{"id":10612,"date":"2020-06-29T19:30:00","date_gmt":"2020-06-29T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=10612&preview=true&preview_id=10612"},"modified":"2020-06-29T15:46:14","modified_gmt":"2020-06-29T12:46:14","slug":"uc-medeniyet-din","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/uc-medeniyet-din\/","title":{"rendered":"\u00dc\u00e7 medeniyet: Din"},"content":{"rendered":"
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“Hors de l’Eglise point de salut”
“Kilise d\u0131\u015f\u0131nda kimse i\u00e7in kurtulu\u015f yoktur.”<\/p><\/div>\n

Bu yaz\u0131, Ahmet A\u011fao\u011flu’nun \u00dc\u00e7 Medeniyet kitab\u0131ndan al\u0131nm\u0131\u015ft\u0131r. <\/i><\/em>
\nBu eser, Do\u011fu Kitabevi Genel Yay\u0131n Y\u00f6netmenleri<\/i><\/em>
\nErtan E\u011fribel ve Ufuk \u00d6zcan’\u0131n \u00f6zel izniyle kullan\u0131lmaktad\u0131r.<\/i><\/em><\/p>\n

Dini temsil eden kurumlar ve z\u00fcmreler<\/strong><\/h2>\n

Dini zihniyet ve anlay\u0131\u015f\u00e7a, biz hen\u00fcz orta\u00e7a\u011f devrini ge\u00e7medik. Biz, dini bir vicdan emri ve yaradanla kul aras\u0131ndaki manevi ba\u011f\u0131 d\u00fczenleyen bir \u00e2milden ziyade, hayat\u0131m\u0131z\u0131n maddi ve manevi k\u0131s\u0131mlar\u0131n\u0131n hepsine hakim bir prensipler b\u00fct\u00fcn\u00fc olarak kabul ederiz.<\/p>\n

Din bizi be\u015fikten mezara kadar takip eder ve yaln\u0131z ruhi ihtiya\u00e7lar\u0131m\u0131z\u0131 doyurmakla kalmaz, b\u00fct\u00fcn maddi hayat\u0131m\u0131z\u0131 da d\u00fczenlemeye kalk\u0131\u015f\u0131r. Elbisemizden d\u00f6\u015femelerimize, okullar\u0131m\u0131zdan sosyal ve siyas\u00ee m\u00fcesseselerimize kadar hakim olmak ister.<\/p>\n

Bug\u00fcnk\u00fc \u00e7a\u011fda\u015f cemiyetler din hakk\u0131ndaki anlay\u0131\u015f tarz\u0131n\u0131n bu merhalesini d\u00f6rt y\u00fczy\u0131l \u00f6nce ge\u00e7irmi\u015flerdir. O zamanlar onlar da ayn\u0131 haldeydiler. Din onlarda da her \u015feye kar\u0131\u015f\u0131r, her \u015feyi d\u00fczenlerdi. Maddi ve manevi hayatlar\u0131n\u0131n her taraf\u0131na hakim olmaktayd\u0131.<\/p>\n

Zaten d\u00fcnyada bu devri ge\u00e7irmemi\u015f bir \u00e7evre, millet yoktur. Dini temsil eden z\u00fcmreler her yerde ve her y\u00fczy\u0131lda ayn\u0131 temay\u00fcl\u00fc, ayn\u0131 ruhi halleri g\u00f6stermi\u015flerdir. Hakimiyetlerin en kuvvetlisi, en derini olan manevi hakimiyetin s\u0131n\u0131r\u0131n\u0131 a\u015farak b\u00fct\u00fcn hayat\u0131 d\u00fczenlemeye yeltenmi\u015flerdir. Hatta, dayand\u0131klar\u0131 mukaddes kitaplar bu gibi tecav\u00fcze m\u00fcsait olmasa bile, “ruhani” nam\u0131n\u0131 ta\u015f\u0131yan bu z\u00fcmreler gene ayn\u0131 ruhi hallerle ayn\u0131 temay\u00fcl\u00fc g\u00f6steregelmi\u015flerdir.<\/p>\n

