Filioque Meselesi ve Arka Planı

Year 2022, Volume: 5 Issue: 2, 515 - 533, 15.12.2022

Nuh Yılmaz

https://doi.org/10.52637/kiid.1182249

Abstract

Latince bir terkip olan “filioque”; ve Oğul’dan anlamına gelmekte olup Kutsal Ruh’un Baba’nın yanı sıra Oğul’dan da geldiğini ifade etmektedir. Kutsal Ruh’un menşeine dair teolojik bir meseleyi oluşturan filioque, Hıristiyan aleminin Doğu-Batı/Katolik-Ortodoks şeklinde ikiye ayrılmasında başat rol oynamıştır. Hıristiyanlığın temel öğretilerinin şekillenmesinde genel ve yerel mahiyette düzenlenen konsillerde alınan kararlar belirleyici olmuştur. Birinci İznik ve Birinci İstanbul konsillerinde sırasıyla İsa’nın ve Kutsal Ruh’un tanrılığı karara bağlanmış; böylelikle Hıristiyan alemi teslis inancını tamamlamıştır. Efes, Kadıköy ve Üçüncü İstanbul konsillerinde de İznik-İstanbul İnanç Bildirgesi’nin değiştirilemeyeceği açıkça belirtilmiştir. Ancak Batı Kilisesi, İspanya’da gerçekleştirilen yerel nitelikteki III. Toledo Konsili’nde mezkûr bildirgeye filioque ekini ilave etmek suretiyle Kutsal Ruh’un Baba’nın yanı sıra Oğul’dan da geldiğini iddia etmiştir. Doğu Kilisesi yetkilileri bunu bir sapkınlık olarak nitelendirmişlerdir. Zira onlar Batı Kilisesi’nin kredoya filioque ekini ilave etmesini, Kutsal Ruh’a iki kaynak atfedilmesi, Tanrı’nın monarşisinin ortadan kaldırılması, Yeni Ahit’te geçen Kutsal Ruh ifadeleriyle tutarsızlık arz etmesi ve ekümenik konsillerde alınan kararların değiştirilmesi olarak yorumlamışlardır. Doğu ve Batı kiliselerinin filioque meselesiyle ilgili açıklamalarında hem Yeni Ahit’ten beslendikleri referanslar hem de takip ettikleri kilise babalarının açıklamaları etkili olmuştur. Nitekim Batı kilise babaları Yeni Ahit’in Kutsal Ruh’la ilgili referanslarını yorumlamak suretiyle ve teslis unsurları arasındaki özsel ilişkiyi vurgulamalarından dolayı Kutsal Ruh’un kaynağını hem Baba’dan hem de Oğul’dan aldığını iddia etmişler; Doğu kilise babaları ise birkaç istisna dışında (Kör Didymus, Kıbrıslı Epiphanius ve İskenderiyeli Cyril) Yeni Ahit’te Kutsal Ruh’un Baba’dan geldiğinin açık bir şekilde ifade edilmesini gerekçe göstererek onun sadece Baba’dan geldiğini savunmuşlardır. Bunun yanı sıra, Batı Kilisesi’nin kredoya filioque ekini ilave etmesinde Aryanist ve Priscillianist fikirlerin yönlendiriciliğini de görmezden gelmek doğru olmaz. Nitekim Batı Kilisesi, bir taraftan Aryanist fikirlere karşı Oğul’un Baba’dan aşağı olmadığını ileri sürmüş; diğer taraftan Priscillianistlere karşı da Kutsal Ruh’un Baba ve Oğul ile aynı öze sahip olduğuna vurgu yapmıştır. Bu bağlamda makale, konuya dair giriş ve tarihsel süreçten sonra, filioque meselesinin arka planını kutsal metinlerindeki referanslarına ve Latin-Yunan kilise babalarının açıklamalarına yer vererek Doğu-Batı Kilisesi perspektifinden incelemektedir. Makalede tarihi, mukayeseli ve deskriptif metottan yararlanılarak konu objektif bir şekilde ele alınmıştır. Filioque meselesinin arka planını ortaya koyması açısından önemi haiz olan bu çalışmada, Doğu ve Batı kiliselerinin teolojik bir konu olan filioque ile ilgili açıklamalarında nelerin belirleyici olduğuna dikkat çekilmeye çalışılmaktadır. Araştırma neticesinde filioque öğretisinin köken açısından Latin kilise babası Tertullian’a kadar götürülemeyeceği, Poitiersli Hilary ve Milanlı Ambrose tarafından net olarak ortaya konulmadığı, onu ilk kez açık bir şekilde Augustine’in kaydettiği görülmüştür. Filioque meselesinin arka planında görünürde Batı Kilisesi’nin Aryanist ve Priscillianist görüşü bastırmak amacıyla İznik-İstanbul amentüsüne filioque takısını eklediği zikredilse de bunda Augustine’nin teslisle ilgili açıklamalarının etkili olduğu saptanmıştır. Batı Kilisesi yetkilileri filioque öğretisinin Grekler tarafından reddini Doğu’nun sapkınlığı olarak görmüşler; Doğu Kilisesi temsilcileri ise söz konusu öğretinin Latinlerce kabulünü Batı’nın ortodoks görüşten ayrılığı şeklinde değerlendirmişlerdir. Grekler, Latinlerin filioque ekini yerel bir konsilde kredoya ilave etmesini de ekümenik konsilde alınan bir kararın ihlal edilmesi şeklinde yorumlamışlardır. Zira onlara göre bu durum, ekümenik konsillerde teslis unsurlarından Kutsal Ruh’un hazır bulunduğu ve onun denetiminde alınan bir kararın değiştirilmesinin söz konusu olamayacağı anlayışıyla uyuşmamaktadır. Dolayısıyla Batı Kilisesi bu tavrıyla sadece İznik-İstanbul konsili kararlarını değil, aynı zamanda bahsi geçen konsillerin kararlarının değiştirilemeyeceğini teyit eden Efes, Kadıköy ve Üçüncü İstanbul konsili kararlarına da aykırı davranmış ve Kutsal Ruh’un denetiminde alınan bir kararı hiçe saymıştır.

