\u0131lm\u0131\u015f gibi d\u00fc\u015f\u00fcn\u00fclmemelidir. \u0130ki do\u011fas\u0131 birbirinden ayr\u0131lamaz.<\/p>\n

\"02S\u00f6z konusu Tanr\u0131\u2019n\u0131n ayr\u0131nt\u0131lar\u0131 oldu\u011funda maalesef her benzetme bir noktada iflas etmektedir. Bu da bir istisna de\u011fildir. Benzetmem, sadece beden alman\u0131n kal\u0131c\u0131l\u0131\u011f\u0131n\u0131 a\u00e7\u0131klayabilir, Mesih\u2019in iki do\u011fas\u0131n\u0131n metafiziksel birli\u011fini a\u00e7\u0131klayamaz. Mesih\u2019in tanr\u0131l\u0131\u011f\u0131 ve insanl\u0131\u011f\u0131, ikisinden yeni bir madde olu\u015fturmam\u0131\u015ft\u0131r. \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131, insanl\u0131\u011f\u0131ndan \u00f6d\u00fcn vermemi\u015ftir, ayn\u0131 \u015fey tersi i\u00e7in de do\u011frudur. Her ikisi de, b\u00fct\u00fcn olarak ve ger\u00e7eklikleri i\u00e7inde m\u00fckemmel bir \u015fekilde korunmu\u015f ama ayn\u0131 zamanda her a\u00e7\u0131dan bir olmu\u015ftur. \u0130nsanl\u0131\u011f\u0131, tanr\u0131l\u0131\u011f\u0131n\u0131 belirsizle\u015ftirmedi ve ayn\u0131 \u015fekilde tanr\u0131l\u0131\u011f\u0131, insanl\u0131\u011f\u0131na bask\u0131n gelmedi. Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131n dolulu\u011fu, insanl\u0131\u011f\u0131n\u0131n her y\u00f6n\u00fcnde sergilenmi\u015ftir- b\u00fct\u00fcnle\u015fmi\u015ftir, ayr\u0131lmam\u0131\u015ft\u0131r. Tanr\u0131\u2019n\u0131n do\u011fas\u0131, beden alma s\u0131ras\u0131nda de\u011fi\u015ftirilmemi\u015ftir. Tanr\u0131\u2019n\u0131n yapt\u0131\u011f\u0131, kendisini ki\u015fisel olarak insan varl\u0131\u011f\u0131yla bir haline getirmekti. Bunu yapt\u0131, ama sadece kendi varl\u0131\u011f\u0131na beden katarak de\u011fil, iki do\u011fay\u0131, \u00f6nemli ve e\u015fsiz bir birlikte bir araya getirerek. Sonu\u00e7 olarak ortaya \u00e7\u0131kan, iki ayr\u0131 do\u011fas\u0131 olan bir ki\u015fiydi.<\/p>\n

M\u00fcjdeci \u0130lahiyat S\u00f6zl\u00fc\u011f\u00fc<\/em> bunu \u015fu s\u00f6zlerle \u00f6zetliyor, “Beden alma s\u0131ras\u0131nda…insan do\u011fas\u0131, \u0130sa Mesih ki\u015fisinde ilahi do\u011fayla ayr\u0131lmaz bir \u015fekilde bir olmu\u015ftur fakat ayn\u0131 zamanda iki do\u011fa, ayr\u0131, b\u00fct\u00fcn ve de\u011fi\u015fmez olarak kalm\u0131\u015ft\u0131r, kar\u0131\u015f\u0131m veya karma\u015fa olmadan, b\u00f6ylece bir ki\u015fi olan \u0130sa Mesih, ger\u00e7ekten Tanr\u0131 ve ger\u00e7ekten insand\u0131r.” (1)<\/p>\n

Birlik Hakk\u0131nda Yayg\u0131n Yanl\u0131\u015f Anlamalar<\/strong><\/p>\n

\u0130sa\u2019n\u0131n, \u2018ilahi bir yan\u0131\u2019 ve \u2018insani bir yan\u0131\u2019 oldu\u011fu veya bazen Tanr\u0131 olarak, bazen de insan olarak davrand\u0131\u011f\u0131 s\u0131k s\u0131k s\u00f6ylenir. \u0130nsan olarak \u0130sa\u2019n\u0131n dua etti\u011fi, yemek yedi\u011fi ve uyudu\u011fu a\u00e7\u0131klamas\u0131 yap\u0131l\u0131r. Tanr\u0131 olarak ise, \u00f6l\u00fcleri diriltti ve f\u0131rt\u0131nalar\u0131 dindirdi. Bu ifadeler bir bedende iki ki\u015fiymi\u015f gibi \u0130sa\u2019da bir t\u00fcr ikilik oldu\u011funu ima eder gibidir. Nestoryanl\u0131k \u00f6\u011fretisi budur. Bu eylemler, her bir do\u011fan\u0131n ger\u00e7ekli\u011finin birer belirtisidir. Fakat bizim anlamam\u0131z gereken \u015fu, \u0130sa\u2019n\u0131n do\u011falar\u0131 hi\u00e7bir zaman birbirinden ba\u011f\u0131ms\u0131z bir \u015fekilde i\u015flememi\u015ftir. \u0130ki do\u011fas\u0131 herhangi bir, \u2018kar\u0131\u015f\u0131kl\u0131k olmadan, de\u011fi\u015fim olmadan, b\u00f6l\u00fcnme olmadan, ayr\u0131lma olmadan\u2019 vard\u0131r, \u2018do\u011falar\u0131n fark\u0131, birlik nedeniyle kesinlikle ortadan kalkmaz, aksine, her birinin \u00f6zelli\u011fi korunur.\u201d (2) Mesih\u2019in insani veya ilahi do\u011fas\u0131na atfedilebilen her \u015fey, Mesih ki\u015fisine atfedilebilir. \u201cHer bir do\u011fa i\u00e7in ayr\u0131 ayr\u0131 ge\u00e7erli olan neyse, b\u00fct\u00fcn ki\u015fi i\u00e7in de ge\u00e7erlidir.\u201d (3) James White bu konuda \u015f\u00f6yle bir yorum yapm\u0131\u015ft\u0131r,<\/p>\n

\"03\u201c\u2026\u0130sa konu\u015ftu\u011funda, iki ki\u015fi olarak de\u011fil, bir Ki\u015fi olarak konu\u015ftu. \u0130lahi oldu\u011funu iddia etti\u011finde \u2018ilahi\u2019 olan\u0131n konu\u015ftu\u011fu ve insanl\u0131\u011f\u0131ndan s\u00f6z etti\u011finde \u2018insan do\u011fas\u0131n\u0131n\u2019 konu\u015ftu\u011fu s\u00f6ylenemez. Bundan da, do\u011falar\u0131n konu\u015fmad\u0131\u011f\u0131, ancak Ki\u015filerin konu\u015ftu\u011fu g\u00f6r\u00fclebilir. \u0130sa da iki de\u011fil, bir Ki\u015fi oldu\u011funa g\u00f6re, b\u00fct\u00fcn bir Ki\u015fi olarak konu\u015fuyor… \u0130ki do\u011fas\u0131 vard\u0131 ama bu do\u011falar, tek bir Ki\u015fi, beden olan S\u00f6z, taraf\u0131ndan ki\u015fisel hale getirilmi\u015fti. B\u00f6ylece, \u0130sa iki do\u011fas\u0131na i\u015faret eden \u015feyler s\u00f6yleyebildi\u011fi halde, s\u00f6yledikleri, varl\u0131\u011f\u0131n\u0131n bir k\u0131sm\u0131n\u0131 de\u011fil, varl\u0131\u011f\u0131n\u0131n t\u00fcm\u00fcn\u00fc temsil ediyor.\u201d (4)<\/p>\n

H\u0131ristiyan inanc\u0131ndaki en \u00f6nemli doktrin Latince, \u2018\u00f6zelliklerin ileti\u015fimi\u2019 anlam\u0131na gelen Communicatio Idiomatum<\/em>\u2019dur. Yukar\u0131da, isim vermeden bu doktrini ele alm\u0131\u015f olduk. Neden bu bu kadar \u00f6nemli? G\u00fcnah i\u015flemi\u015f olan her bir insan i\u00e7in \u00f6nemlidir. A\u00e7\u0131klayay\u0131m.<\/p>\n

\u0130nceledi\u011fimiz gibi, \u0130sa\u2019n\u0131n iki do\u011fas\u0131 vard\u0131r: \u0130lahi ve insani. Ayn\u0131 anda iki do\u011fas\u0131 olan bir ki\u015fidir. Buna \u0130sa\u2019n\u0131n tek ki\u015fi olmas\u0131yla ilgili birlik diyoruz, yani tek ki\u015fi olan \u0130sa\u2019da iki do\u011fa vard\u0131r. Communicatio Idiomatum<\/em> \u00f6nemlidir \u00e7\u00fcnk\u00fc hem ilahi hem de insan do\u011falar\u0131, tek bir ki\u015fi olan \u0130sa ki\u015fisine atfedilir.<\/p>\n

\n

\"04<\/p>\n

G\u00fcnah i\u015fledi\u011fimizde, ba\u015flang\u0131c\u0131 ve sonu olmayan bir kutsall\u0131\u011fa sahip bir Tanr\u0131\u2019y\u0131 g\u00fccendiriyoruz. Bu nedenle, g\u00fcnah\u0131m\u0131z sonsuz bir su\u00e7 olma niteli\u011fine sahip oluyor. \u00d6l\u00fcml\u00fc g\u00fcnahkarlar olarak, sonsuz kutsall\u0131\u011fa sahip Tanr\u0131\u2019y\u0131 memnun etmek i\u00e7in hi\u00e7bir \u015fey yapamay\u0131z. Bu nedenle, beden alm\u0131\u015f Tanr\u0131 olan \u0130sa\u2019n\u0131n, bizim ad\u0131m\u0131za sonsuz de\u011fere sahip bir kurban sunmas\u0131na ihtiya\u00e7 duyar\u0131z. Sonsuz bir de\u011fere sahip olmas\u0131n\u0131n tek yolu, do\u011fas\u0131n\u0131n ilahi olmas\u0131d\u0131r.<\/p>\n

\u00d6te yandan, \u0130sa \u00e7arm\u0131hta \u00f6ld\u00fc\u011f\u00fcnde, ilahi olan taraf\u0131 \u00f6lmemi\u015ftir. Tanr\u0131 \u00f6lemez! Sadece \u0130sa\u2019n\u0131n insani taraf\u0131 \u00f6lm\u00fc\u015ft\u00fcr. Peki ilahi de\u011feri olmayan bir kurban de\u011filse, \u0130sa\u2019n\u0131n kurban\u0131 g\u00fcnahlar\u0131m\u0131z\u0131 ba\u011f\u0131\u015flatmak i\u00e7in sonsuz bir yeterlili\u011fe nas\u0131l sahip oldu? Communicatio Idiomatum<\/em> doktrini sayesinde.<\/p>\n

