Catholic Church in Vietnam

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Catholic Church in Vietnam
Giáo hội Công giáo Việt Nam
The Cathedrals of Phát Diệm, Bùi Chu, Hanoi, and Saigon represent various architectural styles of Vietnamese, Baroque, Gothic, and Romanesque.
ClassificationCatholic
OrientationLatin
ScriptureBible
PolityEpiscopal
GovernanceCatholic Bishops' Conference of Vietnam
PopeFrancis
CBCV PresidentJoseph Nguyễn Năng
Apostolic DelegationMarek Zalewski
AssociationsCommittee for Solidarity of Vietnamese Catholics (in Vietnamese Fatherland Front), state-controlled
LanguageVietnamese, Latin
Headquarters72/12 Trần Quốc Toản Street, Võ Thị Sáu Ward, District 3, Ho Chi Minh City
Origin1533 or 1615
Members7 million (2020)
Official websiteCatholic Bishops' Conference of Vietnam

The Catholic Church in Vietnam is part of the worldwide

China and Indonesia. There are about 7 million Catholics in Vietnam, representing 7.4% of the total population.[1] There are 27 dioceses (including three archdioceses) with 2,228 parishes and 2,668 priests.[2] The main liturgical rites employed in Vietnam are those of the Latin Church
.

History

Early periods

A variant of the Lord's Prayer in Vietnamese (Kinh Thiên Chúa 經天主) written in chữ Nôm in the book, 聖教經願 Thánh giáo kinh nguyện.
Vietnamese Hail Mary in chữ Nôm and chữ Quốc ngữ, late 18th century.

The first Catholic

Jesuits in the first decades of the 17th century did Christianity begin to establish its positions within the local populations in both domains of Đàng Ngoài (Tonkin) and Đàng Trong (Cochinchina).[3] These missionaries were mainly Italians, Portuguese, and Japanese. Two priests, Francesco Buzomi and Diogo Carvalho, established the first Catholic community in Hội An in 1615. Between 1627 and 1630, Avignonese Alexandre de Rhodes and Portuguese Pero Marques converted more than 6,000 people in Tonkin.[4]

In the 17th century, Jesuit missionaries including Francisco de Pina, Gaspar do Amaral, Antonio Barbosa, and de Rhodes developed an alphabet for the Vietnamese language, using the Latin script with added diacritic marks.[5] This writing system continues to be used today, and is called chữ Quốc ngữ (literally "national language script"). Meanwhile, the traditional chữ Nôm, in which Girolamo Maiorica was an expert, was the main script conveying Catholic faith to Vietnamese until the late 19th century.[6]

Since the late 17th century, French missionaries of the Foreign Missions Society and Spanish missionaries of the Dominican Order were gradually taking the role of evangelization in Vietnam. Other missionaries active in pre-modern Vietnam were Franciscans (in Cochinchina), Italian Dominicans & Discalced Augustinians (in Eastern Tonkin), and those sent by the Propaganda Fide.

Missionaries and the Nguyễn

Main articles:
Pigneau de Behaine

The French missionary priest and Bishop of

Nguyễn Ánh was the most senior member of the family to have survived, and he fled into the Mekong Delta region in the far south, where he met Pigneau.[7] Pigneau became Nguyễn Ánh's confidant.[8][9] Pigneau reportedly hoped that by playing a substantial role in helping Ánh attain victory, he would be in position to gain important concessions for the Catholic Church in Vietnam and helping its expansion throughout Southeast Asia. From then on he became a politician and military strategist.[10]

At one stage during the civil war, the Nguyễn were in trouble, so Pigneau was dispatched to seek French aid. He was able to recruit a band of French volunteers.

Diên Khánh when it was besieged by a numerically vastly superior Tây Sơn army in 1794.[15] Upon Pigneau's death,[16] Gia Long's funeral oration described the Frenchman as "the most illustrious foreigner ever to appear at the court of Cochinchina".[17][18]

By 1802, when Nguyễn Ánh conquered all of Vietnam and declared himself Emperor Gia Long, the Catholic Church in Vietnam had three dioceses as follows:

Gia Long tolerated the Catholic faith of his French allies and permitted unimpeded missionary activities out of respect to his benefactors.[20] The missionary activities were dominated by the Spanish in Tonkin and the French in the central and southern regions.[21] At the time of his death, there were six European bishops in Vietnam.[21] The population of Christians was estimated at 300,000 in Tonkin and 60,000 in Cochinchina.[22]

Later Nguyễn dynasty

See also: Vietnamese Martyrs, Đặng Đức Tuấn, and Nguyễn Trường Tộ
Three Catholics confess their faith and refuse to step over the cross.