\u00d6rnek olarak Hristiyanl\u0131k g\u00f6sterilebilir. Bilindi\u011fi \u00fczere, \u0130ncil ba\u015ftan a\u015fa\u011f\u0131ya kadar, ya Hz. \u0130sa’n\u0131n hayat\u0131na ait baz\u0131 olaylar\u0131n hikayesinden veya dua ve niyazlardan ibarettir. Hayat\u0131n maddi taraflar\u0131na asla dokunmam\u0131\u015ft\u0131r. Hatta Kayzer’e ait vergiler hakk\u0131nda kendisinden soruldu\u011fu zaman Hz.\u0130sa: “Allah’a Allah’\u0131nkini, Kayzer’e de Kayzer’inkini veriniz” diye cevap vererek, maddi i\u015flerle manevi i\u015fler, cisim ve ruh aras\u0131nda a\u00e7\u0131k bir ay\u0131r\u0131c\u0131 hat \u00e7izdi\u011fi halde, Hristiyan papazl\u0131\u011f\u0131 hi\u00e7bir zaman maddi hayat\u0131 d\u00fczenlemek, cismani bir h\u00fck\u00fcmete de sahip olmak iddias\u0131ndan \u00e7ekinmemi\u015ftir.<\/p>\n

S\u0131ras\u0131 gelmi\u015fken, burada genellikle kabul edilmi\u015f olan bir anla\u015fmazl\u0131\u011f\u0131n giderilmesini gerekli g\u00f6r\u00fcyoruz. Bizim bug\u00fcnk\u00fc zihniyetimiz ve anlay\u0131\u015f\u0131m\u0131zla medeni ve \u00e7a\u011fda\u015f Hristiyan aleminde g\u00f6r\u00fclen haller mukayese edilirken, pek \u00e7oklar\u0131 aradaki tezad\u0131 \u0130slam dininin d\u00fcnya i\u015flerine kar\u0131\u015fm\u0131\u015f olmas\u0131na ve Hristiyanl\u0131\u011f\u0131n ise b\u00f6yle bir kar\u0131\u015fmadan \u00e7ekinmi\u015f bulunmas\u0131na ba\u011fl\u0131yorlar. B\u00f6yle bir telakki tarz\u0131 bizce pek yanl\u0131\u015ft\u0131r. Ger\u00e7ekten Kuran-\u0131 Kerim d\u00fcnya i\u015flerine kar\u0131\u015fm\u0131\u015f ve onun baz\u0131 k\u0131s\u0131mlar\u0131n\u0131 d\u00fczenlemi\u015fken, \u0130ncil b\u00f6yle bir m\u00fcdahalede bulunmam\u0131\u015ft\u0131r. Fakat, ne \u0130slamiyet yaln\u0131z Kuran’ dan ve ne de Hristiyanl\u0131k yaln\u0131z \u0130ncil’den ibarettir. Her iki din, bu kitaplarla beraber bir\u00e7ok geleneklerin, rivayet ve hadislerin, imamlar\u0131n ve din b\u00fcy\u00fcklerinin davran\u0131\u015f, g\u00f6r\u00fc\u015f, fikir ve yorumlar\u0131n\u0131n b\u00fct\u00fcn\u00fcnden meydana gelmi\u015ftir.<\/p>\n

\u0130ncil d\u00fcnya i\u015flerine kar\u0131\u015fmam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc onun sahibi addolunan Hz. \u0130sa\u00a0d\u00fcnya i\u015flerine kar\u0131\u015fabilmek i\u00e7in ne vakit buldu, ne de kudret. O, kendini cemaat\u00a0ba\u015fkanl\u0131\u011f\u0131nda bulmad\u0131 ki, cemaatin maddi hayat\u0131n\u0131 d\u00fczenlemek ihtiyac\u0131n\u0131\u00a0da duysun.<\/p><\/blockquote>\n

Fakat onun varisleri, ilk hakiki papalar, Pierre ve Paul, kendilerini b\u00f6yle bir\u00a0cemaat\u00a0ba\u015f\u0131nda g\u00f6r\u00fcr g\u00f6rmez, hemen ayn\u0131 ihtiya\u00e7 ve ayn\u0131 temay\u00fcl meydana\u00a0geldi ve maddi\u00a0i\u015flerle me\u015fgul olmaya ba\u015flad\u0131lar.<\/p>\n

