CHARACTERISTICS OF THE VIETNAMESE RELIGIONS

Characteristics of the Vietnamese Religions

By Van Nguyen




Communism was introduced into Vietnam in the third decade of the twentieth century. Under the aegis of ideological premises of this political doctrine, the Vietnamese Communists have sought, in particular, to subdue all religions under their control, regardless of historical, social, moral, spiritual, and cultural values that they have cherished and preserved to constitute religion as an institution particular to itself, in itself, and for itself, Religious intolerance thus goes against the traditional religious devotion of the Vietnamese people. The history of Vietnam shows that religious devotion has taken deep roots in the Vietnamese soil, in every family and village throughout centuries. Although a younger political doctrine, communism tends to subvert all traditional moral values and religious ways of life by the replacement of the Marxist ideological principles. The Communist Party and State of Vietnam, far and foremost, pursue a most uncivil policy, on the hand, to repress and persecute the believers of all faiths and, on the other, to stop the growth of the religions in Vietnam

Enmity and Intolerance

Peaceful coexistence with a religious organization, viewed in the concept of social security of the communist State, is entirely dependent on the organization's willingness to submit to the Party and Government’s policies and the "law.'" The “category” religion is seen as a problem. It is regarded as an instrument maliciously schemed for subversion by the enemy. Religious leaders who do not conform to Communist ideology and practices are bad elements. To make concession to the religion is considered a reluctant and temporary measure in face of an unenlightened segment population in the by-[ass period to communism. Solutions offered to the problem include improving anti-religion propaganda, general education, improving the economic life, and enforcing the law. The final element will be a catchall when nothing else works. 

The Communist Party has increasingly executed rigorous policies and commandments than the lords under feudalism did, Worse still, while Confucianism assumes the leading role in shaping the Vietnamese's ways of life, it  nevertheless allows other doctrines to co-exist, each operates its own way, Communism monopolizes the verity and subs dues all other doctrines under its control. A Confucian of the old days, after having retired from public obligations, often lived like a Buddhist and practiced his faith in a pagoda to find the peace for his mind and soul. There was a harmony for different modes for ways of life. No one was tied to a monolithic ideology, and everyone lived happily together. It is the monopoly of power that forces everyone to think alike and behaves in the same way, negating even the least differences and obliterating all possible compromises. Not only does this trend go against the progressive movements towards the democracy and civilization of mankind, but it also goes against the traditional ways of life of the Vietnamese people (Van Duck, VNHRW, 32 (1993).

The Problem

 There is no solution to the problematic issue of religious freedom. This situation raises doubt about whether or not the State considers the religion a distinctive right of Man and treats the matter with deliberate concern. As a consequence, it is always the question under consideration. It is now at a dead end and a problem. There no real place for the religion in cultural moral life of the people; neither is there a role for it in the social political developments of the actual society. The principal objective is to hold high the banner of Marxism - Leninism and Ho Chi Minh thought and set to carry out the religious policy.

Under strict control, the State has, nevertheless, failed to reconcile the religions to serve national union under its leadership. It has frivolously striven with all its efforts to suppress the religions to submit them to its control, carrying out harshest measure to eradicate religious institutions and deadliest persecution against the religious clergy and laymen and executing malicious hidden methods to repress religious propagation and activities. Among the repressive measures, it is noted, are the prohibition to print and publish religious literature, the confiscation of religious literature, writings, and documents, control and destruction of places of worship, the denial of legal status of dependent and traditionally-instituted churches, the restriction of seminaries, religious schools, charitable works, and the limitation of members of the clergy. Innocent and devoted members of the Churches were brought to stand trial on ungrounded charges with political crimes and crimes against the State and national security. Worse still, extrajudicial system devoid of due process and legal procedures endures the victims of persecution that sentence them by administrative decree and decision. The State’s political antagonistic stance on the religions proves that Vietnam remains the severe closed society and most despotic and undemocratic country in the world.

Benevolence, Concord and Harmony

The Vietnamese is a peace-loving, pious, and religious people. Their religious devotion manifests itself in the ways of life of the people of all societal layers. It is, in essence, preserved both in the substance and forms incorporated in the traditional moral, spiritual, and cultural values of the country and in the ways of life of the people. This spirit can only be explained by the religious traditions and the religious sentiments implanted in the soul of the Vietnamese people. This living flowing force is ever streaming throughout the millennium-old history of the country. It symbolizes and perpetuates the spirit of benevolence, concord, and harmony that foster better universality and harmonious diversity among and between the believers of diverse religions and people of all walks of life of the society. 

