{"id":9737,"date":"2009-03-01T22:46:48","date_gmt":"2009-03-01T20:46:48","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=9737"},"modified":"2017-05-20T22:58:16","modified_gmt":"2017-05-20T19:58:16","slug":"dosya-kilise-evrimlesti-mi-evrim-ile-katolik-dogmayi-uzlastirma-cabasina-bir-ornek-evrim-ve-dogma","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2009\/03\/01\/dosya-kilise-evrimlesti-mi-evrim-ile-katolik-dogmayi-uzlastirma-cabasina-bir-ornek-evrim-ve-dogma","title":{"rendered":"DOSYA: Kilise evrimle\u015fti mi?    Evrim ile Katolik Dogma\u2019y\u0131 uzla\u015ft\u0131rma \u00e7abas\u0131na bir \u00f6rnek:  Evrim ve Dogma"},"content":{"rendered":"<p>A\u015fa\u011f\u0131daki \u201cEvrim ve Dogma\u201d ba\u015fl\u0131kl\u0131 yaz\u0131y\u0131 okurlar\u0131m\u0131z\u0131n dikkatli bir bi\u00e7imde okumas\u0131n\u0131 sal\u0131k veririz. Bu yaz\u0131, daha giri\u015f b\u00f6l\u00fcm\u00fcndeki saptamayla ne denli k\u00f6kten bilim kar\u015f\u0131t\u0131 oldu\u011funu g\u00f6steriyor! Yaz\u0131n\u0131n kayna\u011f\u0131: John A. Zahm, <em>Evolution and Dogma, <\/em>Chicago: D. H. Mcbride and Co., 1896; Rpt. Ed. Arno Press, 1978, Peter M.J. Hess &amp; Paul L. Allen, Catholicism and Science, Greenwood Press, Westport, Connecticut \u00b7 London, 2008.<\/p>\n<p>Evrim kuram\u0131n\u0131n g\u00f6sterimsel kan\u0131t\u0131n\u0131n en sonunda bulundu\u011funu varsay\u0131n; \u00f6yle bir kan\u0131t ki, en m\u00fc\u015fk\u00fclpesenti, en ku\u015fkucuyu bile inand\u0131racak olan bu kan\u0131t Katolik Dogma\u2019n\u0131n de\u011fi\u015fmesine neden olamayacakt\u0131r. Kuramc\u0131lar kendi g\u00f6r\u00fc\u015flerini sanki do\u011fan\u0131n ger\u00e7ekleriymi\u015f gibi g\u00f6stermek zorunda kalabilir, ancak Kilisenin doktrinleri bundan zerre kadar etkilenmeyecektir. Aziz Augustine ve aziz Thomas Aquinas\u2019\u0131n hipotezleri teze d\u00f6n\u00fc\u015fecek ve us sahibi, g\u00f6r\u00fc\u015flerinde tutarl\u0131 olan ki\u015filer bu tezi derhal, ko\u015fulsuz ve net bir bi\u00e7imde onayacaklard\u0131r.<\/p>\n<p>&nbsp;<\/p>\n<p><strong><em>Evrim kuram\u0131 inanc\u0131 sarsamaz<\/em><\/strong><\/p>\n<p>Bundan ba\u015fka, zamanla bilimin -hemen hemen imk\u00e2ns\u0131z bir olay\u0131- insan\u0131n k\u00f6keninin maymun oldu\u011funu g\u00f6sterdi\u011fini varsayal\u0131m. Bu durumda bile inanca ili\u015fkin ger\u00e7eklerden ku\u015fku duymaya gerek olmayacakt\u0131r. \u0130nsan\u0131n ortak atas\u0131n\u0131n bir \u00e7e\u015fit geli\u015fkin maymundan, nesli t\u00fckenmi\u015f <em>anthropopithecus<\/em>\u2019dan geldi\u011finin kan\u0131tlanmas\u0131 ne Genesis\u2019in a\u00e7\u0131klamalar\u0131yla ne de Kilise Babalar\u0131 ve uzmanlar\u0131n\u0131n onad\u0131klar\u0131 yarat\u0131l\u0131\u015f ilkeleriyle \u00e7eli\u015fecektir.