| Summary, etc. |
The last decade of the twentieth century and the first century of this century were witness of fundamental changes in Pentecostal liturgy and doctrines in Panama. The phenomena that had being observed in others Latin American countries, made its great impulse particularly in this period in Panama. The influence of neo Pentecostalism over the classical Pentecostalism was very significative. In some Pentecostal churches emerged new doctrines, ecclesiastic models and different liturgies from the classical Pentecostalism, not observed since the sixties. New apostles showed up, the authority of the councils was revisited, megachurches was born, there was introduce new forms of worship and some local congregations was introduce in political activity. The neo Pentecostal movement generated changes over the so called classical Pentecostalism. The classical Pentecostal doctrine, in general, and the liturgy observed in congregational Latin American Pentecostal religious services in particular, impacted under this neo Pentecostal influence, and created distance between the classical Pentecostal and the ongoing Pentecostalism. The pico-sociological character was a qualitative factor that explain the absorption of neo Pentecostalism in Panamanian society. The Panamanian individual tends to easily copy foreign innovations. The high level of cosmopolitism, the transition and its coastal character gives the opportunity to a very high openness toward foreign influences: culture, religion, languages and innovation. It is not difficult to a Panamanian to receive and adopt foreign ideas. In a society that no more than four million inhabitants, coexists different religions, creeds and beliefs. The diversity makes Panama a melting pot where there is a mixture of people of different races, cultures and nations. The culture of the country is the result of the fusion of Indians, Spanish, African, Caribbean descendants, Americans, Arabs, Jewish, French, Chinese and Greeks. The sense of ownership to a historical-cultural collectively is the result of a combination of diversity of races. Without doubt, the 5origin of Pentecostalism is also a result of this capacity of absorption of the population. Courses, seminaries, concerts, international and local congress, massive means of communications and neo Pentecostal literature, are some of the channels and mechanisms of transmission utilized for the incursion of neo Pentecostalism in Panama. The emergence of several movements as the neo Pentecostalism and its exaggerated emphasis over emotional and superficial biblical aspects, have caused undervaluation for the biblical studies. This is a crucial factor that explains the openness of many churches for the adoption of non-biblical doctrines. The megachurches are examples of the irruption of neo Pentecostalism in the churches originally classical Pentecostals. The indicators and experiences are overwhelming. Theologies like apostolicism, dominions and prosperity are some of these new theologies. The laxity of the denomination council authority, the low level of theological formation and the impetus of neo Pentecostal churches creates a future panorama characterized by a growing neo Pentecostal influence with a great level of doctrinal dilution. The tendency is toward the religious secularization by means of the application of market techniques, megachurches proliferation, diminution of the denomination authority under the influence of the apostolic movement y the intervention of political parties in churches. Similar investigation is required in order to dimension the problem. This investigation must be taken to churches in the same denomination, Assemblies of God, small, medium and megachurches, besides congregations of another councils in the country. The model applied in this investigation could be useful for those futures investigations. |
