{"id":13895,"date":"2012-04-09T03:39:57","date_gmt":"2012-04-09T08:39:57","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=13895"},"modified":"2012-04-09T03:39:57","modified_gmt":"2012-04-09T08:39:57","slug":"kagkedon-kalketon-kadikoy-konseyi-ve-ermeni-kilisesinin-bu-konseyin-doktrin-tasarisina-yonelik-durusu","status":"publish","type":"post","link":"https:\/\/akunq.net\/turkish\/2012\/04\/09\/kagkedon-kalketon-kadikoy-konseyi-ve-ermeni-kilisesinin-bu-konseyin-doktrin-tasarisina-yonelik-durusu\/","title":{"rendered":"Ka\u011fkedon (Kalketon, Kad\u0131k\u00f6y) Konseyi ve Ermeni Kilisesi\u2019nin bu konseyin doktrin tasar\u0131s\u0131na y\u00f6nelik duru\u015fu"},"content":{"rendered":"<ol style=\"text-align: justify\">\n<li><strong>Yevtikes\u2019in sapk\u0131nl\u0131\u011f\u0131<\/strong><\/li>\n<\/ol>\n<p style=\"text-align: justify\">Aleksandria (\u0130skenderiye) ve Antiok (Antakya) aras\u0131nda 433 y\u0131l\u0131nda sa\u011flanan inan\u00e7 konusundaki anla\u015fma uzun s\u00fcrmez ve bu sorun, Konstandnupolis manast\u0131rlar\u0131ndan birinin ba\u015frahibi Yevtikes\u2019in vaazlar\u0131yla yeniden g\u00fcndeme gelir. Yevtikes\u2019e g\u00f6re Mesih\u2019in \u0130nsani tabiat\u0131, Tanr\u0131sal tabiat\u0131n\u0131n i\u00e7inde \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fc, aynen bir damla bal\u0131n okyanusta \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fc gibi. B\u00f6ylece \u0130nsani tabiat\u0131 Tanr\u0131la\u015fm\u0131\u015ft\u0131. Mesih\u2019in bedeni \u0130nsani olmas\u0131na ra\u011fmen, bizim bedenimiz gibi de\u011fildi, g\u00f6kten inmi\u015fti. Yevtikes\u2019e g\u00f6re Mesih\u2019in sadece bir tabiat\u0131 vard\u0131 ve bu Tanr\u0131sald\u0131.<\/p>\n<p style=\"text-align: justify\">Antioklular, Yevtikes\u2019e kar\u015f\u0131 \u00e7\u0131kar. Teodorikos Kirostsi (Kiroslu), hocas\u0131 Teodoros Mapsuestatsi\u2019nin (Mapsuestal\u0131) doktrinine dayanarak, Yevtikes\u2019in doktrinini reddeder. Antiok patri\u011fi Domnos, imparatora mektupla ba\u015fvurarak Yevtikes\u2019in doktrininin telin edilmesini talep eder. Aleksandria (\u0130skenderiye) patri\u011fi Dioskoros da bu tart\u0131\u015fmaya kar\u0131\u015farak, Antiok patri\u011fi Domnos\u2019a yazd\u0131\u011f\u0131 mektupta, Teodoritos Kirostsi\u2019nin yazd\u0131klar\u0131n\u0131n Ortodokslukla ilgili oldu\u011funa dair \u015f\u00fcphelerini belirtir.<\/p>\n<p style=\"text-align: justify\">Konstandnupolis patrikli\u011finin y\u0131ll\u0131k toplant\u0131s\u0131 esnas\u0131nda, 8 Kas\u0131m 448 tarihinde Yevtikes\u2019in doktrini tetkik edilerek Yevtikes\u2019in ruhanilik derecesi geri al\u0131n\u0131r, ba\u015frahiplikten el \u00e7ektirilir ve lanetlenir. Yevtikes, Aleksandria patri\u011fine, Papaya ve daha ba\u015fka episkoposlara ba\u015fvurur. Konstandnupolis konseyinin kararlar\u0131n\u0131 alan Papa, Tertu\u011fianos\u2019un teolojisine dayanarak \u00fcnl\u00fc yaz\u0131s\u0131n\u0131 (Prosperos Teolog taraf\u0131ndan haz\u0131rlanm\u0131\u015ft\u0131r) haz\u0131rlar. Bu yaz\u0131ya g\u00f6re Mesih, iki tabiatl\u0131 ve varl\u0131kl\u0131 bir s\u0131fatt\u0131r. \u0130ki tabiatlar birbirleriyle kar\u0131\u015fmamakta ve kar\u0131\u015ft\u0131r\u0131lmamaktad\u0131r.