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The magisterium of Pope Francis resumes ecclesial and pastoral processes that make possible the conciliar aggiornamento of the Catholic Church in its modus essendi et operandi. It expresses a Church "on the way out" of rigid and inflexible schemes and structures, moved by the dynamism and "joy of the Gospel" that makes it missionary. This Church reconfigures internal dynamics in the spirit of collegiality and synodality, making clergy and laity, men and women co-responsible for the mission; and it shows itself as a partner of society, dialoguing about its problems and collaborating on solutions. This study analyzes the reception of the teaching of Pope Francis in the Catholic Church in Brazil. It identifies illuminating principles of this pontificate for the Church today and points out the urgent needs that Brazilian society presents for its mission. The method used is the qualitative analysis of texts by Pope Francis, comparing them to the Brazilian reality. He concludes that the reception of his magisterium takes place amidst a reluctant obedience, especially among the clergy, which ends up in a legal formality, as a kind of silent obedience; and a convinced reception, especially by lay leaders. These postures clash with tacit resistance to Pope Francis. The challenge remains to make an effective impact of his teaching on the structures and pastoral processes of Catholic communities. [ABSTRACT FROM AUTHOR]

The goal of the present research, bibliographical and documentary, is to analyse how the COVID-19 pandemic affects the live of the churches, focussing on the celebration of the sacrament of Holy Communion/Eucharist, and how Catholic and Lutheran churches have sought to react to the given situation. In the Catholic case, masses are celebrated in the presence of a reduced number of persons and transmitted online. The Evangelical Church of the Lutheran Confession in Brazil - IECLB, for its part, has preferred to discourage the celebration of Holy Communion for the time being, which has resulted in a kind of already extended "Eucharistic fasting". Either solution has its advantages and disadvantages and its practical and doctrinal reasons to be in place. Analysing the different attitudes of the two aforementioned churches in relation to Eucharistic celebrations during the pandemic, the article explores new modalities that could be discovered for the celebration of Holy Communion/Eucharist in this context, as well as their respective theological implications. [ABSTRACT FROM AUTHOR]