The Second Vatican Council was built within a solidly constituted tradition in the Catholic Church. All councils were held within the traditional and legal parameters of the Church. The question about the condition of possibility of a renewal Council under this tradition shows relevant. The Vatican II is the result of a negotiation between renewal and preservation. Pope John XXIII personally coordinated the construction of the legitimacy of the new event, following steps which may be rescued during the preparatory stages (...) of the great assembly. The reading of this process from sociological parameters may elucidate its plausibility within the tradition and the Church's bureaucratic organization. Pope John started ably a church renewal process, opening a new phase in the long Catholic tradition. Under his Pope condition, he knew how to seed the idea of a revamping event in the name of a divine inspiration and with the set of bishops’ participation of the Church. (shrink)

The reflection on the theology of Puebla exposes two theological tendencies present in the assembly and in the final document. The first tendency of a classical matrix rests on an essentialist view of reality. The second is structured from the historicity and has its final elaboration in the category signs of the times, consecrated by the Council. The theological batlle results in the conclusive text of Puebla and expresses the batlle for the meaning of Vatican II. Nevertheless, this hermeneutic batlle, (...) the reception of the Third Conference will take place in a historical and liberating perspective in continuity with the consolidated tradition of the Medellin Conference. The current historical context is a presupposition that reaffirms the current relevance of the teachings of Puebla. The reflection starts from the historical possibilities of Puebla's realization, verifies the internal struggle for the meanings of Vatican II and Medellín that occurred within the process and concludes with the presentation of the Conference receptions. (shrink)

The present text presents a reflection on the reforms undertaken by Pope Francis in the Catholic Church since his first audience, after the crisis that has led to the resignation of Pope Benedict VI. Having as reference Weberian types of powers such as charismatic powers, traditional powers and bureaucratic powers, this paper analyzes the current ecclesial situation under the influx of the reformed Charism of Francis, legitimated by the tradition of apostolic succession and established in the ecclesiastical bureaucracy. The current (...) Pope adds in his person and function, the charismatic, traditional and institutional powers. Although Weberian sociology provides analytical keys for reflection, it should not lead to the identification of pure charismatic type powers in the person of the renovator. The tension between the charism, the tradition and the bureaucratic organization constitute a challenge and the possibility of reformation in the structure and functions of the Church. Pope Francis faces the challenge of implementing reforms in an organization whose function is to preserve and not to innovate; being necessary to use strategies to translate their ideals into objective rules. This passage from the personal charism to institutional objectivity can lead the whole Church to reform despite inherent resistances to every bureaucratic institution in order to produce the desired reforms. (shrink)

As igrejas e indivíduos de tendência pentecostal que hoje ocupam o poder no governo brasileiro pensam e agem a partir de uma teologia política teocrática. Essa perspectiva pré-moderna superada pelas filosofias políticas antropocêntricas persiste como visão que se traduz em discursos, em atitudes e em políticas públicas. Trata-se da busca de um fundamento religioso capaz de superar a crise pela qual estariam passando o Estado e a sociedade brasileira. A afirmação de que Deus está no comando da política por meio (...) de representantes eleitos pelo povo faz confluir o exercício democrático do poder com fundamentos teocráticos. A ascensão dos pentecostais ao poder nacional vem de algumas décadas e revelou sua presença na formação das “bancadas evangélicas”. O Estado laico institucionalmente estabelecido tem suportado gestões religiosas que se apresentam como legítimas e como urgentes para a salvação da nação do grande inimigo: as esquerdas. Projeto ultraliberal e exercício autoritário do poder têm sido a tradução política concreta do poder de Deus em ação no governo atual. (shrink)