Bu bak\u0131mdan, Kuran’la \u0130ncil aras\u0131ndaki fark, Hz. Muhammed’ in 63 ya\u015f\u0131na kadar ya\u015fayarak Medine’de b\u00fcy\u00fck bir cemaat ba\u015f\u0131na ge\u00e7mek ve o cemaati idare eylemek mevkiinde bulunmu\u015f olmas\u0131yla, Hz. \u0130sa’n\u0131n 31 ya\u015f\u0131nda ve \u00e7evresi taraf\u0131ndan \u015fiddetle takip edilerek, b\u00fct\u00fcn n\u00fcfuz dairesi be\u015f-on \u015fakirdiyle cemaatin pek az\u0131na ve en sefil, en a\u015fa\u011f\u0131 g\u00f6z\u00fcken k\u0131sm\u0131na inhisar etmi\u015fken \u00f6lm\u00fc\u015f bulunmas\u0131ndan do\u011fmu\u015ftur.<\/p>\n

Hz.Muhammed de, Hz.\u0130sa’n\u0131n durumunda bulundu\u011fu m\u00fcddet\u00e7e, Kuran-\u0131 Kerim d\u00fcnya i\u015flerinden bahsetmiyordu . D\u00fcnya i\u015flerine ait b\u00fct\u00fcn ilahi h\u00fck\u00fcmler, Medine’ ye hicret ettikten, yani peygamberin kendini b\u00fcy\u00fck ve itaat eden bir cemaatin ba\u015f\u0131nda bularak o cemaatin maddi hayat\u0131n\u0131 d\u00fczenlemek mecburiyeti meydana \u00e7\u0131kt\u0131ktan sonra inmi\u015ftir. Ondan evvel inen ayetler hep dualardan, inan\u0131\u015f ve ibadetlere ait h\u00fck\u00fcmlerden ibarettir. \u015e\u00f6yle ki, e\u011fer faraza Hz.Muhammed hicretten evvel vefat etmi\u015f olsayd\u0131, bug\u00fcn elimizdeki Kuran’ da d\u00fcnya i\u015flerine ait bir tek ayet bulamayacakt\u0131. Ayn\u0131 s\u00f6zleri, aksi tarzda, Hz.\u0130sa hakk\u0131nda da s\u00f6yleyebiliriz. Bu peygamber de, daha ziyade ya\u015fay\u0131p kendini bir cemaatin ba\u015f\u0131nda, hakim bir vaziyette bulmu\u015f olsayd\u0131, hi\u00e7 \u015f\u00fcphe yok ki bug\u00fcn elimizde bulunan \u0130ncil d\u00fcnya i\u015flerine ait bir\u00e7ok h\u00fck\u00fcmleri ta\u015f\u0131yacakt\u0131.<\/p>\n

\u015eu halde, Hz.Muhammed’le Hz.\u0130sa ve Kuran ile \u0130ncil aras\u0131nda do\u011fru ve sa\u011flam bir mukayese yapabilmek i\u00e7in, yukar\u0131da kaydetti\u011fimiz ger\u00e7e\u011fi daima g\u00f6z \u00f6n\u00fcnde tutmal\u0131y\u0131z.<\/p><\/blockquote>\n

Excommunion – aforoz<\/strong><\/h2>\n

B\u00f6ylece, anla\u015f\u0131l\u0131yor ki, cemaate hakim olan din temsilcileri veya ruhani z\u00fcmre,\u00a0daima\u00a0dinin kendisine has olan manevi sahay\u0131 a\u015farak maddi i\u015flere de kar\u0131\u015fmak\u00a0temay\u00fcl\u00fcn\u00fc \u00f6teden beri g\u00f6stermi\u015flerdir. Hele bug\u00fcn, bu gibi kar\u0131\u015fmalardan kendini kurtarm\u0131\u015f olan \u00e7a\u011fda\u015f Hristiyan\u00a0cemaatlerinde bir zamanlar bu m\u00fcdahaleler \u00e7ok geni\u015f bir mikyasta idi ve\u00a0b\u00fct\u00fcn Orta\u00e7a\u011f boyunca yaln\u0131z ruhlar \u00fczerine de\u011fil, v\u00fccutlar \u00fczerine de mutlak\u00a0hakimdi.<\/p>\n

\u015e\u00f6yle ki, papalar\u0131n dile dolad\u0131klar\u0131 \u015fu c\u00fcmle: “Hors de l’Eglise point de salut” (Kilise d\u0131\u015f\u0131nda kimse i\u00e7in kurtulu\u015f yoktur.) Hristiyan kilisesinin parolas\u0131 oldu. Papalar\u0131n ellerinde b\u00fct\u00fcn imparatorlar\u0131 titreten “excommunion”, yani aforoz gibi, o\u011flu babadan ay\u0131ran, kad\u0131n\u0131n nikah\u0131n\u0131 bozan, tebaay\u0131 tabi oldu\u011fu kimseye her \u00e7e\u015fit mecburiyetten azat eyleyen m\u00fcthi\u015f bir silah vard\u0131.<\/p>\n

