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Journal articles on the topic 'Church and state Vietnam History'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Vaupot, Sonia. "The Relationship between the State and the Church in Vietnam through the History of the Society of Foreign Missions of Paris." Bogoslovni vestnik 79, no. 3 (2019): 825–36. http://dx.doi.org/10.34291/bv2019/03/vaupot.

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Religion and the Catholic Church have played an important role in Vietnamese history. The article examines the development of the Catholic Church in Vietnam, from the 17th Century to the 20th Century, based on reports published by the Society of Foreign Missions of Paris (M.E.P.) who contributed to the evangelization of many Asian countries. In this contribution, we will highlight the work and the development of the M.E.P through their reports. We will also focus on the relationship between the states who played a specific role in the history of the Catholic Church in Vietnam, from the creation of the M.E.P. until the period of post-colonization, with specific reference to the attitude of different states throughout the history of Vietnam. The survey of the activities of Catholics in Vietnam suggests that French missionaries were well organized and proactive throughout the centuries, and that the adoption of Christianity in Vietnam was achieved through cooperation between the M.E.P and the Vietnamese population.

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2

Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina, and Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang." Bogoslovni vestnik 79, no. 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.

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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background of a mixed village called Phung Khoang, contrasting the Christian vs. non-Christian cultural-religious views, and then discussing both the collaboration and tension played out over various historical periods.

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3

Kriazheva-Kartseva, Elena V., and Asrinda A. Idrus. "Missionary activities of the Russian orthodox church in Southeast Asia at the beginning of the 21st century." RUDN Journal of Russian History 20, no. 3 (December 15, 2021): 448–60. http://dx.doi.org/10.22363/2312-8674-2021-20-3-448-460.

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The article analyses the Russian Orthodox Churchs missionary activity of the in Southeast Asia, with a focus on its prerequisites and the stages of its development. ROC missionary work in the region could build on the experience of pre-revolutionary spiritual missions in Asia, as well as on the Orthodox communities of Russian emigrants after the revolution. Important factors are also the formation of the global labor market; international tourism; and the aspiration of compatriots living abroad to preserve the Russian World (Russkii Mir). The article analyses the Russian historiography of the missionary activity of the Russian Orthodox Church in Southeast Asia. With the establishment of the Patriarchal Exarchate in Southeast Asia in 2018, with its center in Singapore, a new stage of missionary activity in the region began. The establishment of the exarchate in Southeast Asia brought about the systematical management of the numerous Orthodox parishes that appeared at the turn of the millennium in this region. Relying on little-known and understudied historical sources, the authors identified the forms of missionary work in various countries and assessed the scale of activities in relation to the prevailing confessional traditions. This includes an analysis of missionary work in countries dominated by Buddhism (Thailand, Cambodia, Laos), Christianity (the Philippines), and Islam (Indonesia, Malaysia), with special attention paid to the situation in socialist Vietnam and multi-confessional Singapore. The authors conclude that the missionary activity of the Russian Orthodox Church in Southeast Asia has now passed through several stages from the emergence of the first Orthodox communities in the region to the formation of centralized structured management of the numerous new parishes, with missionary work conducted in ways that respond to the local characteristics.

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4

Thu-Hương, Nguyễn-Võ. "Epitaphic Nation: The Problem of the South and Necropolitics in Early Modern Vietnamese National Literature." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 685–92. http://dx.doi.org/10.1632/pmla.2011.126.3.685.

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Whoever goes down to Bà Ria and happens by the cemetery in the sand at the village of Phu'ó'c Lě, I beg you to go in that cemetery and look for the grave with a cross painted half black, half white, by the side of the Church of Martyrs–to visit that grave lest it become pitiful. Because it has been two years since anyone visited or cast as much as a glance.—Nguyễn Trong QuanSO opens nguyễn trọng quản's thẩy lazaro phiển (“lazaro phiển” 22). The narrative begins at an obscure gravesite evokes the life of a man as both victim of state violence and perpetrator of private deaths. Lazaro Phiển is a ictional work written in the romanized script and was published in Saigon in 1887 in a novelistic format almost forty years before Hoàng Ngọc Phách's Tố Tâm. Yet the latter, published in Hanoi in 1925, is oten touted in official literary history as the first modern Vietnamese novel. Although Nguyễn Trọng Qu.n's narrative revolves around the recovery of an elided story, the author could not have anticipated the elision of his work from a nationalist literary genealogy that locates the origin of modern Vietnamese literature in the North. he elision was part of a general omission of works from the South in the last decades of the nineteenth century and irst two decades of the twentieth. his genealogy was by no means limited to the Democratic Republic of Vietnam in the North but was also perpetuated in the Republic of Vietnam in the South ater independence and the partitioning of the country into North and South in 1954

