by Paolo Affatato
Vatican City – With 30,000 new baptisms annually, the Catholic community in Vietnam demonstrates the vitality of its faith “in the context of a society with many complexities and difficulties,” said Archbishop Joseph Vu Van Thien of Hanoi, Vice President of the Vietnamese Bishops’ Conference, in an interview with Fides on the sidelines of the bishops’ ad limina apostolorum visit.
The Archbishop reports that the Catholic community – inspired by the first missionaries and strengthened by the example of the martyrs – now numbers a total of 7.5 million faithful, 7,400 priests, 27,000 religious, 2,500 seminarians, and 70,000 catechists.
Archbishop Joseph Vu Van Thien, how would you describe church life in Vietnam?
One could say much, in the spirit of the Magnificat, about the wonderful things the Lord has accomplished for the Church in Vietnam. I would like to emphasize the vitality and dynamism of the Church amidst a complex and challenging society. The lives of the faithful themselves are a Magnificat. There are many wonderful things in the lives of Vietnamese Christians. Thanks to this vitality, we are witnessing many vocations to the priesthood and religious life. Many young people are choosing the priesthood, religious life, or becoming involved in pastoral care. To understand the reason for this flourishing, one must first recognize God’s work and will; the “human secret” is the family, the foundation of a lived faith. In Vietnamese parishes, catechesis begins very early. It starts at home, and from the age of seven, children attend catechism classes in preparation for First Communion and Confirmation. There is a generally very well-organized process of Christian initiation that serves to strengthen and deepen the faith of children and young people. I would particularly like to point out that liturgical service at the altar is also a way to introduce young people to the priesthood. Young people begin their service, for example, as altar servers. Through this practice, they develop a firm faith and a special familiarity with the custom of approaching the altar; they are also encouraged in this by their families: it all begins there.
Could you provide some data on the Vietnamese Catholic community?
With 7.5 million members out of a total population of 102 million Vietnamese—representing 7.3%—the Church in Vietnam remains a small community. It is divided into 27 dioceses. Since approximately 75–80% of the faithful actively practice their faith, the Church in Vietnam continues to bear rich fruit. According to 2025 data, there is a total of 7,453 priests , 27,000 men and women religious, and 2,500 seminarians in eleven major seminaries in Vietnam. 70,000 young catechists are active in our parishes, pastoral councils, and Catholic associations. I would like to point out that our country is in a historic phase where the IT revolution, scientific progress, and economic growth are both a blessing and a temptation, and can distance many people from God. In light of these difficulties and challenges in the Church and society, we as Pastors strive to form every baptized person into an authentic and missionary disciple. We have around 30,000 new baptisms each year; in 2025, there were approximately 33,000. This is a great gift.
Parishes and religious communities are undertaking numerous initiatives and activities to bear witness to and proclaim the Gospel. And many Vietnamese priests from dioceses and religious orders are active as missionaries in various countries.
What is the public perception of the Catholic Church and Catholics in society?
Vietnam is ruled by the atheist Communist Party. Catholics constitute only a minority in a predominantly Buddhist society that also adheres to animistic and folk beliefs. On the one hand, propaganda attempts to claim that Christianity “came from the outside,” was introduced by foreigners, and therefore remains alien to our culture and nation. This type of propaganda is present not only in the media but also in the education system. Attempts are made to link the first missionaries to colonialism and portray them in a negative light. This is a historical misconception, but one that is deliberately cultivated. We know that the first missionaries arrived in Vietnam in the 17th century, while the French did not arrive until the end of the 19th century.
From another perspective, non-Catholics view the Catholic Church as well-organized, hierarchically structured, and therefore a solid reality that offers certainties. Catholics are generally respected for their contribution to the common good through social and charitable work. Even government officials note—given the opportunity for dialogue—that crime is lower in areas with large Catholic populations. In large cities with a more educated population, people have a better understanding of Catholicism and a positive view of our parishes because of their charitable work and because they instill positive values in society, especially young people. However, in small villages and remote areas, the image of the Church is less positive due to propaganda.
Catholics present themselves as “good citizens and good Christians”: is this always the case?