The peaceful coexistence of Catholicism alongside the classical Confucian system of Vietnam was not to last. Gia Long himself was Confucian in outlook. As Crown Prince Nguyễn Phúc Cảnh had already died, it was assumed that Cảnh's son would succeed Gia Long as emperor, but, in 1816, Nguyễn Phúc Đảm, the son of Gia Long's second wife, was appointed instead.[23] Gia Long chose him for his strong character and his deeply conservative aversion to Westerners, whereas Cảnh's lineage had converted to Catholicism and were reluctant to maintain their Confucian traditions such as ancestor worship.[24]

Lê Văn Duyệt, the Vietnamese general who helped Nguyễn Ánh—the future Emperor Gia Long—put down the Tây Sơn rebellion, unify Vietnam and establish the Nguyễn dynasty, and many of the high-ranking mandarins opposed Gia Long's succession plan.[25] Duyệt and many of his southern associates tended to be favourable to Christianity, and supported the installation of Nguyễn Cảnh's descendants on the throne. As a result, Duyệt was held in high regard by the Catholic community.[26] According to the historian Mark McLeod, Duyệt was more concerned with military rather than social needs, and was thus more interested in maintaining strong relations with Europeans so that he could acquire weapons from them, rather than worrying about the social implications of westernization.[26] Gia Long was aware that Catholic clergy were opposed to the installation of Minh Mạng because they favored a Catholic monarch (Cảnh's son) who would grant them favors.[26]

Minh Mạng began to place restrictions on Catholicism.[27] He enacted "edicts of interdiction of the Catholic religion" and condemned Christianity as a "heterodox doctrine". He saw the Catholics as a possible source of division,[27] especially as the missionaries were arriving in Vietnam in ever-increasing numbers.[28] Duyệt protected Vietnamese Catholic converts and westerners from Minh Mạng's policies by disobeying the emperor's orders.[29]

Minh Mạng issued an imperial edict, that ordered missionaries to leave their areas and move to the imperial city, ostensibly because the palace needed translators, but in order to stop the Catholics from evangelizing.[30] Whereas the government officials in central and northern Vietnam complied, Duyệt disobeyed the order and Minh Mạng was forced to bide his time.[30] The emperor began to slowly wind back the military powers of Duyệt, and increased this after his death.[31] Minh Mạng ordered the posthumous humiliation of Duyệt, which resulted in the desecration of his tomb, the execution of sixteen relatives, and the arrests of his colleagues.[32] Duyệt's son, Lê Văn Khôi, along with the southerners who had seen their and Duyệt's power curtailed, revolted against Minh Mạng.

Khôi declared himself in favour of the restoration of the line of

Prince Cảnh.[33] This choice was designed to obtain the support of Catholic missionaries and Vietnamese Catholics, who had been supporting the Catholic line of Prince Cảnh. Lê Văn Khôi further promised to protect Catholicism.[33] In 1833, the rebels took over southern Vietnam,[33][34] with Catholics playing a large role.[35] 2,000 Vietnamese Catholic troops fought under the command of Father Nguyễn Văn Tâm.[36]

The rebellion was suppressed after three years of fighting. The French missionary Father Joseph Marchand, of the Paris Foreign Missions Society was captured in the siege, and had been supporting Khôi, and asked for the help of the Siamese army, through communications to his counterpart in Siam, Father Jean-Louis Taberd. This showed the strong Catholic involvement in the revolt and Father Marchand was executed.[34]

The failure of the revolt had a disastrous effect on the Christians of Vietnam.

Pierre Borie.[37][38]
The villages of Christians were destroyed and their possessions confiscated. Families were broken apart. Christians were branded on the forehead with tà đạo, “false religion.” It is believed that between 130,000 and 300,000 Christians died in the various persecutions. The 117 proclaimed saints represent the many unknown martyrs.

Làng Sông, once the seat of the Apostolic Vicariate of Quinhon, then and now.

Catholicism in South Vietnam (1954–1975)

From 1954 to 1975, Vietnam was split into North and South Vietnam. During a 300-day period where the border between the two sides was temporarily open, many North Vietnamese Catholics fled southward out of fear that they would be persecuted by the Viet Minh.

In a country where Buddhists were the majority,

better source needed
]

Some villages converted en masse in order to receive aid or avoid being forcibly resettled by Diệm's regime.

Virgin Mary.[55]

The white and gold "

Huế and Đà Lạt universities were placed under Catholic authority to foster a Catholic-influenced academic environment.[57]

In May 1963, in the central city of

assassinated on 2 November 1963.[60][61] Recent scholarships reveal significant understandings about Diệm's own independent agenda and political philosophy.[62] The Personalist Revolution under his regime promoted religious freedom and diversity to oppose communism's atheism. However, this policy itself ultimately enabled religious activists to threaten the state that supported their religious liberty.[63]

Present time

Cửa Bắc Church, Hanoi.
Chợ Quán Church in Saigon. Neon lighting is today common in many churches for decoration.