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5

Ho, Phu Xuan. "Church-State Relations in Vietnam." Transformation: An International Journal of Holistic Mission Studies 6, no. 3 (July 1989): 21–26. http://dx.doi.org/10.1177/026537888900600304.

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6

Nguyen, Thao. "Resistance, Negotiation and Development: The Roman Catholic Church in Vietnam, 1954–2010." Studies in World Christianity 25, no. 3 (December 2019): 297–323. http://dx.doi.org/10.3366/swc.2019.0269.

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This article discusses the efforts of the Roman Catholic Church in Vietnam to negotiate with the socialist government from 1954 to 2010. It analyses the different dynamics and approaches employed by the Church in the north and south of Vietnam to respond to political pressure. Viewed within a larger context, Rome during these decades played a significant role in shaping the political views of the Vietnamese hierarchy as well as inspiring them to make important choices in the midst of tension and conflict. The article argues that though caught in a complex social and political situation, the Church in Vietnam has continued to thrive and managed gradually to exert its place in Vietnamese society.

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7

Fraser, James W. "Church, State, and School." History of Education Quarterly 45, no. 3 (2005): 461–67. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00049.x.

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8

TRÄN Thi Liën, Claire. "Les relations entre l’Église catholique et l’État au Vietnam depuis le Đổi Mới. Perspectives." Social Compass 57, no. 3 (September 2010): 345–56. http://dx.doi.org/10.1177/0037768610375519.

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The relationship between State and Church in Vietnam differs from that in China because of the loyalty of the Vietnamese Church to Rome. As a minority religion (7% of the population), the Catholic Church has adopted a policy of dialogue with the communist State since the reunification of the country in 1975. After a difficult initial period, the Church is now enjoying a marked revival. The reform policy (đ i m i) initiated in 1986 and the opening of the country after more than 40 years of war have contributed to the improvement of State—Church relations. Committed to an international integration process, and under simultaneous pressure from Western countries, international institutions and increasing public unrest, the Vietnamese State is pursuing its policy of religious tolerance even though this policy creates tensions both within the Party and at local level. However, it does not seem to compromise the process of establishing diplomatic relations with the Vatican.

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9

Chu, Lan T. "Catholicism vs. Communism, Continued: The Catholic Church in Vietnam." Journal of Vietnamese Studies 3, no. 1 (2008): 151–92. http://dx.doi.org/10.1525/vs.2008.3.1.151.

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To what extent can the Catholic Church in Vietnam contribute to both social and political change? Traditionally, scholars have often focused on countries with large Catholic populations, such as Poland or the Philippines, to exemplify the Church's ability to promote political liberalization, while countries with smaller Catholic populations have been largely overlooked. By examining the confrontations and negotiations between the Catholic Church and the communist state in Vietnam, this article demonstrates that such an oversight precludes the recognition of key figures and initiatives that may bring about significant political change.

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10

Dreisbach, Daniel L., and Philip Hamburger. "Separation of Church and State." American Journal of Legal History 47, no. 3 (July 1, 2005): 338. http://dx.doi.org/10.2307/30039538.

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11

Buckley, Thomas E., and Gerard V. Bradley. "Church-State Relationships in America." Journal of American History 75, no. 1 (June 1988): 226. http://dx.doi.org/10.2307/1889678.

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12

Pelley, Patricia M. "Charles Keith. Catholic Vietnam: A Church from Empire to Nation." American Historical Review 119, no. 2 (April 2014): 501–2. http://dx.doi.org/10.1093/ahr/119.2.501.

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13

Stewart-Gambino, Hannah. "Church and State in Latin America." Current History 93, no. 581 (March 1, 1994): 129–33. http://dx.doi.org/10.1525/curh.1994.93.581.129.

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14

Hastings, Adrian, Carl Hallencreutz, and Ambrose Moyo. "Church and State in Zimbabwe." Journal of Religion in Africa 21, no. 2 (May 1991): 189. http://dx.doi.org/10.2307/1580815.