<\/p>\n<p style=\"text-align: justify\">Tek tabiat fikri reddedilir. A\u015fa\u011f\u0131lanan, insani tabiat olmu\u015ftur, onurlanan ise Tanr\u0131sal olan\u0131. A\u00e7l\u0131k duyan, korkan, \u00f6len farkl\u0131d\u0131r, mucizeler ger\u00e7ekle\u015ftiren, peygamberlik yapan, \u00f6l\u00fclerden dirilen farkl\u0131. \u0130ki tabiat\u0131n da bir tek \u015fah\u0131sta birle\u015fmi\u015f olmas\u0131na ra\u011fmen, giderek iki irade ve iki etki kabul g\u00f6rmekteydi. Bu yaz\u0131n\u0131n en \u00f6nemli \u00f6zelliklerinden biri, \u00e7ehre ve tabiat anlay\u0131\u015flar\u0131n\u0131n birbirinden ayr\u0131lm\u0131\u015f olmalar\u0131yd\u0131. B\u00f6ylelikle, iki \u00e7ehre demeye gerek duymadan, iki tabiattan bahsetmek m\u00fcmk\u00fcn olmakta, ayn\u0131 \u015fekilde, bir tabiat demeye gerek duymadan bir \u00e7ehre hakk\u0131nda konu\u015fmak m\u00fcmk\u00fcnd\u00fc. Papa Leo\u2019nun yaz\u0131s\u0131n\u0131n esas fikri, \u201c\u0130ki tabiat\u0131n bir tek \u015fah\u0131s i\u00e7inde birle\u015fmesi\u201ddir.<\/p>\n<ol style=\"text-align: justify\" start=\"2\">\n<li><strong>449 y\u0131l\u0131ndaki Yepesos (Efes) Konseyi<\/strong><\/li>\n<\/ol>\n<p style=\"text-align: justify\">Do\u011fuda, 449 y\u0131l\u0131nda imparatorun emriyle ve Dioskoros Aleksandratsi\u2019nin ba\u015fkanl\u0131\u011f\u0131nda II. Yepesos Konseyi toplan\u0131r. 15 g\u00fcn s\u00fcren ve 22 A\u011fustos\u2019ta sona eren bu konseyde Yevtikes,<\/p>\n<p style=\"text-align: justify\">Bk. D4<\/p>\n<ol style=\"text-align: justify\" start=\"3\">\n<li><strong>Ka\u011fkedon Konseyi<\/strong><\/li>\n<\/ol>\n<p style=\"text-align: justify\">Lakin k\u0131sa bir s\u00fcre sonra II. Teodosios vefat eder. Y\u00f6netim, kilise konular\u0131nda II. Teodosios\u2019a muhalif olan k\u0131z karde\u015fi Pulkeria ve onun kocas\u0131 Markianos\u2019un eline ge\u00e7er. 449 y\u0131l\u0131nda yap\u0131lan II. Yepesos Konseyi\u2019ni reddetmek amac\u0131yla, 451 y\u0131l\u0131nda Ka\u011fkedon\u2019da yeni bir konsey toplay\u0131p ba\u015fkanl\u0131\u011f\u0131n\u0131 Papa II. Leo\u2019nun temsilcilerine teslim ederler. Ekimde ba\u015flayan konsey, Roma\u2019n\u0131n taleplerini kabul ederek, Papa Leo\u2019nun yaz\u0131s\u0131n\u0131 doktrinine temel al\u0131r, Nestor\u2019u ve Yevtikes\u2019i telin ederek, doktrinin \u00f6zeti olarak \u201cBir Mesih iki tabiat\u201d \u015feklini kabul eder.<\/p>\n<p style=\"text-align: justify\">B\u00f6ylelikle, Roma Kilisesi ve Ka\u011fkedon Konseyi, Yevtikes\u2019in sapk\u0131nl\u0131\u011f\u0131na kar\u015f\u0131 m\u00fccadelesinde ba\u015fka bir a\u015f\u0131r\u0131l\u0131\u011f\u0131n, kilise geleneklerinden uzakla\u015fan bir doktrinin kuca\u011f\u0131na d\u00fc\u015fer. Benzer bir doktrinin, do\u011fuda ciddi muhalefetle kar\u015f\u0131la\u015faca\u011f\u0131 tabiiydi. Ge\u00e7ekten de, Ka\u011fketon Konseyi\u2019nin kararlar\u0131 K\u0131br\u0131s, Filistin, Kapadokya, M\u0131s\u0131r ve Suriye kiliselerinde ciddi bir muhalefete sebebiyet verir. Ka\u011fkedon Konseyi\u2019nin benimsedi\u011fi doktrin \u00e7ok say\u0131da konsey taraf\u0131ndan reddedilir. \u00c7at\u0131\u015fma \u00f6yle bir raddeye ula\u015f\u0131r ki, imparator Basiliskos (475-476), 476 y\u0131l\u0131nda yay\u0131nlad\u0131\u011f\u0131 bir fermanla Papa Leo\u2019nun yaz\u0131s\u0131n\u0131 ve Ka\u011fkedon Konseyi\u2019ni telin eder. \u0130mparator Zenon (474-475, 475-491), Konstandnupolis patri\u011fi Akakios\u2019un \u00f6nerisiyle 482 y\u0131l\u0131nda \u00fcnl\u00fc Henotikon\u2019unu yay\u0131nlar. Buna istinaden Nikia, Konstandnupolis ve Yepesos evrensel konseylerinin doktrin kararlar\u0131, inan\u00e7 kurallar\u0131 olarak kabul edilmekte ve Nestor ile Yevtikes telin edilerek, K\u00fcre\u011f Aleksantdatsi taraf\u0131ndan Nestor\u2019a kar\u015f\u0131 kaleme al\u0131nan 12 lanet kabul edilmekteydi. Ka\u011fketon Konseyi ve Papa Leo\u2019un yaz\u0131s\u0131 bu belgede hi\u00e7 an\u0131lmamaktayd\u0131. Her hal\u00fck\u00e2rda Henotikon, Ka\u011fketon\u2019un sessiz telini ve monofizlerin zaferi olarak kabul edilebilir. \u0130mparator Anastas (491-518) da imparator Zenon\u2019un politikas\u0131n\u0131 devam ettirmi\u015ftir.