<\/p>\n<p>Gladstone\u2019a g\u00f6re, \u201cGenesis insan\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 di\u011fer yarat\u0131klardan farkl\u0131 olarak bildirmesine kar\u015f\u0131n, e\u011fer bilim insan\u0131n sonsuz say\u0131da \u00e7ok k\u00fc\u00e7\u00fck de\u011fi\u015fikliklerle en d\u00fc\u015f\u00fck d\u00fczeyde \u00f6rg\u00fctlenmi\u015f atadan ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 kan\u0131tlasa bile Genesis\u2019te belirtilen durumu de\u011fi\u015ftiremeyecektir. Bu de\u011fi\u015fimlerin herbiri ne denli k\u00fc\u00e7\u00fck olursa olsun, de\u011fi\u015fimin oldu\u011fu noktada hem kendinden \u00f6nceki hem de sonraki de\u011fi\u015fimden kesinlikle farkl\u0131d\u0131r; bu de\u011fi\u015fimler ayr\u0131 birer yarat\u0131l\u0131\u015ft\u0131r.<\/p>\n<p>Bizim ussal yeteneklerimiz s\u0131n\u0131rl\u0131 oldu\u011fu i\u00e7in belli bir s\u0131n\u0131r\u0131n \u00f6tesinde daha k\u00fc\u00e7\u00fc\u011fe ve daha b\u00fcy\u00fc\u011fe ula\u015fma \u00e7abam\u0131z\u0131n \u00f6n\u00fcne engeller \u00e7\u0131kar. Ancak Tanr\u0131n\u0131n yetenekleri sonsuz oldu\u011fu i\u00e7in k\u00fc\u00e7\u00fck ve b\u00fcy\u00fck, ayd\u0131nl\u0131k ve karanl\u0131k onun i\u00e7in ayn\u0131d\u0131r. E\u011fer insan d\u00fc\u015f\u00fck d\u00fczeyden say\u0131s\u0131z a\u015famalarla Tanr\u0131n\u0131n g\u00f6r\u00fcnt\u00fcs\u00fc durumuna geldiyse, bu a\u015famalardan hangisinin kendine \u00f6zg\u00fc yarat\u0131l\u0131\u015f isimleriyle adland\u0131r\u0131ld\u0131\u011f\u0131na ancak Tanr\u0131 karar verebilir. Di\u011fer yandan, insan\u0131n maymundan t\u00fcremi\u015f olmas\u0131n\u0131n insan\u0131 a\u015fa\u011f\u0131lad\u0131\u011f\u0131n\u0131 savunuyorlar. Hi\u00e7 de de\u011fil! B\u00f6ylesi bir t\u00fcremenin maymunu asil duruma getirece\u011fini s\u00f6ylemek daha do\u011frudur. Duygusall\u0131\u011f\u0131 bir kenara b\u0131rakacak olursak, bir H\u0131ristiyan i\u00e7in \u201csoyunun izini s\u00fcrd\u00fc\u011f\u00fcnde dolayl\u0131 veya dolays\u0131z olarak toza ula\u015faca\u011f\u0131n\u0131\u201d bilmesinin hi\u00e7bir \u00f6nemi yoktur. Assisi azizlerinden Francis\u2019in ya\u015fam\u0131ndan \u00f6\u011frendi\u011fimize g\u00f6re O ku\u015flar i\u00e7in \u2018karde\u015flerim\u2019 diyormu\u015f. Teolojik veya zoolojik olarak do\u011fru mu d\u00fc\u015f\u00fcn\u00fcyordu hi\u00e7 \u00f6nemli de\u011fil, ancak bug\u00fcnk\u00fc \u00e7a\u011fda\u015f ya\u015famda bir maymun oldu\u011funu \u00f6\u011frenenlerin duydu\u011fu