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15

Curry, Thomas J., and Gerald V. Bradley. "Church-State Relationships in America." William and Mary Quarterly 45, no. 3 (July 1988): 618. http://dx.doi.org/10.2307/1923674.

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16

Lovin, Robin W., and John T. Noonan. "Rethinking the History of Church and State." California Law Review 76, no. 5 (October 1988): 1185. http://dx.doi.org/10.2307/3480519.

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17

LEVITIN, DMITRI. "MATTHEW TINDAL'SRIGHTS OF THE CHRISTIAN CHURCH(1706) AND THE CHURCH–STATE RELATIONSHIP." Historical Journal 54, no. 3 (July 29, 2011): 717–40. http://dx.doi.org/10.1017/s0018246x11000045.

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ABSTRACTMatthew Tindal's Rights of the Christian church (1706), which elicited more than thirty contemporary replies, was a major interjection in the ongoing debates about the relationship between church and state in late seventeenth- and early eighteenth-century England. Historians have usually seen Tindal's work as an exemplar of the ‘republican civil religion’ that had its roots in Hobbes and Harrington, and putatively formed the essence of radical whig thought in the wake of the Glorious Revolution. But this is to misunderstand theRights. To comprehend what Tindal perceived himself as doing we need to move away from the history of putatively ‘political’ issues to the histories of ecclesiastical jurisprudence, patristic scholarship, and biblical exegesis. The contemporary significance of Tindal's work was twofold: methodologically, it challenged Anglican patristic scholarship as a means of reaching consensus on modern ecclesiological issues; positively, it offered a powerful argument for ecclesiastical supremacy lying in crown-in-parliament, drawing on a legal tradition stretching back to Christopher St Germain (1460–1540) and on Tindal's own legal background. Tindal's text provides a case study for the tentative proposition that ‘republicanism’, whether as a programme or a ‘language’, had far less impact on English anticlericalism and contemporary debates over the church–state relationship than the current historiography suggests.

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18

BALODIS, R. "History of State and Church Relationships in Latvia." European Journal for Church and State Research - Revue européenne des relations Églises-État 8 (January 1, 2001): 295–315. http://dx.doi.org/10.2143/ejcs.8.0.505030.

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19

BALODIS R. "History of State and Church Relationships in Latvia." European Journal for Church and State ResearchRevue europ?enne des relations ?glises-?tat 8, no. 1 (April 14, 2005): 295–315. http://dx.doi.org/10.2143/ejcs.8.1.505030.

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20

Schmitz, David F., and Natalie Fousekis. "Frank Church, the Senate, and the Emergence of Dissent on the Vietnam War." Pacific Historical Review 63, no. 4 (November 1, 1994): 561–81. http://dx.doi.org/10.2307/3639949.

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21

Bui, Long. "Heteroglossia of History." Journal of Vietnamese Studies 14, no. 4 (2019): 1–39. http://dx.doi.org/10.1525/vs.2019.14.4.1.

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This article considers state-funded films in contemporary Vietnam and the legacy of the Republic of Vietnam (South Vietnam), which fell to communist forces in 1975. From a close reading of films produced on the thirtieth anniversary of the end of the war, the article deciphers complicated meanings about national identity, history, and gender. In this new political economic context, the possibilities for remembering the southern regime—including its people and veterans—remains open and closed. Through the framework of heteroglossia of history, the co-presence of competing viewpoints within cinematic texts points to the complexity of an ever-changing Vietnam.

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22

Hamm, Thomas D., and Gerard V. Bradley. "Church-State Relationships in America." Journal of the Early Republic 8, no. 2 (1988): 186. http://dx.doi.org/10.2307/3123814.

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23

Prather, Scott T., and Jacob R. Randolph. "Notes on Church-State Affairs." Journal of Church and State 63, no. 2 (April 1, 2021): 352–64. http://dx.doi.org/10.1093/jcs/csab024.

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24

Prather, Scott T., and Jacob R. Randolph. "Notes on Church-State Affairs." Journal of Church and State 64, no. 1 (January 1, 2022): 174–86. http://dx.doi.org/10.1093/jcs/csab093.

