Letteratura scientifica selezionata sul tema "Catholic Church. Archdiocese of Panama (Panama)"

The announcement of Panama as host of World Youth Day in 2019, turned out to be a great surprise for the whole world. For the fi rst time such a small country, has hosted a global event. Panamá is known primarily from the Panama Canal and the Panamanian aff air called Panama. But speaking in these two contexts is very hurtful, because it is a country richly diverse, and the Church here has a unique, unique face. Catholic missions are included in the history of Panama from the very beginning. From the beginning of the bishopric in the city of Panamá, through the territorial development of the Church, everything here has a mark of mission. The fi nal element of the article is the presentation of the Church in the Bocas del Toro Territorial Prelature. The prelature is located in the Caribbean Sea and is geographically diff erent from the rest of the country. But this place is an example of a missionary church, and of a church that needs support in its mission. Poles coming to Panama for the next World Youth Day will discover a unique country, and together with the Poles, Panama will be discovered by the whole world.

This article explores the everyday political economy of the Catholic World Youth Day in Panama, which was organized in January 2019. The aim is to shed more light on the relationship between the market and the religious sphere and, in particular, on the everyday experience of the WYD participants, and their encounters with the market and market practices. In doing so, the article challenges several commonly held assumptions, such as the priority of religious doctrine over everyday practices and the belief that the religious sphere is one-sidedly colonized by the market. Instead, the article shows that in this case, the interactions between the church and the market played out differently in three different areas – the discursive critique of the market by the Church leaders, the Church’s incorporation of market practices in its activities and the alliance between the local Catholic organizers and businesses. In the end, the complex interactions between the participants, businesses, discourses, spaces and technologies gave rise to a unique sacred-market network which blurred and at times entirely erased the difference between the religious sphere and the market.

Resumo: Na passagem dos 35 anos de existência da Comissão Nacional Católico-Luterana, o autor começa recordando os fatos que antecederam a criação desse órgãode diálogo oficial. Depois de lembrar que, no período colonial, o catolicismo era a religiãodo Estado, mostra como essa situação mudou a partir da Constituição imperial de 1824,que assegurava, embora ainda com restrições, a liberdade de culto. Esse ano marca avinda da primeira leva de imigrantes alemães ao Brasil. Com a República, em 1889, veio aseparação entre Igreja e Estado. A Primeira Conferência Missionária mundial, em 1910, naEscócia, preocupou-se com a unidade entre os missionários das diversas denominações,priorizando a evangelização da Ásia e da África. O Congresso Missionário do Panamá,em 1916, voltou-se para a evangelização da América Latina, unindo-se numa polarizaçãoanti-católica, não assumida pelos luteranos. Grande marco ecumênico foi a criação doCMI, Conselho Mundial de Igrejas, em Amsterdam, 1948. As décadas de 50 e 60 foramcaracterizadas pelo avanço do diálogo ecumênico, principalmente entre luteranos e católicos.O Concílio Vaticano II, 1962-65, reconheceu o Ecumenismo. Em 1975 realizou-se,em São Paulo, o primeiro Encontro Ecumênico de Dirigentes de Igrejas, congregandocatólicos, luteranos, anglicanos, e metodistas, surgindo pouco depois a Comissão NacionalCatólico-Luterana, ativa até hoje. Passo notável foi dado em 1998, com a publicação dodocumento conjunto sobre a “Justificação por Graça e Fé”.Abstract: In the light of the 35th anniversary of the National Catholic-Lutheran Committee,the author starts assembling some relevant facts anteceding the start of the organizationengaged officially in mutual dialogue. After recalling the Catholic religion in the colonialperiod as the religion of the State, the situation underwent a change in the promulgationof the Imperial Constitution of 1824 by securing the rights of freedom of religious worship,albeit with some restrictions. This year is a significant event remembering the first wave ofGerman immigrants arriving in Brazil. With the transition from the Empire to the Republic in1889 came the separation between Church and State. The first missionary conference ona world wide extent happened in Scotland in 1910 and was concerned with a consensusamong the missionaries of various denominations with special emphasis on the evangelizationof Asia and Africa. The Missionary Congress of Panama in 1916 dealt with theevangelization of Latin America, converging on an anti-Catholic polarization, which was notendorsed by the Lutherans. A great step forward in ecumenism was taken with the creationof the World Council of Churches (CMI) founded in Amsterdam in 1948. The followingdecades of the fifties and sixties gained special characteristics by the advancement of theecumenical dialogue between Catholics and Lutherans. The Vatican Council II (1962-65)gave its approval to Ecumenism. In 1975 was held in Saint Paulo the first Ecumenical Meetingamong the leaders of the Churches, assembling Catholics, Lutherans, Anglicans, andMethodists. Shortly afterwards came into being the National Catholic-Lutheran Committeestill effective up to today. An important step forward was taken in 1998 with the publicationof the joint document about “Justification by Grace and Faith”.

This chapter interprets Roosevelt’s foreign policies as president. It begins by examining the religious background of his support for imperialism—especially the Philippine-American War and the acquisition of the rights to build the Panama Canal. Roosevelt’s adoption of biological evolution and offensive racial theories (as justification for imperialism) are shown in the context of religion. The chapter concludes by examining at length the “Dear Maria” affair, in which conflicts between Catholic politics and church-state separation commitments ended in Roosevelt’s firing of an American ambassador. The “Dear Maria” affair is analyzed in light of ongoing Catholic-Protestant tensions in the United States.