{"id":13887,"date":"2012-04-09T03:12:03","date_gmt":"2012-04-09T08:12:03","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=13887"},"modified":"2012-04-09T03:12:03","modified_gmt":"2012-04-09T08:12:03","slug":"diger-kiliselerle-olan-iliskiler","status":"publish","type":"post","link":"https:\/\/akunq.net\/turkish\/2012\/04\/09\/diger-kiliselerle-olan-iliskiler\/","title":{"rendered":"Di\u011fer kiliselerle olan ili\u015fkiler"},"content":{"rendered":"<p style=\"text-align: justify\"><strong>Bizans\u2019\u0131n, Ermeni Kilisesi\u2019ni Ka\u011fkedonculu\u011fa zorlama denemeleri<\/strong><\/p>\n<p style=\"text-align: justify\">Ermenistan\u2019\u0131 kilise a\u00e7\u0131s\u0131ndan da ba\u011fl\u0131 k\u0131lmak amac\u0131yla, \u0130mparator Morik taraf\u0131ndan biri Konstandnupolis\u2019te (\u0130stanbul), \u00fc\u00e7\u00fc ise Karin\u2019de (Erzurum) olmak \u00fczere d\u00f6rt konsey toplan\u0131r (s.57).<\/p>\n<p style=\"text-align: justify\">604 ve 607 y\u0131llar\u0131nda D\u0131vin\u2019de toplanan I. ve II. konseyler taraf\u0131ndan Ke\u011fkedonculu\u011fa ge\u00e7mi\u015f olanlar\u0131n t\u00f6vbe etmesi ve geri d\u00f6nmesi konusunda kurallar kabul edilir ve Bizans topraklar\u0131ndaki episkoposlardan t\u00f6vbe yaz\u0131lar\u0131 kabul edilir (s.58).<\/p>\n<p style=\"text-align: justify\">649 y\u0131l\u0131ndaki IV. D\u0131vin Konseyi, imparator II. Konstas\u2019\u0131n duofizli\u011fi kabul etme \u00f6nerisini reddeder.<\/p>\n<p style=\"text-align: justify\">728 y\u0131l\u0131nda, S\u00fcnik episkoposu Stepanos arac\u0131l\u0131\u011f\u0131yla, Konstandnupolis patri\u011fi Germanos taraf\u0131ndan, duofizli\u011fi kabul etme \u00f6nerisi yap\u0131l\u0131r.<\/p>\n<p style=\"text-align: justify\">862 y\u0131l\u0131ndaki \u015eirakavan Konseyi, Ermeni katolikosu Zakaria ve beylerbeyi A\u015fot ba\u015fkanl\u0131\u011f\u0131nda, Konstandnupolis patri\u011fi Pot taraf\u0131ndan yap\u0131lan duofizli\u011fe ge\u00e7me \u00f6nerisi reddedilir.<\/p>\n<p style=\"text-align: justify\">Bizans imparatorlar\u0131 II. Romanos (953-963), Hovhannes \u00c7\u0131m\u0131\u015fkik (969-976) ve II. Vasil (976-1025) zamanlar\u0131nda imparatorlu\u011fun do\u011fu eyaletlerinde (\u00f6zellikle K\u00fc\u00e7\u00fck Hayk, Sebastia\/Sivas ve Melitine\u2019de\/Malatya) a\u011f\u0131r dini bask\u0131lar ba\u015flar. Yunan patrikleri, Ermeni katolikosu Kha\u00e7ik\u2019e d\u00f6nme telkinlerinde bulunur, fakat katolikos, yazd\u0131\u011f\u0131 iki cevabi mektubunda Ermeni Kilisesi\u2019nin duru\u015funu savunur.<\/p>\n<p style=\"text-align: justify\">1047 y\u0131l\u0131nda Ermeni Kilisesi\u2019ni Konstandnupolis patrikhanesine tabi k\u0131lmak amac\u0131yla Ermeni katolikosu Getadardz, Konstandnupolis\u2019e davet edilip tutuklan\u0131r.