Modelo Papa Francisco

From the theology and anthropology of the diocese, a few months before the visit of the Supreme Pontiff to Peru (18-01-2018), the author warns, locates and explains the growing position of Pope Francis’ model in the recent developments of the Catholic Church. It examines the historical background and rootedness of this model among the dioceses of Latin America and the Caribbean, and reveals its theological and pastoral implications in the process of reform of the structures of the Church that the first Latin American pope convened in his Evangelii Gaudium (EG 2013). Meanwhile, and decisively, the Pope Francis’ model has succeeded at mending and exposing the oppositions, inertias and contradictions of the dominant pastoral theological model.Desde la teología y la antropología de la diócesis, pocos meses antes de la visita del Sumo Pontífice a Perú (18-01-2018), el autor advierte, ubica y explica el creciente posicionamiento del Modelo Papa Francisco en el devenir reciente de la Iglesia Católica. Examina los antecedentes históricos y el arraigo de este modelo entre las diócesis de América Latina y El Caribe y desprende sus implicancias teológicas - pastorales en el proceso de reforma de las estructuras de la Iglesia a la que convocó el primer papa latinoamericano en su Evangelii Gaudium (EG 2013). Entre tanto, y, en definitiva, a medida de su avance e institucionalización, el Modelo Papa Francisco ya consiguió mellar y poner al des

Hacia una diócesis nueva con el Papa Francisco

The importance of the diocese as a social unit for the project about structural reform of the Church is highlighted; which the Pope Francis has set in his first letter, “The joy of the Gospel”. This project means a real foundation of the diocese, because it demands the return of the Church to the Gospel, and reminds it its condition as primary subject of this structural reform. From an anthropological approach of the diocese, the early contribution to this process of the Archdiocese of Lima from 1954 to 1996 is spelled out. Due to this experience, the diocese ceased to function as a symbolic powerstructure from top to bottom, because the migratory waves and provincial protagonists succeeded in transforming from below and from within the exercise of that power, turning and reversing its conventional orientation.Se destaca la importancia que tiene la diócesis como unidad social, para el proyecto de reforma estructural de la Iglesia, a la que el Papa Francisco ha emplazado en su primera carta La alegría del Evangelio. Este proyecto significa una verdadera refundación de la diócesis, porque le demanda a la Iglesia su retorno al Evangelio, y le recuerda su condición de sujeto primario de esta reforma estructural. Desde la antropología de la diócesis, se muestra la temprana contribución a este proceso de parte de la Arquidiócesis de Lima, de 1954 a 1996. A causa de esta experiencia, la diócesis dejó de funcionar como una estructura simbólica de poder de arriba hacia abajo, debido a que las oleadas migratorias y sus protagonistas provincianos, consiguieron transformar desde abajo y desde dentro el ejercicio de ese poder, volteando e invirtiendo su convencional orientación

El homenaje de una carta y de un sermón

This is a contextualized article of Pastoral Theology in relation to its anthropology comprehension, since the commemoration of the three first diocesan lustra with a new ecclesiastical community collective identity and the foundation of a parish in the sandy area of the south of Lima by Maryknoll priests. This fact is compared by the author with “Montesinos's Sermon”, pronounced at the end of the first decade of the XVI century, taking into account that those are episodes or symbolic expressions of a unique and always valid process, the institutionalization of the Church, through their dioceses. The pastoral implications of an ecclesiastic community installment and functioning have always an evangelic and prophetic characterEste es un artículo contextualizado de teología pastoral en relación con su comprensión antropológica, partiendo de la conmemoración de los tres primeros lustros con una nueva identidad colectiva de comunidad eclesial de la fundación de una parroquia en los arenales del Sur de Lima bajo el cuidado de los sacerdotes de Maryknoll. Este hecho es comparado por el autor con el 'Sermón de Montesinos', pronunciado al final de la primera década del siglo XVI, teniendo en común que son episodios o expresiones simbólicas de un único y siempre vigente proceso: el de institucionalización de la Iglesia, por medio de la localización de sus diócesis; afirmándose que las implicancias pastorales de instalación y funcionamiento de una comunidad eclesial, tienen siempre un carácter profético y evangélico

Tradición y utopía pastoral : antropología de la Diócesis desde el nacimiento de la Diócesis de Lurín: 1954-1996.