<\/p>\n<p style=\"text-align: justify\">Lakin Roma Kilisesi Henotikon\u2019u kabul etmez ve bunun sonucunda Roma ve Bizans aras\u0131nda ikilik do\u011far.<\/p>\n<p style=\"text-align: justify\">Nestorcular\u0131n son kalesi olan Yedesia (Urfa) okulu da imparator Zenon taraf\u0131ndan 484 y\u0131l\u0131nda kapat\u0131lm\u0131\u015ft\u0131. \u0130mparatorluk s\u0131n\u0131rlar\u0131ndan kovulan Nestorcular, \u0130ran\u2019a s\u0131\u011f\u0131narak, \u0130ran \u015fah\u0131 taraf\u0131ndan himaye elde ederler. \u0130ran Kilisesi, 499 y\u0131l\u0131ndaki Selevkia Konseyi esnas\u0131nda Nestor doktrinini resmen kabul ederek, Diodor Tarsonatsi ve Teodoros Mapsuestatsi ile Nestor\u2019u kilisenin b\u00fcy\u00fckleri olarak ilan eder.<\/p>\n<ol style=\"text-align: justify\" start=\"4\">\n<li><strong>Ermeni Kilisesi\u2019nin duru\u015fu<\/strong><\/li>\n<\/ol>\n<p style=\"text-align: justify\">Ermeni Kilisesi, \u0130ran Zerd\u00fc\u015ft dinine kar\u015f\u0131 varolu\u015f sava\u015f\u0131 verirken, Bizans \u0130mparatorlu\u011fu\u2019nda s\u00fcregelen dogmatik tart\u0131\u015fmalar\u0131 g\u00fcn\u00fc-g\u00fcn\u00fcne takip edemeyip, kendi duru\u015funu sergileyememi\u015fti. Vahan Mamikonyan\u2019\u0131n marzpanl\u0131\u011f\u0131 (eyalet y\u00f6neticisi) d\u00f6neminde Ermenistan ve Ermeni Kilisesi biraz nefes ald\u0131\u011f\u0131nda, H\u0131ristiyan Kilisesi, \u00fc\u00e7 doktriniyle, \u00fc\u00e7 k\u0131sma ayr\u0131lm\u0131\u015ft\u0131. \u0130rana\u2019da Nestorculuk, Roma ve bat\u0131da genel olarak Ka\u011fkedonculuk, Bizans\u2019ta ise monofizlik, Henotikon y\u00f6nelimi h\u00fck\u00fcm s\u00fcrmekteydi.<\/p>\n<p style=\"text-align: justify\">V. y\u00fczy\u0131l sonlar\u0131ndan g\u00fcn\u00fcm\u00fcze gelmi\u015f ve katolikos Hovhan Mandakuni ve episkopos Movses taraf\u0131ndan yaz\u0131lm\u0131\u015f olan iki doktrin belgesi, Ka\u011fkedon Konseyi ve Leo\u2019nun yaz\u0131s\u0131na de\u011finmemekle birlikte, Ka\u011fketonizme kar\u015f\u0131 m\u00fccadele vermektedir.<\/p>\n<p style=\"text-align: justify\">Mesih\u2019in tabiatlar\u0131 konusu, belgenin yazarlar\u0131 i\u00e7in tart\u0131\u015f\u0131lmaz bir anlam ta\u015f\u0131maktad\u0131r. Buna g\u00f6re ikrar edilebilecek tek \u015fey, Rab \u0130sa Mesih\u2019in tek oldu\u011funun kutsal gelenek vaaz\u0131d\u0131r. Bu iki belgenin de, imparator Zenon\u2019un Henotikon\u2019u y\u00f6neliminde yaz\u0131lm\u0131\u015f oldu\u011fu barizdir.<\/p>\n<p style=\"text-align: justify\">Ermeni, G\u00fcrc\u00fc, A\u011fvan (Albanya, g\u00fcn\u00fcm\u00fcz Da\u011f\u0131stan ve \u00e7evresini i\u00e7ine alan eski bir devlet) ve S\u00fcnik episkoposlar\u0131n\u0131n kat\u0131ld\u0131\u011f\u0131, 506 y\u0131l\u0131nda toplanan I. D\u0131vin Konseyi esnas\u0131nda Henotikon, Ermeni ve kom\u015fu kiliseler taraf\u0131ndan \u00e7oktan kabul edilmi\u015fti. Nestorculuk sorunu da bu konseyde ele al\u0131n\u0131r. Konsey g\u00fcndemdeki sorunlarla ilgilenirken, \u0130ran\u2019dan gelen bir heyet, \u0130ran \u015eahin\u015fah\u0131 Peroz\u2019un 27. y\u0131l\u0131nda (485-6) Nestorculu\u011fun \u0130ran\u2019da hayli yayg\u0131n oldu\u011fu ve Ortodokslar \u00fczerinde bask\u0131 uygulad\u0131klar\u0131 haberini getirir. \u0130ran\u2019daki Ortodoks H\u0131ristiyanlar, Ermeni Kilisesi\u2019ne \u201cTanr\u0131sal yaz\u0131n\u0131n \u015fahadetiyle yard\u0131m bulabilme\u201d (Gor. 48) ricas\u0131yla Ermeni Kilisesi\u2019ne ba\u015fvurmaktayd\u0131. Konsey taraf\u0131ndan \u0130ran\u2019daki Ortodoks H\u0131ristiyanlar\u0131 y\u00fcreklendiren ve Nestor\u2019un doktrininin a\u00e7\u0131k\u00e7a telin edildi\u011fi bir mektup g\u00f6nderilir.