Made available in DSpace on 2016-03-15T19:48:36Z (GMT). No. of bitstreams: 1 Flavio Antonio Alves da Costa.pdf: 1422026 bytes, checksum: 4ee98149d64f4898521b8594811b988a (MD5) Previous issue date: 2007-06-19 / Instituto Presbiteriano Mackenzie / The imolantation of the Protestantism, particularly of the Presbyterianism, in Brazil began in 1859, with the work of the Presbyterian missionary Rev. Ashbel Green Simonton. At that time, even though the Roman Catholicism was disorganized and almost abandoned by the Roman Catholicism, it was powerful. The Presbyterian Mission started to be an option for the natives in Brazil. The Presbyterianism, in its long implantation process, development and structuring, was marked by successes and internal schisms. In 1888, the Presbyterianism became administratively independent, giving origin to the Presbyterian Church of Brazil. However, the Presbyterianism did not remain as a homogeneous Protestant movement. In 1903 the first schism appears in the Brazilian national environment, giving rise to the Independent Presbyterian Church of Brazil. Some years later, more precisely thirty seven years, a theological debate arouse inside of that church, which represented tendencies already existent. The essential issue that starts the rupture is The Doctrine of the Endless Punishment. Besides the above essential issue, this paper will present other aspects that indirectly contributed for the organization of the Conservative Presbyterian Church of Brazil; and as that Church consolidated herself in the national Protestantism environment. / A implantação do Protestantismo, particularmente do Presbiterianismo, em nossa Pátria foi iniciada pelo missionário Rev. Ashbel Green Simonton no ano de 1859. No quadro existente do século XIX, ainda que o Catolicismo romano estivesse desorganizado e quase na condição de abandono na Sé Romana, mesmo assim era a maior força religiosa. O Presbiterianismo de missão passa a ser um contraponto de opção para os patrícios. A trajetória do Presbiterianismo, no seu longo processo de implantação, desenvolvimento e estruturação, é marcada por sucessos e rupturas internas. Em 1888, o Presbiterianismo torna-se autônomo administrativamente, dando origem a Igreja Presbiteriana do Brasil. Contudo, o Presbiterianismo não se mantém como um movimento protestante homogêneo. Em 1903, ocorre o primeiro cisma e assim surge, no cenário nacional brasileiro, a Igreja Presbiteriana Independente do Brasil. Passados alguns anos, mais precisamente trinta e sete anos, é deflagrado um debate teológico dentro daquela igreja. Os debates representam as tendências e as correntes já existentes ali. O elemento que desencadeia a ruptura é a chamada doutrina das Penas Eternas . Além da pedra de toque apresentada acima, a presente dissertação apresentará outros aspectos que indiretamente contribuíram para a organização da Igreja Presbiteriana Conservadora do Brasil; e como esta Igreja se consolidou no cenário do Protestantismo nacional.

Made available in DSpace on 2016-03-15T19:48:43Z (GMT). No. of bitstreams: 1 Robson do Boa Morte Garcez.pdf: 1378287 bytes, checksum: 1f00e34724f63db4d5b8f50b63ce883e (MD5) Previous issue date: 2007-09-12 / The implantation of the Presbyterianism in Brazil began in 1859 with the arrival of the Presbyterian missionary Rev. Ashbel Green Simonton. The Presbyterianism, in its long implantation process, development and structuring, was marked by successes and internal schisms. In 1903 the first schism appears in the Brazilian national environment, giving rise to the Independent Presbyterian Church of Brazil. Some years later, more precisely thirty seven years, a theological debate arouse inside that church, which represented tendencies that already existed. The essential issue that starts the rupture is The Doctrine of the Endless Punishment." Besides the above essential issue, this paper will present other aspects that indirectly contributed for the organization of the Igreja Cristã de São Paulo; at the same time, it intends to demonstrate the contribution of ICSP members for the Education and Teaching at São Paulo State University. / Implantado no Brasil em 1859, com a chegada de Ashbell Green Simonton, o Presbiterianismo, em sua histórica trajetória, passou por embates internos que não o fizeram soçobrar. Em 1903, um primeiro cisma fez surgir a Igreja Presbiteriana Independente do Brasil, que saía da Igreja Presbiteriana do Brasil (Egreja Presbyteriana do Brasil). No final da década de 30 do século passado, um novo conflito, de ordem teológica, abalava o presbiterianismo nacional, dentro da IPIB. Desta feita, seu objeto e seus debates se centravam na doutrina das Penas Eternas , o que desembocaria, em fevereiro de 1942, em uma nova ruptura. No grupo de membros que agora deixava a IPIB havia duas facções: uma conservadora outra modernista ou liberal. Estes se organizaram a Igreja Cristã de São Paulo, de membresia intelectualizada e piedosa; aqueles formaram a Igreja Presbiteriana Conservadora do Brasil, naturalmente de cunho ortodoxo. Esta dissertação, após estudar estes atos e fatos, também trata da contribuição de alguns membros da ICSP à educação e cultura, especialmente como professores da Universidade de São Paulo.

Notre travail, sur la base d’un corpus de textes très complet que nous avons rassemblé et numérisé (CD-rom en annexe), présente quelques grands thèmes de l’œuvre théologique du pasteur Louis Dallière (1897-1976). Après un aperçu biographique nous développons sa critique de la philosophie idéaliste et des répercussions qu’elle a engendré sur la théologie protestante. L. Dallière entend par là redonner droit à une ecclésiologie privilégiant le concret et foncièrement confessante. Dans cette optique, il entend repenser la pratique du baptême, en particulier celui des enfants. Dans un contexte de fin de la chrétienté, il souhaite privilégier l’immersion de confessants. En raison de son soutien au mouvement pentecôtiste naissant il défend aussi une spiritualité ouverte à l’exercice des charismes. Cette Église confessante a pour vocation de préparer la venue en gloire du Christ. Elle doit donc se réapproprier l’eschatologie sans pour autant s’abandonner aux excès apocalyptiques. Dans chacun des chapitres nous situerons l’auteur dans son contexte ecclésial et théologique. En conclusion nous indiquons quelle peut être la pertinence aujourd’hui de cette pensée. / I base my research on a fairly complete collection of pastor’s Dallière writings that I have assembled and digitized (see the CD-rom), presenting some of the main themes in the theology of Louis Dallière (1897-1976), a pastor in the Reformed church of France. After a biographical sketch of his life, I present his critique of Idealist philosophies and its impact on Protestant theology. I present Louis Dallière's larger objective of establishing a more concrete and confessional ecclesiology, including his rethinking of the practice of baptism, especially infant baptism. Convinced that the era of Christianity was coming to an end, he called for a renewed practice of the immersion of confessing believers. Because he supported the beginnings of Pentecostalism he also believed in a renewal of spiritual charisms within church life. I also explore the larger purpose of his call for a renewed confessing church to prepare for Christ's Second Coming, with his consequent re-appropriation of eschatology without the excesses of some apocalyptic movements. In each of our chapters I place L. Dallière in his ecclesiological and theological context. In my conclusion I explore the relevance of Dallière’s insights for our current theologies.