\u0130mparator IV. Henri’nin Papa Hildebrand’\u0131n \u00f6n\u00fcnde, Knossa \u015fatosunda, ba\u015f\u0131\u00a0a\u00e7\u0131k, yal\u0131n ayak, k\u0131\u015f mevsiminde g\u00fcnahlar\u0131n\u0131 itiraf ederek af dilemesi bo\u015f yere\u00a0de\u011fildi.<\/p>\n

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Kons\u00fcllerin vermi\u015f olduklar\u0131 kararlar, papalar\u0131n fermanlar\u0131,\u00a0ilahi h\u00fck\u00fcmlerin\u00a0de\u011ferini ta\u015f\u0131yordu ve en ufak bir itiraz hemen aforozla kar\u015f\u0131lan\u0131yordu.<\/p><\/div>\n

 <\/p>\n

Bu durum o zaman tabii idi. \u00c7\u00fcnk\u00fc hen\u00fcz i\u015f b\u00f6l\u00fcm\u00fc ve vazifelerin ay\u0131r\u0131m\u0131 kaidelerine yabanc\u0131 olan o zamanki Avrupa cemiyetleri \u00fczerine bir z\u00fcmrenin mutlak hakimiyeti, b\u00fct\u00fcn i\u015fleri ve vazifeleri \u00fczerine toplamak iddias\u0131nda bulunmas\u0131 pek tabii idi. B\u00f6yle bir iddiaya itiraz edecek ne bir kuvvet ne de bir m\u00fcessese vard\u0131. Hatta, \u00e7evre ve \u015fartlar bile herkesi bu iddiay\u0131 kabule zorlayacak bir mahiyette idi.<\/p>\n

\u0130mparatorlu\u011fun y\u0131k\u0131lmas\u0131ndan sonra kilise<\/strong><\/h2>\n

Roma \u0130mparatorlu\u011fu’nun y\u0131k\u0131lmas\u0131ndan sonra, Avrupa’da meydana gelen genel kar\u0131\u015f\u0131kl\u0131k i\u00e7inde, imparatorlu\u011fun eski te\u015fkilat\u0131n\u0131 taklit ederek d\u00fczenli bir kuvvet g\u00f6steren tek varl\u0131k “Katolik Kilisesi” idi. Kol kuvvetinin hakim oldu\u011fu o zamanlarda, sald\u0131r\u0131ya ve zorbal\u0131\u011fa kar\u015f\u0131 n\u00fcfuzlu bir s\u0131\u011f\u0131nak g\u00f6steren gene bu kuvvetti.<\/p>\n

Zulme u\u011frayanlar\u0131n hepsi;\u00a0zay\u0131flar, bi\u00e7areler onun korunmas\u0131na ba\u015fvuruyor,\u00a0o ise bundan faydalanarak, zaten ta\u015f\u0131d\u0131\u011f\u0131 manevi n\u00fcfuzuna bir de maddi\u00a0bir n\u00fcfuz ilave etmeye koyuluyor ve bu te\u015febb\u00fcs\u00fcnde umulan\u0131n \u00fcst\u00fcnde bir\u00a0ba\u015far\u0131 g\u00f6steriyordu.\u00a0\u00c7\u00fcnk\u00fc o zaman hakim olan derebeylik buna pek m\u00fcsaitti.\u00a0Bazen halk\u0131 tutarak\u00a0zorbalara, bazen zorbalar\u0131 tutarak halka kar\u015f\u0131 hareket eden\u00a0ve daima dinden ald\u0131\u011f\u0131 manevi kuvvete dayanan kilise, kar\u015f\u0131s\u0131nda herkesi diz\u00a0\u00e7\u00f6km\u00fc\u015f g\u00f6rd\u00fc\u011f\u00fcnden, art\u0131k\u00a0d\u00fcnya \u00e7ap\u0131nda, maddi ve manevi, cismani ve ruhani\u00a0bir hakimiyet iddias\u0131nda bulunmak i\u00e7in hi\u00e7bir engel g\u00f6rmedi ve ger\u00e7ekten\u00a0biraz sonra da d\u00fcnya ve ahiretin, cennet ve cehennemin tek sahibi oldu.<\/p>\n