Pope Benedict XVI used this phrase during the ad limina visit of the bishops in 2009. From a Gospel perspective, this view is very clear, and the government also frequently uses it, albeit with a somewhat more “political” undertone. For us, it means that the faithful have a deep faith in God and, at the same time, are exemplary citizens who love their country and make a practical contribution to society through their work and their lives. Communist officials sometimes try to reinterpret the concept of patriotism as “love of socialism.” I would like to recall the significance of the pastoral letter of 1980, which formed the starting point for the Bishops’ Conference, because it states: “Live the faith in your heart or among the people.” It was an excellent starting point for the relationship with civil society.
There seems to have been a gradual improvement in bilateral relations with the government authorities. Does the Vietnamese president’s invitation to the Pope to visit the country fit into this context?
Since 1980, the government’s relations with the Holy See have improved. A key moment, for example, was Cardinal Roger Etchegaray’s visit to Vietnam in 1989: one could say that this marked the beginning of a new phase, and since then we have been talking about dialogue. Years later, in 2011, the first non-resident papal representative of the Holy See in Vietnam was appointed; finally, in 2023, Archbishop Zalewski became the first permanent representative in Vietnam. This process led to the formation of a joint working group with representatives of the Holy See and Vietnam, which has already achieved concrete results. I would like to point out that the previous president had already extended an invitation to the Pope. Now, the new president, To Lam, who is also the party’s general secretary, invited Pope Leo to Vietnam this past April. As Vietnamese citizens and Catholics, we await this visit with great hope. This was also the wish of Pope John Paul II at the canonization of the 117 Vietnamese martyrs in Rome in 1988. We trust in the millennia-old experience of papal diplomacy, which will know how to act for the benefit not only of the Church in Vietnam but also of the Vietnamese people. During the ad limina visit, the President of our Episcopal Conference, Archbishop Joseph Nguyen Nang of Ho Chi Minh City , also officially invited the Pope to visit Vietnam.
How did your meeting with the Pope go?
It was a very warm and friendly meeting. Pope Leo XIV spoke affectionately about the Vietnamese Church: he knows it is small, but active and full of youthful energy. The most important impression for us when we come to Rome and meet the Pope is that of a kind of “homecoming.” In all the dicasteries we visited, this atmosphere always prevailed; we were warmly received. We were told: You are not only here to report, but to strengthen communion and unity within the family. The Pope gave us impetus for our ministry as pastors.
What advice did he give?
The first good piece of advice was to pay special attention to the formation of priests and seminarians. The second concerns the role of lay people, not only in pastoral care but also in administrative matters. The third piece of advice called for special attention to youth work. The fourth point concerns the active participation of women in church life, a life lived with dignity and respect for their rights. Finally, he called upon us to care for minors and vulnerable people and to protect their lives and their belonging to the community. We left the meeting comforted and encouraged by the Pope’s words. I would like to remind you that on July 2, 2026, a Papal Apostolic Legate will come to Vietnam for the beatification of Father Francis Xavier Truong Buu Diep, the martyr who gave his life in 1946 as a witness to charity towards the poor and suffering. This event will undoubtedly be a valuable encouragement for the People of God in Vietnam and will spur us all on to live and bear witness to the Gospel with even greater zeal.
If the Pope were ever to travel to Vietnam, what would that mean for the Church there?
For Catholics, it would be a particularly significant event—one can imagine the joy and enthusiasm and how it would strengthen their faith—but it would also be of great importance to non-Catholics. The Pope is the head of the universal Church. Even non-Catholics appreciate our Pope as a promoter of peace, so his presence would certainly be very significant, and he would receive a warm welcome.
How are the first missionaries who brought the faith to Vietnam remembered, and how is this memory embraced?