\u0130sa iki do\u011fas\u0131 olan bir ki\u015fi oldu\u011fu i\u00e7in (\u0130sa\u2019n\u0131n ki\u015fili\u011finin birli\u011fi) ve iki do\u011fan\u0131n nitelikleri bir ki\u015fiye atfedildi\u011fi i\u00e7in, \u0130sa \u00e7arm\u0131hta \u00f6ld\u00fc\u011f\u00fcnde, kurban\u0131 sonsuz de\u011fere sahipti \u00e7\u00fcnk\u00fc ilahi olu\u015funun nitelikleri, bir olan \u0130sa ki\u015fisine atfedilmi\u015ftir. Bu nedenle, \u0130sa\u2019n\u0131n kurban\u0131, \u00f6len sadece Mesih\u2019in insan taraf\u0131 oldu\u011fu halde, sonsuz de\u011ferdedir ve bizleri g\u00fcnahlar\u0131m\u0131zdan kurtarabilir.<\/p>\n

\u201c\u00c7\u00fcnk\u00fc g\u00fcnah\u0131n \u00fccreti \u00f6l\u00fcm, Tanr\u0131’n\u0131n arma\u011fan\u0131 ise Rabbimiz Mesih \u0130sa’da sonsuz ya\u015famd\u0131r.\u201d (Romal\u0131lar 6:23, \u0130ncil)<\/p>\n

Communicatio Idiomatum<\/em> doktrini bazen yanl\u0131\u015f anla\u015f\u0131l\u0131yor; \u015f\u00f6yle ki, bir do\u011fa i\u00e7in s\u00f6ylenebilenlerin, di\u011feri i\u00e7in de s\u00f6ylenebilece\u011fi anlam\u0131na geldi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Ama bu b\u00f6yle de\u011fildir. \u0130lahi bir \u00f6zellik olan her yerde var olma \u00f6zelli\u011fi de bu ger\u00e7e\u011fi ortaya koyuyor. \u0130sa\u2019n\u0131n insanl\u0131\u011f\u0131, insan varl\u0131\u011f\u0131n\u0131n do\u011fas\u0131 gere\u011fi ayn\u0131 anda her yerde olamaz. \u0130nsanl\u0131k, do\u011fas\u0131 gere\u011fi k\u0131s\u0131tl\u0131d\u0131r. Communicatio Idiomatum<\/em>, bir do\u011fa i\u00e7in s\u00f6ylenebilenlerin, \u0130sa Mesih ki\u015fisinin t\u00fcm\u00fc i\u00e7in ge\u00e7erli oldu\u011funun s\u00f6ylenebilece\u011fi anlam\u0131na gelir. Bir do\u011fa i\u00e7in s\u00f6ylenebilen her \u015feyin, di\u011feri i\u00e7in de s\u00f6ylenebilece\u011fi anlam\u0131na gelmez.<\/p>\n

\u00d6rne\u011fin, \u0130sa denenmi\u015fti. \u201cBundan sonra \u0130sa, \u0130blis taraf\u0131ndan denenmek \u00fczere Ruh arac\u0131l\u0131\u011f\u0131yla \u00e7\u00f6le g\u00f6t\u00fcr\u00fcld\u00fc.\u201d (Matta 4:1, \u0130ncil). \"05\u201c\u00c7\u00fcnk\u00fc ba\u015fk\u00e2hinimiz zay\u0131fl\u0131klar\u0131m\u0131zda bize yak\u0131nl\u0131k duyamayan biri de\u011fildir; tersine, her alanda bizim gibi denenmi\u015f, ama g\u00fcnah i\u015flememi\u015ftir.\u201d (\u0130braniler 4:15, \u0130ncil). E\u011fer Communicatio Idiomatum<\/em> doktrinini, bir do\u011fa i\u00e7in ge\u00e7erli olan\u0131n di\u011fer do\u011fa i\u00e7in de ge\u00e7erli oldu\u011fu \u015feklinde anlarsak, Tanr\u0131 \u00f6z\u00fcn\u00fcn denendi\u011fini s\u00f6ylemi\u015f oluruz. Bu olamaz \u00e7\u00fcnk\u00fc Tanr\u0131 denenemez. \u201cAyart\u0131lan ki\u015fi, “Tanr\u0131 beni ayart\u0131yor” demesin. \u00c7\u00fcnk\u00fc Tanr\u0131 k\u00f6t\u00fcl\u00fckle ayart\u0131lmad\u0131\u011f\u0131 gibi kendisi de kimseyi ayartmaz.\u201d (Yakup 1:13, \u0130ncil)<\/p>\n

Cinler D\u00fcnyas\u0131n\u0131n Tan\u0131kl\u0131\u011f\u0131<\/strong><\/p>\n

\u201c\u0130sa g\u00f6l\u00fcn kar\u015f\u0131 yakas\u0131nda Gadaral\u0131lar’\u0131n memleketine vard\u0131. Orada O’nu mezarl\u0131k ma\u011faralardan \u00e7\u0131kan iki cinli kar\u015f\u0131lad\u0131. Bunlar \u00f6yle tehlikeliydi ki, kimse o yoldan ge\u00e7emiyordu. \u0130sa’ya, “Ey Tanr\u0131’n\u0131n O\u011flu, bizden ne istiyorsun?” diye ba\u011f\u0131rd\u0131lar. “Buraya, vaktinden \u00f6nce bize i\u015fkence etmek i\u00e7in mi geldin?”<\/p>\n

Onlardan uzakta otlayan b\u00fcy\u00fck bir domuz s\u00fcr\u00fcs\u00fc vard\u0131. Cinler \u0130sa’ya, “Bizi kovacaksan, \u015fu domuz s\u00fcr\u00fcs\u00fcne g\u00f6nder” diye yalvard\u0131lar. \u0130sa onlara, “Gidin!” dedi. Cinler de adamlardan \u00e7\u0131k\u0131p domuzlar\u0131n i\u00e7ine girdiler. O anda b\u00fct\u00fcn s\u00fcr\u00fc dik yama\u00e7tan a\u015fa\u011f\u0131 ko\u015fu\u015farak g\u00f6le atlay\u0131p bo\u011fuldu.\u201d (Matta 8:28-32, \u0130ncil)<\/p>\n

\u201cG\u00fcne\u015f batarken herkes \u00e7e\u015fitli hastal\u0131klara yakalanm\u0131\u015f akrabalar\u0131n\u0131 \u0130sa’ya getirdi. \u0130sa her birinin \u00fczerine ellerini koyarak onlar\u0131 iyile\u015ftirdi. Bir\u00e7o\u011funun i\u00e7inden cinler de, “Sen Tanr\u0131’n\u0131n O\u011flu’sun!” diye ba\u011f\u0131rarak \u00e7\u0131k\u0131yordu. Ne var ki, \u0130sa onlar\u0131 azarlad\u0131, konu\u015fmalar\u0131na izin vermedi. \u00c7\u00fcnk\u00fc kendisinin Mesih oldu\u011funu biliyorlard\u0131.\u201d (Luka 4:40-41, \u0130ncil)<\/p>\n

Melek Cebrail\u2019in Tan\u0131kl\u0131\u011f\u0131<\/span><\/p>\n

\u201c\u2026Tanr\u0131, Melek Cebrail’i Celile’de bulunan Nas\u0131ra adl\u0131 kente, Davut’un soyundan Yusuf ad\u0131ndaki adamla ni\u015fanl\u0131 k\u0131za g\u00f6nderdi. \"06K\u0131z\u0131n ad\u0131 Meryem’di. Onun yan\u0131na giren melek, “Selam, ey Tanr\u0131’n\u0131n l\u00fctfuna eri\u015fen k\u0131z! Rab seninledir” dedi. S\u00f6ylenenlere \u00e7ok \u015fa\u015f\u0131ran Meryem, bu selam\u0131n ne anlama gelebilece\u011fini d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131. Ama melek ona, “Korkma Meryem” dedi, “Sen Tanr\u0131’n\u0131n l\u00fctfuna eri\u015ftin. Bak, gebe kal\u0131p bir o\u011ful do\u011furacak, ad\u0131n\u0131 \u0130sa koyacaks\u0131n. O b\u00fcy\u00fck olacak, kendisine ‘Y\u00fcceler Y\u00fccesi’nin O\u011flu’ denecek. Rab Tanr\u0131 O’na, atas\u0131 Davut’un taht\u0131n\u0131 verecek. O da sonsuza dek Yakup’un soyu \u00fczerinde egemenlik s\u00fcrecek, egemenli\u011finin sonu gelmeyecektir.”<\/p>\n

Meryem mele\u011fe, “Bu nas\u0131l olur? Ben erke\u011fe varmad\u0131m ki” dedi.<\/p>\n

Melek ona \u015f\u00f6yle yan\u0131t verdi: “Kutsal Ruh senin \u00fczerine gelecek, Y\u00fcceler Y\u00fccesi’nin g\u00fcc\u00fc sana g\u00f6lge salacak. Bunun i\u00e7in do\u011facak olana kutsal, Tanr\u0131 O\u011flu denecek.\u201d (Luka 1:26-35, \u0130ncil)<\/p>\n

Vaftizci Yahya\u2019n\u0131n Tan\u0131kl\u0131\u011f\u0131<\/strong><\/p>\n

\u201cYahya ertesi g\u00fcn \u0130sa’n\u0131n kendisine do\u011fru geldi\u011fini g\u00f6r\u00fcnce \u015f\u00f6yle dedi: “\u0130\u015fte, d\u00fcnyan\u0131n g\u00fcnah\u0131n\u0131 ortadan kald\u0131ran Tanr\u0131 Kuzusu! Kendisi i\u00e7in, ‘Benden sonra biri geliyor, O benden \u00fcst\u00fcnd\u00fcr. \u00c7\u00fcnk\u00fc O benden \u00f6nce vard\u0131’ dedi\u011fim ki\u015fi i\u015fte budur. Ben O’nu tan\u0131m\u0131yordum, ama \u0130srail’in O’nu tan\u0131mas\u0131 i\u00e7in ben suyla vaftiz ederek geldim.”<\/p>\n

Yahya tan\u0131kl\u0131\u011f\u0131n\u0131 \u015f\u00f6yle s\u00fcrd\u00fcrd\u00fc: “Ruh’un g\u00fcvercin gibi g\u00f6kten indi\u011fini, O’nun \u00fczerinde durdu\u011funu g\u00f6rd\u00fcm. Ben O’nu tan\u0131m\u0131yordum. Ama suyla vaftiz etmek i\u00e7in beni g\u00f6nderen, ‘Ruh’un kimin \u00fczerine inip durdu\u011funu g\u00f6r\u00fcrsen, Kutsal Ruh’la vaftiz eden O’dur’ dedi. Ben de g\u00f6rd\u00fcm ve ‘Tanr\u0131’n\u0131n O\u011flu budur’ diye tan\u0131kl\u0131k ettim.\u201d (Yuhanna 1:29-34, \u0130ncil)<\/p>\n

\n

\u0130sa\u2019y\u0131 \u00c7arm\u0131ha Germek \u00dczere G\u00f6revlendirilmi\u015f Roma Askerlerinin Tan\u0131kl\u0131\u011f\u0131<\/strong><\/p>\n

