\u0130DE\u2019de bu hafta Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn, \u2018\u00c7a\u011fda\u015f Teoloji Teorileri\u2019 ba\u015fl\u0131kl\u0131 dersinde metin otoritesi, geleneksel dogmalar ve Kutsal Kitap\u2019\u0131n okunma bi\u00e7imleri \u00fczerine Bat\u0131 teolojisindeki (\u00f6zellikle Protestanl\u0131k) ele\u015ftirel d\u00f6n\u00fc\u015f\u00fcm\u00fc, \u0130slam teolojisiyle paralel okuyarak radikal bir tart\u0131\u015fma ba\u015flatt\u0131.<\/p>\n\n\n\n
Cesaretin Kayna\u011f\u0131: Ayete Yaslanmak<\/strong><\/p>\n\n\n\n Dersin ba\u015flang\u0131c\u0131nda \u015eaban hoca, d\u00fc\u015f\u00fcn\u00fcrlerin ve teologlar\u0131n cesaretini sorgulad\u0131. \u00d6zellikle Alman teolojisinde etkili olan Rudolf Bultmann gibi isimlerin geleneksel otoriteye kar\u015f\u0131 \u00e7\u0131kma cesaretini \u015funa ba\u011flad\u0131: “Ayete yasland\u0131\u011f\u0131n zaman cesursun.” Protestan Teolojisinin \u0130ki Temel Karakteri<\/strong><\/p>\n\n\n\n Hocam\u0131z, Protestan teolojisinin kurucu isimlerinden Rudolf Bultmann\u2019\u0131n Hristiyanl\u0131\u011fa yapt\u0131\u011f\u0131 en \u00f6nemli katk\u0131n\u0131n iki ana karakterde topland\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrd\u00fc:<\/p>\n\n\n\n Ayn\u0131 \u015fekilde Bultmann\u2019a g\u00f6re \u00f6nemli olan, \u0130sa hakk\u0131nda s\u00f6ylenenler de\u011fil, \u0130sa\u2019n\u0131n kendi ya\u015fam\u0131d\u0131r (kerigma). Peygamber hakk\u0131nda ola\u011fan\u00fcst\u00fc anlat\u0131mlar\u0131n onu insanl\u0131ktan \u00e7\u0131karmas\u0131 ve neredeyse bir tanr\u0131 mertebesine y\u00fckseltmesi tehlikesi, hem Hristiyanl\u0131k hem de \u0130slam gelene\u011fi i\u00e7in ge\u00e7erlidir. Hocam\u0131z, bu noktada Peygamber hakk\u0131nda anlat\u0131lanlardan ziyade, s\u00fcnnetin (ya\u015fam\u0131n\u0131n) normatif de\u011ferine odaklanmak gerekti\u011fini vurgulad\u0131.<\/p>\n\n\n\n Ayeti Okuma Bi\u00e7imi: Ba\u011flam (Context) vs. Tarihselcilik<\/strong><\/p>\n\n\n\n \u015eaban hoca, Kutsal Kitap\u2019\u0131 anlama y\u00f6ntemleri \u00fczerine bir tart\u0131\u015fma a\u00e7arak, Ba\u011flamsal (Contextual) Okuma ile Tarihselcilik aras\u0131ndaki fark\u0131 ortaya koydu.<\/p>\n\n\n\n Hocam\u0131za g\u00f6re, Kur\u2019an\u2019\u0131n kendisini hak edene (lay\u0131k olana) a\u00e7mas\u0131 onun s\u0131\u011f, d\u00f6nemsel yorumlar\u0131n \u00f6tesinde bir sistem fikrine sahip oldu\u011funu g\u00f6sterir.<\/p>\n\n\n\n Krizin Kayna\u011f\u0131n\u0131 De\u011fi\u015ftirmek: Sistem Teolojisi<\/strong><\/p>\n\n\n\n Prof. D\u00fczg\u00fcn dersin finalinde, dini metinlerin amac\u0131na dair radikal bir tez \u00f6ne s\u00fcrd\u00fc: Bu teolojik sistem fikri, \u015eaban hocaya g\u00f6re, Allah\u2019\u0131n mutlak g\u00fcc\u00fcn\u00fcn insana transfer edilmesi ve insan\u0131 g\u00fc\u00e7l\u00fc, etkin bir varl\u0131k haline getirmesi \u00fczerine kuruludur. Bu, insan\u0131n g\u00fcc\u00fcn\u00fc zay\u0131flatan t\u00fcm sistemlere kar\u015f\u0131 bir duru\u015f gerektirir.