korkudan ba\u011f\u0131\u015f\u0131kt\u0131. Kendisi ruhsal bir varl\u0131\u011fa sahip oldu\u011funun bilincinde olarak ku\u015flar\u0131n da ruhsal yarat\u0131klar olabilece\u011fini d\u00fc\u015f\u00fcnd\u00fc ve bunu dile getirirken insan sayg\u0131nl\u0131\u011f\u0131n\u0131 zedeleyece\u011fini sanmad\u0131 ve o g\u00fczelim yarat\u0131klarla akraba oldu\u011funu savunarak ormanda Tanr\u0131ya dua etti, t\u0131pk\u0131 meleklerin cennette Tanr\u0131ya dua ettikleri gibi.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong><em>Evrim kuram\u0131n\u0131 yanl\u0131\u015f anl\u0131yorlar<\/em><\/strong><\/p>\n<p>\u00c7o\u011fu ki\u015fi, Evrim kuram\u0131n\u0131n anlam\u0131n\u0131 kavrayamad\u0131\u011f\u0131ndan ona ku\u015fkuyla yakla\u015f\u0131yor. Bu ki\u015filer, evrim kuram\u0131n\u0131 varl\u0131klar\u0131n k\u00f6kenini a\u00e7\u0131klamaya \u00e7al\u0131\u015fan bir \u00e7er\u00e7eve olarak g\u00f6r\u00fcyor, oysa kuram yaln\u0131zca varl\u0131klar\u0131n tarihsel geli\u015fimiyle ilgileniyor. Evrim kuram\u0131 yarat\u0131l\u0131\u015fla, varl\u0131klar\u0131n k\u00f6keniyle de\u011fil, Her\u015feye Kadir \u0130lahi G\u00fcc\u00fcn (Divine Omnipotence) evreni yaratt\u0131ktan sonra varl\u0131klar\u0131n yarat\u0131l\u0131\u015f bi\u00e7imi (<em>modus creandi<\/em>) veya daha do\u011fru olmak gerekirse olu\u015fum bi\u00e7imiyle (<em>modus<\/em> <em>formandi<\/em>) ilgilenir. Daha sonra Evrim kuram\u0131 yarat\u0131l\u0131\u015f\u0131 entelekt\u00fcel bir gereksinim olarak varsayar, \u00e7\u00fcnk\u00fc yarat\u0131l\u0131\u015f olmasayd\u0131 evrilecek varl\u0131klar da olmazd\u0131, bu nedenle Evrim imk\u00e2ns\u0131z olurdu.<\/p>\n<p>Ayn\u0131 nedenden dolay\u0131 Evrim bir Yarat\u0131c\u0131n\u0131n, t\u00fcm varl\u0131klar\u0131n sahibi Lord\u2019un, nedenlerin Nedeni\u2019nin, <em>terminus a quo <\/em>ayn\u0131 zamanda <em>terminus ad quern<\/em> varl\u0131\u011f\u0131n\u0131 varsayar ve varsaymal\u0131d\u0131r. Evrim daha ba\u015fka \u015feyleri de varsayar. Evrimin olas\u0131 olabilmesi i\u00e7in \u00f6nce hi\u00e7 yoktan yarat\u0131l\u0131\u015f\u0131 (<em>ex nihilo<\/em>) ayn\u0131 zamanda da bir kaosun varl\u0131\u011f\u0131n\u0131 veya yarat\u0131l\u0131\u015f <em>in potentia<\/em> varsaymal\u0131d\u0131r. Basit, kaba bir maddenin kendi deviniminin veya maddeye \u00f6zg\u00fc bir g\u00fcc\u00fcn, inorganik maddeden organik maddeye, d\u00fc\u015f\u00fck d\u00fczeyde \u00f6rg\u00fctlenmi\u015f ya\u015famdan y\u00fcksek d\u00fczeyde \u00f6rg\u00fctlenmi\u015f ya\u015fama, usa sahip olmayan bir yarat\u0131ktan ussal bir yarat\u0131\u011fa ge\u00e7i\u015f i\u00e7in, Evrimin tek etkin neden oldu\u011funu d\u00fc\u015f\u00fcnmek, varl\u0131klara \u00f6zg\u00fc olmayan bir \u015feyi, daha b\u00fcy\u00fck olan\u0131n daha k\u00fc\u00e7\u00fck i\u00e7inde oldu\u011funu, yetkin olan\u0131n yetersiz olan i\u00e7inde oldu\u011funu, b\u00fct\u00fcn\u00fcn de par\u00e7a i\u00e7inde bulundu\u011funu varsaymak demektir.