\"07\u201cAma \u0130sa y\u00fcksek sesle ba\u011f\u0131rarak son nefesini verdi. O anda tap\u0131naktaki perde yukar\u0131dan a\u015fa\u011f\u0131ya y\u0131rt\u0131larak ikiye b\u00f6l\u00fcnd\u00fc. \u0130sa’n\u0131n kar\u015f\u0131s\u0131nda duran y\u00fczba\u015f\u0131, O’nun bu \u015fekilde son nefesini verdi\u011fini g\u00f6r\u00fcnce, “Bu adam ger\u00e7ekten Tanr\u0131’n\u0131n O\u011flu’ydu” dedi.\u201d (Markos 15:37-39, \u0130ncil)<\/p>\n

\u201c\u0130sa’y\u0131 bekleyen y\u00fczba\u015f\u0131 ve beraberindeki askerler, depremi ve \u00f6b\u00fcr olaylar\u0131 g\u00f6r\u00fcnce deh\u015fete kap\u0131ld\u0131lar, “Bu ger\u00e7ekten Tanr\u0131’n\u0131n O\u011flu’ydu!” dediler.\u201d (Matta 27:54, \u0130ncil)<\/p>\n

\u0130sa\u2019n\u0131n \u00e7arm\u0131htaki davran\u0131\u015flar\u0131 ve \u00f6l\u00fcm\u00fc s\u0131ras\u0131nda ger\u00e7ekle\u015fen do\u011fal \u00e7alkalanmalar, bu g\u00fc\u00e7l\u00fc askeri adamlar\u0131 \u0130sa\u2019n\u0131n Tanr\u0131\u2019n\u0131n O\u011flu olmas\u0131 iddias\u0131n\u0131n ger\u00e7ek oldu\u011funa ikna etmi\u015fti. Bu ikrarlar\u0131 k\u00fc\u00e7\u00fcmsemek i\u00e7in bir neden yoktur. Bunlar, \u00f6l\u00fcm\u00fc s\u0131ras\u0131nda cennetin onu nas\u0131l onurland\u0131rd\u0131\u011f\u0131na tan\u0131k olmu\u015flard\u0131. Bu askerlerden baz\u0131lar\u0131, \u0130sa\u2019n\u0131n g\u00f6m\u00fcld\u00fc\u011f\u00fc mezar\u0131 korumak \u00fczere atanm\u0131\u015f olan askerler aras\u0131ndan olabilir. \u00c7\u00fcnk\u00fc \u0130sa \u00fc\u00e7\u00fcnc\u00fc g\u00fcn \u00f6l\u00fcmden dirilece\u011fini s\u00f6ylemi\u015fti.<\/p>\n

\u201c\u015eabat G\u00fcn\u00fc’n\u00fc izleyen haftan\u0131n ilk g\u00fcn\u00fc [Pazar g\u00fcn\u00fc] tan yeri a\u011far\u0131rken, Mecdelli Meryem ile \u00f6b\u00fcr Meryem mezar\u0131 g\u00f6rmeye gittiler. Ans\u0131z\u0131n b\u00fcy\u00fck bir deprem oldu. Rab’bin bir mele\u011fi g\u00f6kten indi ve mezara gidip ta\u015f\u0131 bir yana yuvarlayarak \u00fczerine oturdu. G\u00f6r\u00fcn\u00fc\u015f\u00fc \u015fim\u015fek gibi, giysileri ise kar gibi bembeyazd\u0131. N\u00f6bet\u00e7iler korkudan titremeye ba\u015flad\u0131lar, sonra \u00f6l\u00fc gibi yere y\u0131k\u0131ld\u0131lar. Melek kad\u0131nlara \u015f\u00f6yle seslendi: “Korkmay\u0131n! \u00c7arm\u0131ha gerilen \u0130sa’y\u0131 arad\u0131\u011f\u0131n\u0131z\u0131 biliyorum. O burada yok; s\u00f6ylemi\u015f oldu\u011fu gibi dirildi. Gelin, O’nun yatt\u0131\u011f\u0131 yeri g\u00f6r\u00fcn.\u201d (Matta 29:1-6, \u0130ncil)<\/p>\n

\u0130sa yapt\u0131\u011f\u0131 her \u015feyi, bedende g\u00f6r\u00fcnen Tanr\u0131 olarak yapt\u0131. Sonsuz Tanr\u0131 O\u011flu\u2019ydu ve hala \u00f6yledir. \u0130sa\u2019n\u0131n do\u011falar\u0131n\u0131n ayr\u0131lmas\u0131 s\u00f6z konusu olamaz. \u0130ki do\u011fan\u0131n birli\u011fi, birbirlerinden ba\u011f\u0131ms\u0131z olarak i\u015flemedikleri anlam\u0131na gelir. \u201c\u0130sa, baz\u0131 zamanlar tanr\u0131l\u0131\u011f\u0131n\u0131 ve ba\u015fka zamanlar da insanl\u0131\u011f\u0131n\u0131 etkin hale getirmedi. T\u00fcm eylemleri her zaman ilahi ve insaniydi.\u201d (5) \u0130sa b\u00f6l\u00fcnmez bir varl\u0131kt\u0131r. Tek ki\u015fili\u011fi vard\u0131r, \u00e7ok ki\u015filikli de\u011fildir. \u0130lahi do\u011fas\u0131 veya insani do\u011fas\u0131 i\u00e7in s\u00f6ylenebilecekler, ki\u015fi olarak t\u00fcm varl\u0131\u011f\u0131 i\u00e7in de s\u00f6ylenebilir. Gordon Lewis bunu \u015f\u00f6yle a\u00e7\u0131klad\u0131:<\/p>\n

\"08\u201cDo\u011falar\u0131 birle\u015ftiren, her ikisinin de, bir ger\u00e7ek ki\u015fi taraf\u0131ndan do\u011frulanabilir olmas\u0131d\u0131r. \u0130ki do\u011fa sadece i\u015flevsel bir uyum i\u00e7inde i\u015flemedikleri gibi, sadece birbirleriyle metafiziksel bir \u015fekilde ileti\u015fim i\u00e7inde de de\u011filler. \u0130lahi do\u011fa, t\u00fcm imanl\u0131lar i\u00e7in ge\u00e7erli oldu\u011fu gibi sadece Ruh\u2019un mesken kurmas\u0131ndan da ibaret de\u011fildir. Tanr\u0131 O\u011flu ki\u015fisi olarak insan do\u011fas\u0131 da bir \u015fey kaybetmi\u015f de\u011fildir. Tanr\u0131- insanda, iki dizi \u00f6zelli\u011fin kar\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131 de\u011fil, iki ayr\u0131 do\u011fa bile\u015fi\u011fini g\u00f6r\u00fcyoruz.\u201d (6)<\/p>\n

\u0130sa\u2019n\u0131n iki do\u011fas\u0131n\u0131n metafizik birli\u011fi, ikisi aras\u0131nda bir fark g\u00f6remeyece\u011fimiz anlam\u0131na gelmiyor, sadece ikisi aras\u0131nda bir ayr\u0131m yapamayaca\u011f\u0131m\u0131z anlam\u0131na geliyor. \u00c7\u00fcnk\u00fc birlikte, her do\u011fa tam olarak korunur. Her bir do\u011fa, \u00fc\u00e7\u00fcnc\u00fc bir madde olu\u015fturmak \u00fczere kar\u0131\u015fm\u0131\u015f de\u011fildir. \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131 ve insanl\u0131\u011f\u0131 aras\u0131ndaki fark\u0131 hala g\u00f6rebiliriz. \u00d6te yandan, ikisini birbirinden ay\u0131ramay\u0131z. \u0130sa\u2019n\u0131n insan oldu\u011fu veya Tanr\u0131 oldu\u011fu i\u00e7in baz\u0131 \u015feyleri yapt\u0131\u011f\u0131n\u0131 anlayabiliriz ama bu \u015feyleri sadece o do\u011fas\u0131nda yapt\u0131\u011f\u0131n\u0131 s\u00f6yleyemeyiz. Bunu s\u00f6ylersek, iki do\u011fas\u0131n\u0131n metafiziksel birli\u011fini yok etmi\u015f oluruz. Bunu yapmak, \u0130sa Mesih ki\u015fisinin birli\u011fini bozmak olur.<\/p>\n

Mesih\u2019in iki do\u011fas\u0131n\u0131 ay\u0131rt edebilmemiz fakat ay\u0131ramamam\u0131z, El\u00e7i Pavlus\u2019un i\u00e7sel ve d\u0131\u015fsal varl\u0131\u011f\u0131m\u0131z\u0131 ay\u0131rt etmesine benzetilebilir. Dedi ki, \u201cBu nedenle cesaretimizi yitirmeyiz. Her ne kadar d\u0131\u015f varl\u0131\u011f\u0131m\u0131z harap oluyorsa da, i\u00e7 varl\u0131\u011f\u0131m\u0131z g\u00fcnden g\u00fcne yenileniyor.\u201d (2.Korintliler 4:16, \u0130ncil)<\/p>\n

Pavlus, insan\u0131n birbirinden ayr\u0131 iki par\u00e7as\u0131ndan s\u00f6z ediyor. O kadar farkl\u0131lar ki, biri harap oldu\u011funda di\u011feri yenileniyor. Biri zay\u0131flarken, di\u011feri kuvvetleniyor. Biri ya\u015flan\u0131p \u00e7\u00fcr\u00fcrken, di\u011feri canlan\u0131yor. Tabii ki, can, keskinli\u011fi ve kuvveti i\u00e7in bedene ba\u011f\u0131ml\u0131 de\u011fildir. Beden \u00e7al\u0131\u015fmaya son verdi\u011finde oldu\u011fu gibi, bedenden ayr\u0131 olarak bile var olabilir. \"09Bedenlerimiz muazzam olsalar da, yine de \u00e7\u00fcr\u00fcy\u00fcp \u00f6lmeleri gerekiyor. S\u00fcrekli hareketin y\u0131pratmas\u0131 nedeniyle, sonunda mezara d\u00fc\u015f\u00fcyorlar. Oysa, i\u00e7sel varl\u0131\u011f\u0131m\u0131z, can\u0131m\u0131z, i\u00e7imizdeki \u00e7\u00fcr\u00fcmeyen, \u00f6l\u00fcms\u00fcz par\u00e7ad\u0131r. Mesih\u2019in iki do\u011fas\u0131n\u0131 fark edip, nas\u0131l birbirinden ay\u0131ram\u0131yorsak, canlar\u0131m\u0131z\u0131 da bedenlerimizden ay\u0131ramay\u0131z. Tanr\u0131 bu ayr\u0131m\u0131 yapabilir ve yapar. Ama insan yapamaz.<\/p>\n

