{"id":6043,"date":"2025-11-24T20:09:00","date_gmt":"2025-11-24T17:09:00","guid":{"rendered":"http:\/\/test.ide.org.tr\/?p=6043"},"modified":"2026-09-25T20:11:15","modified_gmt":"2026-09-25T17:11:15","slug":"cagdas-teoloji-teorileri-atolyesi-ders-5","status":"publish","type":"post","link":"https:\/\/test.ide.org.tr\/index.php\/2025\/11\/24\/cagdas-teoloji-teorileri-atolyesi-ders-5\/","title":{"rendered":"\u00c7a\u011fda\u015f Teoloji Teorileri At\u00f6lyesi | Ders 5"},"content":{"rendered":"\n

\u0130DE\u2019de bu hafta Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn, “\u00c7a\u011fda\u015f Teoloji Teorileri” ba\u015fl\u0131kl\u0131 dersinde, modern teolojinin kurucu isimlerinden Friedrich Schleiermacher’\u0131n (1768-1834) eserlerini derinlemesine inceledi. Dersin odak noktas\u0131, Schleiermacher’\u0131n Ayd\u0131nlanma’n\u0131n getirdi\u011fi sek\u00fclerlik, pozitivizm ve rasyonalizm kar\u015f\u0131s\u0131nda Hristiyan teolojisini nas\u0131l savundu\u011fu ve bu savunman\u0131n teoloji gelene\u011findeki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkisi oldu.<\/p>\n\n\n\n

\u015eaban hocam\u0131z, Schleiermacher’\u0131n k\u00fclt eseri olan ve T\u00fcrk\u00e7e’ye \u00e7evrildi\u011finde yakla\u015f\u0131k “Dini K\u00fc\u00e7\u00fcmseyen K\u00fclt\u00fcrl\u00fc Adamlara Kar\u015f\u0131 Konu\u015fmalar” (On Religion: Speeches to Its Cultured Despisers) ad\u0131n\u0131 ta\u015f\u0131yacak olan \u00e7al\u0131\u015fmas\u0131n\u0131 merkeze ald\u0131. Bu eser, 150 y\u0131l boyunca Alman teoloji gelene\u011fine egemen olmu\u015f ve Karl Barth gibi isimlerin \u00e7\u0131k\u0131\u015f\u0131na kadar Protestan d\u00fc\u015f\u00fcncesinin seyrini belirlemi\u015ftir.<\/p>\n\n\n\n

Schleiermacher’\u0131n Temel Arg\u00fcman\u0131: Din Bilgi ve Ahlak De\u011fil, Duygudur<\/strong><\/p>\n\n\n\n

Prof. \u015eaban Schleiermacher’\u0131n dinin varl\u0131k zeminini bilgi ve ahlak iddialar\u0131ndan \u00e7ekip alarak yeni bir temele oturttu\u011funu vurgulad\u0131. Ayd\u0131nlanma filozoflar\u0131 ve bilim insanlar\u0131, dinin geleneksel iki ana iddias\u0131n\u0131 (Bilgi Kayna\u011f\u0131 Olmak ve Ahlak\u0131n Zorunlu Zemini Olmak) sek\u00fcler bilim ve felsefe ile \u00e7\u00fcr\u00fctm\u00fc\u015flerdi:<\/p>\n\n\n\n