<\/p>\n<p>Yaln\u0131zca mekanikle ilgilenen bir kuram, ne denli a\u00e7\u0131klay\u0131c\u0131 olursa olsun, geli\u015fim denen basit olguyu a\u00e7\u0131klayamaz. B\u00f6ylesi bir kuram bir protoplazma zerresinin k\u00f6kenini veya bir tohumun s\u00fcr\u00fcm\u00fcn\u00fc (germination) a\u00e7\u0131klayamayaca\u011f\u0131 gibi, en k\u00fc\u00e7\u00fck kristalin veya en basit kimyasal bile\u015fimin olu\u015fum nedenini de a\u00e7\u0131klayamaz. K\u0131sacas\u0131, felsefi a\u00e7\u0131dan ge\u00e7erli olabilmesi i\u00e7in Evrim kuram\u0131, evrilen varl\u0131klar\u0131n bir yarat\u0131c\u0131s\u0131n\u0131n oldu\u011funu varsayman\u0131n yan\u0131 s\u0131ra, geli\u015fimin ger\u00e7ekle\u015febilmesi i\u00e7in de bir g\u00fcc\u00fcn veya Nedenlerin Nedeninin (<em>Causa causarum<\/em>) oldu\u011funu da varsaymal\u0131d\u0131r. Bu nedenle ba\u015flang\u0131\u00e7ta Tanr\u0131 maddeyi yaratman\u0131n yan\u0131 s\u0131ra ona t\u00fcm bi\u00e7imlere evrilme g\u00fcc\u00fcn\u00fc de verdi.<\/p>\n<p>Dahas\u0131 var! Usa yatk\u0131n bir Evrim kuram\u0131n\u0131n olu\u015fturulabilmesi i\u00e7in bu kuram\u0131n g\u00fc\u00e7l\u00fc bir felsefenin ve ayn\u0131 zamanda ger\u00e7ek ilahiyat\u0131n (theology) gereksinimlerini kar\u015f\u0131layabilecek bir varsay\u0131m\u0131 da olmal\u0131d\u0131r. Ba\u015flang\u0131\u00e7ta maddenin yarat\u0131ld\u0131\u011f\u0131n\u0131 onaman\u0131n yan\u0131 s\u0131ra, gizilg\u00fcce (potansiyel) sahip bir yarat\u0131l\u0131\u015f\u0131n, Tanr\u0131n\u0131n maddeye kazand\u0131rd\u0131\u011f\u0131 yasalara uygun olarak maddenin Evrim ge\u00e7irmeye yetenekli olarak yarat\u0131ld\u0131\u011f\u0131n\u0131, yarat\u0131c\u0131 etkinliklerin varl\u0131\u011f\u0131n\u0131n s\u00fcrd\u00fc\u011f\u00fcn\u00fc, bu etkinliklerin yarat\u0131l\u0131\u015f\u0131n \u015fafa\u011f\u0131ndan ba\u015flay\u0131p, atomdan tek h\u00fccreli organizmaya ve oradan da insana dek ge\u00e7en evrimci ilerlemenin \u00e7e\u015fitli a\u015famalar\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc onamal\u0131y\u0131z.