Keywords

Dinler Tarihi, Filioque, Batı Kilisesi, Doğu Kilisesi, Üçüncü Toledo Konsili

Filioque Problem and Its Background

Abstract

The “filioque”, which is a Latin phrase; meaning and the Son, states that the Holy Spirit comes from the Son as well as from the Father. The filioque, which constitutes a theological issue about the origin of the Holy Spirit, played a leading role in the division of Christendom into East-West/Catholic-Orthodox. The decisions taken in the general and local councils were decisive in the formation of the basic teachings of Christianity. In the First Nicaea and First Constantinople councils, the deity of Jesus and the Holy Spirit was decided, respectively; thus, the Christian world completed its trinitarian belief. In the Ephesus, Chalcedon and Third Constantinople councils, it was clearly stated that the Nicea-Constantinople Declaration of Faith could not be changed. However, the Western Church, at the Council of Toledo which have a local feature, by adding the supplement to the Nicea-Constantinople Decleration of Faith, claimed that the Holy Spirit came from the Son as well as from the Father. Eastern Church officials described it as a heresy. Because they interpreted the Western Church’s addition of the suffix filioque to the credo as attributing two sources to the Holy Spirit, abolishing God’s monarchy, inconsistent with the expressions of the Holy Spirit in the New Testament, and changing the decisions taken in the ecumenical councils. Both the references from the New Testament and the statements of the church fathers they followed were influential in the explanations of the Eastern and Western churches on the filioque issue. As a matter of fact, Western church fathers claimed that the Holy Spirit derives its source from both the Father and the Son, by interpreting the New Testament's references to the Holy Spirit and emphasizing the essential relationship between the trinity elements; Eastern church fathers, with a few exceptions (Didymus the Blind, Epiphanius of Cyprus, and Cyril of Alexandria), argued that the Holy Spirit came only from the Father, citing the clear statement in the New Testament that it came from the Father. In addition, it would not be right to ignore the guidance of Arianist and Priscillianist ideas in the Western Church’s addition of the filioque suffix to the creed. Indeed, the Western Church, on the one hand, argued against Arianist ideas that the Son is not inferior to the Father; on the other hand, emphasized against Priscillianists that the Holy Spirit has the same essence as the Father and the Son. In this context, the article examines the background of the filioque issue from the perspective of the East-West Church, including the references in the sacred texts and the explanations of the Latin-Greek church fathers, after the introduction and historical process on the subject. In the article, the subject is handled objectively by using the historical, comparative and descriptive method. In this study, which is important in terms of revealing the background of the filioque issue, it is tried to draw attention to what is decisive in the explanations of the Eastern and Western churches about filioque, which is a theological subject. As a result of the research, it was seen that the filioque doctrine could not be traced back to the Latin church father Tertullian in terms of origin, it was not clearly revealed by Hilary of Poitiers and Ambrose of Milan, and it was clearly recorded by Augustine for the first time. In the background of the filioque issue, although it is mentioned that the Western Church added the suffix filioque to the Nicea-Constantinople creed in order to suppress the Arianist and Priscillianist views, it has been determined that Augustine’s statements about the trinity were effective in this. The Western Church officials consideredthe Greek rejection of the filioque doctrine as a heresy of the East; the representatives of the Eastern Church, on the other hand, evaluated the acceptance of the said doctrine by the Latins as the separation of the West from the orthodox view. The Greeks interpreted the Latins’ addition of the filioque suffix to the credo in a local council as a violation of a decision taken in the ecumenical council. Because, according to them, this situation is inconsistent with the understanding that the Holy Spirit, one of the trinity elements, is present in the ecumenical councils and that a decision taken under his control cannot be changed. Therefore, with this attitude, the Western Church acted against not only the decisions of the Nicea-Constantinople council, but also the decisions of the Ephesus, Chalcedon and Third Constantinople councils, which confirmed that the decisions of the said councils could not be changed, and disregarded a decision taken under the control of the Holy Spirit.

Keywords

History of Religions, Filioque, The Western Church, The Eastern Church, Third Council of Toledo

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