<\/p>\n<p style=\"text-align: justify\">1059 y\u0131l\u0131nda, imparator Tukids\u2019in emriyle katolikos Kha\u00e7ik ve katolikos Petros\u2019un hazineleri Konstandnupolis\u2019e getirilir. Katolikos Betros, Kalkedonculu\u011fu kabul ederek Konstandnupolis patrikli\u011fine tabi olma \u00f6nerisini reddetti\u011finden dolay\u0131 \u00fc\u00e7 y\u0131l hapsedilir.<\/p>\n<p style=\"text-align: justify\">Vefat eden katolikosun yerine yenisinin se\u00e7ilmesi yasaklan\u0131r. Sebastia\u2019n\u0131n Atom, Pizu\u2019nun Gagik ve Dsamdav\u2019\u0131n Gagik krallar\u0131 imparator taraf\u0131ndan Konstandnupolis\u2019e davet edilerek, yeni katolikosun se\u00e7iminin yap\u0131lmas\u0131 i\u00e7in Ka\u011fketonculu\u011fun kabul\u00fc \u015fart ko\u015fulur. Pizu kral\u0131 Gagik, Ermeni Kilisesi\u2019nin doktrinini \u00f6ven bir yaz\u0131y\u0131 imparatora takdim eder. Sonunda se\u00e7ime izin verilir.<\/p>\n<p style=\"text-align: justify\">Katolikos Kha\u00e7ik\u2019in \u00f6l\u00fcm\u00fcnden sonra Yunanl\u0131lar yeni katolikosun se\u00e7imini engelleyerek Ermenileri, Yunan doktrinine d\u00f6nd\u00fcrmeyi ummaktayd\u0131, fakat nafile. Yunanl\u0131lar sonunda geri ad\u0131m atar. \u0130mparator Tukids, Grigor Vahram\u2019\u0131 (V\u0131kayaser) katolikoslu\u011fa aday olarak kabul eder, fakat makam\u0131n\u0131n Ermenistan\u2019da olmamas\u0131 \u015fart\u0131n\u0131 koyar. Katolikosluk merkezi olarak Dsam\u0131ndav yerle\u015fimi se\u00e7ilir (1066-1105). Grigor, dirayetli olmas\u0131na ra\u011fmen kendisini bu g\u00f6reve lay\u0131k g\u00f6rmemekteydi ve sadece bar\u0131\u015f\u0131n sa\u011flanmas\u0131 i\u00e7in kabul eder.<\/p>\n<p style=\"text-align: justify\">Barse\u011f\u2019in k\u0131sa s\u00fcreli katolikoslu\u011fundan sonra, hen\u00fcz 20 ya\u015f\u0131nda bir gen\u00e7 olan III. Grigor Pahlavuni katolikos se\u00e7ilir (1113).<\/p>\n<p style=\"text-align: justify\">1179 y\u0131l\u0131nda, Hromkla Konseyi, Bizans imparatoru Manuel\u2019in birle\u015fme niyetiyle yapm\u0131\u015f oldu\u011fu \u015fart\u0131 inceleyerek, Ermeni Kilisesi\u2019nin \u201cBir Tabiat\u201dla ilgili yorumunu tasdik eder (s.95).<\/p>\n<p style=\"text-align: justify\">1307 y\u0131l\u0131ndaki Sis Konseyi (veya VI. Sis Konseyi) Kilikya Ermeni kral\u0131 Levon taraf\u0131ndan toplan\u0131r ve kral taraf\u0131ndan sunulan, Ermeni Kilisesi\u2019nin gelenekleri konusundaki k\u00f6kl\u00fc de\u011fi\u015fiklikleri kabul eder. Hem Do\u011fu Ermenistan\u2019da, hem de Kilikya\u2019da ciddi muhalefet ba\u015fg\u00f6sterir (s.102-103).<\/p>\n<p style=\"text-align: justify\">1361 y\u0131l\u0131ndaki VIII. Sis Konseyi, katolikos I. Mesrop Artavaztsi taraf\u0131ndan toplanarak, Kilikya krallar\u0131n\u0131n Latinofil siyaseti sonucunda elde edinilmi\u015f t\u00fcm yeniliklerin Ermeni Kilisesi ayinlerinden men edilmesini emreder (s.103).