<\/p>\n<p style=\"text-align: justify\">I. D\u0131vin Konseyi ba\u015fkan\u0131 katolikos Babgen (490-515) 507-8 y\u0131llar\u0131nda \u0130ran\u2019daki Ortodoks H\u0131ristiyanlara y\u00f6nelik mektubunda, Nestorculu\u011fu ve Ka\u011fketon Konseyi sayesinde Nestorcular\u0131n g\u00fc\u00e7lenmi\u015f olduklar\u0131 ve bu doktrinin Ka\u011fkedon Konseyi\u2019ne s\u0131zm\u0131\u015f oldu\u011fundan dolay\u0131 Ka\u011fkedon Konseyi\u2019ni de bir kez daha telin etmi\u015ftir. VII. y\u00fczy\u0131l ba\u015f\u0131ndaki Ermeni-G\u00fcrc\u00fc kilise ili\u015fkileri esnas\u0131ndaki mektupla\u015fmalarda ise, I. D\u0131vin Konseyi\u2019nde \u201cErmeni, G\u00fcrc\u00fc, A\u011fvan ve S\u00fcnik\u201d episkoposlar\u0131n\u0131n, Ka\u011fkedon Konseyi\u2019nin doktrin kararlar\u0131n\u0131 reddetti\u011fi net bir \u015fekilde \u00fc\u00e7 kez vurgulanmaktad\u0131r. Bir di\u011fer \u00f6nemli olgu da, I. D\u0131vin Konseyi\u2019nin, bu karar\u0131 Yunanca olarak imparatorluk kiliselerine g\u00f6ndermi\u015f oldu\u011fudur. Bu yaz\u0131n\u0131n bir kopyas\u0131 VII. y\u00fczy\u0131l ba\u015flar\u0131nda Yedesia\u2019da bulunmaktayd\u0131.<\/p>\n<p style=\"text-align: justify\">B\u00f6ylece, Ermeni Kilisesi VI. y\u00fczy\u0131l ba\u015flar\u0131nda doktrinel duru\u015funu kesinle\u015ftirmekte, Nestorculu\u011fu ve Ka\u011fkeonlu\u011fu reddederek, kendisini Bizans Kilisesi doktriniyle bir ilan etmekteydi.<\/p>\n<p style=\"text-align: justify\">518 y\u0131l\u0131nda Bizans taht\u0131na I. Hustinos (518-527) oturur. Hustinos, Roma\u2019yla kesilen ili\u015fkileri d\u00fczenlemek amac\u0131yla Zenon\u2019un Henotikonu\u2019nu telin eder ve Ka\u011fkedon Konseyi\u2019ni kutsal ve evrensel olarak ilan eder, 50\u2019den fazla monofiz episkoposu s\u00fcrg\u00fcn ederek Ka\u011fketonizmi, M\u0131s\u0131r haricinde, t\u00fcm imparatorluk s\u0131n\u0131rlar\u0131 i\u00e7inde tan\u0131nan ve izinli doktrine d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Ermeni Kilisesi, Kapadokya kilise b\u00fcy\u00fckleri ve Aleksandria okulu teolojisine dayanan doktrine karar vermi\u015fti. Ermeni Kilisesi, imparatorluk s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131nda bulundu\u011fundan dolay\u0131, kendi do\u011fru buldu\u011fu doktrini kabul etme \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahipti ve devlet taraf\u0131ndan kendisine zorla benimseneni kabul etme mecburiyeti yoktu. Bizans\u2019ta geli\u015fen Ka\u011fkedonculuk, art\u0131k Ermeni Kilisesi\u2019ne etki edemezdi. Tersine, katolikos I. Kristapor Tirarictsi\u2019nin (539-545) \u0130ran\u2019daki monofizleri himaye etti\u011fini, \u0130ran\u2019a gidip, onlar i\u00e7in episkoposlar kutsad\u0131\u011f\u0131, \u0130ran \u015fah\u0131 Khosrov (H\u00fcsrev) Anu\u015firvan\u2019\u0131n monofizlere y\u00f6nelik olumlu yakla\u015f\u0131m\u0131n\u0131 elde etti\u011fini g\u00f6rmekteyiz.<\/p>\n<p style=\"text-align: justify\"><strong>IV. \u201cEvrensel Konsey\u201d veya Ka\u011fketon Konseyi \u2013 451 (8 Ekim)<\/strong><\/p>\n<p style=\"text-align: justify\">Ba\u015fepiskopos Ormanyan\u2019\u0131n yazd\u0131\u011f\u0131na istinaden \u201cI. Leo, Plabianos\u2019a yazd\u0131\u011f\u0131 ve Leo\u2019nun yaz\u0131s\u0131 olarak an\u0131lan mektubu d\u0131\u015f ve zoraki metotlarla bir inan\u00e7 kural\u0131 olarak kabul ettirdi\u201d (s.28). Yevtikes\u2019in monofizli\u011fini ve Antiok\u2019un Nestorculu\u011funu telin etti\u2026 B\u00f6ylece duofizli\u011fin temeli konmu\u015f oldu.