The Vietnamese are deeply grateful to the missionaries. We are happy to have received the Good News of the Gospel thanks to the missionaries. We especially remember the French Jesuit Alexandre de Rhodes, an important figure who came to Vietnam in 1600 and had the opportunity to work with the Portuguese missionary Francisco de Pina to transcribe the local language into Latin script. They created a new writing system for the Vietnamese language, which we still use today. Thanks to them, Vietnam is the only country in Asia that uses the Latin alphabet, while other countries have their own calligraphy. Developing a new script for a people is an achievement of the highest value. Even the Vietnamese government and Vietnamese universities, which are sometimes reluctant to acknowledge the work of the missionaries, cannot deny this fact and must give Alexandre de Rhodes and his colleagues the recognition they deserve. Missionaries from many other orders also worked in Vietnam, such as the Jesuits, Augustinians, Dominicans, Franciscans, priests of the Society of Foreign Missions of Paris , and many others. The first two French missionaries were also the first two bishops appointed by the Holy See in Vietnam, both in the south and the north: Bishop Lambert de la Motte and Bishop François Pallu. In 2024, we initiated the diocesan process for their beatification. I would like to emphasize that our parishes regularly organize pilgrimages to the graves of the missionaries, always with great and profound gratitude. Many missionaries are buried in Vietnam; they gave their lives; they were missionaries “ad vitam”. We are deeply moved and feel profound affection when we see the graves of the missionaries. They have left us a living witness to the faith. The influence of the missionaries in Vietnam is profound, not only on the mentality but also on the culture and structure of the Vietnamese Church. Above all, we thank them because through their presence we received the gift of faith.
What relationship still exists today with the Vietnamese martyrs and their spirituality? What significance do they have for the life of the Church today?
Vietnamese Catholics are generally very proud of their martyrs and grateful for them. This is clearly evident in the Catholic communities in the diaspora, in Europe, the United States, and other parts of the world. When they unite to form a community or establish a chapel, the name is often a reference to the Vietnamese Martyrs Saints, or the community is dedicated to Our Lady of La Vang. We have a deep reverence for the Vietnamese Martyrs, and for this reason, countless shrines dedicated to them can be found throughout the country at their birthplace or the site of their martyrdom. Imagine that: In 200 years of turbulent events and persecutions, there have been an estimated 130,000 Vietnamese Martyrs. There is even the case of an entire village of Martyrs: people who were burned alive simply for believing in Christ. Of this group, 117 were canonized in 1988, and one was beatified in 2000. A new shrine for the Martyrs is currently being completed in Hanoi. The shrine will be finished by the end of 2026 and will be inaugurated next year, with the first meeting of the Bishops’ Conference. 2027 marks the 400th anniversary of Alexandre de Rhodes’ arrival in Thang Long . The spirituality of the martyrs is fidelity to God. We try to convey to our faithful that while there is no longer persecution like in the past, fidelity remains the same. In modern society, where phenomena such as consumerism and secularization distance us from God, the spirit of the martyrs—faithful devotion—is all the more important.
You mentioned the Virgin of La Vang: Why is she so important to Vietnamese believers, and what does this special veneration mean?
La Vang is the name of a place in central Vietnam where, over 200 years ago, many believers sought refuge from persecution. It was a forest. According to various hypotheses, the name La Vang derives from a type of leaf found in this forest. While the faithful prayed the Rosary, the Virgin Mary appeared to them. She encouraged them to remain faithful and said, “I am always with you.” And she promised that everyone who came there to pray would be heard. Thus, La Vang gradually became a Marian pilgrimage site known throughout the country. Over twenty years ago, the Vietnamese Bishops’ Conference decided to commission a statue of Mary with Vietnamese features and clothing. One of the first statues was blessed by Pope John Paul II and later venerated in Vietnam. The spiritual significance of this place lies in the deep Marian devotion of the population. The Vietnamese people have a profound love for the Virgin Mary, not least because the image of the Mother is a symbol of resilience, sacrifice, and unconditional love in our culture, and forms the foundation of family and society. This deep cultural connection stems from the Vietnamese people’s profound veneration of the Mother. Not only Catholics pray to the Virgin Mary, but Buddhists also find a deep connection with her. Our poetic and literary tradition is rich in songs and sayings about the figure of the Mother. This is also why it is a tradition for all believers to come to Mary to express their devotion and ask for graces. They come to Mary so that she may lead them to Christ.
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