<\/p>\n<p style=\"text-align: justify\"><strong>Ermeni ve Latin kiliseleri aras\u0131ndaki ili\u015fkiler<\/strong><\/p>\n<p style=\"text-align: justify\">Bu ili\u015fkiler Ha\u00e7l\u0131 Sava\u015flar\u0131ndan itibaren ba\u015flar.<\/p>\n<p style=\"text-align: justify\">Kilikya beyi Levon, kral olarak kutsanma niyetiyle Papa Kestinos\u2019a ve Frederik\u2019in o\u011flu, Almanya kral\u0131 VI. Henri\u2019ye ba\u015fvurarak yapm\u0131\u015f oldu\u011fu hizmetleri ve kendilerinin vermi\u015f olduklar\u0131 s\u00f6zleri hat\u0131rlat\u0131r. Cevap olarak Levon\u2019a, episkopos Mozantio vas\u0131tas\u0131yla kartal armal\u0131 krall\u0131k sanca\u011f\u0131 yollan\u0131r ve ayn\u0131 zamanda Ermeni Kilisesi\u2019nin ayinini Latin ayinine uyarlamak i\u00e7in de\u011fi\u015fiklikler yap\u0131lmas\u0131 \u00f6nerilir.<\/p>\n<p style=\"text-align: justify\">Kral Levon, \u00fclkede bar\u0131\u015f\u0131 sa\u011flamak niyetiyle, ikilik tohumlar\u0131 eken Latin din adamlar\u0131n\u0131 \u00fclkeden kovmaya mecbur olur (466).<\/p>\n<p style=\"text-align: justify\">1243 y\u0131l\u0131, Sis. Levon\u2019un k\u0131z\u0131 Zapel\u2019in yeni kocas\u0131 kral Hetum ve katolikos Kostandin, kilise i\u00e7i d\u00fczenlemeleri kontrol edebilmek amac\u0131yla (Yunan ve Latinlerin karga\u015fas\u0131ndan uzak durmak i\u00e7in) konsey d\u00fczenleyerek 25 kural tespit ederler (467). Bu konseyde Papa\u2019n\u0131n, son kutsamay\u0131 ya\u011fla yapma ricas\u0131 da reddedilir.<\/p>\n<p style=\"text-align: justify\">1306 y\u0131l\u0131nda Sis. Hetum\u2019un ye\u011feni, kral IV. Levon, yeni katolikosun se\u00e7imi ve eski katolikos Grigor taraf\u0131ndan Yunan ve Latin unsurlar\u0131n kabul edilmesiyle ilgili yaz\u0131lar\u0131n tasdik edilmesi amac\u0131yla konsey d\u00fczenler. Daha \u00f6nce reddedilmi\u015f olan katolikos II. Kostandin Pronagords, Hetum ve kral Levon\u2019un kat\u0131l\u0131m\u0131 ve bask\u0131lar\u0131yla se\u00e7imi kazan\u0131r (474).<\/p>\n<p style=\"text-align: justify\">1317 y\u0131l\u0131nda Papa Hovhanes\u2019in emriyle Latin episkopos Bardu\u011fimeos, Latin doktriniyle ilgilenmek i\u00e7in At\u0131rpatakan (g\u00fcn\u00fcm\u00fczde G\u00fcney Azerbaycan olarak an\u0131lan co\u011frafi b\u00f6lge) dolaylar\u0131na g\u00f6nderilir. Episkopos Hovhannes K\u0131rnetsi de \u00f6\u011frencileriyle kendisine e\u015flik eder. Ermeni Kilisesi\u2019ne ba\u011fl\u0131 olan halk ve kral Levon taraf\u0131ndan kendilerine bask\u0131 yap\u0131l\u0131r. Kovulanlar, Papa \u00f6n\u00fcnde Levon\u2019u itham eder. Bundan dolay\u0131 Papa, s\u00f6z vermi\u015f oldu\u011fu miktar\u0131 Levon\u2019a vermeyi reddederek, katolikos