<\/p>\n<p style=\"text-align: justify\">Konstandnupolis Kilisesi\u2019nin takip\u00e7isi oldu\u011fu Antiok Okulu doktrinine istinaden, Mesih\u2019in Tanr\u0131sal ve insansal tabiatlar\u0131 aras\u0131nda bir nevi ayr\u0131l\u0131k veya kopukluk d\u00fc\u015f\u00fcn\u00fclmekteydi. A\u011feksandria Okulu ise tersine, hal\u00e2s anlam\u0131na herhangi bir \u015fekilde g\u00f6lge d\u00fc\u015fmemesi i\u00e7in Mesih\u2019in Tanr\u0131sal ve \u0130nsansal tabiatlar\u0131 aras\u0131nda kusursuz e\u015fle\u015fmeyi savunmaktayd\u0131.<\/p>\n<p style=\"text-align: justify\">Belirtilen kiliselerin sergilemi\u015f oldu\u011fu tutucu duru\u015f tabii ki tesad\u00fcf de\u011fildir. Yepesos\u2019ta (Efes) ger\u00e7ekle\u015ftirilen III. Evrensel konseyde Aleksandria Okulu doktrinin \u201czafer elde etmi\u015f\u201d ve temel H\u0131ristiyan doktrini olarak Aziz K\u00fcre\u011f Aleksandriatsi\u2019nin \u201cV\u00fccut bulmu\u015f olan\u0131n tek tabiat\u0131\u201d s\u00f6ylemi kabul edilmi\u015fti. Dahas\u0131, A\u011feksand\u0131r, Atanas (Nikia Akidesi veya \u0130nan\u00e7 Akidesi) ve Teopilos Dioskoros pederlerin Evrensel Kilise\u2019nin doktrin s\u00f6ylemiyle ilgili tart\u0131\u015f\u0131lmaz katk\u0131lar\u0131 vard\u0131 ve Aleksandria Kilisesi (M\u0131s\u0131r), H\u0131ristiyan doktriniyle ilgili kararlar alma konusunun kendi hukuku oldu\u011funu d\u00fc\u015f\u00fcnmekteydi. Antiok okulunun \u00f6\u011frencisi olarak Konstandnupolis patri\u011fi se\u00e7ilen Nestor da Mesih\u2019in, Tanr\u0131sal ve \u0130nsalsal iki tabiat\u0131 konusunda basit ve sadece manevi bir birliktelik \u00f6\u011fretmekteydi ve bu konseyin karar\u0131yla mahk\u00fbm edildi.<\/p>\n<p style=\"text-align: justify\">Ermeni Kilisesi taraf\u0131ndan kabul edilen Nikia Akidesi, Atanas taraf\u0131ndan redakte edilmi\u015f \u015feklidir. Buna paralel olarak, din adam\u0131 olarak takdis edilenler i\u00e7in, birincisinden sadece ayn\u0131 c\u00fcmlelerin daha net olarak (\u00f6zellikle Mesih\u2019in tabiat\u0131yla ilgili k\u0131sm\u0131) a\u00e7\u0131klanan \u015fekli olan ikinci \u015fekli kullan\u0131lmaktayd\u0131. Bu a\u00e7\u0131klama k\u0131sm\u0131, Ermeni Kilisesi\u2019nin ezelden beri Yevtikes\u00e7iler taraf\u0131ndan d\u00fc\u015f\u00fcncesizce veya bilin\u00e7li olarak iftiraya u\u011framas\u0131n\u0131n tekzip edilmesi niyetiyle d\u00fczenlenmi\u015fti.<\/p>\n<p style=\"text-align: justify\">Mesih\u2019in tabiat\u0131yla ilgili Yevtikes\u00e7i birli\u011fine ra\u011fmen Ermeni Kilisesi\u2019nin kabul etti\u011fi monofizlik, K\u00fcre\u011f ve Yepesos s\u00f6ylemiyle (97-98) tam olarak \u00f6rt\u00fc\u015fmektedir. Ermeni Kilisesi\u2019nin kabul edip savundu\u011fu monifizlik, Yepesos Konseyi\u2019nde kabul edilmi\u015f olan birlikteliktir, Yevtikes\u2019in doktrini de\u011fildir. Bu ikisi birbirinden tamamen farkl\u0131d\u0131r. Be\u015finci konsey esnas\u0131nda \u201c\u00dc\u00e7 ba\u015flar\u0131n\u201d mahk\u00fbm edilmesi, Yepesos kararlar\u0131na bir d\u00f6n\u00fc\u015f ve Ermeni Kilisesi doktrininin tasdik edilmesidir. <em>(ba\u015fepiskopos Ma\u011fakia Ormanyan, \u201cHayots Yege\u011fetsin\u201d \/Ermeni Kilisesi\/, Kilikya Ermenileri katolikoslu\u011fu matbaas\u0131, Antilias-L\u00fcbnan, 1952, s.98).