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Religion and Policy of Catholic Prohibition under the Nguyen Dynasty: Analysis of Ritualistic Considerations
 
Код статьиS086919080027036-6-1
DOI10.31857/S086919080027036-6
Тип публикации Статья
Статус публикации Опубликовано
Авторы
Hoang Phuong Thao  
Должность: Lecturer and PhD. student
Аффилиация: PhD. Student, University of Lodz, Poland, Lecturer at Faculty of Philosophy, Hanoi National University of Education, Vietnam.
Адрес: Российская Федерация,
Название журналаВосток. Афро-Азиатские общества: история и современность
ВыпускВыпуск 1
Страницы91-102
Аннотация

This article examines the religious landscape of the Nguyen Dynasty, focusing on the significance of Confucianism and conflicts with Catholicism. The analysis draws from a range of sources, including edicts, historical chronicles, reports, treaties, and studies by Vietnamese and foreign scholars. The period studied spans from the Nguyen Dynasty’s establishment under Gia Long to its surrender to French colonialism in 1884. Central to this examination is the scrutiny of the religious panorama prevalent during the Nguyen Dynasty. It disentangles the disparities between Catholicism and Confucianism, laying bare their fundamental divergences in beliefs and practices. It chronicles Gia Long's confrontational stance towards Catholicism, unraveling the subsequent religious discord it engendered. Moreover, the research delves into Minh Mang's policy of religious prohibition, unveiling the ritualistic conundrums that ensued due to the prohibitive edicts issued by Thieu Tri and Tu Duc. The study concludes that the Nguyen Dynasty’s prohibition policy on Catholicism had significant consequences for the Vietnamese society in the 19th century. The policy exacerbated the differences between Catholics and non-Catholics due to conflicts between traditional Vietnamese culture and Catholicism's divergent views on rituals, customs, and social values. Ultimately, the prohibition policy not only failed to curb the spread of Catholicism but also provided a pretext for French colonialists to invade Vietnam, leading to its gradual transformation into a French colony, and their goal of evangelization in the region. Overall, the research highlights the impact of religion on political power and the dynamics of cultural conflict in Vietnam during the Nguyen Dynasty.

Ключевые словаVietnam, Nguyen Dynasty, ritual issues, evangelism, religious prohibition, Catholicism, Confucianism, edicts, heretical religion, traditional religion
Получено09.08.2023
Дата публикации02.03.2024
Кол-во символов40272
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1 Originating in the East, Confucianism, Buddhism, and Taoism had been introduced to Vietnam in the Common Era and successfully integrated into the national culture during the Ly-Tran period. However, the emergence of capitalism in the 16th–19th centuries brought about the arrival of Catholicism, which marked a departure from these indigenous religions. The introduction and spread of Catholicism in Vietnam faced various challenges, such as ritual issues, acculturation, belief clashes, and ethnic conflicts. Although the Dominicans who propagated in China were aware of these issues early on1, Catholicism faced difficulties in Vietnam due to cultural differences and conflicts. 1. “Brothers, never try to amend or use any argument to force the people to amend their customs, rituals, and acculturation, unless they clearly contradict the holy doctrine and ethics. What is more illogical and foolish than bringing the whole France, Spain, Italy or any other European country to Asia? We do not bring those things to them, but we do bring the truth of faith, a truth that does not exclude the rituals and customs of any nation, as long as they are not evil; instead, that truth wants people to preserve and maintain it differently” [Pham, 2012, p. 132].
2 The clash between Catholicism and Vietnamese ancestor worship and rituals created conflicting beliefs. The ancestor worship was seen as superstition by the Vietnamese clergy, while the Nguyen dynasty deemed Catholicism heretical. This conflict posed a challenge to achieving religious harmony and shared values between the Catholic Church and the Hue court’s ruling class. Conservative Confucian forces gaining power in the court furthered the resistance to the spread of Catholicism, leading to the Nguyen dynasty’s religious prohibition policy.
3 The Nguyen Dynasty’s decision to prohibit religion was an error that exacerbated tensions between Catholics and non-Catholics. Although political factors, such as the relationship between missionary work and colonialism, and involvement of missionaries in Vietnamese politics have been widely discussed [Nguyen, 2001, p. 45], the impact of cultural and religious factors on the Hue dynasty’s policy has not been fully explored. Previous studies have primarily focused on the ritual issue and not on the broader cultural and religious differences between Vietnamese traditions and Catholicism, including customs and social values. Therefore, it is essential to conduct further research to better understand the reasons behind the Nguyen dynasty’s ban on religion. This article aims to provide insight into one of these reasons.
4 Analysis of the religious landscape during the Nguyen dynasty: prevalence of Confucianism as a dominant force
5 The Nguyen Dynasty came into power in 1802 amidst a deeply divided Vietnam. The country had been divided into two regions for centuries, with the Nguyen and Trinh lords ruling the Inner Circuit and Outer Land, respectively. Despite the success of the Tay Son rebellion in defeating the feudal forces and abolishing the Gianh River boundary, the country remained fragmented. It was not until Gia Long, a descendant of the Nguyen lord who defeated the Tay Son army, had fully unified the country in 1802 that the Nguyen Dynasty was established.
6 In the early 19th century, Vietnam boasted diverse schools of thought and ideological beliefs, including Confucianism, Taoism, Buddhism, and introduction of a new Christian ideology. Despite the presence of other religions, the Nguyen Dynasty continued to uphold Confucianism as the dominant ideology, in line with previous dynasties, but also permitted the growth of other religions.
7 Vietnam’s culture went through significant changes during this period of turmoil. Despite being the national ideology, Confucianism no longer held the dominant position it had during the Primal Le Dynasty, as it was still utilized by the feudal class. “The poor people who lived under the oppression and exploitation of the feudal forces and had no way to escape from their suffering (other than rebellion) had to resort to praying to the gods and Buddha for blessings and relief”, “In the ruling class, faced with the danger of the feudal regime, people were very afraid and looked forward to the ‘rescue and salvation’ of Buddhism” [Dao, 2013, p. 449]. Therefore, Buddhism spread further during this period compared to the Primal Le Dynasty. However, in this era Buddhism only sought to alleviate the current suffering. According to Dao Duy Anh’s observation, “the professions of temple masters, wizards and shamans were widespread. After experiencing the chaos and turmoil, some rural intellectuals went to the temples to find a peaceful place to live, while many poor people became servants to earn a living”, “the nobility of the Outer Land and the court no longer trusted Confucianism as a ruling ideology, but turned to seek solace in Buddhism and Taoism. In the Inner Circuit, the nobility competed to build many temples. Almost every noble household had one or two private temples” [Dao, 2013, p. 449]. Despite the ruling authorities’ emphasis on Confucianism, which prioritized education and morality, other religions like Buddhism and Taoism were also recognized and revitalized at this time. As a result of this hybridity, the intellectual landscape was diverse and flourishing.
8 Regarding the views of the Nguyen dynasty, it started with Gia Long. “Although he did not declare Confucianism as the exclusive ideology, throughout his reign Gia Long always adhered to the political orientation and ritual principles of Confucianism, while gradually establishing the dominant position of Confucianism in the spiritual and religious life of the people” [Le, 2015, p. 37].

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