Hakob\u2019a, K\u0131rnetsi\u2019ye bask\u0131 uygulamamas\u0131 konusunda mektup yazar. K\u0131rnetsi, Papa\u2019n\u0131n emriyle Ermenistan\u2019da Dominikan rahiplik sistemi kurar. Katolikos, krall\u0131k h\u00e2kimiyeti sayesinde onlar\u0131 dizginlemeye \u00e7al\u0131\u015f\u0131r. Katolikos, bu \u00e7al\u0131\u015fmalara son vermesi ve kilisenin bar\u0131\u015f\u0131n\u0131 yeniden tesis etmesi konusunda Papa\u2019ya mektup yazar. Baba taraf\u0131ndan Latin olan kral, Latin ayinlerini kabul etmeleri konusunda halka bask\u0131 yapar ve bundan dolay\u0131 askerler taraf\u0131ndan \u00f6ld\u00fcr\u00fcl\u00fcr. Onun yerine ge\u00e7en Gvidon da ayn\u0131 yolu izledi\u011finden, o da \u00f6ld\u00fcr\u00fcl\u00fcr (485).<\/p>\n<p style=\"text-align: justify\">Patrik Po\u011fos Adrianapolsetsi, Ana Kilise\u2019de genel kurul d\u00fczenleyerek, Latin yanl\u0131s\u0131 Ermenileri tekrar Ermeni Kilisesi etraf\u0131nda birle\u015ftirmeye \u00e7al\u0131\u015f\u0131r. Patrik Po\u011fos\u2019u t\u00fcm Ermenilerden sorumlu g\u00f6rmek isteyen Osmanl\u0131 h\u00fck\u00fcmeti de bu konunun taraftar\u0131yd\u0131. Sonu\u00e7 olarak, \u201cSevgi Daveti\u201d an\u0131lan bir belge haz\u0131rlanarak toplant\u0131da haz\u0131r bulunanlar taraf\u0131ndan imzalan\u0131r. B\u00f6ylece, Ermeni Kilisesi belli tavizlerde bulunur: a. Takdis esnas\u0131nda Levon\u2019a ve Ka\u011fkedon\u2019a y\u00f6nelik laneti okumamak, b. Hovhan Vorotnetsi, Grigor ve Movses Tatevatsilerin isimlerini, hi\u00e7 de\u011filse Konstandnupolis\u2019te anmamak. Lakin patrik Po\u011fos, Ermeni Kilisesi adetlerine kar\u015f\u0131n, son kutsama niyetiyle ya\u011f kutsay\u0131p, hastalar\u0131n kutsanmas\u0131 i\u00e7in kiliselere yollad\u0131\u011f\u0131nda halk aras\u0131nda isyan ba\u015f g\u00f6sterir (596-597).<\/p>\n<p style=\"text-align: justify\">(Ba\u015fepiskopos Ma\u011fakia Ormanyan, \u201cHayots Yeke\u011fetsin\u201d \/Ermeni Kilisesi\/, Kilikya Ermenileri Katolikoslu\u011fu Matbaas\u0131, Antilias-L\u00fcbnan, 1952, s.100-103).<\/p>\n<p style=\"text-align: justify\"><strong>Teoloji <\/strong><\/p>\n<p style=\"text-align: justify\">Ermeni Kilisesi\u2019nin b\u00f6l\u00fcnmesinin tarihsel a\u015famas\u0131n\u0131 genel hatlar\u0131yla belirterek, s\u0131ra bu b\u00f6l\u00fcnmenin teolojik y\u00f6nlerini genel olarak a\u00e7\u0131klamaya, iki kilise aras\u0131ndaki doktrinsel, ayinsel ve kuralsal-y\u00f6netimsel farkl\u0131l\u0131klar\u0131 belirtmeye gelmi\u015ftir.