The first Vietnamese bishop,

Redemptorist brother Marcel Nguyễn Tân Văn
was opened by Cardinal Nguyễn Văn Thuận in the diocese of Belley-Ars, France.

There have been meetings between leaders of Vietnam and the Vatican, including a visit by Vietnam's Prime Minister Nguyễn Tấn Dũng to the Vatican to meet Pope Benedict XVI on 25 January 2007. Official Vatican delegations have been traveling to Vietnam almost every year since 1990 for meetings with its government authorities and to visit Catholic dioceses. In March 2007, a Vatican delegation visited Vietnam and met with local officials.[64] In October 2014, Pope Francis met with Prime Minister Nguyễn Tấn Dũng in Rome. The sides continued discussions about the possibility of establishing normal diplomatic relations, but have not provided a specific schedule for the exchange of ambassadors.[65] The Pope would again meet Vietnamese leader Trần Đại Quang and his associates in Vatican in 2016.[66]

Vietnam remains as the only Asian communist country to have an unofficial representative of the Vatican in the country and has held official to unofficial meetings with the Vatican's representatives both in Vietnam and the Holy See—which does not exist in China, North Korea and Laos—due to long and historical relations between Vietnam and the Catholic Church dating to before the period of French colonization in Southeast Asia. These relations have improved in recent years, as the Holy See announced they will have a permanent representative in Vietnam in 2018.[67][68]

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Restrictions on Catholic life in Vietnam and the government's desired involvement in the nomination of bishops remain obstacles in bilateral dialogues. In March 2007,

Thaddeus Nguyễn Văn Lý (b. 1946), a dissident Catholic priest, was sentenced by Vietnamese court in Huế to eight years in prison on grounds of "anti-government activities". Nguyen, who had already spent 14 of the past 24 years in prison, was accused of being a founder of a pro-democracy movement Bloc 8406 and a member of the Progression Party of Vietnam.[69]

On 16 September 2007, the fifth anniversary of the

Hà Đông, who made the same demands for their respective territories.[74] In February 2008, the governments promised to return the building to the Catholic Church.[75] However, in September 2008, the authorities changed their position and decided to demolish the building to create a public park.[76]

Dioceses

Main article: List of Catholic dioceses in Vietnam
Virgin Mary at Dị Nậu parish, Roman Catholic Diocese of Hưng Hóa

There are 27 dioceses, including three archdioceses, in a total of three ecclesiastical provinces. The archdioceses are:[77]