Prof. D\u00fczg\u00fcn ayetle desteklenmeyen bir otoritenin mutlakla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 zaman dogmaya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ve tart\u0131\u015fmaya kapat\u0131ld\u0131\u011f\u0131n\u0131 belirtti. Bu durumu, Kilise\u2019nin y\u00fczy\u0131llarca bilimsel bilgiye (d\u00fcnyan\u0131n d\u00fczl\u00fc\u011f\u00fc) kar\u015f\u0131 \u00e7\u0131karak bir bilgiyi dogmaya d\u00f6n\u00fc\u015ft\u00fcrmesiyle e\u015fitledi.<\/p>\n\n\n\n\n
<\/em>Katolik gelene\u011fin tamam\u0131n\u0131 reddeden Protestanl\u0131\u011f\u0131n temel ilkesi \u201cSola Scriptura\u201d (Yaln\u0131zca Kutsal Yaz\u0131) ilkesidir. Hocam\u0131z, bu ilkenin \u0130slam d\u00fcnyas\u0131ndaki Selef\u00ee\/Nakilci ak\u0131mlarla paralellik g\u00f6sterdi\u011fini, ancak buradaki temel amac\u0131n yeni bir gelenek (Reformasyon) olu\u015fturmak i\u00e7in alan a\u00e7mak oldu\u011funu belirtti.<\/li>\n\n\n\n
<\/em>Bultmann’\u0131n en radikal katk\u0131s\u0131, Hristiyanl\u0131\u011f\u0131, \u00f6zellikle \u0130sa hakk\u0131ndaki anlat\u0131lar\u0131 mitolojik unsurlardan ar\u0131nd\u0131rma \u00e7abas\u0131d\u0131r.
\u00d6rne\u011fin: \u201c\u0130sa Allah’\u0131n o\u011flu\u201d veya \u201cAllah’a baba\u201d demek gibi ifadelerin mecazi de\u011fil, do\u011frudan anlam\u0131yla al\u0131nmas\u0131, Hristiyanl\u0131\u011f\u0131 mitolojiye kayd\u0131rmaktad\u0131r.<\/li>\n<\/ol>\n\n\n\n\n
Kutsal Kitap\u2019\u0131n as\u0131l amac\u0131n\u0131n, ortaya \u00e7\u0131kan krizlerle (ekonomik, sosyal krizler) m\u00fccadele etmek ve sadece onar\u0131c\u0131, rehabilite edici tedbirler sunmak olmad\u0131\u011f\u0131n\u0131 savundu.
As\u0131l ama\u00e7, krizi ortaya \u00e7\u0131karan sistemin kendisini de\u011fi\u015ftirmektir. Hocam\u0131za g\u00f6re bizim ya\u015fad\u0131\u011f\u0131m\u0131z kriz onar\u0131lacak bir kriz de\u011fil. O krizi yaratan sisteme bizim h\u00fccum etmemiz gerekti\u011fini belirtti.<\/p>\n\n\n\n
Prof. Dr. \u015eaban Ali D\u00fczg\u00fcn Ra\u2019d Suresi 11. ayetindeki me\u015fhur \u201cbir kavim kendinde olan\u0131 de\u011fi\u015ftirmedik\u00e7e Allah onlar\u0131n durumunu de\u011fi\u015ftirmez\u201d ifadesini, geleneksel ba\u011flam\u0131ndan kopararak \u201ctoplumsal de\u011fi\u015fim yasas\u0131\u201d olarak yorumlay\u0131p dersini sonland\u0131rd\u0131.<\/p>\n\n\n\n