    \n
  1. Bilgi \u0130ddias\u0131na Red: Bilim, bilgiyi (Francis Bacon’\u0131n Novum Organum’da belirtti\u011fi gibi) do\u011frudan do\u011fadan al\u0131rken, vahiy yoluyla gelen bilgi dolayl\u0131d\u0131r. Bu durum, dinin bilgi kayna\u011f\u0131 olma ihtiyac\u0131n\u0131 ortadan kald\u0131rm\u0131\u015ft\u0131r.<\/li>\n\n\n\n
  2. Ahlak \u0130ddias\u0131na Red: Ahlaki iyi ve k\u00f6t\u00fcn\u00fcn bilgisine (\u00f6ld\u00fcrmemek, \u00e7almamak gibi) kutsal metinlere ihtiya\u00e7 duyulmadan, insan akl\u0131 yoluyla ula\u015f\u0131labilece\u011fi, dolay\u0131s\u0131yla “dinsiz ahlak\u0131n m\u00fcmk\u00fcn oldu\u011fu” fikri \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr.
    Bu iki zeminin sald\u0131r\u0131ya u\u011framas\u0131 \u00fczerine Schleiermacher, dinin esas do\u011fas\u0131n\u0131 \u015fu \u015fekilde tan\u0131mlam\u0131\u015ft\u0131r:
    “Din, nihai olan sonlu bir varl\u0131k olarak insana sonsuzu d\u00fc\u015f\u00fcnmenin, sonsuzla irtibatl\u0131 olman\u0131n getirdi\u011fi bir duygulan\u0131m, bir his verir ve bunu ondan ba\u015fka hi\u00e7bir \u015fey veremez.”
    \u015eaban hocaya g\u00f6re, bu tan\u0131m ile “duygu” (Gef\u00fchl\/feeling) kavram\u0131, Schleiermacher’\u0131n teolojisinin tam oda\u011f\u0131na yerle\u015fmi\u015f ve onu ne rasyonalist ne de dogmatik gelenekle uzla\u015f\u0131r k\u0131lm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n\n\n\n

    Protestan Gelene\u011fin \u0130ki B\u00fcy\u00fck Reddiyesi<\/strong><\/p>\n\n\n\n

    Ders, Schleiermacher’\u0131n teolojisinin iki temel cepheye kar\u015f\u0131 geli\u015ftirildi\u011fini ortaya koydu:<\/p>\n\n\n\n

      \n
    1. Dogmatik (Geleneksel) Teolojiye Kar\u015f\u0131tl\u0131k: Schleiermacher, kilise babalar\u0131n\u0131n ve ge\u00e7mi\u015f otoritelerin \u00fcretti\u011fi teolojiye (Augustinus, Aquinolu Thomas gibi isimlere dayal\u0131 dogmatik teoloji) kar\u015f\u0131 \u00e7\u0131karak, bilginin do\u011frudan \u0130ncil’den \u00e7\u0131kar\u0131lmas\u0131 gerekti\u011fini savundu. Bu durum, semantik, hermeneutik ve filoloji gibi dil bilimlerine odaklanmay\u0131 beraberinde getirmi\u015ftir. Prof. \u015eaban bu yakla\u015f\u0131m\u0131n \u0130slam gelene\u011findeki Maturidili\u011fin kelimelerin anlam\u0131na (ilm\u00fc me’\u00e2ni’l-elf\u00e2z\/semantik) odaklanarak Kur’an’dan felsefe kurma \u00e7abas\u0131yla paralellik ta\u015f\u0131d\u0131\u011f\u0131n\u0131 belirtti.<\/li>\n\n\n\n
    2. A\u015f\u0131r\u0131 Rasyonalizme (Neolojizm) Kar\u015f\u0131tl\u0131k: Alman gelene\u011finde Neolojizm olarak adland\u0131r\u0131lan a\u015f\u0131r\u0131 ak\u0131lc\u0131 vurgu, akl\u0131 mutlak otorite haline getirmi\u015ftir (Robespierre’in “Ak\u0131l bir tanr\u0131\u00e7ad\u0131r” s\u00f6z\u00fcne g\u00f6ndermeyle). Schleiermacher, t\u0131pk\u0131 geleneksel nakli (metni) mutlakla\u015ft\u0131rmak gibi, akl\u0131 mutlakla\u015ft\u0131rman\u0131n da tehlikeli oldu\u011funu, bunun hakikat de\u011fil, g\u00fcc\u00fcn ifadesi olaca\u011f\u0131n\u0131 savunmu\u015ftur. Bu ak\u0131l vurgusuna kar\u015f\u0131 \u00e7\u0131kan Schleiermacher, Alman Romantikleri ak\u0131m\u0131ndan etkilenmi\u015f ve bu y\u00fczden mistik ve panteist olmakla su\u00e7lanm\u0131\u015ft\u0131r.<\/li>\n<\/ol>\n\n\n\n

      Otoriteye Dayal\u0131 Din Anlay\u0131\u015f\u0131na \u015eiddetli \u0130tiraz<\/strong><\/p>\n\n\n\n