Ruhla- insan ve beden-insan aras\u0131nda bir fark oldu\u011funu bildi\u011fimiz halde, bu fark\u0131n asl\u0131nda iki ki\u015fi oldu\u011fumuzu \u00f6\u011fretme amac\u0131 hi\u00e7bir zaman olmam\u0131\u015ft\u0131r. Benzer \u015fekilde, \u0130sa Mesih\u2019in belirli etkinliklerini ve s\u00f6zlerini, do\u011falar\u0131ndan birine atfedebiliriz. S\u00f6yleyemeyece\u011fimiz \u015fey ise, bunun, do\u011falardan birini d\u0131\u015flayarak di\u011fer do\u011fada oldu\u011fudur. Peki neden? \u00c7\u00fcnk\u00fc \u0130sa\u2019n\u0131n bir ve tek birle\u015fik ki\u015fi oldu\u011fu bir ger\u00e7ektir. Yapt\u0131\u011f\u0131 her \u015feyi, insanl\u0131kla bir olan Tanr\u0131 olarak yapar.<\/p>\n

\u0130sa Tanr\u0131 m\u0131? D\u00f6rt Ola\u011fan\u00fcst\u00fc Ayet <\/em><\/a>ba\u015fl\u0131kl\u0131 yaz\u0131m\u0131zda, \u0130sa\u2019n\u0131n yarat\u0131l\u0131\u015ftan \u00f6nce var olmas\u0131 ve tanr\u0131l\u0131\u011f\u0131na ili\u015fkin Kutsal Kitap\u2019taki bir\u00e7ok ayete bakt\u0131k. \u0130sa yarat\u0131l\u0131\u015ftan \u00f6nce var oldu\u011funu, Baba\u2019yla bir oldu\u011funu ve b\u00f6ylece tanr\u0131l\u0131\u011f\u0131n\u0131 ileri s\u00fcrd\u00fc. Bunu s\u0131k s\u0131k yapt\u0131 ve bu kaynaklar\u0131 inceledik. \u0130ddialar\u0131n\u0131n bir k\u0131sm\u0131 a\u00e7\u0131k, bir k\u0131sm\u0131 ise \u00fcst\u00fc kapal\u0131 iddialard\u0131.<\/p>\n

Ayn\u0131 \u015fekilde, o yaz\u0131da \u0130sa\u2019n\u0131n insanl\u0131\u011f\u0131n\u0131 resmeden ayetleri okudunuz. \u0130sa\u2019n\u0131n kendi s\u00f6zleri ve eylemleri kendisini nas\u0131l anlad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Ger\u00e7ek insanl\u0131\u011f\u0131n\u0131n fark\u0131ndayd\u0131. \u00d6te yandan, insanl\u0131\u011f\u0131, g\u00fcnahs\u0131z olmas\u0131 a\u00e7\u0131s\u0131ndan di\u011fer insanlardan farkl\u0131yd\u0131, hayat\u0131 boyunca, haftan\u0131n yedi g\u00fcn\u00fc 24 saat boyunca b\u00f6yleydi. G\u00fcnahs\u0131zl\u0131\u011f\u0131 bakireden do\u011fmu\u015f olmas\u0131ndan kaynaklan\u0131yordu.<\/p>\n

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\"10\u0130sa\u2019n\u0131n ikili do\u011fas\u0131n\u0131n, iki \u2018rol\u2019 olarak a\u00e7\u0131klanmas\u0131 az rastlan\u0131r bir a\u00e7\u0131klama de\u011fildir. \u0130sa\u2019n\u0131n insan rol\u00fcnde bunu ve \u015funu yapt\u0131\u011f\u0131 ve ilahi rol\u00fcnde \u015funu \u015funu yapt\u0131\u011f\u0131 s\u00f6ylenir. Bazen \u0130sa\u2019n\u0131n ayn\u0131 anda iki rolde davrand\u0131\u011f\u0131 bile ileri s\u00fcr\u00fcl\u00fcr. \u0130nsanlar bunu s\u00f6ylediklerinde ne demek istediklerini anl\u0131yorum ama \u2018rol\u2019de ki\u015filik yoktur, \u00f6yle de\u011fil mi? Role girip, rolden \u00e7\u0131kamazlar. Ki\u015filer bir role g\u00f6re davran\u0131rlar ama rol\u00fcn ki\u015fisel varl\u0131\u011f\u0131 veya iradesi yoktur. \u0130sa\u2019n\u0131n belli bir zamanda belirli bir rolde, ba\u015fka bir zamanda da ba\u015fka bir rolde davranmas\u0131 do\u011fruysa, \u0130sa\u2019da sadece bir do\u011fan\u0131n oldu\u011funu belirtmi\u015f olurlar. Bu da \u0130sa\u2019y\u0131 iki bireyli bir ki\u015filik yapar, biri ilahi ve di\u011feri insan, ayn\u0131 anda bir fiziksel bedende mesken kurmu\u015f. Bu da, sadece i\u015flevsel olarak bir olduklar\u0131 anlam\u0131n\u0131 ta\u015f\u0131r.<\/p>\n

\u0130sa\u2019n\u0131n denenmi\u015f olmas\u0131, yemek yemi\u015f, uyumu\u015f olmas\u0131 ger\u00e7e\u011fi, ger\u00e7ek bir insan oldu\u011funa i\u015faret ediyor. \u0130sa\u2019n\u0131n, ger\u00e7ek insanl\u0131\u011f\u0131 nedeniyle denenmi\u015f oldu\u011fu da s\u00f6ylenebilir. Ayn\u0131 \u015fekilde, \u0130sa\u2019n\u0131n g\u00fcnahlar\u0131 ba\u011f\u0131\u015flamas\u0131, Tanr\u0131 olarak ger\u00e7ek varl\u0131\u011f\u0131n\u0131 ortaya koyuyor. Ya\u015fam ve \u00f6l\u00fcm \u00fczerinde sahip oldu\u011fu yetki, eksiksiz tanr\u0131l\u0131\u011f\u0131ndan kaynaklan\u0131yor. \u00d6te yandan, \u0130sa bir \u015fey yapt\u0131\u011f\u0131nda bunun insanl\u0131\u011f\u0131n\u0131 ortaya koydu\u011fu ve bunun tamam\u0131yla insan do\u011fas\u0131nda ger\u00e7ekle\u015fti\u011fi, ilahi do\u011fas\u0131nda ger\u00e7ekle\u015fmedi\u011fi \u015feklinde anla\u015f\u0131lmamal\u0131d\u0131r. Bu a\u00e7\u0131klama a\u00e7\u0131k\u00e7a Nestoryan bir a\u00e7\u0131klamad\u0131r. \u0130sa\u2019y\u0131 bir bedendeki iki ki\u015fi olarak a\u00e7\u0131klar. \u0130sa\u2019n\u0131n s\u00f6yledi\u011fi ve yapt\u0131\u011f\u0131 baz\u0131 \u015feyler, insani ve di\u011ferleri ilahi do\u011fas\u0131ndaysa, o zaman \u0130sa\u2019n\u0131n bir co\u011frafi alanda bile\u015fmi\u015f- \u00f6zde de\u011fil veya i\u015flevde bile de\u011fil- iki par\u00e7as\u0131 var demektir. Aksine, Tanr\u0131 Mesih ki\u015fisinde insan oldu. Beden alma konusunda Nestoryan tan\u0131m, Ruh\u2019un, yarat\u0131lm\u0131\u015f bir insana sahip olmas\u0131ndan biraz daha fazlas\u0131d\u0131r, oysa Kutsal Kitap\u2019a g\u00f6re beden alma, Tanr\u0131\u2019n\u0131n, insan, \u0130sa Mesih olmas\u0131d\u0131r.<\/p>\n

\"11Kutsal Kitap\u2019a g\u00f6re \u0130sa\u2019n\u0131n iki do\u011fas\u0131 hakk\u0131ndaki anlay\u0131\u015fa g\u00f6re, beden almas\u0131nda, \u0130sa\u2019n\u0131n tanr\u0131l\u0131k ve insanl\u0131\u011f\u0131, bir olarak birle\u015fmi\u015ftir, b\u00f6l\u00fcnm\u00fc\u015f de\u011fildir. Ayr\u0131lamazlar ama farkl\u0131d\u0131rlar. Her birinin \u00f6zellikleri, \u0130sa\u2019da tam olarak mevcuttur, ama bir ki\u015fi olarak bir olmu\u015ftur. \u0130ki do\u011fa, birle\u015ferek \u00fc\u00e7\u00fcnc\u00fc bir madde olu\u015fturarak \u0130sa\u2019y\u0131 ne tamam\u0131yla Tanr\u0131 olmayan ne de tamam\u0131yla insan olmayan bir varl\u0131k haline getirmemi\u015ftir. \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131, insanl\u0131\u011f\u0131 nedeniyle \u00f6d\u00fcn vermemi\u015f veya belirsizle\u015fmemi\u015ftir. \u0130nsanl\u0131\u011f\u0131 da, tanr\u0131l\u0131\u011f\u0131 taraf\u0131ndan \u00f6d\u00fcn verilmemi\u015f veya belirsizle\u015fmemi\u015ftir. Her ikisi de, m\u00fckemmel bir \u015fekilde tam ve ger\u00e7ek olarak korunmu\u015ftur. \u00d6te yandan, her a\u00e7\u0131dan birdirler. Bu, \u0130sa\u2019n\u0131n insanl\u0131\u011f\u0131n k\u0131s\u0131tlamalar\u0131 i\u00e7inde kalmad\u0131\u011f\u0131 anlam\u0131na gelmez. K\u0131s\u0131tlamalara tabiydi. \u201cYakup’un kuyusu da oradayd\u0131. \u0130sa, yolculuktan yorulmu\u015f oldu\u011fu i\u00e7in kuyunun yan\u0131na oturmu\u015ftu. Saat on iki sular\u0131yd\u0131.\u201d (Yuhanna 4:6, \u0130ncil). Tabi bu \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131n\u0131n g\u00fcc\u00fcn\u00fc de hi\u00e7 sergilemedi\u011fi anlam\u0131na gelmez. \u201cBunlar\u0131 s\u00f6yledikten sonra y\u00fcksek sesle, “Lazar, d\u0131\u015far\u0131 \u00e7\u0131k!” diye ba\u011f\u0131rd\u0131. \u00d6l\u00fc, elleri ayaklar\u0131 sarg\u0131larla ba\u011fl\u0131, y\u00fcz\u00fc pe\u015fkirle sar\u0131lm\u0131\u015f olarak d\u0131\u015far\u0131 \u00e7\u0131kt\u0131. \u0130sa oradakilere, “Onu \u00e7\u00f6z\u00fcn, b\u0131rak\u0131n gitsin” dedi.\u201d (Yuhanna 11:43-44, \u0130ncil)<\/p>\n

Her iki durumda da, \u0130sa\u2019n\u0131n eylemleri bir Ki\u015fi\u2019den kaynaklan\u0131yordu. \u0130sa\u2019n\u0131n iki do\u011fas\u0131 ama bir ki\u015fili\u011fi vard\u0131.<\/p>\n