<\/em><\/p>\n<p style=\"text-align: justify\">Ba\u015frahip Yevtikes, bu s\u00fcre\u00e7 sonras\u0131nda sapk\u0131n Nestor\u2019a kar\u015f\u0131 \u015fiddetli bir g\u00f6rev duygusuyla m\u00fccadele etti\u011finden dolay\u0131 tam tersi bir neticeye ula\u015fm\u0131\u015ft\u0131. Yevtikes, 447 y\u0131l\u0131nda doktrinini yay\u0131nlad\u0131. Buna g\u00f6re, tabiatlar\u0131n birle\u015fimi, birbirlerine kar\u0131\u015fma, kar\u0131\u015ft\u0131r\u0131lma ve e\u015fde\u011ferle\u015fmeye kadar gitmekte, b\u00f6ylece insani tabiat hemen-hemen ortadan kalk\u0131p, Mesih\u2019in bedenine semav\u00ee k\u00f6ken atfedilmekteydi. Hem Konstandnupolis, hem de A\u011feksandria ve Roma patriklikleri aras\u0131nda, Mesih i\u00e7in bir tabiat veya iki tabiat a\u00e7\u0131klamas\u0131n\u0131n kullan\u0131lmas\u0131n\u0131n gerekli oldu\u011funa dair tart\u0131\u015fmalar ba\u015flar.<\/p>\n<p style=\"text-align: justify\">\u0130ki taraf aras\u0131nda s\u00fcren bu az\u0131l\u0131 rekabetin ana konusu, kuramsal bir teoloji konusu ve Mesih\u2019in tabiat\u0131n\u0131n teorik sorunu olmaktan ziyade, tamamen fiili ve b\u00fcy\u00fck oranda yo\u011funla\u015fm\u0131\u015f bir konu, yani patriklik makamlar\u0131n\u0131n kar\u015f\u0131l\u0131kl\u0131 ili\u015fkileri ve azami etki sorunuydu.<\/p>\n<p style=\"text-align: justify\">Evrensel Konseylere atfedilen otoritenin ana temeli, farkl\u0131 kiliselerin mutab\u0131k yak\u0131nla\u015fmas\u0131 \u00fczerine kuruluydu. Bu mutab\u0131kl\u0131k fiili olarak, 324-431 y\u0131llar\u0131 aras\u0131nda toplanan ilk \u00fc\u00e7 konseylerde ortaya \u00e7\u0131kt\u0131. Kar\u015f\u0131 g\u00f6r\u00fc\u015fte olanlar say\u0131ca \u00fcst\u00fcn durumda olsalar dahi (Arios\u00e7ularda bariz g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi) \u015fahsi g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131 olmaktan \u00f6teye ge\u00e7meyip, hi\u00e7bir zaman t\u00fcm Kilise\u2019de h\u00e2kim ve resmi olarak kabul edilen bir doktrin olmad\u0131. \u015eunu da eklemek gerekir ki, o tarihlerde, farkl\u0131 kiliseler aras\u0131nda \u00f6ncelik veya kar\u015f\u0131l\u0131kl\u0131 ili\u015fki veya \u00fcst d\u00fczey etkili olma konular\u0131nda sorunlar ortaya \u00e7\u0131kmam\u0131\u015ft\u0131. <em>(ba\u015fepiskopos Ma\u011fakia Ormanyan, \u201cHayots Yege\u011fetsin\u201d \/Ermeni Kilisesi\/, Kilikya Ermenileri katolikoslu\u011fu matbaas\u0131, Antilias-L\u00fcbnan, 1952, s.93).<\/em><\/p>\n<p style=\"text-align: justify\">Bu durum, \u00fc\u00e7\u00fcnc\u00fc konsey olan Yepesos Konseyi sonras\u0131nda kiliselerin birbirlerine kar\u015f\u0131 olan talepleri ve \u00fcst\u00fcnl\u00fck d\u00fc\u015f\u00fcnceleri ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan dolay\u0131 temelden de\u011fi\u015fti. Doktrin kisvesi alt\u0131nda ortaya at\u0131lan sorunlar\u0131n ger\u00e7ek nedenini yukar\u0131da belirtilen konular olu\u015fturmaktayd\u0131. \u2026A\u011feksandria patrikli\u011fi taraf\u0131ndan resmi olarak savunulan doktrin, Roma ve Bizans patriklikleri taraf\u0131ndan reddedildi ve ruhani g\u00fcc\u00fcn yeterli olmad\u0131\u011f\u0131 durumda, imparator Markianos\u2019un siyasi g\u00fcc\u00fc sorunu \u00e7\u00f6zd\u00fc. Ka\u011fkedon kararlar\u0131 ve otoritesiyle ilgili yar\u0131m as\u0131r s\u00fcren birbiriyle \u00e7eli\u015fkili a\u00e7\u0131klamalar, Yunanl\u0131lar\u0131n ve Latinlerin d\u00f6rd\u00fcnc\u00fc \u201cEvrensel Konsey\u201diyle son buldu.<\/p>\n<p style=\"text-align: justify\">Ermeni Kilisesi taraf\u0131ndan Yepesos Konseyi\u2019nin (431) son evrensel konsey olarak kabul edilip daha ileriye gidilmemesi sebepsiz de\u011fildi, \u00e7\u00fcnk\u00fc<\/p>\n<ol style=\"text-align: justify\">\n<li>Bu konseyle, t\u00fcm ba\u015fl\u0131ca kiliselerin fikir birli\u011fi i\u00e7inde oldu\u011fu d\u00f6nem sona ermi\u015fti.