<\/p>\n<p style=\"text-align: justify\">Ermeni Kilisesi\u2019nin b\u00f6l\u00fcnmesinin teolojik y\u00f6n\u00fc farkl\u0131 zamanlarda, farkl\u0131 \u015fekillerde ele al\u0131nm\u0131\u015ft\u0131r. Nerses ad\u0131nda tan\u0131nmam\u0131\u015f bir ruhani taraf\u0131ndan haz\u0131rlan\u0131p, Papa XXII. Hovhannes d\u00f6neminde bas\u0131lan \u201cErmeni Kilisesi\u2019nin 117 sapk\u0131nl\u0131\u011f\u0131\u201d listesi \u00f6zellikle tan\u0131nm\u0131\u015ft\u0131r. Bu belgenin, g\u00fcn\u00fcm\u00fczde hi\u00e7bir belgesel veya teolojik \u00f6nemi olmamas\u0131na ra\u011fmen, tart\u0131\u015fmalar\u0131n bazen ne raddeye ula\u015ft\u0131\u011f\u0131 konusunda \u00e7ok iyi bir \u00f6rnek te\u015fkil etmektedir. 1341 y\u0131l\u0131nda katolikos M\u0131khitar taraf\u0131ndan d\u00fczenlenen Sis Konseyi, bu hakaretlere cevap vermek niyetiyle toplanm\u0131\u015ft\u0131.<\/p>\n<p style=\"text-align: justify\">Ermeni Kilisesi\u2019nin b\u00f6l\u00fcnmesi s\u00fcrecinde ortaya konulan temel teolojik sorunlar\u0131 a\u015fa\u011f\u0131daki noktalarda belirtmek m\u00fcmk\u00fcnd\u00fcr:<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0130lk 3 Evrensel Konseyler sonras\u0131ndaki Evrensel Konseylerin tan\u0131nmas\u0131 sorunu.<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ka\u011fkedon\u2019un Mesiholojik betimlemesinin kabul edilmesi sorunu.<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00d6l\u00fcmden sonra hesap verme konusunda Latin betimlemesinin kabul edilmesi konusu.<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I. Vatikan Konseyi taraf\u0131ndan kabul edilen ve Papa\u2019n\u0131n hatas\u0131zl\u0131\u011f\u0131 konusundaki dogman\u0131n kabul edilmesi sorunu.<\/p>\n<p style=\"text-align: justify\">Belirtilen t\u00fcm doktrinsel anla\u015fmazl\u0131klar\u0131n, biri haricinde, b\u00fcy\u00fck oranda sorunlar\u0131n \u00f6z\u00fcyle ilgili olmayan doktrinsel form\u00fclasyonlar olmas\u0131 ilgin\u00e7tir. Bu y\u00fczden de bu farkl\u0131l\u0131klar g\u00fcn\u00fcm\u00fczde ihtilaf yaratmamakta, iki taraf aras\u0131nda temel dogmatik anla\u015fmazl\u0131k yaratmamaktad\u0131r. Halen tart\u0131\u015fma konusu olan tek sorun, Papa\u2019n\u0131n hatas\u0131z olma sorunudur. Lakin bu konunun \u00f6z\u00fcnde, hatas\u0131zl\u0131ktan \u00f6teye, bat\u0131l\u0131 teologlar\u0131n bu konuyu kati monar\u015fi sistemiyle y\u00f6netilen Roma Kilisesi\u2019nin merkezi y\u00f6netim prati\u011fine uyarlama \u00e7abas\u0131 yatmaktad\u0131r.<\/p>\n<p style=\"text-align: justify\"><strong>T\u00f6renler, ayin<\/strong><\/p>\n<p style=\"text-align: justify\">\u0130ki kilise ars\u0131ndaki t\u00f6ren farkl\u0131l\u0131klar\u0131na gelince, bu farkl\u0131l\u0131klar g\u00f6r\u00fcl\u00fcr ve hissedilir olmu\u015ftur. Ge\u00e7mi\u015fte, t\u00f6renlerle ilgi sorunlar dogmatik sorunlar kadar m\u00fchim olmu\u015ftur. Roma\u2019n\u0131n, kendi yakla\u015f\u0131m\u0131na uyulmas\u0131n\u0131 talep etti\u011fi en \u00f6nemli anlar\u0131n listesini sunmaktay\u0131z:<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kutsal Ayin esnas\u0131nda \u015faraba su eklemek.