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

\u0130sa hem Tanr\u0131, hem de insand\u0131. Bunun b\u00f6yle oldu\u011funu Tanr\u0131\u2019n\u0131n Kutsal Yaz\u0131lar\u2019da kendisi hakk\u0131nda a\u00e7\u0131klad\u0131klar\u0131ndan biliyoruz. Ancak Tanr\u0131, Tanr\u0131\u2019y\u0131 a\u00e7\u0131klayabilir. Bizler, ancak Tanr\u0131\u2019n\u0131n kendisi hakk\u0131nda bizlere s\u00f6ylemeyi se\u00e7tiklerini bilebiliriz. \u0130sa\u2019n\u0131n nas\u0131l hem Tanr\u0131, hem de insan oldu\u011funu a\u00e7\u0131klamaya \u00e7al\u0131\u015ft\u0131m ama bu hala bir gizemdir. \u00d6te yandan, gizem, \u00e7eli\u015fki demek de\u011fildir! Beden alma en b\u00fcy\u00fck gizem olsa da ve \u0130sa\u2019n\u0131n hem Tanr\u0131 hem de insan oldu\u011funu hi\u00e7bir zaman tam olarak anlayamasak da, \u0130sa\u2019n\u0131n tamam\u0131yla Tanr\u0131 ve tamam\u0131yla insan ama bir ki\u015fi oldu\u011funu ikrar edebiliriz. \"12Kutsal Yaz\u0131lar, Ondan bu \u015fekilde s\u00f6z ediyor ve biz de \u00f6yle yapmal\u0131y\u0131z. Bu ger\u00e7ekle ayn\u0131 fikirde olmamak, benimle de\u011fil, Tanr\u0131\u2019yla fikir birli\u011finde olmamak demektir. Harold O.J. Brown, gizemlerin anla\u015f\u0131lmas\u0131 ve a\u00e7\u0131klanmas\u0131 hakk\u0131nda \u00e7ok yerinde baz\u0131 \u015feyler s\u00f6ylemi\u015ftir:<\/p>\n

\u201cYeni Antla\u015fma bildirisi, imanl\u0131lar\u0131 bir\u00e7ok zor gizemle kar\u015f\u0131 kar\u015f\u0131ya getirirken, ayn\u0131 zamanda da, bu gizemleri ilan etmek ve yorumlamak i\u00e7in ak\u0131llar\u0131n\u0131 kullanmaya \u00e7a\u011f\u0131r\u0131yor. Gizemin ikrar edilmesi s\u0131ras\u0131nda insan anlay\u0131\u015f\u0131n\u0131n s\u0131n\u0131rlar\u0131na ula\u015ft\u0131\u011f\u0131 bir nokta vard\u0131r. Anlamak ve yorumlama \u00e7abas\u0131nda fazlas\u0131yla erken durmak, imanl\u0131n\u0131n, bir \u00e7eli\u015fki veya sa\u00e7mal\u0131kla kar\u015f\u0131 kar\u015f\u0131ya kalmas\u0131na neden olur; fazlas\u0131yla ileri gitmek ise, mant\u0131ksal bir olanaks\u0131zl\u0131\u011fa g\u00f6t\u00fcr\u00fcr. H\u0131ristiyan tan\u0131kl\u0131\u011f\u0131n\u0131n en b\u00fcy\u00fck meydan okumalar\u0131ndan biri, m\u00fcmk\u00fcn oldu\u011fu kadar\u0131n\u0131 a\u00e7\u0131klamak ve b\u00f6ylece, a\u00e7\u0131klaman\u0131n m\u00fcmk\u00fcn oldu\u011fu noktada imanl\u0131lar\u0131 bilgisiz b\u0131rakmamak, \u00f6te yandan, anlay\u0131\u015f\u0131n s\u0131n\u0131rlar\u0131na ula\u015f\u0131ld\u0131\u011f\u0131nda durmak ve b\u00f6ylece Tanr\u0131\u2019n\u0131n gizemini ihlal etmemektir.\u201d (7)<\/p>\n

\u0130sa\u2019n\u0131n nas\u0131l hem Tanr\u0131 hem de insan olabilece\u011fini a\u00e7\u0131klama \u00e7abam\u0131zda dikkatli olmal\u0131y\u0131z- ne yetersiz a\u00e7\u0131klama yapmal\u0131y\u0131z ne de a\u015f\u0131r\u0131 a\u00e7\u0131klama sunmal\u0131y\u0131z. Her iki e\u011filim de bizi hataya g\u00f6t\u00fcrecektir. Hem insan, hem de ilahi do\u011fan\u0131n, birle\u015fmi\u015f \u0130sa Mesih ki\u015fisinde ortaya kondu\u011funu rahat\u00e7a s\u00f6yleyebiliriz. Her iki do\u011fa da birbirinden ba\u011f\u0131ms\u0131z hareket etmez. \u0130sa\u2019n\u0131n insan do\u011fas\u0131 nedeniyle \u015fu ya da bunu yapt\u0131\u011f\u0131n\u0131 s\u00f6ylememeliyiz. Benzer \u015fekilde, \u0130sa\u2019n\u0131n ilahi do\u011fas\u0131ndan \u00f6t\u00fcr\u00fc \u015funu ya da bunu yapt\u0131\u011f\u0131n\u0131 s\u00f6ylememeliyiz. Aksine, \u0130sa ki\u015fisi, bu \u015feyleri, insanl\u0131\u011f\u0131 veya tanr\u0131l\u0131\u011f\u0131 sayesinde s\u00f6ylemi\u015f veya yapm\u0131\u015ft\u0131r.<\/p>\n

\n

\"13\u0130ki ayr\u0131 do\u011faya sahip olmak, e\u015fsiz \u0130sa ki\u015fisinin hem insani hem de ilahi \u00f6zellikler sergilemesini olanakl\u0131 hale getirir. \u0130nsan ki\u015fili\u011fimizin iki dizi \u00f6zelliklere sahip olmas\u0131yla aras\u0131nda bir paralellik kurarak bunu a\u00e7\u0131klayabiliriz. \u00d6rne\u011fin, bedeniyle ilgili olarak bir ki\u015finin uzun ve sa\u011fl\u0131kl\u0131 oldu\u011funu s\u00f6yleyebiliriz. \u00d6te yandan, i\u00e7sel varl\u0131klar\u0131yla ilgili olarak ayn\u0131 ki\u015finin bilge, iyi ve nazik oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n

\u0130lahiyatla ilgili bu konuda her \u015feyi m\u00fckemmel bir \u015fekilde a\u00e7\u0131klamam\u0131z m\u00fcmk\u00fcn m\u00fc? \u0130sa\u2019n\u0131n ger\u00e7ek kimli\u011fi konusunda belirli \u015feyleri do\u011frulayarak ve ba\u015fkalar\u0131n\u0131n aksini kan\u0131tlayarak, ger\u00e7e\u011fi daha k\u00fc\u00e7\u00fck boyutlarda ifade edebiliriz ama \u0130sa\u2019n\u0131n ki\u015fili\u011finin birli\u011finin tam do\u011fas\u0131n\u0131 hi\u00e7bir zaman tam olarak ifade edemeyiz.<\/p>\n

Ne \u00f6\u011frendik? \u0130sa\u2019n\u0131n tanr\u0131l\u0131\u011f\u0131n\u0131n eksiksizli\u011fini veya insanl\u0131\u011f\u0131n\u0131n eksiksizli\u011fini inkar etmememiz gerekti\u011fini \u00f6\u011frendik. Do\u011falar\u0131n\u0131n ikisinden de \u00f6d\u00fcn vermemeliyiz veya ne Tanr\u0131 ne de insan olan, ba\u015fka \u00fc\u00e7\u00fcnc\u00fc bir varl\u0131km\u0131\u015f gibi d\u00fc\u015f\u00fcnmemeliyiz. \u0130sa tamam\u0131yla Tanr\u0131\u2019d\u0131r. \u201c\u00c7\u00fcnk\u00fc Tanr\u0131l\u0131\u011f\u0131n b\u00fct\u00fcn dolulu\u011fu bedence Mesih’te bulunuyor.\u201d (Koloseliler 2:9, \u0130ncil). Ayn\u0131 zamanda, \u0130sa ger\u00e7ekten ve tam olarak bir insand\u0131; m\u00fckemmel bir insan bedeni ve can\u0131na sahipti. Yeni Antla\u015fma\u2019da Ondan s\u0131k s\u0131k insan olarak s\u00f6z ediliyor. Fakat bu ayn\u0131 zamanda ilahi olmad\u0131\u011f\u0131n\u0131 kan\u0131tlam\u0131yor- ayn\u0131 \u015fekilde Tanr\u0131 denmesi de, insan olmad\u0131\u011f\u0131n\u0131 kan\u0131tlam\u0131yor. \u201cB\u00fcy\u00fck atalar onlar\u0131n atalar\u0131d\u0131r. Mesih de bedence onlardand\u0131r. O her \u015feyin \u00fczerinde h\u00fck\u00fcm s\u00fcren, sonsuza dek \u00f6v\u00fclecek Tanr\u0131’d\u0131r!<\/em> Amin.\u201d (Romal\u0131lar 9:5, \u0130ncil)<\/p>\n

Tamam\u0131yla Tanr\u0131 ve tamam\u0131yla insan olsa da, yine de bir ki\u015fidir. Beden alman\u0131n gizemi budur. Ne b\u00fcy\u00fck bir gizem!<\/p>\n

NOT: Yaz\u0131m\u0131n ba\u015flar\u0131nda, \u0130ncil\u2019den \u201cS\u00f6z, insan olup aram\u0131zda ya\u015fad\u0131\u201d ayetini al\u0131nt\u0131lad\u0131ktan sonra \u015funu s\u00f6ylemi\u015ftim: Herhangi birinin, herhangi bir konu hakk\u0131nda s\u00f6yledi\u011fini duydu\u011funuz en \u015fok edici s\u00f6z\u00fcn bu olmas\u0131 gerekti\u011fini s\u00f6ylemi\u015ftim. Yaz\u0131n\u0131n sonunda bu ger\u00e7ek hakk\u0131nda birka\u00e7 a\u00e7\u0131klama yapaca\u011f\u0131ma s\u00f6z vermi\u015ftim.<\/p>\n

\"14\u2018Tanr\u0131 (sonsuz S\u00f6z) insan oldu\u2019 Tanr\u0131\u2019n\u0131n insan olmad\u0131\u011f\u0131 bir zaman oldu\u011funu ima ediyor, \u00f6yle de\u011fil mi? Bu do\u011fru. Tanr\u0131 ancak \u0130sa ki\u015fisinde geldi\u011finde insanl\u0131\u011fa b\u00fcr\u00fcnd\u00fc. Bunu yapmaktaki amac\u0131 neydi? G\u00fcnahlar\u0131m\u0131z i\u00e7in \u00f6lmek. Bedeli \u00f6deyerek, g\u00fcnahlar\u0131m\u0131z\u0131n bizimle kendisi aras\u0131nda olu\u015fturdu\u011fu engeli ortadan kald\u0131rmak. \u201c\u00c7\u00fcnk\u00fc g\u00fcnah\u0131n \u00fccreti \u00f6l\u00fcm, Tanr\u0131’n\u0131n arma\u011fan\u0131 ise Rabbimiz Mesih \u0130sa’da sonsuz ya\u015famd\u0131r.\u201d (Romal\u0131lar 6:23, \u0130ncil). Kurban\u0131n kazand\u0131racaklar\u0131 sayesinde biz sonsuz ya\u015fama- cennette ya\u015fanabilen t\u00fcrde sonsuz ya\u015fama- sahip olabilelim diye \u00f6ld\u00fc.<\/p>\n