      \u015eaban hocam\u0131z, dersin finalinde Schleiermacher’\u0131n din anlay\u0131\u015f\u0131n\u0131n en keskin y\u00f6nlerinden birini, otoriteye dayal\u0131 din fikrinden b\u00fct\u00fcn\u00fcyle uzak durmas\u0131 olarak niteledi:
      “Schleiermacher, din g\u00f6r\u00fc\u015f\u00fcn\u00fc ilkesel olarak otoriteye g\u00fcvenmekten tamamen uzak (free from reliance on authority) bir \u015fekilde ileri s\u00fcrer.”<\/p>\n\n\n\n

      \u015eaban Hoca, otorite fikrinin tehlikesini tarihsel \u00f6rneklerle (Giordano Bruno’nun yak\u0131lmas\u0131, Kant’\u0131n ‘Biz g\u00fc\u00e7l\u00fcy\u00fc adalete teslim edemedi\u011fimiz i\u00e7in, adaleti gittik g\u00fc\u00e7l\u00fcye teslim ettik’ s\u00f6z\u00fc) ele ald\u0131. \u0130dam cezas\u0131n\u0131n geri d\u00f6n\u00fclmez hata ihtimalini \u00f6rnek g\u00f6stererek, otoritenin yanl\u0131\u015f yapma riskine dikkat \u00e7ekti. \u0130slam d\u00fc\u015f\u00fcnce gelene\u011finde de Mutezile’den Ebu Bekir el-Asam’\u0131n, erdemli bir toplumun kendisini y\u00f6netecek bir lidere ihtiya\u00e7 duymayaca\u011f\u0131 y\u00f6n\u00fcndeki radikal g\u00f6r\u00fc\u015f\u00fcn\u00fc aktararak otorite meselesinin kritik \u00f6nemini vurgulad\u0131.<\/p>\n\n\n\n

      Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn, otorite kullanmayan liderli\u011fin ancak hukuk ve denetim mekanizmalar\u0131 (\u015e\u00fbra\/Dan\u0131\u015fma) \u00fczerinden m\u00fcmk\u00fcn olabilece\u011fini belirterek, bir sonraki derste Schleiermacher’\u0131n duygu temelli teolojisinin zay\u0131f ve g\u00fc\u00e7l\u00fc y\u00f6nlerinin detayl\u0131 analiz edilece\u011fini duyurdu.<\/p>\n\n\n\n

      X’de payla\u015f\u0131lm\u0131\u015ft\u0131r.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

      \u0130DE\u2019de bu hafta Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn, “\u00c7a\u011fda\u015f Teoloji Teorileri” ba\u015fl\u0131kl\u0131 dersinde, modern teolojinin kurucu isimlerinden Friedrich Schleiermacher’\u0131n (1768-1834) eserlerini derinlemesine inceledi. Dersin odak noktas\u0131, Schleiermacher’\u0131n Ayd\u0131nlanma’n\u0131n getirdi\u011fi sek\u00fclerlik, pozitivizm ve rasyonalizm kar\u015f\u0131s\u0131nda Hristiyan teolojisini nas\u0131l savundu\u011fu ve bu savunman\u0131n teoloji gelene\u011findeki d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc etkisi oldu. \u015eaban hocam\u0131z, Schleiermacher’\u0131n k\u00fclt eseri olan ve T\u00fcrk\u00e7e’ye \u00e7evrildi\u011finde … <\/p>\n

      “\u00c7a\u011fda\u015f Teoloji Teorileri At\u00f6lyesi | Ders 5”<\/span>devam\u0131n\u0131 oku<\/a><\/p>\n","protected":false},"author":1,"featured_media":6044,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_eb_attr":"","postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"footnotes":""},"categories":[19,9],"tags":[],"class_list":["post-6043","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cagdas-teoloji-teorileri-atolyesi","category-ders-ozetleri"],"gutslider_comments":0,"_links":{"self":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6043","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/comments?post=6043"}],"version-history":[{"count":1,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6043\/revisions"}],"predecessor-version":[{"id":6045,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/posts\/6043\/revisions\/6045"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media\/6044"}],"wp:attachment":[{"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/media?parent=6043"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/categories?post=6043"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/test.ide.org.tr\/index.php\/wp-json\/wp\/v2\/tags?post=6043"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}