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25

Hendon, David W., and Scott T. Prather. "Notes on Church–State Affairs." Journal of Church and State 62, no. 2 (2020): 397–410. http://dx.doi.org/10.1093/jcs/csaa025.

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26

Hendon, David W., and Scott T. Prather. "Notes on Church-State Affairs." Journal of Church and State 62, no. 3 (2020): 585–96. http://dx.doi.org/10.1093/jcs/csaa057.

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27

Hendon, David W., Scott T. Prather, and Jacob R. Randolph. "Notes on Church-State Affairs." Journal of Church and State 62, no. 4 (2020): 775–93. http://dx.doi.org/10.1093/jcs/csaa065.

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28

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 51, no. 1 (July 15, 2009): 193–202. http://dx.doi.org/10.1093/jcs/csp009.

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29

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 51, no. 2 (March 1, 2009): 382–89. http://dx.doi.org/10.1093/jcs/csp069.

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30

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 51, no. 3 (June 1, 2009): 555–62. http://dx.doi.org/10.1093/jcs/csp098.

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31

Marsh, C., C. McDaniel, and A. Tonoyan. "Notes on Church-State Affairs." Journal of Church and State 51, no. 4 (September 1, 2009): 722–25. http://dx.doi.org/10.1093/jcs/csq003.

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32

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 52, no. 1 (June 10, 2010): 178–85. http://dx.doi.org/10.1093/jcs/csq047.

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33

Hitchcock, J. "Church, State, and Original Intent." Journal of Church and State 52, no. 2 (March 1, 2010): 363–65. http://dx.doi.org/10.1093/jcs/csq068.

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34

Tonoyan, A., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 52, no. 2 (March 1, 2010): 373–77. http://dx.doi.org/10.1093/jcs/csq082.

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35

McDaniel, C., R. Basaldu, J. Hines, and J. Mizuta. "Notes on Church-State Affairs." Journal of Church and State 52, no. 3 (June 1, 2010): 601–9. http://dx.doi.org/10.1093/jcs/csq104.

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36

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 52, no. 4 (September 1, 2010): 759–65. http://dx.doi.org/10.1093/jcs/csq117.

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37

Hendon, D. W., and C. McDaniel. "Notes on Church-State Affairs." Journal of Church and State 53, no. 1 (June 9, 2011): 148–52. http://dx.doi.org/10.1093/jcs/csr006.

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38

Hendon, D. W., and A. Tonoyan. "Notes on Church-State Affairs." Journal of Church and State 53, no. 2 (March 1, 2011): 332–40. http://dx.doi.org/10.1093/jcs/csr056.

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39

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 53, no. 3 (August 5, 2011): 509–16. http://dx.doi.org/10.1093/jcs/csr063.

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40

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 55, no. 2 (April 14, 2013): 384–95. http://dx.doi.org/10.1093/jcs/cst024.

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41

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 55, no. 3 (July 4, 2013): 598–611. http://dx.doi.org/10.1093/jcs/cst033.

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42

Hendon, D. W., and J. Hines. "Notes on Church-State Affairs." Journal of Church and State 56, no. 1 (February 4, 2014): 207–14. http://dx.doi.org/10.1093/jcs/cst142.

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43

Hendon, David W., and Brenda Norton. "Notes on Church-State Affairs." Journal of Church and State 58, no. 1 (January 19, 2016): 186–98. http://dx.doi.org/10.1093/jcs/csv122.

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44

Hendon, David W., and David Beary. "Notes on Church-State Affairs." Journal of Church and State 59, no. 3 (2017): 530–40. http://dx.doi.org/10.1093/jcs/csx048.

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45

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 60, no. 2 (2018): 361–68. http://dx.doi.org/10.1093/jcs/csy028.

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46

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 60, no. 4 (2018): 771–83. http://dx.doi.org/10.1093/jcs/csy058.

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47

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 61, no. 2 (2019): 344–54. http://dx.doi.org/10.1093/jcs/csz021.

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48

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 61, no. 3 (2019): 532–43. http://dx.doi.org/10.1093/jcs/csz053.

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49

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 61, no. 4 (2019): 746–55. http://dx.doi.org/10.1093/jcs/csz079.

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50

Hendon, David W., and Scott Prather. "Notes on Church-State Affairs." Journal of Church and State 62, no. 1 (December 26, 2019): 199–211. http://dx.doi.org/10.1093/jcs/csz113.

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