<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>0120-131X</journal-id>
<journal-title><![CDATA[Cuestiones Teológicas]]></journal-title>
<abbrev-journal-title><![CDATA[Cuest. teol.]]></abbrev-journal-title>
<issn>0120-131X</issn>
<publisher>
<publisher-name><![CDATA[Universidad Pontificia Bolivariana]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S0120-131X2020000100094</article-id>
<article-id pub-id-type="doi">10.18566/cueteo.v47n107.a06</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[COMUNIDADES ECLESIAIS DE BASE (CEBs): DE MEDELLÍN-PUEBLA AOS NOSSOS DIAS]]></article-title>
<article-title xml:lang="en"><![CDATA[Basic Ecclesial Communities: from Medellin-Puebla to our times]]></article-title>
<article-title xml:lang="es"><![CDATA[Comunidades Eclesiales de Base (CEBs): desde Medellín-Puebla hasta nuestros días]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Aquino Júnior]]></surname>
<given-names><![CDATA[Francisco de]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Faculdade Católica de Fortaleza  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Brazil</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2020</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2020</year>
</pub-date>
<volume>47</volume>
<numero>107</numero>
<fpage>94</fpage>
<lpage>105</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_arttext&amp;pid=S0120-131X2020000100094&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_abstract&amp;pid=S0120-131X2020000100094&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_pdf&amp;pid=S0120-131X2020000100094&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo As Comunidades Eclesiais de Base (CEBs) marcaram decisivamente a vida da Igreja da América Latina na segunda metade do século passado, como se pode constatar nos documentos das conferências do episcopado latino-americano em Medellín (1968) e Puebla (1979). E tanto no que diz respeito à sua missão evangelizadora (salvação-libertação-opção pelos pobres), quando no que diz respeito à sua estrutura social (comunidade - carismas e ministérios). Elas aparecem nesses documentos como projeto pastoral ou, em todo caso, um elemento ou aspecto fundamental do projeto pastoral que se propõe para o conjunto da Igreja no continente. E isso se pode verificar na caminhada/história da Igreja latino-americana nesse período. Mas essa situação mudou radicalmente a partir do final dos anos 80, sobretudo a partir da conferência de Santo Domingo (1992). De projeto pastoral ou elemento fundamental de um projeto pastoral, passam a ser tratadas (ou mesmo toleradas) como um grupo ou movimento entre outros. E essa situação não muda radicalmente nem mesmo com a Conferência de Aparecida (2007). Esse artigo trata precisamente da importância e do lugar das CEBs nesses diferentes contextos eclesiais. Começa tratando das CEBs nas conferências de Medellín e de Puebla e, em seguida, faz algumas considerações sobre os desafios e as perspectivas para as CEBs no atual contexto eclesial. A primeira parte do estudo é mais de cunho analítico (análise de textos). Já a segunda parte do estudo é mais de caráter reflexivo (reflexão sobre a atual conjuntura eclesial).]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract Basic Ecclesial Communities (BEC) became a milestone in the life of Latin American Church during the second half of the last century both for the evangelizing mission (salvation-liberation-option for the poor) and social structure (charismatic communities and ministries), as can be evidenced in the documents of the Episcopal Conferences of Latin America in Medellin (1968) and Puebla (1979). In the documents, these communities are deemed as a pastoral project or, at least, an essential aspect of the pastoral project suggested for the entire Church of the region. However, this began to change drastically at the end of the eighties, especially since the Santo Domingo Conference (1992). From being a pastoral project or essential aspect of a pastoral project, BECs became one group among others (even one that had to be tolerated). The latter has not changed, not even after the Aparecida Conference (2007). Bearing this in mind, the article deals with the relevance and place of BECs within different ecclesial contexts. First, it deals with BECs within the conferences of Medellin and Puebla, and, then, it considers some of the challenges and perspectives for BECs within the current ecclesial context. Thus, the first part of the article is of analytic nature in which an analysis of the documents is carried out, and the second one is reflective and presents some thoughts regarding the current ecclesial context.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Las Comunidades Eclesiales de Base (CEBs) marcaron decisivamente la vida de la Iglesia de América Latina en la segunda mitad del siglo pasado, como puede constatarse en los documentos de las conferencias del episcopado latinoamericano en Medellín (1968) y Puebla (1979). Tanto en lo que se dice con respecto a su misión evangelizadora (salvación-liberación-opción por los pobres), como en lo que se refiere a su estructura social (comunidad-carismas y ministerios). Estas aparecen en estos documentos como proyecto pastoral o, en todo caso, como un elemento o aspecto fundamental del proyecto pastoral que se propone para el conjunto de la Iglesia en el continente. Esto se puede verificar en el camino/historia de la Iglesia latinoamericana en ese periodo. Pero esa situación cambió radicalmente a partir de finales de los años 80, sobre todo a partir de la conferencia de Santo Domingo (1992). De proyecto pastoral o elemento fundamental de un proyecto pastoral pasan a ser tratadas (incluso toleradas) como un grupo o movimiento entre otros. Y esa situación no cambia radicalmente ni siquiera con la Conferencia de Aparecida (2007). Este artículo trata precisamente de la importancia y del lugar de las CEBs en esos diferentes contextos eclesiales. Comienza tratando de las CEBs en las conferencias de Medellín y de Puebla y, enseguida, hace algunas consideraciones sobre los desafíos y las perspectivas para las CEBs en el actual contexto eclesial. La primera parte del estudio es de tipo analítico: se hace un análisis de textos. Ya la segunda parte es de carácter reflexivo, se hace una reflexión sobre la coyuntura eclesial actual.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[Concílio]]></kwd>
<kwd lng="pt"><![CDATA[Povo de Deus]]></kwd>
<kwd lng="pt"><![CDATA[Medellín-Puebla]]></kwd>
<kwd lng="pt"><![CDATA[Comunidades Eclesiais de Base]]></kwd>
<kwd lng="pt"><![CDATA[CEBs]]></kwd>
<kwd lng="pt"><![CDATA[Novo contexto eclesial]]></kwd>
<kwd lng="en"><![CDATA[Council]]></kwd>
<kwd lng="en"><![CDATA[Medellin-Puebla]]></kwd>
<kwd lng="en"><![CDATA[People of God]]></kwd>
<kwd lng="en"><![CDATA[Basic Ecclesial Communities]]></kwd>
<kwd lng="en"><![CDATA[BEC]]></kwd>
<kwd lng="en"><![CDATA[New Ecclesial Context]]></kwd>
<kwd lng="es"><![CDATA[Concilio]]></kwd>
<kwd lng="es"><![CDATA[Pueblo de Dios]]></kwd>
<kwd lng="es"><![CDATA[Medellín-Puebla]]></kwd>
<kwd lng="es"><![CDATA[Comunidades Eclesiales de Base]]></kwd>
<kwd lng="es"><![CDATA[CEBs]]></kwd>
<kwd lng="es"><![CDATA[Nuevo contexto eclesial]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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