The Place of Religion in Vietnam Today

Abstract

This paper seeks to review the place of religion and its relation with the state in Vietnam today. I augment the available literature with material accumulated during a recent visit to Vietnam. The topic is admittedly a large and complex one, for two principal reasons. First, religion in Vietnam includes several forms of Buddhism (Phat Giao), elements of Confucianism, Roman Catholic and Protestant Christianity, a small Islamic community, several indigenous religions like Cao Dai and Hoa Hao, as well as a host of animistic and spirit cults associated with such diverse ethnic minorities as the Montagnards.' Second, since the end of World War II, Vietnam has been confronted with years of political turbulence and war, conditions that have had an intense impact on virtually all those religions in the country that claim some kind of institution or church. The introduction of a Communist system of government in the North (1954) and in the South (1975) continues to demand changes and adjustment from the religions, as they struggle to keep themselves spiritually stable as well as acceptable to the Communist regime. I wish to confine this study largely to Buddhism and Roman Catholicism, if only because, in terms of numbers, they are the biggest religions in the country, with important roles to play in the coming of age of Vietnam.2 By way of method, I wish first to make a few observations on how the state views the role of religion in Vietnam and how it communicates with the various religions. Second, Buddhism will be reviewed, followed by, third, some comments on Roman Catholicism. I'll then pass a few concluding remarks. When Vietnam was unified in 1975, it was at once evident to the major religions (especially in the South) that they would have to adapt to the aims and goals of Communism or suffer undeclared but obviously hurtful consequences. In the North, which had been Communist since 1954, there was indeed no record of pogroms against religion, despite a great deal of propaganda from the South that Roman Catholics, for example, would be persecuted. In the opinion of Professor Ly Chan Trung, Ho Chi Minh, in his wide travels and experience, had in fact seen the good as well as the bad consequences that religion can have.3 Ho Chi Minh tolerated Buddhism and Christianity as long as they did