<\/p>\n<p>Tanr\u0131n\u0131n bu her yerde haz\u0131r ve naz\u0131r etkinliklerini, yaratt\u0131\u011f\u0131 ve geli\u015ftirdi\u011fi yarat\u0131klar\u0131n s\u00fcreklili\u011fini Aziz Thomas \u201c\u0130lahi Y\u00f6netim\u201d (Divine Administration) olarak betimler ve inananlar aras\u0131nda tanr\u0131 takdiri olarak bilinir (Providence). Bunun anlam\u0131, Yarat\u0131c\u0131 ile yarat\u0131k aras\u0131nda etkin ve s\u00fcrekli bir i\u015fbirli\u011fi var demektir. Yer\u2019de b\u00fcy\u00fck \u00e7e\u015fitlili\u011fe sahip ya\u015fam maddenin gizilg\u00fcc\u00fc nedeniyle evrim ge\u00e7iriyorsa, bunun nedeni Tanr\u0131\u2019n\u0131n \u00f6zde\u011fe evrim ge\u00e7irme gizilg\u00fcc\u00fc sa\u011flad\u0131\u011f\u0131 i\u00e7indir. \u2018Tanr\u0131 ba\u015flang\u0131\u00e7ta evreni yaratt\u0131 ve \u00f6zde\u011fe sergiledi\u011fi t\u00fcm bi\u00e7imlere girme yetene\u011fi sa\u011flad\u0131 ancak daha sonra yaratt\u0131klar\u0131yla ilgilenmedi\u2019 demek, Hume\u2019un Deism\u2019ini onamak demek veya Tanr\u0131 evreni yaratt\u0131ktan sonra onu kendi haline b\u0131rakt\u0131 d\u00fc\u015f\u00fcncesini savunan eski pagan fikrini onamak anlam\u0131na gelir.<\/p>\n<p>Bu durumda Dr. Martineau\u2019nun bilim i\u00e7in s\u00f6yledi\u011fini Evrim i\u00e7in s\u00f6yleyebilir miyiz, \u015f\u00f6yle ki, \u201cbilim d\u00fcnyan\u0131n nedenini de\u011fil y\u00f6ntemini; din y\u00f6ntemi de\u011fil nedenini ortaya serer\u201d (Martineau, 1891). Evrim, yarat\u0131c\u0131 enerjinin g\u00f6rkemli ilerleyi\u015fidir, Claude Bernard\u2019\u0131n deyimiyle, \u201cilk, yarat\u0131c\u0131, yasalara uygun ve y\u00f6nlendirici Nedenin\u201d kendini g\u00f6steri\u015f bi\u00e7imidir. Yine Aziz Augustine\u2019in deyimiyle herg\u00fcn g\u00f6z\u00fcm\u00fcz\u00fcn \u00f6n\u00fcnde ger\u00e7ekle\u015fen mucizeler (<em>quotidiana Dei miracula<\/em>) sergiler ve bize l\u00fctfedilen bu mucizelerle tanr\u0131 takdirine tan\u0131k oluruz.<\/p>\n<p>Bu nedenlerden dolay\u0131 Evrim, kendisine isim olarak yak\u0131\u015ft\u0131r\u0131lan, ne bir \u201c\u00e7amur felsefesi\u201ddir (philosophy of mud) ne de \u201ckir \u0130ncil\u2019i\u201d (a gospel of dirt). E\u011fer do\u011fru bir bi\u00e7imde anla\u015f\u0131l\u0131rsa, Evrim, Katolik Dogma\u2019n\u0131n g\u00fc\u00e7l\u00fc ve yararl\u0131 bir ba\u011fla\u015f\u0131\u011f\u0131d\u0131r. E\u011fer Evrim do\u011fruysa, Tanr\u0131n\u0131n varl\u0131\u011f\u0131 ve yarat\u0131l\u0131\u015f da gerekli bir sonu\u00e7 olacakt\u0131r. \u201cGer\u00e7ek ilerleme <em>terminus a quo<\/em> ve <em>terminus ad quem<\/em> oldu\u011funa i\u015faret eder. Bu durumda, Evrim do\u011fruysa, mutlak bir ba\u015flang\u0131\u00e7, inan\u0131lmas\u0131 g\u00fc\u00e7 de olsa olas\u0131d\u0131r\u201d -Bu arada \u015funu kesinlikle s\u00f6yleyebilirim ki- \u201cmaddenin sonsuzlu\u011fu bilimsel Evrim kuram\u0131yla tutars\u0131zd\u0131r.