Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-12-12T09:29:48Z No. of bitstreams: 1 Glair Alonso Arruda.pdf: 1114868 bytes, checksum: b7bbed1eae0e04309a12255e24b67440 (MD5) / Made available in DSpace on 2018-12-12T09:29:48Z (GMT). No. of bitstreams: 1 Glair Alonso Arruda.pdf: 1114868 bytes, checksum: b7bbed1eae0e04309a12255e24b67440 (MD5) Previous issue date: 2018-11-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The purpose of this study was to analyze two official documents of Christianity promulgated in the 1960s and 1970s, namely the Pastoral Constitution Gaudium et Spes in Catholicism and the Lausanne Covennant in Protestantism, with a focus on poverty in Latin America, using a bibliographical and documentary research methodology. Main theoretical references included the sociology of Max Weber in analyzing the motivations behind the documents, and the missiology of David Bosch to study the historical and theological contexts. The dissertation is structured in three chapters. In the first, we analyse the context that defines the conception of Christianity regarding the mission of the church in the nineteenth century, as well as the way in which the two Christian perspectives viewed the question of poverty. The second chapter analyzes the two documents and their social, political, and economic context of the mid-twentieth century and identifies the conception of poverty within the mission context in a new paradigm, missio Dei, which classifies poverty as an institutional and structural problem in both Christian perspectives. In the third chapter, we analyze the theoretical implications and the contradictions that the new paradigm brings to the question of the poverty of the Latin American populations, the practical repercussions with the organization of the Ecclesial Base Communities, Liberation Theology and Theology of the Integral Mission / O presente estudo teve como objetivo realizar uma análise de dois documentos oficiais do cristianismo promulgados nas décadas de 1960-1970, a saber, a Constituição Pastoral Gaudium et Spes no catolicismo, e o Pacto de Lausanne, no protestantismo, tendo como eixo a questão da pobreza na América Latina, pela metodologia da pesquisa bibliográfica e documental. Utilizou-se como referenciais teóricos principais a sociologia de Max Weber para análise das motivações por trás dos documentos e a missiologia de David Bosch que orientaram o estudo dos contextos históricos e teológicos. A dissertação foi estruturada em três capítulos. No primeiro, foram verificados os contextos que definiram a concepção do cristianismo quanto à missão da Igreja no século XIX, e analisada a maneira como as duas vertentes cristãs se posicionavam quanto à questão da pobreza. O segundo capítulo analisa os dois documentos e seu contexto social, político, econômico de meados do século XX e identifica a concepção de pobreza dentro do contexto de missão em novo paradigma, a missio Dei, para ambas as vertentes cristãs, identificando a pobreza como um problema institucional e estrutural. No terceiro capítulo, são analisadas as implicações teóricas e as contradições que o novo paradigma acarreta para a questão da pobreza das populações latino-americanas, as repercussões práticas com a organização das Comunidades Eclesiais de Base, da Teologia da Libertação e da Teologia da Missão Integral

Cette thèse montre que l’ecclésiologie de l’Église-Famille de Dieu peut se construire en articulation avec la question de la protection sociale des prêtres, et que corrélativement la problématique de la protection sociale des ministres sacrés peut se penser par rapport à la théologie de l’Église-Famille de Dieu. Le repérage des failles dans les pratiques ecclésiales de protection sociale des prêtres en cours en Côte d’Ivoire et leur divergence avec les textes du magistère de l’Église m’amènent à considérer un principe : l’organisation d’une protection sociale des prêtres vise à libérer ces derniers des inquiétudes pour l’avenir, qui peuvent nuire à leur ministère et à leur disponibilité dans le temps présent. De plus, lorsqu’elles sont resituées dans le contexte théologique et pastoral de la nouvelle évangélisation, et qu’elles sont mises en dialogue entre elles, la problématique ecclésiologique de l’Église-Famille et celle de la protection sociale des prêtres évoquent l’enjeu majeur de l’engagement social des chrétiens. Si la réception d’une théologie de l’engagement contribue à l’émergence d’un engagement chrétien authentique, l’ecclésiologie entrepreneuriale propose l’entrepreneuriat pastoral comme une autre façon d’entreprendre en Église-Famille pour réussir le pari de la protection sociale des prêtres, conformément au vœu des Pères du Concile repris dans le Code de droit canonique de 1983. / This thesis demonstrates that the ecclesiology of the Church-God’s family can be built in relation to the issue of the social welfare for the priests, and linked to that, the issue of the social welfare for the sacred ministers can be thought about with regard to the theology of the Church as Family of God. The finding of weaknesses in the ecclesial practices of the social welfare for the priests which exists in Côte d’Ivoire and their difference with the Church magisterium texts makes me consider a principle: the organization of a social welfare for priests aims at making them free from worries in the future, which can harm (endanger) their ministry and their availability in the present time. In addition, when they are restored in the pastoral and theological context of the new evangelization, and if they are in connection, the ecclesiological issue of the Church-Family and that of the social welfare for the priests evoke the major stake of the Christians’ social commitment. If the reception of a theology of commitment contributes to an emergence of an authentic Christian commitment, the entrepreneurial ecclesiology suggests the pastoral entrepreneurship as another way to undertake in Church-Family to make a success of the bet of the social welfare for the priests in accordance with the wish of the Council Fathers taken back in the Code of Canon law of 1983.