The Catholic Church in Vietnam is part of the worldwide Catholic Church, under the spiritual leadership of Bishops in Vietnam who are in communion with the Pope in Rome. Vietnam has the fifth largest Catholic population in Asia, after the Philippines, India, China and Indonesia. According to Catholic Hierarchy Catalog, there are 6,332,700 Catholics in Vietnam, representing 7.0% of the total population. There are 27 dioceses (including three archdioceses) with 2,228 parishes and 2,668 priests.
The first Catholic missionaries visited Vietnam from Portugal at the beginning of the 16th century. The earliest missions did not bring very impressive results. Only after the arrival of Jesuits in the first decades of the 17th century did Christianity begin to establish its positions within the local population. These earliest missionaries were Italians, Portuguese, Spanish, Chinese, and Japanese. Between 1627-30, Alexandre de Rhodes and Antoine Marquez, priests from the region of Provence in France, converted more than 6,000 people.
In the 17th century, Jesuit missionaries including Gaspar do Amaral, Antonio Barbosa, Francisco de Pina, and de Rhodes developed an alphabet for the Vietnamese language, using the Latin script with added diacritic marks. This writing system continues to be used today, and is called ch? Qu?c ng? (literally "national language script").
The French missionary priest and Bishop of Adraa Pigneau de Behaine played a key role in Vietnamese history towards the end of the 18th century. He had come to southern Vietnam to evangelize. In 1777, the Tây S?n brothers killed the ruling Nguy?n lords. Nguy?n 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. Pigneau became Nguy?n Ánh's confidant. 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.
At one stage during the civil war, the Nguy?n were in trouble, so Pigneau was dispatched to seek French aid. He was able to recruit a band of French volunteers. Pigneau and other missionaries acted as business agents for Nguy?n Ánh, purchasing munitions and other military supplies. Pigneau also served as a military advisor and de facto foreign minister until his death in 1799. From 1794, Pigneau took part in all campaigns. He organized the defense of Diên Khánh when it was besieged by a numerically vastly superior Tây S?n army in 1794. Upon Pigneau's death, Gia Long's funeral oration described the Frenchman as "the most illustrious foreigner ever to appear at the court of Cochinchina".
By 1802, when Nguy?n Ánh conquered all of Vietnam and declared himself Emperor Gia Long, the Catholic Church in Vietnam had 3 dioceses as follows:
Gia Long tolerated the Catholic faith of his French allies and permitted unimpeded missionary activities out of respect to his benefactors. The missionary activities were dominated by the Spanish in Tonkin and the French in the central and southern regions. At the time of his death, there were six European bishops in Vietnam. The population of Christians was estimated at 300,000 in Tonkin and 60,000 in Cochinchina.
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 Nguy?n Phúc C?nh had already died, it was assumed that C?nh's son would succeed Gia Long as emperor, but, in 1816, Nguy?n Phúc m, the son of Gia Long's second wife, was appointed instead. Gia Long chose him for his strong character and his deeply conservative aversion to Westerners, whereas C?nh's lineage had converted to Catholicism and were reluctant to maintain their Confucian traditions such as ancestor worship.
Lê V?n Duy?t, Vietnamese general who helped Nguy?n Ánh--the future Emperor Gia Long--put down the Tây S?n rebellion, unify Vietnam and establish the Nguy?n Dynasty, and many of the high-ranking mandarins opposed Gia Long's succession plan. Duy?t and many of his southern associates tended to be favourable to Christianity, and supported the installation of Nguy?n C?nh's descendants on the throne. As a result, Duy?t was held in high regard by the Catholic community. According to the historian Mark McLeod, Duy?t 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. Gia Long was aware that Catholic clergy were opposed to the installation of Minh M?ng because they favored a Catholic monarch (C?nh's son) who would grant them favors.
Minh M?ng began to place restrictions on Catholicism. 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, especially as the missionaries were arriving in Vietnam in ever-increasing numbers. Duy?t protected Vietnamese Catholic converts and westerners from Minh M?ng's policies by disobeying the emperor's orders.
Minh M?ng 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. Whereas the government officials in central and northern Vietnam complied, Duy?t disobeyed the order and Minh M?ng was forced to bide his time. The emperor began to slowly wind back the military powers of Duy?t, and increased this after his death. Minh M?ng ordered the posthumous humiliation of Duy?t, which resulted in the desecration of his tomb, the execution of sixteen relatives, and the arrests of his colleagues. Duy?t's son, Lê V?n Khôi, along with the southerners who had seen their and Duy?t's power curtailed, revolted against Minh M?ng.
Khôi declared himself in favour of the restoration of the line of Prince C?nh. This choice was designed to obtain the support of Catholic missionaries and Vietnamese Catholics, who had been supporting the Catholic line of Prince C?nh. Lê V?n Khôi further promised to protect Catholicism. In 1833, the rebels took over southern Vietnam, with Catholics playing a large role. 2,000 Vietnamese Catholic troops fought under the command of Father Nguy?n V?n Tâm.
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.
The failure of the revolt had a disastrous effect on the Christians of Vietnam. New restrictions against Christians followed, and demands were made to find and execute remaining missionaries. Anti-Catholic edicts to this effect were issued by Minh M?ng in 1836 and 1838. In 1836-37 six missionaries were executed: Ignacio Delgado, Dominico Henares, José Fernández, François Jaccard, Jean-Charles Cornay, and Bishop Pierre Borie. The villages of Christians were destroyed and their possessions confiscated. Families were broken apart. Christians were branded on the forehead with ta dao, "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.