See also

Citations

  1. ^ Antôn Nguyễn Ngọc Sơn (2020). "Giáo trình lớp Hội nhập Văn hoá Văn hoá Công Giáo Việt Nam".
  2. ^ [1] Archived 18 December 2016 at the Wayback MachineBased on individual diocesan statistics variously reported in 2012, 2013 and 2014.
  3. ^ Tran (2018).
  4. ^ Catholic Encyclopedia, Indochina Archived 3 March 2016 at the Wayback Machine
  5. ^ Trần, Quốc Anh; Phạm, Thị Kiều Ly (October 2019). Từ Nước Mặn đến Roma: Những đóng góp của các giáo sĩ Dòng Tên trong quá trình La tinh hoá tiếng Việt ở thế kỷ 17. Conference 400 năm hình thành và phát triển chữ Quốc ngữ trong lịch sử loan báo Tin Mừng tại Việt Nam. Hochiminh City: Committee on Culture, Catholic Bishops' Conference of Vietnam.
  6. ^ Ostrowski (2010), pp. 23, 38.
  7. ^ McLeod, p. 7.
  8. ^ Hall, p. 423.
  9. ^ Buttinger, p. 234.
  10. ^ McLeod, p. 9.
  11. ^ Buttinger, pp. 237–40.
  12. ^ McLeod, p. 10.
  13. ^ Cady, p. 284.
  14. ^ Hall, p. 431.
  15. ^ Mantienne, p.135
  16. ^ Karnow, p. 77.
  17. ^ Buttinger, p. 267.
  18. ^ Karnow, p. 78.
  19. ^ a b c "Catholic Church in Vietnam with 470 years of Evangelization". Rev. John Trần Công Nghị, Religious Education Congress in Anaheim. 2004. Archived from the original on 14 June 2010. Retrieved 17 May 2007.
  20. ^ Buttinger, pp. 241, 311.
  21. ^ a b Cady, p. 408.
  22. ^ Cady, p. 409.
  23. ^ Buttinger, p. 268.
  24. ^ Buttinger, p. 269.
  25. ^ Choi, pp. 56–57
  26. ^ a b c McLeod, p. 24.
  27. ^ a b McLeod, p. 26.
  28. ^ McLeod, p. 27.
  29. ^ Choi, pp. 60–61
  30. ^ a b McLeod, p. 28.
  31. ^ McLeod, pp. 28–29.
  32. ^ McLeod, p. 29.
  33. ^ a b c McLeod, p. 30
  34. ^ a b Chapuis, p. 192
  35. ^ a b Wook, p. 95
  36. ^ a b McLeod, p. 31
  37. ^ McLeod, p. 32
  38. ^ The Cambridge History of Christianity, p. 517 Archived 31 December 2013 at the Wayback Machine
  39. ^ The 1966 Buddhist Crisis in South Vietnam Archived 4 March 2008 at the Wayback Machine HistoryNet
  40. ^ Gettleman, pp. 275–76, 366.
  41. ^ Moyar, pp. 215–216.
  42. ^ "South Viet Nam: The Religious Crisis". Time. 14 June 1963. Archived from the original on 30 September 2007. Retrieved 22 May 2010.
  43. ^ Tucker, pp. 49, 291–93.
  44. ^ Maclear, p. 63.
  45. ^ SNIE 53-2-63, "The Situation in South Vietnam, 10 July 1963 Archived 1 April 2010 at the Wayback Machine
  46. ^ Lữ Giang (2009). Những bí ẩn đằng sau các cuộc thánh chiến tại Việt Nam. pp. 47–50.
  47. ^ Tucker, p. 291.
  48. ^ a b Gettleman, pp. 280–82.
  49. ^ "South Vietnam: Whose funeral pyre?". New Republic. 29 June 1963. p. 9.
  50. ^ Warner, p. 210.
  51. ^ Fall, Bernard (1963), The Two Viet-Nams, p. 199.
  52. ^ Buttinger, p. 993.
  53. ^ Karnow, p. 294.
  54. ^ Buttinger p. 933.
  55. ^ Jacobs p. 91.
  56. ^ "Diệm's other crusade". New Republic. 22 June 1963. pp. 5–6.
  57. ^ Halberstam, David (17 June 1963). "Diệm and the Buddhists". The New York Times.
  58. ^ Topmiller, p. 2.
  59. ^ a b Jarvis, p. 59.
  60. ^ Karnow, p. 295.
  61. ^ Moyar, pp. 212–13.
  62. ^ Taylor, K. W. (2020). "Taylor on Nguyen, 'The Unimagined Community: Imperialism and Culture in South Vietnam'". H-Net Reviews.
  63. hdl:1993/34017
    . The spiritual dimension of the Republic's Personalist Revolution did not involve state interference in all religious activities. Instead, it promoted religious freedom and diversity, provided that the spiritual values they propagated opposed communism's atheism. ... The Republic pledged to defend freedom of religion—at least initially—and promoted religious diversity. Ironically, it was precisely because the state could guarantee neither religious equality nor absolute noninterference in religious affairs that religious groups started to challenge its authority.
  64. ^ "Vatican: Vietnam working on full diplomatic relations with Holy See". Catholic News Service. 12 March 2007. Archived from the original on 13 March 2007. Retrieved 15 May 2007.
  65. ^ "Vatican and Vietnam edge closer to restoring diplomatic ties". AFP. 19 October 2014. Archived from the original on 22 October 2014. Retrieved 22 October 2014.
  66. ^ "Pope Francis welcomes Vietnamese leader's visit to Vatican".
  67. ^ "Holy See to have permanent representative in Vietnam | ROME REPORTS".
  68. ^ "Vatican, Vietnam move closer to full diplomatic relations". 21 December 2018.
  69. ^ Asia News, March 2007 Archived 27 August 2016 at the Wayback Machine
  70. ^ "Late Vietnamese cardinal put on road to sainthood". Reuters. 17 September 2007.
  71. ^ UCANews at Catholic.org Archived 6 June 2011 at the Wayback Machine
  72. ^ UCA News Archived 26 December 2016 at the Wayback Machine
  73. ^ Pham, Nga (2008). "Holy row over land in Vietnam". BBC News.
  74. ^ "Vietnamese Catholics broaden their protest demanding justice" Archived 24 November 2015 at the Wayback Machine, Asianews, 15 January 2008
  75. ^ "Archbishop of Hanoi confirms restitution of nunciature, thanks pope" Archived 4 March 2016 at the Wayback Machine
  76. ^ "In Hanoi, stance of repression against Catholics seems to have won" Archived 5 December 2016 at the Wayback Machine, Asianews], September 2008
  77. ^ "Catholic Dioceses in Vietnam". GCatholic.org.

Bibliography

Specialized sources

Monographs

Doctoral theses:

Book chapters

Journal articles

Supplementary sources

External links
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