La Arquidiócesis de Lima creó, también por desmembramiento, otras tres diócesis en el mundo urbano marginal de la metrópoli, al borde del nuevo milenio. De esta manera, en el marco de una experiencia eclesial pastoral lograda particularmente en Lima Sur, de la que aún no se ha dado cuenta, quedó abierta una veta de investigación, que amerita empezar a explorar e interpretar, en la línea demarcada por Manuel Marzal, quien señalaba que el estudio del hecho religioso peruano, apenas está comenzando’. (1988:50).Tesi

“¡Yo Quiero, una Diócesis Viva!” La primera década de la Diócesis de Lurín: 1996-2006

At the end of the last century, the archdiocese of Lima gave birth by dismemberment to the triplets of the new dioceses of Lima: Carabayllo, Chosica and Lurín. This event, which was conceived and developed over more than four decades of a certain pastoral theological model (1954-1996), had in José Gurruchaga, founder of the Diocese of Lurín, the 'father bishop' who resumed with a seal original the structural bases of such a model.From the theology and anthropology of the diocese, different aspects of the implementation of the new diocese of Lurin are described and interpreted, noting in such a foundational phase, the features not only of a new pastoral theological model, which was dissociated from the model theological pastoral dominant. What is found and recorded is also how much it represents and means the installation of the diocese of South Lima during its first foundational decade for the Church of the future, that is, for the pastoral theological functioning of the same DL and the rest of the new dioceses and centenarians of the Catholic world.Al finalizar el siglo pasado, la arquidiócesis de Lima alumbró por desmembramiento las trillizas nuevas diócesis de Lima: Carabayllo, Chosica y Lurín. Este acontecimiento, que fue concebido y gestado a lo largo de más de cuatro décadas de trayectoria de determinado modelo teológico pastoral (1954-1996), tuvo en José Gurruchaga, fundador de la Diócesis de Lurín, al ‘padre obispo’ que reanudó con sello original las bases estructurales de tal modelo.Desde la teología y la antropología de la diócesis, se describe e interpreta distintos aspectos de la puesta en marcha de la diócesis nueva de Lurín, advirtiendo en tal fase fundacional, los rasgos no solo de un nuevo modelo teológico pastoral, que se desmarcó del modelo teológico pastoral dominante. Lo que se encuentra y registra además es, cuanto representa y significa la instalación de la diócesis de Lima Sur durante su primera década fundacional para la Iglesia del futuro, es decir, para el funcionamiento teológico pastoral de la misma DL y del resto de diócesis nuevas y centenarias del orbe católico

Los tres planos de la Teología

The text highlights the theology´s role that results from performing the pastoral functioning of a Church or diocese in understanding the need and usefulness of its function. It reiterates not only in the ecclesial function of the theology, but also warms, above all, the testimonial wealth of pastors and the faithful, whose public and profound communion realizes a strong option made by the members of such diocesan community: having decided to subordinatethe weight of the structure and tradition to the urgency of the Gospel and the process undertaken for the Kingdom, despite the conflict and the crisis that it implies. After II Vatican Council and Medellin, the understanding and rationale of the theology not only has the biblical, patristic and kerygmatic level, but also the diocesan level, its best and most attractive historical synthesis experiencedEl texto destaca el rol de la teología que resulta desempeñando el funcionamiento pastoral de una Iglesia particular o diócesis en la comprensión de la necesidad y utilidad del quehacer teológico. No sólo reitera en la función eclesial de la teología, sino que además, advierte sobre todo en la riqueza testimonial de pastores y sobre todo de fieles, cuya pública y profunda comunión da cuenta del hecho de una rotunda opción de los miembros de tal comunidad diocesana: haber decidido subordinar el peso de la estructura y de la tradición, a la urgencia del Evangelio y el proceso emprendido a favor del Reino, a pesar del conflicto y la crisis que ello implica. Después del Concilio Vaticano II y Medellín, la comprensión y razón de ser de la teología, no solo cuenta con el plano bíblico y patrístico, ni solo con el plano kerygmático, sino además con el plano diocesano, su mejor y más atractiva síntesis históricamente vivenciada

Beato Monseñor Oscar Romero, mártir de la refundación de la Diócesis

The Archbishop Oscar Romero was assassinated because he decided to legitimize and to accelerate, in his archdiocese and in his society, the transit from vertical, asymmetrical to another more horizontal and community pastoral model, on the relationship between pastors and faithful, in the exercise of authority and the ministry in the diocese. From the perspective of religious anthropology, and from still incipient diocese anthropology, the author conceptualizes and explains that fact as a real and effective reestablishment of the diocese. The author proposes such a process, as a reference for understanding the past of the diocese and the future of the Church, as a paradigm to foresee and to route the current functioning of this organizational unit within the framework of the structural reform of the Church convened three years ago by Pope Francis.Monseñor Oscar Romero fue asesinado porque decidió legitimar y acelerar, en su arquidiócesis y en su sociedad, el tránsito desde el modelo pastoral vertical y asimétrico, hacia otro más horizontal y comunitario, en la relación entre pastores y fieles, en el ejercicio de la autoridad y de la pastoral en la diócesis. Desde la perspectiva de la antropología religiosa y de la aún incipiente antropología de la diócesis, el autor, conceptúa y explica este hecho como una real y efectiva refundación de la diócesis. El autor propone tal proceso, como referente para comprender el pasado de la diócesis y el devenir de la Iglesia, como paradigma para avizorar y enrumbar el actual funcionamiento de esta unidad organizativa, en el marco de la reforma estructural de la Iglesia convocada hace tres años por el papa Francisco