<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kutsal Ayin\u2019in ba\u015flang\u0131\u00e7 a\u015famas\u0131ndaki dualar\u0131n giri\u015fe kadar olmas\u0131.<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Halk\u0131n kutsanm\u0131\u015f \u015farap ve ekmekle takdis edilmesi \u00f6ncesinde sunular\u0131n takdimi.<\/p>\n<p style=\"text-align: justify\">&#8211;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kilise hizmetk\u00e2rlar\u0131n\u0131n alt dereceleri.<\/p>\n<p style=\"text-align: justify\">T\u00fcm bu yakla\u015f\u0131mlar XII. y\u00fczy\u0131la kadar Ermeni Apostolik Kilisesi prati\u011fine girmi\u015f bulunmakta, fakat \u015faraba su katma al\u0131\u015fkanl\u0131\u011f\u0131 g\u00fcn\u00fcm\u00fcze kadar kabul edilmemektedir. Kilise k\u0131yafetleri ve din adamlar\u0131n\u0131n derecelerini belirten i\u015faretler de o tarihlerde kullan\u0131lmaya ba\u015flanm\u0131\u015f ve b\u00fcy\u00fck sorunlar yaratmam\u0131\u015ft\u0131r. Daha sonra, XVIII. y\u00fczy\u0131l ba\u015f\u0131nda, Ermeni Katolik din adamlar\u0131, Latin Kilisesi k\u0131yafetlerinin kullan\u0131lmas\u0131 al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 yerle\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015f, fakat ba\u015far\u0131ya ula\u015famam\u0131\u015flard\u0131r.<\/p>\n<p style=\"text-align: justify\"><strong>Kanonik yakla\u015f\u0131mlar<\/strong><\/p>\n<p style=\"text-align: justify\">Sorunun ortaya \u00e7\u0131kmas\u0131na kadar fark\u0131na var\u0131lmamas\u0131na ra\u011fmen, iki kilise aras\u0131nda kanonik haklar konusunda ciddi anla\u015fmazl\u0131k h\u00e2s\u0131l olmu\u015ftur. Ne Ermeni Apostolik, ne de Ermeni Katolik Kilisesi\u2019nin kanonik kurallarla ilgili d\u00fczenlenmi\u015f kanunnameleri yoktur.<\/p>\n<p style=\"text-align: justify\">Kurallarla ilgili \u00e7e\u015fitli derlemeler vard\u0131r, fakat Ermeni Apostolik Kilisesi bu kurallara istinaden y\u00f6netilmedi\u011finden dolay\u0131 bu kurallar\u0131n kanun g\u00fcc\u00fc yoktur. Kurallar vakumunun esas nedeni, Bat\u0131 Ermenistan\u2019da, Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun M\u00fcsl\u00fcman sultanlar\u0131 taraf\u0131ndan zorla baz\u0131 kurallar\u0131n benimsetilmesi, Do\u011fu Ermenistan\u2019da ise Rus Kilisesi kurallar\u0131n\u0131n (Polojenie) \u00e7arlar taraf\u0131ndan Rusya\u2019n\u0131n egemenlik alan\u0131nda ya\u015fayan Ermenistan b\u00f6l\u00fcm\u00fcne dayat\u0131lmas\u0131d\u0131r.