\u0130ncil’in m\u00fcsaade etmemesine ra\u011fmen, kilise bu tahakk\u00fcm ve tecav\u00fczlerini\u00a0yapmak\u00a0i\u00e7in asla zorluk \u00e7ekmedi. \u0130ncil’in yerini team\u00fcller, s\u00fcnnetler, kilise b\u00fcy\u00fcklerinin\u00a0hareketleri, kons\u00fcllerin kararlar\u0131, papalar\u0131n “encyclique”leri\u00a0ald\u0131.<\/p>\n

Bunlar da \u0130ncil kadar mukaddesti, ilahi h\u00fck\u00fcmler derecesinde itaat edilmesi mecburi\u00a0idi. Hatta \u0130ncil’in her c\u00fcmlesi, her noktas\u0131 bin yere ayr\u0131larak binlerce yorumlar,\u00a0teviller\u00a0i\u00e7in zemin te\u015fkil etti. Zaten savc\u0131 ve yarg\u0131\u00e7 ayn\u0131 makam de\u011fil\u00a0miydi? Halk g\u00f6z\u00fcnde bu kadar mukaddes olan bu makam\u0131n yetki, itibar ve dini\u00a0velayeti hangi k\u00fcstah taraf\u0131ndan \u00e7\u00fcr\u00fct\u00fclebilirdi? Kiliseden kovulma, aforoz, genel\u00a0nefret gibi m\u00fcthi\u015f cezalara kim g\u00f6\u011f\u00fcs gerebilirdi? Bu kadar silahla donanm\u0131\u015f\u00a0olan ve kendini yery\u00fcz\u00fcnde Allah’\u0131n ger\u00e7ekten vekili ve varisi sayan kilise,\u00a0hayat\u0131n her taraf\u0131n\u0131 ve \u00f6zellikle, kanun yapma yetkisini de kendinde g\u00f6rd\u00fc.<\/p>\n

Bununla beraber tarih y\u00fcr\u00fcyordu. Siyasi ve sosyal geli\u015fme durmuyordu.\u00a0Anar\u015fi ve kar\u0131\u015f\u0131kl\u0131k i\u00e7inde yava\u015f yava\u015f \u00e7e\u015fitli varl\u0131klar meydana \u00e7\u0131kmaya ba\u015flad\u0131.\u00a0Bu varl\u0131klar kilisenin her \u015feye kar\u0131\u015fmas\u0131n\u0131n a\u011f\u0131rl\u0131\u011f\u0131n\u0131 duymaya ba\u015flad\u0131lar,\u00a0i\u015f\u00a0b\u00f6l\u00fcm\u00fc ve vazife ayr\u0131m\u0131\u00a0kanunu hemen kendini g\u00f6sterdi.<\/p>\n

En evvel h\u00fck\u00fcmetler ve h\u00fck\u00fcmdarlar, kilisenin bu m\u00fcdahalesini, her \u015feye kar\u0131\u015fmas\u0131n\u0131, tebaa ile tabi olunan aras\u0131na girmesini, h\u00fck\u00fcmdar\u0131n tebaa \u00fczerindeki velayetini s\u0131n\u0131rland\u0131rmas\u0131n\u0131 \u00e7ekemez oldular. Bunlardan ilk itiraz edenler \u015fiddetli cezalara \u00e7arp\u0131ld\u0131larsa da, zaman ge\u00e7tik\u00e7e ve meydana gelen varl\u0131k b\u00fcy\u00fcd\u00fck\u00e7e itirazlar\u0131n say\u0131 ve alan\u0131 da geni\u015fledi. O kadar ki, bir m\u00fcddet sonra ayr\u0131 ayr\u0131 \u015fah\u0131slar bile bu tahakk\u00fcm\u00fcn, bu kahredici kudretli zorbal\u0131\u011f\u0131n \u00e7ekilemez oldu\u011funu duymaya ba\u015flad\u0131lar.<\/p>\n

Zaten cemiyet ve fertlerde \u015fuur ve bilgi geli\u015firken, kiliseyi temsil eden z\u00fcmre bu kadar tahakk\u00fcm ve zorbal\u0131\u011f\u0131n tabii neticesi olarak, mana ve ahlak\u00e7a bozulmaya ba\u015flam\u0131\u015ft\u0131. O eski asabiyet, metanet, dayan\u0131kl\u0131l\u0131k k\u0131r\u0131lm\u0131\u015ft\u0131. Herkesin g\u00f6z\u00fcne \u00e7arpacak surette artan ve \u00e7o\u011falan suistimaller halk g\u00f6z\u00fcnde o eski kutsiyeti tamir edilemez bir surette yaralam\u0131\u015ft\u0131.<\/p>\n