\u201d (Moore, 229)<\/p>\n<p>Pascal bir yerde \u015f\u00f6yle bir sav ileri s\u00fcrm\u00fc\u015ft\u00fcr: \u201cDo\u011fa ku\u015fkucular\u0131, us da dogmatikleri \u015fa\u015fk\u0131na \u00e7evirir.\u201d Biz de ayn\u0131 vurguyu \u015f\u00f6yle yapabiliriz: \u201cEvrim bilinemezcileri (agnostics), bilim de ateistleri \u015fa\u015f\u0131rt\u0131r.\u201d Bir \u0130ngiliz pozitivistine g\u00f6re, \u201cMetafizi\u011fe verece\u011finiz en k\u00fc\u00e7\u00fck bir \u00f6d\u00fcn sizi ilahiyat alan\u0131na savurur\u201d. Bu saptama, \u201c\u015eeylerin ba\u015flang\u0131c\u0131 veya sonuyla ilgilenmek isterseniz Tanr\u0131ya inanmak zorundas\u0131n\u0131z\u201d saptamas\u0131yla e\u015f anlaml\u0131d\u0131r. Ve inanmak zorunda oldu\u011funuz Tanr\u0131 soyut, salt metafizik, \u201ckusursuz bir saydaml\u0131\u011fa, g\u00f6r\u00fcnemezli\u011fe b\u00fcr\u00fcnm\u00fc\u015f\u201d bir Tanr\u0131 de\u011fildir; ki\u015fisel, ba\u011f\u0131\u015flayan ve seven bir Tanr\u0131d\u0131r. Evrim de insan\u0131 varl\u0131klar d\u00fcnyas\u0131nda eri\u015fti\u011fi konumun de\u011ferinden yoksun b\u0131rakan de\u011fil, yerini en g\u00fc\u00e7l\u00fc ve asil s\u0131fatla belirleyen bir \u00f6\u011fretidir. Basit bir soydan gelmi\u015f olmas\u0131na kar\u015f\u0131n, insan\u0131n \u201cd\u00fcnya g\u00fczeli ve hayvanlar\u0131n kusursuz \u00f6rne\u011fi\u201d oldu\u011funu onar; insan\u0131n soyunu ilk ba\u015flang\u0131ca gidersek, \u201ctozdan ancak kusursuz tozdan geldi\u011fini\u201d onar. Evrim insan\u0131n uzun ve a\u011f\u0131r ilerleyen geli\u015fmenin en \u00fcst d\u00fczeydeki bi\u00e7imi oldu\u011funu s\u00f6yler ve Dante ve Aquinas zaman\u0131ndan beri evrenin ba\u015fkan\u0131 oldu\u011funu belirtir.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong><em>Evrim ve y\u00fccelten kavram<\/em><\/strong><\/p>\n<p>Evrim bizim Tanr\u0131 kavram\u0131m\u0131z\u0131 y\u00fcceltti\u011fi gibi, bilinemezcilerin ve monistik bak\u0131\u015f a\u00e7\u0131s\u0131na sahip ki\u015filerin betimlemesiyle, karanl\u0131k ve umutsuz d\u00fcnyada yeni g\u00fczellikleri alg\u0131lamam\u0131z\u0131, yeni \u015feyler \u00f6\u011frenmemizi de sa\u011flar. Jean Paul\u2019a g\u00f6re, \u201cTanr\u0131ya inanmayan bir ki\u015fi i\u00e7in u\u00e7suz bucaks\u0131z evren bi\u00e7im ve bo\u015fluktan yoksun sonsuz boyutta so\u011fuk bir demir y\u0131\u011f\u0131n\u0131d\u0131r\u201d. Ancak inanan bir evrimci i\u00e7in evren, daha \u00fcst d\u00fczeyde bir ya\u015fama davet eden ve insan\u0131 gelecekte daha da mutlu edecek olan, kutsama ve dualarla dolu ilahilerin s\u00f6ylendi\u011fi bir ortamd\u0131r.