\u2018Tanr\u0131 insan oldu\u2019 demek, Tanr\u0131 insan oldu\u011fu i\u00e7in art\u0131k daha az ilahi oldu\u011fu anlam\u0131na gelmez. Her zaman oldu\u011fu gibi tamam\u0131yla Tanr\u0131\u2019d\u0131r. Nas\u0131l Tanr\u0131 olmas\u0131n ki?!!! Bir zamanlar tamam\u0131yla Tanr\u0131, \u015fimdi ise sadece yar\u0131 Tanr\u0131 de\u011fildir. \u0130sa tamam\u0131yla Tanr\u0131 ve tamam\u0131yla insand\u0131r. Eminim hat\u0131rlayacaks\u0131n\u0131z, bu dizide baz\u0131 ayetlere derinlemesine bak\u0131p S\u00f6z\u2019\u00fcn (\u0130sa) beden ald\u0131\u011f\u0131n\u0131 g\u00f6rm\u00fc\u015ft\u00fck. B\u00fcy\u00fcleyici de\u011fil mi, \u00f6zellikle de, beden almadan \u00f6nce S\u00f6z\u2019\u00fcn durumunu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde:<\/p>\n

\u201cBa\u015flang\u0131\u00e7ta S\u00f6z vard\u0131. S\u00f6z Tanr\u0131’yla birlikteydi ve S\u00f6z Tanr\u0131’yd\u0131. Ba\u015flang\u0131\u00e7ta O, Tanr\u0131’yla birlikteydi. Her \u015fey O’nun arac\u0131l\u0131\u011f\u0131yla var oldu, var olan hi\u00e7bir \u015fey O’nsuz olmad\u0131. Ya\u015fam O’ndayd\u0131 ve ya\u015fam insanlar\u0131n \u0131\u015f\u0131\u011f\u0131yd\u0131. S\u00f6z, insan olup aram\u0131zda ya\u015fad\u0131.\u201d (Yuhanna 1:1-4, 14, \u0130ncil)<\/p>\n

H\u0131ristiyanlar \u0130sa\u2019y\u0131 tanr\u0131la\u015ft\u0131rmaya m\u0131 \u00e7al\u0131\u015ft\u0131lar? Hay\u0131r, ger\u00e7ek \u015fu ki Tanr\u0131 insan oldu ve bunu yaparak iki farkl\u0131 do\u011fay\u0131 \u00fczerine ald\u0131: \u0130lahi ve insani do\u011fa. Bu s\u00fcre\u00e7 i\u00e7inde Tanr\u0131\u2019n\u0131n ilahi do\u011fas\u0131 de\u011fi\u015fmedi. \u0130sa \u00dc\u00e7l\u00fc Birli\u011fin ikinci ki\u015fisi, sonsuz Tanr\u0131 O\u011flu\u2019dur. \u201cO\u011ful, Tanr\u0131 y\u00fcceli\u011finin par\u0131lt\u0131s\u0131, O’nun varl\u0131\u011f\u0131n\u0131n \u00f6z g\u00f6r\u00fcn\u00fcm\u00fcd\u00fcr. G\u00fc\u00e7l\u00fc s\u00f6z\u00fcyle her \u015feyi devam ettirir.\u201d (\u0130braniler 1:3, \u0130ncil)<\/p>\n

Yaz\u0131da okudu\u011funuz gibi \u0130sa\u2019n\u0131n iki do\u011fas\u0131, yeni bir do\u011fa olu\u015fturacak bi\u00e7imde \u2018kar\u0131\u015ft\u0131r\u0131lmam\u0131\u015ft\u0131r.\u2019 Ayr\u0131lar fakat \u0130sa ki\u015fisinde tek birlik olarak hareket ediyorlar. \u00d6\u011frendi\u011fimiz gibi buna \u0130sa\u2019n\u0131n ki\u015fili\u011finin birli\u011fi deniyor.<\/p>\n

\"15Beden alma s\u00f6zc\u00fckleri Kutsal Kitap\u2019ta ge\u00e7miyor. \u2018Etle \u00f6rt\u00fclmek\u2019 anlam\u0131na gelen Latince iki kelimeden geliyor. \u0130lahiyattaki tek kullan\u0131m\u0131, Tanr\u0131 O\u011flu\u2019nun insan bedeni ald\u0131\u011f\u0131 o l\u00fctufkar, g\u00f6n\u00fcll\u00fc i\u015fle ilgilidir. H\u0131ristiyan doktrininde beden alma, k\u0131saca s\u00f6ylemek gerekirse, sonsuz Tanr\u0131 O\u011flu, Rab \u0130sa Mesih\u2019in, insan olmas\u0131d\u0131r. Evrenin tarihindeki en \u00f6nemli olaylardan biridir. Buna paralel olabilecek ba\u015fka bir olay yoktur.<\/p>\n

El\u00e7i Pavlus \u015f\u00f6yle yaz\u0131yor, \u201cKu\u015fkusuz Tanr\u0131 yolunun s\u0131rr\u0131 b\u00fcy\u00fckt\u00fcr. O, bedende g\u00f6r\u00fcnd\u00fc.\u201d (1.Timoteos 3:16, \u0130ncil). Bir\u00e7oklar\u0131 Tanr\u0131\u2019n\u0131n yollar\u0131n\u0131n ger\u00e7ekten de gizemli oldu\u011funu ikrar ederler. O zaman, \u0130sa Mesih\u2019in beden almas\u0131n\u0131n, insan\u0131n do\u011fal kavrama ve anlay\u0131\u015f\u0131n\u0131n \u00f6tesinde olmas\u0131 normal de\u011fil mi? Tanr\u0131\u2019n\u0131n, O\u011ful ki\u015fisinde kendisini insan \u0131rk\u0131yla tamam\u0131yla \u00f6zde\u015fle\u015ftirmesi ku\u015fkusuz \u00e7ok \u00f6nemli bir ger\u00e7ektir. Fakat bunu, S\u00f6z\u2019\u00fcnde a\u00e7\u0131k\u00e7a ortaya koydu\u011fu nedenlerden \u00f6t\u00fcr\u00fc yapm\u0131\u015ft\u0131r.<\/p>\n

Tanr\u0131\u2019n\u0131n \u0130nsan Olma Ger\u00e7e\u011fi ve Y\u00f6ntemi<\/strong><\/p>\n

Bu nedenleri incelemeden \u00f6nce, daha ba\u015f\u0131nda Beden Alma ve \u0130sa\u2019n\u0131n Bakireden Do\u011fumu aras\u0131ndaki ayr\u0131m\u0131 yapmam\u0131z yerinde olacakt\u0131r. Kutsal Yaz\u0131 \u00f6\u011frencileri zaman zaman bu iki ger\u00e7e\u011fi birbirine kar\u0131\u015ft\u0131rmaktad\u0131r. Tanr\u0131 O\u011flu\u2019nun beden almas\u0131, Tanr\u0131\u2019n\u0131n insan olmas\u0131d\u0131r. Bakireden Do\u011fum ise, O\u011ful Tanr\u0131\u2019n\u0131n insan olma y\u00f6ntemidir.<\/p>\n

Bu iki ger\u00e7ek birbirinden ayr\u0131 ve farkl\u0131 da olsa, birbiriyle yak\u0131ndan ilgilidir ve birbirine destek olmaktad\u0131r. \u0130sa Mesih bakireden do\u011fmam\u0131\u015f olsayd\u0131, o zaman, beden alm\u0131\u015f Tanr\u0131 olmazd\u0131 ve bu nedenle Adem\u2019in her \u00e7ocu\u011fu gibi ayn\u0131 g\u00fcnahkar do\u011faya sahip olurdu. \u0130sa Mesih bakireden do\u011fmu\u015f olmasayd\u0131, o zaman melek Cebrail bu duyuruyu yapmazd\u0131:<\/p>\n

\n

\"16\u201cOnun yan\u0131na giren melek, “Selam, ey Tanr\u0131’n\u0131n l\u00fctfuna eri\u015fen k\u0131z! Rab seninledir” dedi. S\u00f6ylenenlere \u00e7ok \u015fa\u015f\u0131ran Meryem, bu selam\u0131n ne anlama gelebilece\u011fini d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131. Ama melek ona, “Korkma Meryem” dedi, “Sen Tanr\u0131’n\u0131n l\u00fctfuna eri\u015ftin. Bak, gebe kal\u0131p bir o\u011ful do\u011furacak, ad\u0131n\u0131 \u0130sa koyacaks\u0131n. O b\u00fcy\u00fck olacak, kendisine ‘Y\u00fcceler Y\u00fccesi’nin O\u011flu’ denecek. Rab Tanr\u0131 O’na, atas\u0131 Davut’un taht\u0131n\u0131 verecek. O da sonsuza dek Yakup’un soyu \u00fczerinde egemenlik s\u00fcrecek, egemenli\u011finin sonu gelmeyecektir.”<\/p>\n

Meryem mele\u011fe, “Bu nas\u0131l olur? Ben erke\u011fe varmad\u0131m ki” dedi.<\/p>\n

Melek ona \u015f\u00f6yle yan\u0131t verdi: “Kutsal Ruh senin \u00fczerine gelecek, Y\u00fcceler Y\u00fccesi’nin g\u00fcc\u00fc sana g\u00f6lge salacak. Bunun i\u00e7in do\u011facak olana kutsal, Tanr\u0131 O\u011flu denecek.\u201d (Luka 1:28-35, \u0130ncil)<\/p>\n

Tanr\u0131\u2019n\u0131n O\u011flu\u2019nu g\u00f6ndermesi, Tanr\u0131\u2019n\u0131n bir O\u011flu oldu\u011funu varsayar. \u0130sa Baba\u2019yla sonsuz ili\u015fkiye sahip O\u011ful\u2019du, Meryem\u2019den do\u011fdu\u011fu i\u00e7in b\u00f6yle de\u011fildi. O\u011ful, babas\u0131n\u0131n do\u011fas\u0131n\u0131 payla\u015ft\u0131\u011f\u0131 gibi, Rab \u0130sa da Baba\u2019yla e\u015fit \u015fekilde Tanr\u0131l\u0131\u011f\u0131 payla\u015f\u0131r. Tanr\u0131, do\u011fumunda O\u011flu olan birini g\u00f6ndermedi. Aksine, ezelden beri O\u011flu Olan\u2019\u0131 g\u00f6nderdi. \u0130sa do\u011fmadan y\u00fczy\u0131llarca \u00f6nce, Ye\u015faya peygamber Onunla ilgili olarak \u015funlar\u0131 yazm\u0131\u015ft\u0131r, \u2018\u00c7\u00fcnk\u00fc bize bir \u00e7ocuk do\u011facak, bize bir o\u011ful verilecek.\u201d (Ye\u015faya 9: 6, Eski Antla\u015fma). \u0130nsan olarak do\u011fumu, sadece bizlere gelme y\u00f6ntemiydi.<\/p>\n