<\/li>\n<li>Bu konseyin toplanma nedeni, Evrensel Konsey d\u00fczeyiyle uymamaktayd\u0131. Konseylerin ve doktrinlerin karar konular\u0131 inan\u00e7 olmal\u0131d\u0131r, a\u00e7\u0131klamalar de\u011fil. \u0130lk \u00fc\u00e7 konseyler, bu kurala g\u00f6re \u00e7al\u0131\u015f\u0131p, \u0130sa Mesih\u2019in tanr\u0131l\u0131\u011f\u0131, Kutsal Ruh\u2019un Tanr\u0131l\u0131\u011f\u0131 ile, hem Tanr\u0131l\u0131k hem de insanl\u0131\u011f\u0131n birle\u015fmesi olan Be\u015ferili\u011finin ger\u00e7ekli\u011fi konusunda karar vermi\u015flerdir. Ka\u011fkedon Konseyi ise bu prensipten saparak, insani varl\u0131\u011f\u0131n anlam\u0131n\u0131n \u015feklini ve \u015fartlar\u0131 ile Tanr\u0131l\u0131\u011f\u0131n ve insanl\u0131\u011f\u0131n birle\u015fmesi \u015feklini yorumlamaya \u00e7al\u0131\u015ft\u0131. Lakin doktrinin veya inanc\u0131n a\u00e7\u0131klanmas\u0131, yeni bir doktrinsel karar nesnesi ve yeni inan\u00e7 maddesi olu\u015fturmamaktad\u0131r. A\u00e7\u0131klamalar, doktrin okullar\u0131n ilgilenece\u011fi bir irdeleme konusu olabilir, fakat Evrensel Konsey\u2019in ger\u00e7ekle\u015ftirdi\u011fi en \u00fcst mercilerin kararlar\u0131na d\u00f6n\u00fc\u015fmemeleridir.<\/li>\n<\/ol>\n<p style=\"text-align: justify\">Ek\u00fcmenik Konsey, karar vericidir, rahip veya okul (\u00f6zel, yerel) ise a\u00e7\u0131klayan. <em>(ba\u015fepiskopos Ma\u011fakia Ormanyan, \u201cHayots Yege\u011fetsin\u201d \/Ermeni Kilisesi\/, Kilikya Ermenileri katolikoslu\u011fu matbaas\u0131, Antilias-L\u00fcbnan, 1952, s.94).<\/em><\/p>\n<p style=\"text-align: justify\">D\u00f6rd\u00fcnc\u00fc Ek\u00fcmenik Konsey (Ka\u011fkedon Konseyi, 451), rahip Yevtikios\u2019un sapk\u0131nl\u0131\u011f\u0131n\u0131 tart\u0131\u015fmak i\u00e7in toplanm\u0131\u015ft\u0131. Yevtikios, Nestorculu\u011fu reddederek, tersine a\u015f\u0131r\u0131l\u0131\u011fa d\u00fc\u015ferek Mesih\u2019te Tanr\u0131sal ve \u0130nsalsal tabiatlar\u0131n kusursuz birle\u015fimini iddia etmeye ba\u015flad\u0131. \u00dcstelik Tanr\u0131sal yan\u0131, ka\u00e7\u0131n\u0131lmaz olarak \u0130nsalsal yan\u0131n\u0131 so\u011furmaktayd\u0131 (s\u00f6zde Monofizlik). 2 tabiatlar\u0131n \u201ckar\u0131\u015f\u0131ms\u0131z ve de\u011fi\u015fimsiz\u201d (Yevtikios\u2019un aksine) ve \u201cay\u0131r\u0131ms\u0131z ve b\u00f6l\u00fcn\u00fcms\u00fcz\u201d olarak (Nestor\u2019un aksine) Mesih\u2019te birle\u015fmi\u015f oldu\u011fu antinomik ger\u00e7e\u011fi, Konseyin 200 episkoposlar\u0131 taraf\u0131ndan tasdik edildi.<\/p>\n<p style=\"text-align: justify\">Konsey kararlar\u0131yla, \u201cPentarikia\u201d olarak an\u0131lan be\u015f Patriklikler aras\u0131ndaki kar\u015f\u0131l\u0131kl\u0131 ili\u015fki nihai olarak kesinle\u015ftirildi.<\/p>\n<p><a href=\"http:\/\/www.zvartnotz.am\/am\/24\/2404\">http:\/\/www.zvartnotz.am\/am\/24\/2404<\/a><\/p>\n<p><strong>\u00c7eviren Diran Lokmag\u00f6zyan<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Yevtikes\u2019in sapk\u0131nl\u0131\u011f\u0131 Aleksandria (\u0130skenderiye) ve Antiok (Antakya) aras\u0131nda 433 y\u0131l\u0131nda sa\u011flanan inan\u00e7 konusundaki anla\u015fma uzun s\u00fcrmez ve bu sorun, Konstandnupolis manast\u0131rlar\u0131ndan birinin ba\u015frahibi Yevtikes\u2019in vaazlar\u0131yla yeniden g\u00fcndeme gelir. Yevtikes\u2019e g\u00f6re Mesih\u2019in \u0130nsani tabiat\u0131, Tanr\u0131sal tabiat\u0131n\u0131n i\u00e7inde \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fc, aynen bir damla bal\u0131n okyanusta \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fc gibi. B\u00f6ylece \u0130nsani