<\/p>\n<p>Her\u015fey, Tanr\u0131y\u0131 i\u015faret eden b\u00fcy\u00fck birli\u011fin birer par\u00e7as\u0131d\u0131r. Her\u015fey bir \u00f6ng\u00f6r\u00fc, ama\u00e7 ve bilgeliktir. D\u00fcnyan\u0131n ve t\u00fcm di\u011fer d\u00fcnyalar\u0131n tarihini biliyoruz, bu d\u00fcnyalar \u201cyarat\u0131c\u0131 bir etkinlikle, sonsuz \u00e7e\u015fitlili\u011fe sahip ve daha da \u00e7e\u015fitlenecek olan bir tek orijinal evrende bir araya getirilmi\u015ftir\u201d (Temple, 116). Ve en k\u00fc\u00e7\u00fc\u011f\u00fcnden en b\u00fcy\u00fc\u011f\u00fcne Tanr\u0131n\u0131n eli g\u00f6r\u00fclebilir. Tanr\u0131n\u0131n g\u00fcc\u00fc ve iyili\u011fi kar tanesinin o g\u00fczelim bi\u00e7iminde, g\u00fcl\u00fcn nazik dokusu, kokusu ve renginde, kelebe\u011fin kanad\u0131ndaki \u015fahane \u00e7izgilerde, tarlaku\u015fu ve ard\u0131\u00e7 ku\u015funun mutlu ve melodik notalar\u0131nda, o en k\u00fc\u00e7\u00fck sabah \u015febneminin renk tonlar\u0131nda g\u00f6r\u00fclebilir (<em>Bridgewater Treatise<\/em> bilimin kiliseye \u00fcst\u00fcn gelmesi ile at\u0131lm\u0131\u015f bir hamleydi, tanr\u0131y\u0131 do\u011fada bulma \u00e7abas\u0131 \u2013 R.Pek\u00fcnl\u00fc)<\/p>\n<p>Evrendeki her\u015fey daha \u00fcst d\u00fczeydeki ger\u00e7eklikleri ortaya \u00e7\u0131karmaya haz\u0131r; cesaret kayna\u011f\u0131 olarak hesaplanm\u0131\u015f ve bize mutlu sonsuzluk s\u00f6z\u00fc veren inanc\u0131m\u0131z\u0131 g\u00fc\u00e7lendirmek i\u00e7in tasarlanm\u0131\u015f. \u0130lahi g\u00fc\u00e7 her\u015feyi bir arada tutar (Aristotle, 1999: Metaphysics, X, viii). Ge\u00e7mi\u015fin bilge ki\u015filerinin bu \u00f6\u011fretileri, daha genel olan Evrim kuram\u0131yla geni\u015fletilmi\u015f ve ayd\u0131nlat\u0131lm\u0131\u015ft\u0131r. Ancak Yunan felsefesinin zay\u0131f bir bi\u00e7imde \u00f6ng\u00f6rd\u00fc\u011f\u00fc ve Evrim kuram\u0131n\u0131n a\u00e7\u0131k\u00e7a bildirdi\u011fi ger\u00e7ek, Tanr\u0131n\u0131n doktrinini ve Evrenin \u0131\u015f\u0131\u011f\u0131 olu\u015funu ortaya seriyor.<\/p>\n<p>Bilim ve Evrim bize \u201c\u0130lk Neden\u201din, Nedenlerin Nedeni\u2019nin, evrendeki t\u00fcm d\u00fczenin ve g\u00fczelliklerin Yazar\u0131n\u0131n bilinenlerin \u00f6tesinde ve her yerde haz\u0131r ve naz\u0131r oldu\u011funu s\u00f6yler, ancak do\u011fa ile do\u011fa\u00fcst\u00fc aras\u0131ndaki ili\u015fkiye en g\u00fc\u00e7l\u00fc kan\u0131t vahiydir ve yarat\u0131lan\u0131n Yarat\u0131c\u0131s\u0131na ba\u011fl\u0131 oldu\u011fu evrenin her k\u00f6\u015fesinde yaz\u0131l\u0131d\u0131r. Tanr\u0131n\u0131n \u201cher\u015feyi kendisine nas\u0131l ba\u011flad\u0131\u011f\u0131n\u0131\u201d ancak inan\u00e7 yoluyla g\u00f6rebiliriz<\/p>\n<p>Evrimin \u00e7ok g\u00fczel bir \u015fekilde g\u00f6lgeledi\u011fi d\u00fc\u015f\u00fcnceleri, \u00e7ok uzun zaman \u00f6nce Tanr\u0131 inanc\u0131n\u0131n asil savunucusu aziz Athanasius\u2019un <em>Oratio Contra Gentiles<\/em> adl\u0131 eserindeki s\u00f6zlerinden daha g\u00fczel anlatamam: \u201cLir \u00e7alg\u0131s\u0131n\u0131n ayar\u0131n\u0131 yap\u0131p tiz ve bas notalar\u0131 uyumlu bir duruma getiren m\u00fczisyenin ortaya \u00e7\u0131kard\u0131\u011f\u0131 e\u015fsiz m\u00fczik gibi, tanr\u0131n\u0131n usu da evreni t\u0131pk\u0131 bir lir gibi kavray\u0131p yer ile g\u00f6\u011f\u00fc, b\u00fct\u00fcnle par\u00e7ay\u0131 kendi iste\u011fi ve denetimiyle d\u00fczene soktu ve her\u015feyi devindiren, de\u011fi\u015ftiren Kendisi de\u011fi\u015fimden ba\u011f\u0131\u015f\u0131k kald\u0131.\u201d (Athanasius, <em>Oratio Contra Gentiles<\/em>, XLII)<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>A\u015fa\u011f\u0131daki \u201cEvrim ve Dogma\u201d ba\u015fl\u0131kl\u0131 yaz\u0131y\u0131 okurlar\u0131m\u0131z\u0131n dikkatli bir bi\u00e7imde okumas\u0131n\u0131 sal\u0131k veririz. Bu yaz\u0131, daha giri\u015f b\u00f6l\u00fcm\u00fcndeki saptamayla ne denli k\u00f6kten bilim kar\u015f\u0131t\u0131 oldu\u011funu g\u00f6steriyor! Yaz\u0131n\u0131n kayna\u011f\u0131: John A. Zahm, Evolution and Dogma, Chicago: D. H. Mcbride and Co., 1896; Rpt. Ed. Arno Press, 1978, Peter M.J. Hess &amp; Paul L. Allen, Catholicism and [&hellip;]<\/p>\n","protected":false},"author":429,"featured_media":9738,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[99,38,224,32,221],"tags":[229,200,237],"class_list":["post-9737","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-61-sayi","category-dergi-sayilari","category-din-ve-dinler-tarihi","category-evrim","category-felsefe","tag-din","tag-evrim","tag-felsefe"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t<!-- All in One SEO 4.9.8 - aioseo.com -->\n\t<meta name=\"robots\" content=\"max-image-preview:large\" \/>\n\t<meta name=\"author\" content=\"Bilim ve Gelecek Ekibi\"\/>\n\t<link rel=\"canonical\" href=\"https:\/\/bilimvegelecek.com.tr\/index.php\/2009\/03\/01\/dosya-kilise-evrimlesti-mi-evrim-ile-katolik-dogmayi-uzlastirma-cabasina-bir-ornek-evrim-ve-dogma\" \/>\n\t<meta name=\"generator\" content=\"All in One SEO (AIOSEO) 4.9.8\" \/>\n\t\t<meta property=\"og:locale\" content=\"tr_TR\" \/>\n\t\t<meta property=\"og:site_name\" content=\"Bilim ve Gelecek\" \/>\n\t\t<meta property=\"og:type\" content=\"article\" \/>\n\t\t<meta property=\"og:title\" content=\"DOSYA: Kilise evrimle\u015fti mi? 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