Christianity in Vietnam represents a significant and growing part of the country’s religious landscape. With a population estimated between 6 to 8 million Catholics, Vietnam has the second-largest Catholic community in Southeast Asia, following the Philippines. This accounts for approximately 7-10% of the population, with about two-thirds residing in southern Vietnam.

In addition to Catholicism, Protestantism—known locally as Tin Lành (“The Good News”)—has a smaller but steadily expanding presence. Introduced by Canadian and American missionaries in the early 20th century, Vietnam’s Protestant population now exceeds 1 million adherents, most of whom belong to ethnic minority groups in the Central Highlands and northwestern mountains. Despite government restrictions on evangelism, Protestantism has been one of the fastest-growing faiths in Vietnam in recent years.

Early Christian Missions in Vietnam

Christianity was introduced to Vietnam in the 16th century by Portuguese and Spanish Dominican missionaries. Permanent missions were later established in 1615 by French and Portuguese Jesuits sent by the Pope. Among these early missionaries, Alexandre de Rhodes, a French Jesuit, played a key role in spreading Christianity and is credited with 7,000 converts in northern Vietnam.

However, the religion faced significant resistance. Its opposition to ancestor worship and promotion of egalitarian ideas alarmed the ruling Trinh lords, who expelled all Christians in 1630. Alexandre de Rhodes returned to France, where he helped establish the Society of Foreign Missions (Société des Missions Étrangères), which became a dominant proselytizing force in Indochina. By the late 18th century, the society had amassed thousands of converts, particularly in coastal provinces.

Persecution and Martyrdom

Vietnamese rulers often viewed Christianity with suspicion, particularly due to its growing political influence. The most severe persecution occurred during the reign of Emperor Minh Mang (1820–1841), a staunch Confucian. Christian converts faced branding with the words tà đạo (“false religion”), destruction of churches, and even execution.

Between 1832 and the late 19th century, 117 martyrs—both European and Vietnamese—were canonized, highlighting the resilience of the Christian community. These persecutions, often exaggerated at the time, gave colonial France a pretext to increase its involvement in Vietnam, eventually leading to French colonial rule by the late 19th century.

European Influence and the Growth of Catholicism

Under French colonial rule, Catholicism flourished. Churches, schools, and hospitals proliferated, and Catholics formed an educated elite. By the 1950s, Vietnam’s Catholic population reached 2 million.

The partition of Vietnam in 1954 prompted many Catholics to migrate south, fearing Communist persecution. President Ngo Dinh Diem, a Catholic leader in South Vietnam, openly favored the Catholic community, alienating Buddhists and contributing to his eventual downfall. Approximately 900,000 northern Catholics relocated to the south during this time, two-thirds of whom were Catholic refugees.

In North Vietnam, the Communist government allowed Catholics to practice their faith but imposed strict controls, including limits on church activities and reports of sporadic persecution.

Christianity Post-Reunification

After the reunification of Vietnam in 1975, Christian churches were allowed to operate but were subjected to strict government oversight. Church leadership appointments required state approval, and prominent clergy were occasionally jailed for opposing the regime.

Since the late 1980s, however, relations between the government and the Catholic Church have improved significantly. Notable milestones include:

  • A senior emissary from the Holy See visiting Hanoi in 2005.
  • Vietnam’s Prime Minister meeting the Pope at the Vatican in 2007.

While a papal visit remains a future goal, diplomatic ties between Vietnam and the Vatican continue to strengthen.

Challenges for Protestant Communities

Protestant Christians in Vietnam face greater challenges than their Catholic counterparts. Although the government officially recognizes the Southern Evangelical Church of Vietnam (SECV) and the Evangelical Church of Vietnam (ECVN) in the north, it remains wary of Dega Protestantism, practiced mainly by ethnic minorities in the Central Highlands.

The government views Dega Protestantism not as a religious movement but as a potential political threat due to its alleged ties to autonomy movements among minority groups. This has led to:

  • Land disputes and protests in the Central Highlands, some of which have turned violent.
  • Restrictions on Protestant activities, including forced renunciations of faith in provinces like Gia Lai.
  • Propaganda campaigns against certain Christian sects as recently as 2010.

Despite these challenges, Protestantism continues to grow, especially among ethnic minority communities, who find its teachings resonate with their cultural and spiritual needs.

Christianity’s Modern Role in Vietnam

Today, Christianity remains a vibrant and evolving faith in Vietnam. While Catholics enjoy greater recognition and improved relations with the government, Protestant communities continue to navigate challenges, particularly in remote regions.

As Vietnam modernizes, its Christian communities—both Catholic and Protestant—serve as pillars of education, social services, and spiritual guidance, contributing to the nation’s diverse cultural and religious tapestry.