Dante’nin “Cehennem”i ta Orta\u00e7a\u011f\u2019da bile ruhani z\u00fcmrenin ne gibi bir ahlaka\u00a0sahip oldu\u011funa ve halk taraf\u0131ndan ne kadar alayla kar\u015f\u0131land\u0131\u011f\u0131na bir \u00f6rnektir.<\/p><\/blockquote>\n

Art\u0131k bu z\u00fcmre tahakk\u00fcm ve zorbal\u0131\u011f\u0131 s\u0131rf maddi kuvvetlere dayatarak devam\u00a0ettiriyor, manevi dayana\u011f\u0131 bir hayli sars\u0131lm\u0131\u015f bulunuyordu. Fakat s\u0131rf maddi\u00a0kuvvet, \u00f6zellikle bu gibi hallerde g\u00fcvenilemez bir dayanakt\u0131r.<\/p>\n

Bundan dolay\u0131, vakti gelince art\u0131k bu zorbal\u0131\u011f\u0131 ve tahakk\u00fcm\u00fc \u00e7ok g\u00f6rmeye\u00a0ba\u015flam\u0131\u015f olan fertler de s\u00f6ylenmeye, itiraz etmeye ba\u015flad\u0131lar.<\/p>\n

Ger\u00e7ekte bu yeni ak\u0131m\u0131n temsilcileri cesaretlerinin cezas\u0131n\u0131 pek a\u011f\u0131r bir surette\u00a0\u00e7ektiler. Jean Huss ast\u0131r\u0131ld\u0131, Bruno yakt\u0131r\u0131ld\u0131, ihtiyar ve k\u00f6r Galileo i\u015fkencelere\u00a0dayanamayarak t\u00f6vbe etmeye mecbur oldu.<\/p><\/blockquote>\n

Fakat, han\u00e7er, ate\u015f ve zorla ak\u0131mlar durdurulamaz. Hristiyan cemaatlerinde\u00a0meydana gelen maddi ve manevi de\u011fi\u015fiklikler ba\u015fka kanallarla kendini g\u00f6stermekteydi.<\/p>\n

Luther ve Calvin ayaklanm\u0131\u015f, ellerindeki Allah’\u0131n kitab\u0131n\u0131 \u015fahit g\u00f6stererek\u00a0resmi din temsilcilerinin cehaletlerini, riyakarl\u0131klar\u0131n\u0131, suistimallerini ve k\u00f6t\u00fc\u00a0ahlaklar\u0131n\u0131 ate\u015fli ve inand\u0131r\u0131c\u0131 bir dille tenkit etmekteydiler.<\/p><\/blockquote>\n

Luther ilk defa olarak \u0130ncil’i a\u00e7\u0131k ve herkesin anlayaca\u011f\u0131 bir surette Almancaya\u00a0\u00e7evirdi. Halk taraf\u0131ndan anla\u015f\u0131lmayan ve mukaddes say\u0131lan\u00a0Latin dilinin\u00a0esrarl\u0131 \u00f6rt\u00fcleri alt\u0131ndan dini ger\u00e7ekleri \u00e7\u0131kararak Alman esnaf\u0131yla k\u00f6yl\u00fcs\u00fcn\u00fc\u00a0\u0130ncil’in metni ile do\u011frudan do\u011fruya ve vas\u0131tas\u0131z temasta bulundurdu. Art\u0131k\u00a0riyakar papazlar\u0131n aldat\u0131c\u0131 yorumlar\u0131na muhta\u00e7 olmadan herkes ilahi h\u00fck\u00fcmleri\u00a0kendi kendine \u00f6\u011frenip anlayabilirdi. Gerek bu, gerek Luther ile ayn\u0131 fikirde\u00a0olan Rotterdaml\u0131 Erasmus ve Melanchthon’un propagandalar\u0131, vaazlar\u0131 b\u00fct\u00fcn\u00a0Almanya’y\u0131 sarst\u0131.<\/p>\n

Bu cereyan hemen s\u0131n\u0131r\u0131 a\u015farak Fransa’ya, \u0130svi\u00e7re’ye ve di\u011fer devletlere yay\u0131ld\u0131. Zaten\u00a0ayn\u0131 amillerin etkisiyle cereyan\u0131 kabul etmeye haz\u0131r bulunan \u00e7evreleri\u00a0kaplad\u0131.<\/p>\n

