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This study is based on the concept of "reception", how a Magisterium text is received by the sensus fidelium. Vatican II, inspired by Pope John XXIII, developed a new style of conciliar text, and introduced a new method in the Gaudium et spes Constitution, an inductive method of doing theology based on "signs of the times". Hence, the question of how the Medellin Episcopal Conference "received" Vatican II. There are four characteristics: the inductive method of doing theology, the relying on Latin American signs of the times, the liberation of the poor and oppressed, and the recognition of the value of the local Church. On the other hand, Medellin raised three new pastoral issues: ecclesial pluralism, Basic Ecclesial Communities (CEBs), and popular Catholicism. [ABSTRACT FROM AUTHOR]

You cannot understand the Ecclesiology of Vatican II without knowing the life, the pastoral style and the charisma of John XXIII, who convened the Council and opened the way toward a new ecclesial setting that ended centuries of a church of Christendom. The Vatican II involves a transition from a clerical Church to a "People (baptized people) of God" Church. The Vatican II implies the passage from a juridical and legalistic Church to a Church as the Mystery of the communion in Christ. The Vatican II implies the change from a triumphalistic Church and connected to worldly power to a Church vivified by the renewing force of the Spirit. The Church is on its way toward the Kingdom of God together with all Christians and all mankind. The reception of the Vatican II supposes a pastoral conversion: a return to the Gospel and openness to new signs of the times following the Spirit that inspired John XXIII [ABSTRACT FROM AUTHOR]

O artigo tem por objetivo verificar a viabilidade e aplicabilidade do conceito teológico de recepção na realidade concreta da vida social e eclesial, ou seja, no mundo da vida da Igreja. O texto faz uma releitura do conceito, ampliando-o e trazendo-o para o campo das Ciências Sociais, por meio da proposta teórica de Jürgen Habermas na Teoria da Ação Comunicativa. Para isso, verificaremos tal processo de recepção nas Igrejas locais do Estado do Maranhão. ABSTRACT: The purpose of the present article is to verify the viability and applicability of the theological concept of reception in the reality of the social and eclesial life, in other words, in the lifeworld of the Church. The text revisits the concept, extending it and applying it to the field of Social Sciences, through the theoretical proposal of Jürgen Habermas in his Theory of Communicative Action. We will thus verify the process of reception in the local Churches of the State of Maranhão (Brazil).

O artigo evoca o que significou, não só para a Igreja católica romana, mas para a Igreja de Jesus Cristo, presente também em outras Igrejas cristãs, a iniciativa inspirada de João XXIII de convocar o Concílio Vaticano II. Estuda-se o complexo problema da recepção do Concílio e mostra-se que a crise atual do aggiornamento Conciliar é resultado, paradoxalmente, do seu sucesso, analisado a partir de três temas conciliares: a soberania da Palavra divina e sua tradição, a eclesiologia de comunhão e as aberturas ecumênicas desta eclesiologia. Conclui-se mostrando a obrigatoriedade para a Igreja do aggiornamento conciliar e o seu futuro. ABSTRACT: The article evokes what John XXIII’s initiative of convoking the Vatican II council meant not only for the Roman Catholic Church , but also for the church of Jesus Christ, present in ther Christian churches. It studies the complex issue of the council reception and shows that the current crisis of conciliar aggiornamento is paradoxically the result of its success by analyzing three conciliar themes: the sovereignty of divine Word and its tradition, the ecclesiology of communion, and the ecumenical openness of this ecclesiology. It concludes by showing the mandatory character of the conciliar aggiornamento for the church and its future.