 

Ever since the beginning in the second century A. D., the Vietnamese people have embraced prestigious foreign religions. The Vietnamese soul, therefore, becomes a rich synthesis of heterogeneous beliefs, including Buddhism, Taoism, and Confucianism. Still, it honors a number of other faiths, Christianity, Islam, Caodaism and Hoa Hao Buddhism, the two indigenous faiths that came into existence in the first half of the twentieth century prospered without constraints alongside with other elder religious faiths. It is in this spirit of tolerance that cherishes benevolence, concord, and harmony among the religions and their faithful that the Vietnamese people have genuinely transfused the virtues of each of the religions into practice and honors them as norms and models in social interactions. (The Committee for the Struggle for Religious Freedom, 1993: 34).

This spirit of benevolence, concord, and harmony explains the complexity of the dual character universality and diversity in which diverse faiths co-exist and prosper.  Not only do they all interact to co-exist, they also foster harmony to preserve unity, honor diversity in their practices, and respect traditional indigenous beliefs and cults. Rites and rituals in religious services were gradually becoming a lot of worship practices that one could hardly distinguish one religious identity from another. In general terms, before Catholicism was introduced into Vietnam, the Vietnamese people venerated Heaven, Buddha, geniuses in heaven and on earth, demons and Gods, and departed souls.  Roman Catholicism, which was introduced into the country in the 15^th century, and later, Evangelical Christianity, which came to the country in the beginning of the twentieth century, add to the religious life much more spiritual coloration in the faith in God and the search for the truth of beliefs of all souls. The two indigenous faiths, Caodaism and Hoa Hao Buddhism, contribute to the elevation of Man's souls, glorifying the universal love of Man and Supreme Being's favors.

Preservation of unity and respect for diversity, and concord in tolerance are characteristic of diverse faiths, reelecting the spirit of concord and solidarity of the Vietnamese people. The inclusive complexity of the spiritual and moral life of the Vietnamese are reflected in the religious practices that seem to be illusory and confusing to most foreigners and visitors to Vietnam. The traditional rites and rituals performed at the communal house, pagoda, temple, shrine, and ancestral house in the old days and even at a Catholic church nowadays denote accented similarities in the veneration of the Supreme Being, Heaven and Earth, the Lord in Heaven, Buddha, saints and geniuses, national heroes and benefactors, and ancestors. Although with diverse and various ceremonial proceedings, the worship is conducted in deep contemplation and kowtow before the altar, offering incense and smoking aloe-wood. The recognizance and respect of all these practices regardless of whether they are originally from Confucianism, Buddhism, or Taoism, they all explain why the Vietnamese religions of different faiths observe certain similar rites. They hold to their own faith while respect the faiths of others. Religious tolerance and infusion of religious practices are characteristic of Vietnamese culture and civilization .They has been preserved from immemorial times.

Throughout the history of the country, the religion is at the heart of national union and stability. All faiths lay foundations for national cultural, spiritual, and moral life. All faiths elevate awareness of senses of benevolence and serve people of all walks of life, integrate them into a cohesive society and live in concord and harmony. They glorify divine presence in the world of men, live up to and enhance better love between and among them. They uphold and persevere perennial spiritual and moral values and ways of life, Buddhism exalts universal love and the peace of mind.  Christianity inspired ordinary people to build communities that embody their vision of the perfect world in the most desolate places. Caodaism honors foreign deities and gods in  the Church’s pantheon and partakes the faiths of other religions. Hoa Hao Buddhism eulogizes Buddhist benevolence, honors filial duties, and glorifies the love for the country they all foster integrity, lenience, and clemency. In the heydays of feudalism in Vietnam when Buddhism was elevated to the official state religion, the emperor’s administration still opened door to those Taoists who want to escape a despotic rule or a world of intrigues. the  All these faiths aspire to build a world of benevolence, peace, concord, and harmony, alienating hatred and vengeance and softening the tyrannical power of the despotic emperor and  monopoly of totalitarianism.