<\/p>\n<p style=\"text-align: justify\">Ermeni Katolik Kilisesi ise Roma kanonik haklar\u0131 kanunnamesine g\u00f6re y\u00f6netilmekteydi. Bu kanunname ise Ermeni Kilisesi\u2019nin \u00e7ok say\u0131daki farkl\u0131 yakla\u015f\u0131mlar\u0131n\u0131 reddetmekteydi. \u00d6rne\u011fin, katolikosun imtiyazlar\u0131 ve \u201chareket serbestisi\u201dnin genel felsefi prensipleri Roma kanunnamesinde bulunmamaktad\u0131r. Bu y\u00fczden de hem en basit normatif farkl\u0131l\u0131klar, hem de daha karma\u015f\u0131k kanonik-hukuki d\u00fczey itibar\u0131yla Ermeni Apostolik ve Ermeni Katolik Kiliseleri birbirlerinden \u00f6nemli \u00f6l\u00e7\u00fcde geri kalmaktad\u0131r.<\/p>\n<p style=\"text-align: justify\">\u00c7ok say\u0131da \u00f6nemli konularda idrak durulu\u011fu ve derinli\u011fi eksiktir. \u00d6rne\u011fin Kilise ve devlet, Kilise ve millet, Kilise ve k\u00fclt\u00fcr ile Kilise ve insan\u0131n birbirinden ayr\u0131lmas\u0131 konular\u0131. Modern adalet meyvesi olan Roma kanonik hakk\u0131 kanunnamesine kendisini ba\u011flayan Ermeni Katolik Kilisesi, y\u00fczy\u0131llard\u0131r ayr\u0131 bir cemaat olma stat\u00fcs\u00fcn\u00fc korumaktad\u0131r. Geleneksel Ermeni \u201cs\u0131cakl\u0131\u011f\u0131\u201d ve Ermeni etosu (ahl\u00e2ki ideolojiler ve kanaatler sistemi) hesaba kat\u0131l\u0131p Roma kanunnamesinin sert tabiat\u0131 ba\u015far\u0131yla de\u011fi\u015ftirilebilindi\u011fi durumda, elastiki bir kilise y\u00f6netim modeline sahip olaca\u011f\u0131m\u0131za eminim. Bu ise, genel olarak, Ermeni Kilisesi\u2019nin \u201cnormal\u201d geli\u015fiminin garantisi olabilir. Ancak bu durumda, genel kilise sistemi b\u00fcnyesine katarak \u015fah\u0131slar\u0131n ki\u015fisel yeteneklerinin zenginli\u011fini dengeleme imk\u00e2n\u0131 elde etmek m\u00fcmk\u00fcnd\u00fcr. Bu da Ermeni halk\u0131n\u0131n geli\u015fimini ve ruhani refah\u0131n\u0131 sa\u011flayacakt\u0131r.<\/p>\n<p><a href=\"http:\/\/www.zvartnotz.am\/am\/24\/2407\">http:\/\/www.zvartnotz.am\/am\/24\/2407<\/a><\/p>\n<p><strong>\u00c7eviren Diran Lokmag\u00f6zyan<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Bizans\u2019\u0131n, Ermeni Kilisesi\u2019ni Ka\u011fkedonculu\u011fa zorlama denemeleri Ermenistan\u2019\u0131 kilise a\u00e7\u0131s\u0131ndan da ba\u011fl\u0131 k\u0131lmak amac\u0131yla, \u0130mparator Morik taraf\u0131ndan biri Konstandnupolis\u2019te (\u0130stanbul), \u00fc\u00e7\u00fc ise Karin\u2019de (Erzurum) olmak \u00fczere d\u00f6rt konsey toplan\u0131r (s.57). 604 ve 607 y\u0131llar\u0131nda D\u0131vin\u2019de toplanan I. ve II. konseyler taraf\u0131ndan Ke\u011fkedonculu\u011fa ge\u00e7mi\u015f olanlar\u0131n t\u00f6vbe etmesi ve geri d\u00f6nmesi konusunda kurallar kabul edilir ve Bizans topraklar\u0131ndaki [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-13887","post","type-post","status-publish","format-standard","hentry","category-ermeni-kilisesi-ve-inanci"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.6 - 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