Association of biological sex with clinical outcomes and biomarkers of Alzheimer's disease in adults with Down syndrome

The study of sex differences in Alzheimer's disease is increasingly recognized as a key priority in research and clinical development. People with Down syndrome represent the largest population with a genetic link to Alzheimer's disease (>90% in the 7th decade). Yet, sex differences in Alzheimer's disease manifestations have not been fully investigated in these individuals, who are key candidates for preventive clinical trials. In this double-centre, cross-sectional study of 628 adults with Down syndrome [46% female, 44.4 (34.6; 50.7) years], we compared Alzheimer's disease prevalence, as well as cognitive outcomes and AT(N) biomarkers across age and sex. Participants were recruited from a population-based health plan in Barcelona, Spain, and from a convenience sample recruited via services for people with intellectual disabilities in England and Scotland. They underwent assessment with the Cambridge Cognitive Examination for Older Adults with Down Syndrome, modified cued recall test and determinations of brain amyloidosis (CSF amyloid-β 42 / 40 and amyloid-PET), tau pathology (CSF and plasma phosphorylated-tau181) and neurodegeneration biomarkers (CSF and plasma neurofilament light, total-tau, fluorodeoxyglucose-PET and MRI). We used within-group locally estimated scatterplot smoothing models to compare the trajectory of biomarker changes with age in females versus males, as well as by apolipoprotein ɛ4 carriership. Our work revealed similar prevalence, age at diagnosis and Cambridge Cognitive Examination for Older Adults with Down Syndrome scores by sex, but males showed lower modified cued recall test scores from age 45 compared with females. AT(N) biomarkers were comparable in males and females. When considering apolipoprotein ɛ4, female ɛ4 carriers showed a 3-year earlier age at diagnosis compared with female non-carriers (50.5 versus 53.2 years, P = 0.01). This difference was not seen in males (52.2 versus 52.5 years, P = 0.76). Our exploratory analyses considering sex, apolipoprotein ɛ4 and biomarkers showed that female ɛ4 carriers tended to exhibit lower CSF amyloid-β 42/amyloid-β 40 ratios and lower hippocampal volume compared with females without this allele, in line with the clinical difference. This work showed that biological sex did not influence clinical and biomarker profiles of Alzheimer's disease in adults with Down syndrome. Consideration of apolipoprotein ɛ4 haplotype, particularly in females, may be important for clinical research and clinical trials that consider this population. Accounting for, reporting and publishing sex-stratified data, even when no sex differences are found, is central to helping advance precision medicine

Association of biological sex with clinical outcomes and biomarkers of Alzheimer’s disease in adults with Down syndrome

The study of sex differences in Alzheimer's disease is increasingly recognized as a key priority in research and clinical development. People with Down syndrome represent the largest population with a genetic link to Alzheimer's disease (>90% in the 7th decade). Yet, sex differences in Alzheimer's disease manifestations have not been fully investigated in these individuals, who are key candidates for preventive clinical trials. In this double-centre, cross-sectional study of 628 adults with Down syndrome [46% female, 44.4 (34.6; 50.7) years], we compared Alzheimer's disease prevalence, as well as cognitive outcomes and AT(N) biomarkers across age and sex. Participants were recruited from a population-based health plan in Barcelona, Spain, and from a convenience sample recruited via services for people with intellectual disabilities in England and Scotland. They underwent assessment with the Cambridge Cognitive Examination for Older Adults with Down Syndrome, modified cued recall test and determinations of brain amyloidosis (CSF amyloid-beta 42 / 40 and amyloid-PET), tau pathology (CSF and plasma phosphorylated-tau181) and neurodegeneration biomarkers (CSF and plasma neurofilament light, total-tau, fluorodeoxyglucose-PET and MRI). We used within-group locally estimated scatterplot smoothing models to compare the trajectory of biomarker changes with age in females versus males, as well as by apolipoprotein.4 carriership. Our work revealed similar prevalence, age at diagnosis and Cambridge Cognitive Examination for Older Adults with Down Syndrome scores by sex, but males showed lower modified cued recall test scores from age 45 compared with females. AT(N) biomarkers were comparable in males and females. When considering apolipoprotein.4, female.4 carriers showed a 3-year earlier age at diagnosis compared with female non-carriers (50.5 versus 53.2 years, P = 0.01). This difference was not seen in males (52.2 versus 52.5 years, P = 0.76). Our exploratory analyses considering sex, apolipoprotein.4 and biomarkers showed that female.4 carriers tended to exhibit lower CSF amyloid-beta 42/amyloid-beta 40 ratios and lower hippocampal volume compared with females without this allele, in line with the clinical difference. This work showed that biological sex did not influence clinical and biomarker profiles of Alzheimer's disease in adults with Down syndrome. Consideration of apolipoprotein.4 haplotype, particularly in females, may be important for clinical research and clinical trials that consider this population. Accounting for, reporting and publishing sex-stratified data, even when no sex differences are found, is central to helping advance precision medicine