The present work intends to analyze a religious doctrine within Calvinism, pointing towards the power that has a dogma in the religious imaginary, fomenting and motivating the religious subject in his actions as an eagerness in search of his mission. The doctrine of predestination, along our investigative path, has demonstrated this power. From the Reformation of John Calvin, in the second stage of the sixteenth century until the arrival of the Presbyterian Church of Brazil in the nineteenth century, there was - in the doctrine of predestination - a vocation that propelled the religious being, believed as an "elect" To go forward always motivating him psychologically by this doctrine, even in the face of the contradictions and conflicts of each event. In this way, predestination is a doctrine of action. Are they all predestined to a vocation? In fact, where this doctrine was present, it generated in the heart of the "chosen ones" a feeling of exclusivity and belonging to the sacred. In “elected" Israel, in Calvin's Geneva, in Scotland of John Knox, in the New England of the Puritans, or in any places where predestination was present, brought this characteristic of belonging and / or the feeling of being in the " Center of the world". Revolutions were nourished, dethroned kings, reformed nations, conflicts and synods reunited, political, ideological, religious, economic, and social transformations occurred by the power of this doctrine as Max Weber recalled: "But if we start here, And therefore inquire into the meaning to be conferred on this dogma as far as its historical-cultural effects are concerned, it must certainly be of the most remarkable. “Therefore, to support our analysis, we will start from the concept of election in the Judeo-Christian religion; Transforming in the term coined by Paul, predestination; Passing through Augustine of Hippo, until arriving at Calvin and his subsequent exegesis in Calvinism of the 17th, 18th and 19th centuries and his final journey in Brazil with the arrival of the Presbyterians of Mission. Of course, with the IPB, the doctrine of predestination still has a centrality. / O presente trabalho tem a intenção de analisar uma doutrina religiosa dentro do Calvinismo, apontando em direção ao poder que tem um dogma no imaginário religioso, fomentando e motivando o sujeito religioso em suas ações como um elã em busca de sua missão. A doutrina da predestinação, ao longo do nosso percurso investigativo, demonstrou esse poder. Desde a Reforma de João Calvino, na segunda etapa do século XVI, até a chegada da Igreja Presbiteriana do Brasil no século XIX, teve – na doutrina da predestinação – uma vocação que impulsionava o ser religioso, crido como um “eleito” de Deus, a seguir sempre para frente motivando-o psicologicamente por essa doutrina, mesmo diante das contradições e conflitos de cada evento percorrido. Dessa forma, a predestinação é uma doutrina de ação. Seriam todos predestinados a uma vocação? De fato, onde essa doutrina esteve presente, gerou no coração dos “escolhidos”, um sentimento de exclusividade e pertença ao sagrado. No Israel “eleito”, na Genebra de Calvino, na Escócia de John Knox, na Nova Inglaterra dos Puritanos, ou em quaisquer lugares nos quais a predestinação se fez presente, trouxe essa característica de pertença e/ou o sentimento de se estar no “Centro do Mundo”. Revoluções foram nutridas, reis destronados, nações reformadas, conflitos e sínodos reunidos, transformações políticas, ideológicas, religiosas, econômicas e sociais acontecidas pelo poder dessa doutrina como já lembrava Max Weber: “Mas se partirmos, como há de ocorrer aqui, deste último ponto de vista e nos indagarmos portanto sobre a significação a ser conferida a esse dogma no que tange a seus efeitos histórico-culturais, com certeza essa há de ser das mais notáveis”. Portanto, para referendar nossa análise, partiremos desde o conceito da eleição na religião judaico-cristã; transformando no termo cunhado por Paulo, predestinação; perpassando em Agostinho de Hipona, até chegar em Calvino e suas exegeses ulteriores no Calvinismo dos séculos XVII, XVIII e XIX e seu percurso final no Brasil com a chegada dos Presbiterianos de Missão. Certamente, com a IPB, a doutrina da predestinação ainda tem uma centralidade. / São Cristóvão, SE

In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’ Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.

In John Calvin and Ellen G White’s sense making approaches God’s act of redemption and reconciliation in and through Jesus Christ takes the centre stage in the foursome of God’s acts expressed in the biblical historical timeline as creation, reconciliation in Jesus Christ, renewal through the Holy Spirit and fulfilment at the end of time. While the 16th century Calvin emphasised God’s acts of creation and reconciliation in Christ more than God’s acts of renewal and fulfilment, the 19th century White’s emphasis was more on God’s acts of reconciliation in Christ and fulfilment at the end of time than on creation and renewal through the Spirit. With all the differences in their sense making approaches their central perspectival focus in their writings, sayings and doings is the way God and humanity, heaven and earth are closely connected in a unity without being fused and mixed in Jesus Christ. Their central christological theme of ‘God staying God’ and ‘human staying human’ in an interactional substantialist sense in Christ designates the great alternative view that differs on the one hand, from the view of the trans-substantialist option in which the human being Christ Jesus is in a sacramental-sacred way transformed into ‘a divine human being’ –, and on the other hand, the view of the consubstantialist option in which the human being Jesus is permeated and diffused by his divinity, thereby becoming ‘the human God.’ Calvin and White in their reflection operating within the realm of divine historicity that is staying within the biblical historical timeline from Genesis to Revelation were viewed by many as not theologians in the real sense of the word. Calvin and may be to a greater extent White worked and contributed to the new and emerging field of Faith Studies in which a theologian or theorist of faith cannot reflect on God, human beings or the natural cosmic world in three separate avenues as was commonly the case with speculative and scholastic theologies in history. White’s Faith Studies contribution is in the global arena of theology where the omnipresent ‘–logies’ of mainline church theologies such as Christology, Ecclesiology, Pneumatology and Eschatology hold sway.

Tableau d’honneur de la Faculté des études supérieures et postdoctorales, 2009-2010 / À la mort d'Henri II, en 1559, les sujets protestants de France se sont trouvés sous l'autorité hésitante de rois en bas âge, entourés de conseillers influents à la légitimité contestable. Aux injonctions ambivalentes d'obéissance politique de Calvin, les apologues du prince de Condé, à la tête du mouvement réformé français, ont alors substitué une rhétorique de ferme allégeance aux coutumes constitutionnelles du royaume et au jeune roi. Interdite par Calvin, la violence politique des réformés était soudainement placée sous le signe de l'honneur nobiliaire. Or, à partir de la seconde guerre (1567-1568) la justification de la violence des réformés prendra aussi appui sur une conception contractualiste de l'État monarchique qui appelait au rétablissement des institutions intermédiaires dans leurs anciennes fonctions limitatives du pouvoir royal. Malgré une certaine parenté conceptuelle, cette évolution ne peut cependant être parfaitement assimilée à la théorisation dite «monarchomaque» de la résistance au roi devenu tyran, parvenue à maturité après le massacre de la Saint-Barthélémy (1572).