From 1954-75, 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 surveys of the religious composition estimated the Buddhist majority to be between 70 and 90 percent, President Ngô ?ình Di?m's policies generated claims of religious bias. As a member of the Catholic minority, he pursued policies which antagonized the Buddhist majority. The government was biased towards Catholics in public service and military promotions, and the allocation of land, business favors and tax concessions. Di?m once told a high-ranking officer, forgetting the man was from a Buddhist background, "Put your Catholic officers in sensitive places. They can be trusted." Many officers in the Army of the Republic of Vietnam converted to Catholicism to better their prospects. The distribution of firearms to village self-defense militias intended to repel Vi?t C?ng guerrillas saw weapons only given to Catholics. Some Catholic priests ran their own private armies, and in some areas forced conversions, looting, shelling and demolition of pagodas occurred. Some villages converted en masse in order to receive aid or avoid being forcibly resettled by Di?m's regime The Catholic Church was the largest landowner in the country, and its holdings were exempt from reform and given extra property acquisition rights, while restrictions against Buddhism remained in force. Catholics were also de facto exempt from the corvée labor that the government obliged all citizens to perform; U.S. aid was disproportionately distributed to Catholic majority villages. In 1959, Diem dedicated his country to the Virgin Mary.
The white and gold "Vatican flag" was regularly flown at all major public events in South Vietnam. The newly constructed Hu? and ?à L?t universities were placed under Catholic authority to foster a Catholic-influenced academic environment.
In May 1963, in the central city of Hu?, where Di?m's elder brother Pierre Martin Ngô ?ình Th?c was archbishop, Buddhists were prohibited from displaying the Buddhist flag during the sacred Buddhist Vesak celebrations. A few days earlier, Catholics were encouraged to fly religious - papal - flags at the celebration in honour of Th?c's anniversary as bishop. Both actions technically violated a rarely-enforced law which prohibited the flying of any flag other than the national one, but only the Buddhist flags were prohibited in practice. This prompted a protest against the government, which was violently suppressed by Di?m's forces, resulting in the killing of nine civilians. This in turn led to a mass campaign against Di?m's government during what became known as the Buddhist crisis. Di?m was later deposed and assassinated on 2 November 1963.
The first Vietnamese bishop, John Baptist Nguy?n Bá Tòng, was consecrated in 1933 at St. Peter's Basilica by Pope Pius XI. In 1976, the Holy See made Archbishop Joseph Mary Tr?nh Nh? Khuê the first Vietnamese cardinal. Joseph Mary Cardinal Tr?nh V?n C?n in 1979, and Paul Joseph Cardinal Ph?m ?ình Tung in 1994, were his successors. The well known Vietnamese Cardinal Nguy?n V?n Thu?n, who was imprisoned by the Communist regime from 1975-88 and spent nine years in solitary confinement, was nominated Secretary of the Pontifical Council for Justice and Peace, and made its President in 1998. On 21 February 2001, he was elevated to the College of Cardinals by Pope John Paul II. Vietnamese Catholics who died for their faith from 1533 to the present day were canonized in 1988 by John Paul II as "Vietnamese Martyrs". On March 26, 1997, the beatification process for the Redemptorist brother Marcel Nguy?n Tân V?n was opened by Cardinal Nguy?n V?n Thu?n 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 Nguy?n T?n D?ng 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. In October 2014, Pope Francis met with Prime Minister Nguy?n T?n D?ng 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. The Pope would again meet Vietnamese leader Tr?n i Quang and his associates in Vatican in 2016.
Vietnam remains as the only Asian communist country to have an unofficial representative of Vatican in the country and has held official to unofficial meetings with the Vatican's representatives both in Vietnam and Holy See, which it doesn't exist in China, North Korea and Laos, due to long and historical relations between Vietnam and the Catholic Church. This has improved in a more favorable manner, when Holy See announced they will have a permanent representative in Vietnam in 2018.
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 Nguy?n V?n Lý (b. 1946), a dissident Catholic priest, was sentenced by Vietnamese court in Hu? 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.
On 16 September 2007, the fifth anniversary of the Cardinal Nguy?n V?n Thu?n's death, the Catholic Church began the beatification process for him. Benedict XVI expressed "profound joy" at the news of the official opening of the beatification cause. Vietnamese Catholics reacted positively to the news of the beatification. In December 2007, thousands of Vietnamese Catholics marched in procession to the former Apostolic Nunciature in Hanoi and prayed there twice aiming to return the property to the local church. The building was a historic Buddhist site until it was confiscated by the French colonists and given to Catholics, before the communist North Vietnamese government confiscated it from the Vatican in 1959. This was the first mass civil action by Vietnamese Catholics since the 1970s. Later the protests were supported by Catholics in H? Chí Minh City and Hà ?ông, who made the same demands for their respective territories. In February 2008, the governments promised to return the building to the Catholic Church. However, in September 2008, the authorities changed their position and decided to demolish the building to create a public park.
There are 27 dioceses including three archdioceses. The Archdioceses are:
The dioceses are:
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