There is much hope for the Carmelites of Vietnam, and for their ministry to that beautiful land. More than a few people hope that the Vietnamese people can benefit greatly from the distinctive Carmelite character. Traits of this special perspective include the deliberate practice of the presence of God, a spirit of warm and loving prayer, and devoted service to the most marginalized of God’s people.

As the pioneers of the future “Vietnamese Province” look ahead, they are faced with a dilemma. On one hand, they have no wish to come into conflict with the present Marxist government. But on the other hand, a fresh foundation cannot survive without enough visibility to assure donations and vocations among the local people.

The existing government sees itself the effective means to establish a classless society, with equal treatment for all citizens, especially the poorest ranks of peasants and workers. As such, the government wishes to be the one and only source of organization and benevolent influence for the country’s people. Any alternate sources of power and influence, whether church, political party, labor union, or whatever, are seen as counterproductive, and possibly divisive of the people’s loyalty. Therefore tight surveillance and control of all non-governmental institutions is a logical consequence of this united effort, under the supervision of the central authority, which is in turn inspired by the theoreticians of the Communist party.

Since the Vietnamese Catholic Church (with the loyalty of maybe 10% of the population) already existed before the Communists came to power, it is reluctantly tolerated, and kept under strict observation for any possible infractions. The Church is often described as a “colonial” institution, since the first missionaries came with the French colonizers in the 19th century. But it is obvious to any thinking person that the Church does not wish to overthrow the state, and has no power to do so in any case. Yet the political leaders are still on their guard against a strong alternative voice on issues which might straddle both politics and religion. Are there ways that our Carmelite pioneers can function within the guidelines established by the state?

For the Carmelites, any effective ministry in Vietnam must first survive government restrictions, but also deliver a genuine service to present and prospective Vietnamese Catholics. One low profile service might be to teach a secular subject in an existing school, even if religion is not included in the official curriculum. Another welcome ministry would be working with AIDS patients. There may also be some interest in private spiritual direction, or the building of a future retreat ministry (pending further study and preparation for these specialized services). And of course it is always possible to help out in an existing Catholic parish. It is more difficult to found a new parish or build a new house, since specific permission from the government is required. In practice, the government can be reluctant to grant such permissions. Delays, lost paperwork, and outright refusals are frequent enough.

And yet there are causes for hope. The government certainly wants to improve its standing in the world arena, especially as it might impact trade, tourism, and diplomatic recognition. About a year ago there was a concerted effort to have Vietnam admitted to the World Trade Organization. This past Spring, there was a quiet diplomatic visit of the Vietnamese Prime Minister to the Vatican. Officials in the highest ranks of government have shown a surprising flexibility, since they wish to demonstrate that the Vietnamese people are allowed “freedom to worship.” Their dealings with the bishops are more harmonious than they have been in many years. Since there is no puppet “National Church” in Vietnam, as there is in China, the Vietnamese bishops have a strong hand to play, since they talk directly to government ministers. They do indeed want to get along with the state, but still wish to retain their independent voice on essential matters.

The Redemptorists, as one example, are benefiting from this increase in their freedom of action. They recently submitted a request to ordain new priests with the statement, “we shall presume permission if we have not received credible objections within 40 days.” Such boldness would have been suicidal just a few years ago, but now it appears to herald an entirely new relationship. Let us hope that our Vietnamese brothers can also work harmoniously within this complex system, and even prevail at extending Carmelite gifts to their delightful countrymen.