Tabiat\u0131yla Roma sessiz ve seyirci kalmad\u0131: B\u00fct\u00fcn silahlar\u0131n\u0131, kuvvetlerini toplayarak d\u00fc\u015fman\u0131n \u00fczerine at\u0131ld\u0131. Aforoz h\u00fck\u00fcmleri ilan edildi, h\u00fck\u00fcmdarlar “mukaddes” m\u00fccadeleye tahrik olundular. Halk “dinsizler”in imhas\u0131na te\u015fvik olundu.<\/p>\n

Fakat o eski itaat ve hakimiyet devri art\u0131k ge\u00e7mi\u015fti. Ger\u00e7i Roma’n\u0131n bu feryad\u0131na ses verecek milyonlarca insan bulundu . Ama art\u0131k buz k\u0131r\u0131lm\u0131\u015ft\u0131, t\u0131ls\u0131m \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fc. Roma’n\u0131n d\u00fc\u015fmanlar\u0131na da taraftar olacak bir\u00e7ok insanlar bulundu. M\u00fcthi\u015f ve nesiller boyunca Avrupa’y\u0131 kanlara boyayan bir mezhep muharebesi a\u00e7\u0131ld\u0131. Ayn\u0131 milletin fertleri, hatta ayn\u0131 devletin \u00e7e\u015fitli k\u0131s\u0131mlar\u0131 birbirine kar\u015f\u0131 \u00e7\u0131kt\u0131. Bat\u0131 Avrupa sahas\u0131nda bu harbe kat\u0131lmam\u0131\u015f bir \u00e7evre kalmad\u0131. Bazen m\u00fccadele ailelere kadar sokuldu. Fakat bir taraf ne kadar \u015fiddet, hiddet, zul\u00fcm ve cefa yap\u0131yorsa di\u011fer taraf da o nispette azim, sebat ve mukavemet g\u00f6steriyordu. Ne Saint-Barthelemy vuru\u015fmalar\u0131 ne “engizisyon”\u00a0 ne de “autodafe”ler yeni cereyan\u0131n mukavemetini k\u0131rabildi. Almanya’da ve baz\u0131 ba\u015fka yerlerde bu yeni ak\u0131m kesin bir ba\u015far\u0131ya ula\u015farak Roma’n\u0131n tahakk\u00fcm\u00fcn\u00fc ebedi olarak k\u0131rd\u0131 . Ma\u011flup oldu\u011fu yerde ise bu yeni cereyan taraftarlar\u0131 evlerini ve memleketlerini terk etmeyi ve muhaceretin \u00e7e\u015fitli musibetlerine katlanmay\u0131 teslim olmaya tercih ettiler.<\/p>\n

Daha sonra Roma kilisesi i\u00e7inde her \u00e7e\u015fit yenili\u011fe m\u00fcthi\u015f bir m\u00fccadele a\u00e7m\u0131\u015f\u00a0olan softa Savonarola ve Cizvit tarikat\u0131n\u0131 icat eden Ignatius Loyola gibi \u015fah\u0131slar\u00a0her \u00e7e\u015fit silah ve vas\u0131ta ile cereyan\u0131n \u00f6n\u00fcn\u00fc almaya koyuldularsa da ba\u015faramad\u0131lar.<\/p><\/blockquote>\n

Hristiyan cemiyetleri aras\u0131ndaki durum…<\/strong><\/h2>\n

M\u00fccadele bug\u00fcn de devam etmektedir. Fakat art\u0131k yerle\u015fmi\u015f ve zaman a\u015f\u0131m\u0131 ile bar\u0131\u015fm\u0131\u015f olan iki mezhep, yani Protestanl\u0131k ve Katoliklik aras\u0131nda de\u011fil, son iki y\u00fcz y\u0131ldan beri \u00e7e\u015fitli Hristiyan mezheplerini temsil eden ruhani z\u00fcmre ile cismani Hristiyan cemiyetleri aras\u0131nda devam etmektedir.<\/p>\n

Bu defa m\u00fccadelenin konusu genellikle cismani cemaatleri ruhani unsurlar\u0131n\u00a0m\u00fcdahale ve tecav\u00fczlerinden kurtarmaktan ibarettir. \u00c7\u00fcnk\u00fc ba\u015flang\u0131\u00e7ta\u00a0ayn\u0131 maksatla Roma’ya kar\u015f\u0131 isyan etmi\u015f olan Protestanl\u0131k, ba\u011f\u0131ms\u0131z olur\u00a0olmaz ayn\u0131 tahakk\u00fcm,\u00a0tecav\u00fcz ve sald\u0131rganl\u0131k temay\u00fcl\u00fcn\u00fc g\u00f6stermekten kendini\u00a0alamad\u0131.<\/p>\n

