VINCENTIAN STUDIES COURSE

BOQUERON, CHIRIQUI, PANAMA

JOHN P. PRAGER, C.M. 1995

VII. THE HISTORY OF THE C.M.

 
6. THE PANAMANIAN MISSION

READINGS FOR THE TEACHER:

Castillero, E., "Presencia en Panamá de los Hijos de San Vicente de Paúl," Revista Lotería 237-238 (l975), p.106-113.

 --, Breve Historia de la Iglesia Panameña, (Panama:l965).

 Conte, A., Cien Años de Labores, (Panamá:l960), p.59-67.

 Dussel, E., A History of the Church in Latin America, (Grand Rapids:Eerdmans, l988).

Heri-Hodie: "A History of St. Mary's Mission",(June-Aug. l956).

 

- The Padres Paulinos in Panama:The Atlantic Side,"
(June 1957).

 

- "A Brief History of David's Colegio San Vicente," (Feb. l957).

- "Forty Years in Bocas del Toro:l917-l957," (March- May l957).

 

- "Panama Pioneer," (April l944).

- "St. Vincent's Church: Panama City,"(April 1945).

- "A Century of Vincentian Activity," (Dec. 1951- Jan.l952)

 LaFeber, W., The Panama Canal: The Crisis in Historical Perspective, (N.Y.: Oxford, l989).

 Levine, D., Popular Voices in Latin American Catholicism, (Princeton: Princeton U, l992).

 Opazo, A., Panamá: La Iglesia y la Lucha de los Pobres, (San Jose: DEI, l988).

 Richard, P., Death of Cristendoms, Birth of the Church,

Skidmore, H., "Los PP. Vicentinos Norteamericanos en Panamá," CLAPVI 26 (l980), p. 36-39.

 Swain, R., "Legacy of a Vincentian School: Colegio San Vicente de Paúl, David: l952-l968," Vincentiana 33 (l989), p. 571ff.

 --, "The Struggle of American Catholics for Civil Rights in the Panama Canal Zone: The Parrochial School Issue: l914-1950," Vincentiana 32 (l988), p. 408-426.

 

READINGS FOR THE NOVICES:

Swain, R., "A History of the American Vincentian Fathers in Panama," Vincentian Heritage 3 (l982), p. 43-98.

 Udovic, E., "Go Out to All the Nations: The Foreign Mission Apostolate:l914-l987," The American Vincentians,p. 349-369.

OPTIONAL READINGS:

Barry, T., Panama: A Country Guide, (Albuquerque:Resource Center, l990), p. 75-80 & 93-102.
 

Lernoux, P., Cry of the People, (N.Y.: Penguin, l982), p. 122-134 & 363-408.

POINTS OF EMPHASIS:

1.The history of the mission has to be viewed against the background of the LatinAmerican Church. The historians working with CEHILA have divided the history of christianity in Latin America in the following way:

a. Colonial Period(1500-1820)
b. Independence (1821-1840)
c. Liberal Period (l840-l920)
d. Conservative Period (l920-1965)
e. Since Medellin(l967- )

2. The mission begins at the time of the ties between the church and conservative governments. The Latin American Church allies itself with the conservative governments in order to open schools, receive priviledges, etc. After years of difficulties with liberal regimes the Church welcomes the opportunity to have influence. In return it tends to support the wealthy classes.

3.The mission begins as a service to the North American colony in the Canal Zone. Within a short time the confreres are also serving the English speaking blacks from the islands.

4. Until the l950's the emphasis is on service to the English speaking. There are few attempts at inculturation. Many confreres never learned Spanish. The parish structures are the same as the U.S. The tendency is to reflect, either consciously or unconsciously, U.S. interests.

5. Medellin(l967) changed the Latin American Church and the mission. The option for the poor, lay ministry, theology of liberation, Comunidades de Base became part of a new way of being Church. The mission became more identified with the
concerns of the Panamanian people.

6. The birth of the native formation program, which grew out of the new pastoral emphasis, has continued to change the mission. Since l980 seven Panamanian confreres have been ordained. That's more than in the first seventy years of the
mission's history.