tabiat\u0131 Tanr\u0131la\u015fm\u0131\u015ft\u0131. Mesih\u2019in bedeni \u0130nsani olmas\u0131na ra\u011fmen, bizim bedenimiz [&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-13895","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 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Ka\u011fkedon (Kalketon, Kad\u0131k\u00f6y) Konseyi ve Ermeni Kilisesi\u2019nin bu konseyin doktrin tasar\u0131s\u0131na y\u00f6nelik duru\u015fu - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/akunq.net\/turkish\/2012\/04\/09\/kagkedon-kalketon-kadikoy-konseyi-ve-ermeni-kilisesinin-bu-konseyin-doktrin-tasarisina-yonelik-durusu\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ka\u011fkedon (Kalketon, Kad\u0131k\u00f6y) Konseyi ve Ermeni Kilisesi\u2019nin bu konseyin doktrin tasar\u0131s\u0131na y\u00f6nelik duru\u015fu - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Yevtikes\u2019in sapk\u0131nl\u0131\u011f\u0131 Aleksandria (\u0130skenderiye) ve Antiok (Antakya) aras\u0131nda 433 y\u0131l\u0131nda sa\u011flanan inan\u00e7 konusundaki anla\u015fma uzun s\u00fcrmez ve bu sorun, Konstandnupolis manast\u0131rlar\u0131ndan birinin ba\u015frahibi Yevtikes\u2019in vaazlar\u0131yla yeniden g\u00fcndeme gelir. Yevtikes\u2019e g\u00f6re Mesih\u2019in \u0130nsani tabiat\u0131, Tanr\u0131sal tabiat\u0131n\u0131n i\u00e7inde \u00e7\u00f6z\u00fclm\u00fc\u015ft\u00fc, aynen bir damla bal\u0131n okyanusta \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fc gibi. B\u00f6ylece \u0130nsani tabiat\u0131 Tanr\u0131la\u015fm\u0131\u015ft\u0131. Mesih\u2019in bedeni \u0130nsani olmas\u0131na ra\u011fmen, bizim bedenimiz [&hellip;]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/akunq.net\/turkish\/2012\/04\/09\/kagkedon-kalketon-kadikoy-konseyi-ve-ermeni-kilisesinin-bu-konseyin-doktrin-tasarisina-yonelik-durusu\/\" \/>\n<meta property=\"og:site_name\" content=\"Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"article:published_time\" content=\"2012-04-09T08:39:57+00:00\" \/>\n<meta name=\"author\" content=\"kalem\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"kalem\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"13 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/akunq.net\/turkish\/2012\/04\/09\/kagkedon-kalketon-kadikoy-konseyi-ve-ermeni-kilisesinin-bu-konseyin-doktrin-tasarisina-yonelik-durusu\/\",\"url\":\"https:\/\/akunq.net\/turkish\/2012\/04\/09\/kagkedon-kalketon-kadikoy-konseyi-ve-ermeni-kilisesinin-bu-konseyin-doktrin-tasarisina-yonelik-durusu\/\",\"name\":\"Ka\u011fkedon (Kalketon, Kad\u0131k\u00f6y) Konseyi ve Ermeni Kilisesi\u2019nin bu konseyin doktrin tasar\u0131s\u0131na y\u00f6nelik duru\u015fu - 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Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/akunq.net\/turkish\/2012\/04\/09\/kagkedon-kalketon-kadikoy-konseyi-ve-ermeni-kilisesinin-bu-konseyin-doktrin-tasarisina-yonelik-durusu\/","og_locale":"en_US","og_type":"article","og_title":"Ka\u011fkedon (Kalketon, Kad\u0131k\u00f6y) Konseyi ve Ermeni Kilisesi\u2019nin bu konseyin doktrin tasar\u0131s\u0131na y\u00f6nelik duru\u015fu - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi","og_description":"Yevtikes\u2019in sapk\u0131nl\u0131\u011f\u0131 Aleksandria (\u0130skenderiye) ve Antiok (Antakya) aras\u0131nda 433 y\u0131l\u0131nda sa\u011flanan inan\u00e7 konusundaki anla\u015fma uzun s\u00fcrmez ve bu sorun, Konstandnupolis manast\u0131rlar\u0131ndan birinin ba\u015frahibi Yevtikes\u2019in vaazlar\u0131yla yeniden g\u00fcndeme gelir. 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