\u0130\u015fte iki y\u00fcz y\u0131ldan beri Avrupa’daki fikir m\u00fccadelelerinin en \u00f6nemlisi! Cemiyetlerin\u00a0maddi ve manevi hayatlar\u0131n\u0131 idare etmek ve d\u00fczenlemek iddias\u0131nda\u00a0bulunan\u00a0“clericalisme”\u00a0zihniyeti ile fikri ve maddi sahalarda tamam\u0131yla\u00a0serbest ve hakim olmak isteyen laik zihniyet aras\u0131ndaki m\u00fccadele.<\/p>\n

Ta 18. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan beri, Avrupa cemiyetleri bu iki cereyan\u0131n ve iki\u00a0zihniyetin\u00a0aras\u0131nda b\u00f6l\u00fcnerek, “liberalisme” ve “cleralisme” namlar\u0131 alt\u0131nda\u00a0m\u00fccadeleyi devam ettirmektedirler.<\/p>\n

M\u00fccadele hayat\u0131n b\u00fct\u00fcn alanlar\u0131na \u015famildir: Siyaset, edebiyat, felsefe ve hatta sanayi ve ekonomi bu deh\u015fetli sava\u015f\u0131n birer meydan\u0131 kesildi. Politikada muhafazakarlar ve gelenek\u00e7iler eski zihniyet ve g\u00f6r\u00fc\u015fleri destekliyorlar. Eski s\u00fclaIeler kilise ile sava\u015f\u0131 \u00e7oktan terk etmi\u015flerdi. \u00c7\u00fcnk\u00fc kiliseye yap\u0131lan h\u00fccumlar\u0131n kendileri i\u00e7in de tehlikeli oldu\u011funu takdir eylediler ve selametlerini kiliseyle birle\u015fmede g\u00f6rerek cismani ve ruhani hakimiyetin tek kayna\u011f\u0131 olmak \u00fczere kiliseyi tan\u0131maya ba\u015flad\u0131lar. Kilise de buna kar\u015f\u0131l\u0131k, s\u00fclalelerin “Allah\u0131n g\u00f6lgesi”, “Allah taraf\u0131ndan yard\u0131m edilen” olduklar\u0131 esaslar\u0131n\u0131 a\u015f\u0131lamaya koyuldu. Bu suretle genel tehlikeye ve ortak d\u00fc\u015fmana kar\u015f\u0131 s\u00fclalelerle kilise aras\u0131nda bir birle\u015fme ve anla\u015fma oldu.<\/p>\n

…<\/p>\n

Yaz\u0131m\u0131z\u0131n ilk b\u00f6l\u00fcm\u00fcn\u00fc okurlar\u0131m\u0131za sunuyoruz. \u0130kinci b\u00f6l\u00fcm haftaya yay\u0131mlanacakt\u0131r.\u00a0<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Din, do\u011fum ile \u00f6l\u00fcm aras\u0131nda kontrol eder insan\u0131 ve sadece onun ruh\u00ee ihtiya\u00e7lar\u0131n\u0131 doyurmakla kalmaz, b\u00fct\u00fcn maddi hayat\u0131n\u0131 da d\u00fczenlemeye kalk\u0131\u015f\u0131r. Bu Orta\u00e7a\u011f’da nas\u0131lsa \u015fimdi de \u00f6yleydi, peki medeniyetlerde bunun tasavvuru nas\u0131ld\u0131?<\/p>\n","protected":false},"author":2,"featured_media":10740,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[61,2,66],"tags":[1219,1390,1391,1389],"yoast_head":"\n\u00dc\u00e7 medeniyet: Din - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/uc-medeniyet-din\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00dc\u00e7 medeniyet: Din - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Din, do\u011fum ile \u00f6l\u00fcm aras\u0131nda kontrol eder insan\u0131 ve sadece onun ruh\u00ee ihtiya\u00e7lar\u0131n\u0131 doyurmakla kalmaz, b\u00fct\u00fcn maddi hayat\u0131n\u0131 da d\u00fczenlemeye kalk\u0131\u015f\u0131r. 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