E\u011fer bu dizide, \u0130sa Tanr\u0131 m\u0131? D\u00f6rt Ola\u011fan\u00fcst\u00fc Ayet<\/a> yaz\u0131s\u0131n\u0131 okumad\u0131ysan\u0131z, bu peygamberli\u011fi ayr\u0131nt\u0131l\u0131 bir \u015fekilde \u00e7al\u0131\u015fm\u0131\u015f say\u0131lmazs\u0131n\u0131z. B\u00fcy\u00fcleyicidir. Eski Antla\u015fma \u0130sa\u2019n\u0131n Tanr\u0131 oldu\u011funa tan\u0131kl\u0131k ediyor. \u0130\u015fte peygamberli\u011fin tam metni:<\/p>\n

\u201c\u00c7\u00fcnk\u00fc bize bir \u00e7ocuk do\u011facak, bize bir o\u011ful verilecek. Y\u00f6netim onun omuzlar\u0131nda olacak. Onun ad\u0131 Harika \u00d6\u011f\u00fct\u00e7\u00fc, G\u00fc\u00e7l\u00fc Tanr\u0131, Ebedi Baba, Esenlik \u00d6nderi olacak.\u201d (Ye\u015faya 9:6, Eski Antla\u015fma)<\/p>\n

Tanr\u0131, d\u00fcnyadaki ilahi g\u00f6r\u00fcn\u00fcm\u00fc i\u00e7in bizleri haz\u0131rlamak ad\u0131na zaman ay\u0131rd\u0131 m\u0131? Evet, ay\u0131rd\u0131. \u0130ncil\u2019in birinci ayetinin yaz\u0131lmas\u0131n\u0131 esinlemeden \u00e7ok \u00f6nce buna ba\u015flad\u0131. \u0130nsanl\u0131\u011fa gelecek olan Mesih ve Kurtar\u0131c\u0131\u2019n\u0131n Tanr\u0131 olaca\u011f\u0131n\u0131 a\u00e7\u0131k se\u00e7ik bir \u015fekilde ilan etmek i\u00e7in Eski Antla\u015fmay\u0131 kulland\u0131.<\/p>\n

\u0130sa Mesih beden almadan \u00f6nce Tanr\u0131 do\u011fas\u0131na sahipti. Tanr\u0131 olarak vard\u0131 (ya da mevcuttu) ve bir zamanlar oldu\u011fu temel Tanr\u0131l\u0131k hi\u00e7bir zaman sona ermeyecek bir \u015feydir. \u0130lahi g\u00f6r\u00fcn\u00fcyorsa, bunun nedeni ilahi olmas\u0131d\u0131r! \u0130sa Tanr\u0131\u2019d\u0131r.<\/p>\n

\"17\u0130ncil\u2019in sayfalar\u0131nda kendisini a\u00e7\u0131klayan Tanr\u0131, uzak, bilinemez bir Tanr\u0131 de\u011fildir. So\u011fuklu\u011funun esiri veya kendi yaln\u0131zl\u0131\u011f\u0131nda kapal\u0131 kalm\u0131\u015f, kendisini d\u0131\u015far\u0131 kapatm\u0131\u015f de\u011fildir. Aksine, \u0130ncil\u2019de kendisinden \u00e7\u0131kma \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahip, ya\u015fam\u0131 yaratt\u0131klar\u0131yla payla\u015fan ve onlar\u0131n da kendi sonsuz ya\u015fam\u0131na ortak olmalar\u0131n\u0131 sa\u011flayan bir Yarat\u0131c\u0131 bulacaks\u0131n\u0131z.<\/p>\n

\u0130ncil\u2019de betimlendi\u011fi \u015fekliyle sonsuz ya\u015fam zaman olarak uzam\u0131\u015f, bitmeyen ya\u015fam demek de\u011fildir. Aksine, bir ya\u015fam niteli\u011fidir. Sonsuz ya\u015fam bu niteli\u011fi Tanr\u0131\u2019yla insan\u0131n cennette sahip olaca\u011f\u0131 ki\u015fisel ili\u015fkiden al\u0131r. Cennet, orada ya\u015fayaca\u011f\u0131m\u0131z zevklerden \u00e7ok, Tanr\u0131\u2019n\u0131n kendisiyle yak\u0131n bir ili\u015fkiye sahip olman\u0131n getirece\u011fi zevkten olu\u015fur.<\/p>\n

Ayr\u0131ca, sonsuz ya\u015fam\u0131, bu hayatta ya\u015famaya ba\u015fl\u0131yoruz. \u015eu anda sahip oldu\u011fumuz bir \u015feydir. Bu hayatta, tabii ki, cennette olaca\u011f\u0131 \u00f6l\u00e7\u00fcde ya\u015fanamaz fakat kendilerine sonsuz ya\u015fam arma\u011fan\u0131 verilenler \u015fu anda orada olanlardan daha az cennet g\u00fcvencesine sahip de\u011fildir!<\/p>\n

\u201cNas\u0131l olabilir b\u00f6yle bir \u015fey?\u201d diye sorabilirsiniz, \u201cNe de olsa, hayatlar\u0131m\u0131z\u0131n g\u00f6zden ge\u00e7irilmesi, g\u00fcnahlar\u0131m\u0131z\u0131n cezas\u0131n\u0131n belirlenmesi ve sonsuzluktaki yerimizin belirlenmesi i\u00e7in hen\u00fcz yarg\u0131 g\u00fcn\u00fcnde Tanr\u0131\u2019yla kar\u015f\u0131la\u015fmad\u0131k!\u201d<\/p>\n

Yarg\u0131lamadan \u00f6t\u00fcr\u00fc endi\u015feli misiniz? Cennete girmemize engel olan \u015fey g\u00fcnah ise ve Tanr\u0131 bu engeli ortadan kald\u0131r\u0131yor ise, o zaman, art\u0131k bu engel bulunmamaktad\u0131r \u00f6yle de\u011fil mi? \u0130sa b\u00f6yle dedi \u201cSize do\u011frusunu s\u00f6yleyeyim, s\u00f6z\u00fcm\u00fc i\u015fitip beni g\u00f6nderene iman edenin sonsuz ya\u015fam\u0131 vard\u0131r. B\u00f6yle biri yarg\u0131lanmaz, \u00f6l\u00fcmden ya\u015fama ge\u00e7mi\u015ftir.\u201d (Yuhanna 5:24, \u0130ncil). \"18\u0130sa\u2019n\u0131n g\u00f6revi mahkumiyetimizi ta\u015f\u0131mak ve bu \u015fekilde engeli kald\u0131rmakt\u0131. Engel kalkt\u0131\u011f\u0131nda ve Tanr\u0131\u2019ya kar\u015f\u0131 su\u00e7lar\u0131m\u0131z\u0131n yarg\u0131lanmas\u0131n\u0131n hesab\u0131 verildi\u011finde, o zaman, \u00f6l\u00fcmden ya\u015fama ge\u00e7eriz. Tanr\u0131\u2019yla payda\u015fl\u0131\u011f\u0131m\u0131z\u0131n eski g\u00f6nencine kavu\u015fturulmas\u0131n\u0131n keyfi ba\u015flar. Bu hayatta, bir g\u00fcn cennette dolu dolu deneyim edece\u011fimizi ya\u015famaya ba\u015flar\u0131z.<\/p>\n

F\u0130K\u0130R: E\u011fer hen\u00fcz \u0130ncil\u2019den bir ayeti ezberlemediyseniz, neden bununla ba\u015flam\u0131yorsunuz? \u201cSize do\u011frusunu s\u00f6yleyeyim, s\u00f6z\u00fcm\u00fc i\u015fitip beni g\u00f6nderene iman edenin sonsuz ya\u015fam\u0131 vard\u0131r. B\u00f6yle biri yarg\u0131lanmaz, \u00f6l\u00fcmden ya\u015fama ge\u00e7mi\u015ftir.\u201d Cennetin verilmi\u015f olmas\u0131 g\u00fcvencesine sahip olmak harika de\u011fil mi? Bu g\u00fcvenceye sahip olabilirsiniz. Ama bunun sizin i\u00e7in m\u00fcmk\u00fcn oldu\u011funun fark\u0131nda olmal\u0131s\u0131n\u0131z.<\/p>\n

\u201c\u00c7\u00fcnk\u00fc g\u00fcnah\u0131n \u00fccreti \u00f6l\u00fcm, Tanr\u0131’n\u0131n arma\u011fan\u0131 ise Rabbimiz Mesih \u0130sa’da sonsuz ya\u015famd\u0131r<\/em>. \u201d (Romal\u0131lar 6:23, \u0130ncil)<\/p>\n

Bu ayette s\u00f6z\u00fc edilen sonsuz ya\u015fam cennette ya\u015fayaca\u011f\u0131m\u0131z ya\u015famd\u0131r. Tanr\u0131\u2019dan bir arma\u011fand\u0131r. Kazan\u0131lamaz veya hak edilemez. Tabii ki, bu anlamda hepimiz sonsuz ya\u015fama sahibiz \u00e7\u00fcnk\u00fc hepimiz sonraki ya\u015fam\u0131m\u0131zda sonsuzlu\u011fu bir yerde ge\u00e7irece\u011fiz. Fakat Kutsal Kitap\u2019ta Tanr\u0131 cehennemde ge\u00e7irilecek ya\u015fama \u2018sonsuz ya\u015fam\u2019 demiyor. \u2018Sonsuz \u00f6l\u00fcm\u2019 diye adland\u0131r\u0131l\u0131yor. \u00d6l\u00fcm, ayr\u0131l\u0131k demektir. Sonsuzlu\u011fu cehennemde ge\u00e7irecek olanlar i\u00e7in sonsuz ya\u015fama sahip olduklar\u0131n\u0131 s\u00f6yleyemeyiz. Aksine, sonsuza dek Tanr\u0131\u2019dan ayr\u0131 d\u00fc\u015fecekler.<\/p>\n

\n

\"19Ezberlemenizi tavsiye etti\u011fim ayete yeniden bak\u0131n. \u0130sa, hali haz\u0131rda sonsuz ya\u015fama sahip olmaktan s\u00f6z etti\u011finde, cennette<\/em> sonsuz ya\u015fam\u0131 kast eder. Bu nedenle, buna sahip olanlar\u0131n \u00f6l\u00fcmden (ayr\u0131lmadan) ya\u015fama (sonsuza dek Tanr\u0131\u2019ya ba\u011flanm\u0131\u015f ya\u015fam) ge\u00e7ece\u011fini s\u00f6yleyerek devam ediyor.<\/p>\n

\u0130ster inan\u0131n ister inanmay\u0131n, Tanr\u0131 bilinemez veya uzak de\u011fildir. Kendileri ve Tanr\u0131 aras\u0131ndaki g\u00fcnah engeli kald\u0131r\u0131lmam\u0131\u015f olanlar Tanr\u0131\u2019n\u0131n bilinemez ve uzak g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyebilirler. Tanr\u0131, insani duygular\u0131m\u0131z, ac\u0131lar\u0131m\u0131z ve m\u00fccadelelerimizle dokunulamayacak, de\u011fi\u015fmez ve vurdumduymaz, kendini soyutlam\u0131\u015f bir tanr\u0131 de\u011fildir. Aksine, \u00f6zg\u00fcrce ve sevgiyle bizim d\u00fcnyam\u0131zda bizimle birlikte etkile\u015fim i\u00e7inde bulunan bir Tanr\u0131\u2019d\u0131r. Sonsuz, g\u00f6rkemli bir Varl\u0131k\u2019t\u0131r ama ayn\u0131 zamanda ili\u015fkiseldir. \u0130ncil\u2019de Tanr\u0131\u2019n\u0131n, soyut, ki\u015fisel olmayan bir \u00f6z\u00fc olmad\u0131\u011f\u0131n\u0131, aksine, dinamik ve ki\u015fisel bir Tanr\u0131 oldu\u011funu g\u00f6r\u00fcyoruz. Bu ya\u015fayan, seven ve harekete ge\u00e7en Tanr\u0131 olarak, \u0130sa Mesih ki\u015fisinde bize geldi. Neden geldi? Ger\u00e7ekten ya\u015famaya ba\u015flayabilelim diye. T\u00fcm engeller kalkm\u0131\u015f olarak. T\u00fcm g\u00fcnahlar ba\u011f\u0131\u015flanm\u0131\u015f ve bedeli \u00f6denmi\u015f olarak. Bizim sayemizde de\u011fil, hepsi Onun sayesinde. \u201cTanr\u0131 biricik O\u011flu arac\u0131l\u0131\u011f\u0131yla ya\u015fayal\u0131m diye O’nu d\u00fcnyaya g\u00f6nderdi, b\u00f6ylece bizi sevdi\u011fini g\u00f6sterdi. Tanr\u0131’y\u0131 biz sevmi\u015f de\u011fildik, ama O bizi sevdi ve O\u011flu’nu g\u00fcnahlar\u0131m\u0131z\u0131 ba\u011f\u0131\u015flatan kurban olarak d\u00fcnyaya g\u00f6nderdi. \u0130\u015fte sevgi budur.\u201d (1.Yuhanna 4:9-10, \u0130ncil)<\/p>\n

\u0130sa Hem Tanr\u0131, Hem De \u0130nsand\u0131<\/strong><\/p>\n

Umar\u0131m bu ifade art\u0131k sizi ilk okudu\u011funuz zamanki kadar rahats\u0131z etmiyordur. Bildi\u011fim bir \u015fey var, o da, \u2018Tanr\u0131 neden insan oldu?\u2019 sorusuna do\u011fru cevap verdi\u011finizde, bu ifade sizin i\u00e7in sevin\u00e7, teselli ve sonsuz bir hayret kayna\u011f\u0131 olacakt\u0131r.<\/p>\n

Tanr\u0131 bu yapabilir mi? Tanr\u0131 bunu yapt\u0131 m\u0131? Tanr\u0131 bunu neden yapt\u0131? Bu sorular\u0131 ki\u015fisel hale getirmenizi tavsiye ederim. Tanr\u0131\u2019ya sorun. Tanr\u0131m bunlar\u0131 yapm\u0131\u015f olabilir misin? Senin i\u00e7in olanaks\u0131z olan bir \u015fey var m\u0131? Peki ya bu? Bunu sen mi yapt\u0131n Tanr\u0131m? Neden? Tanr\u0131m neden b\u00f6yle bir \u015fey yapt\u0131n? Ayetin nas\u0131l devam etti\u011fini biliyorum: \u201c\u0130\u015fte sevgi budur.\u201d Tanr\u0131m, senin ger\u00e7ekten nas\u0131l oldu\u011funu bilmem gerekiyor mu?<\/p>\n

SON D\u00dc\u015e\u00dcNCELER<\/strong><\/p>\n

Maalesef, s\u00f6z konusu gizem oldu\u011funda baz\u0131 zihinler bunun inan\u0131lmazl\u0131k d\u00fc\u015f\u00fcncesini \u00e7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorlar. \"20Fakat ya\u015fam da \u00f6l\u00fcm de, b\u00fcy\u00fck oranda gizemli olduklar\u0131 halde, reddedilemez ger\u00e7eklerdir, \u00f6yle de\u011fil mi? Ya\u015fam ve \u00f6l\u00fcm\u00fc tam olarak anlayam\u0131yoruz ve \u0130sa\u2019n\u0131n beden almas\u0131yla ima edilen her \u015feyi de kavrayamay\u0131z. \u0130sa Ki\u015fisinde, iki do\u011fan\u0131n birli\u011fi bulunur. G\u00fcnahs\u0131z insan do\u011fas\u0131 ve m\u00fckemmel ilahi do\u011fas\u0131 vard\u0131r. Bu do\u011falar de\u011fi\u015fmemi\u015ftir. \u0130nsan do\u011fas\u0131 tanr\u0131la\u015fmam\u0131\u015f ve ayn\u0131 \u015fekilde, ilahi do\u011fas\u0131 insan haline gelmemi\u015ftir.<\/p>\n

Tanr\u0131 O\u011flu\u2019nun beden almas\u0131, hakl\u0131 olarak, t\u00fcm zamanlar\u0131n en b\u00fcy\u00fck mucizesi olarak say\u0131labilir. Bakireden do\u011fum, beden alman\u0131n etkin hale geldi\u011fi, ilahi olarak atanm\u0131\u015f yoldur. \u0130ki do\u011fan\u0131n bir Ki\u015fi\u2019de birli\u011fi, bir anlamda insanda paralelini g\u00f6rsek de, \u00e7ok b\u00fcy\u00fck bir gizemdir. Siz de ben de, hem can hem de bedeniz. Bu bir gizem olsa da, Tanr\u0131\u2019n\u0131n insan olmas\u0131 gizemi bunun \u00e7ok \u00f6tesindedir. Bu nedenle, Tanr\u0131\u2019ya bu sorular\u0131 sorman\u0131z i\u00e7in sizi te\u015fvik etmek istiyorum. Bunu ve ba\u015fka bir\u00e7ok soruyu Ona sorabilirsiniz.<\/p>\n

\u0130\u015fte Tanr\u0131\u2019n\u0131n size verdi\u011fi vaatlerin baz\u0131lar\u0131:<\/p>\n

\u2022 \u201cBeni arayacaks\u0131n\u0131z, b\u00fct\u00fcn y\u00fcre\u011finizle aray\u0131nca beni bulacaks\u0131n\u0131z. Kendimi size buldurtaca\u011f\u0131m\u201d diyor RAB.\u201d (Yeremya 29:13-14, Eski Antla\u015fma)
\u2022 \u201cBana yakar da seni yan\u0131tlayay\u0131m; bilmedi\u011fin b\u00fcy\u00fck, ak\u0131l almaz \u015feyleri sana bildireyim.\u201d (Yeremya 29:13-14, Eski Antla\u015fma)
\u2022 \u201cS\u00f6zlerinin a\u00e7\u0131klan\u0131\u015f\u0131 ayd\u0131nl\u0131k sa\u00e7ar, saf insanlara ak\u0131l verir.\u201d (Mezmur 119:130, Eski Antla\u015fma)
\u0130sa dedi ki, \u201cDileyin, size verilecek; aray\u0131n, bulacaks\u0131n\u0131z; kap\u0131y\u0131 \u00e7al\u0131n, size a\u00e7\u0131lacakt\u0131r.\u201d (Matta 7:7, \u0130ncil)<\/p>\n

REFERANSLAR<\/strong><\/p>\n

(1) Walter A. Elwell, der., Evangelical Dictionary of Theology <\/em>(M\u00fcjdeci \u0130lahiyat S\u00f6zl\u00fc\u011f\u00fc) (Grand Rapids: Baker Book House, 1984), s.540.<\/p>\n

(2) Bu ifade, \u0130.S. 451\u2019de Kalsedon\u2019da benimsenen Kalsedon \u0130nan\u00e7 Bildirgesinden al\u0131nt\u0131d\u0131r. Bu inan\u00e7 bildirgesi, Mesihbilim konusunda o zamandan beri kabul edilen bir a\u00e7\u0131klama olmu\u015ftur.<\/p>\n

(3) Evangelical Dictionary of Theology <\/em>(M\u00fcjdeci \u0130lahiyat S\u00f6zl\u00fc\u011f\u00fc), s.257.<\/p>\n

(4) James White, “The Trinity, the Definition of Chalcedon, and Oneness Theology<\/em>,” (\u00dc\u00e7l\u00fc Birlik, Kalsedon\u2019un Tan\u0131m\u0131 ve Birlik \u0130lahiyat\u0131), http:\/\/www.aomin.org\/CHALC.html<\/a> web sitesinde bulabilirsiniz.<\/p>\n

(5) Millard J. Erickson, Systematic Theology<\/em> (Sistematik \u0130lahiyat) (Grand Rapids: Baker Book House, 1985), s.735.<\/p>\n

(6) Gordon L. Lewis and Bruce A. Demarest, Integrative Theology<\/em> (Grand Rapid: Zondervan Publishing House, 1996), s.343<\/p>\n

(7) Harold O.J. Brown, Heresies: Heresy and Orthodoxy in the History of the Church<\/em> (Sapk\u0131n \u00d6\u011freti\u015fler: Kilise Tarihinde Sapk\u0131nl\u0131k ve Do\u011fru \u00d6\u011freti\u015fe Ba\u011fl\u0131l\u0131k) (Peabody, MA: Hendrickson Publishers, Inc., 1984), s.320.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cBa\u015flang\u0131\u00e7ta S\u00f6z vard\u0131. S\u00f6z Tanr\u0131’yla birlikteydi ve S\u00f6z Tanr\u0131’yd\u0131. Ba\u015flang\u0131\u00e7ta O, Tanr\u0131’yla birlikteydi. Her \u015fey O’nun arac\u0131l\u0131\u011f\u0131yla var oldu, var olan hi\u00e7bir \u015fey O’nsuz olmad\u0131. Ya\u015fam O’ndayd\u0131 ve ya\u015fam insanlar\u0131n \u0131\u015f\u0131\u011f\u0131yd\u0131\u2026 S\u00f6z, insan olup aram\u0131zda ya\u015fad\u0131.\u201d (Yuhanna 1:1-4, 14, \u0130ncil) S\u00f6z, insan olup aram\u0131zda ya\u015fad\u0131. Bu ayet, herhangi birinin herhangi bir konuda s\u00f6yledi\u011fini duydu\u011funuz en…<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1887","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"_links":{"self":[{"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=\/wp\/v2\/posts\/1887","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1887"}],"version-history":[{"count":0,"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=\/wp\/v2\/posts\/1887\/revisions"}],"wp:attachment":[{"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1887"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1887"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cennet.trinitywebhosting.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1887"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}