Whither Vietnamese Catholic Communities in America? Catholic Youth and the Clash of Faith and Culture (Part 5)

Whither Vietnamese Catholic Communities in America? Catholic Youth and the Clash of Faith and Culture (Introduction, Part 1, Part 2, Part 3, Part 4, Part 5)

Part 5

Sustainability of Vietnamese Culture and Religious Tradition

Anna Nguyen

Although older generations of Vietnamese Catholics are still comfortably engaged with religious tradition, their younger counterparts seem to be slowly but consciously disassociating themselves from their spiritual and cultural identities. This alienation is not unprecedented, however, as generational disparities between Vietnamese-Americans and their parents appear to have widened significantly in the past century. The rise of mass media has undoubtedly transformed the scope of transnational communication and fundamentally impacts how its audiences digest news. Social movements and political controversy propelling the Roman Catholic Church into the limelight of scandal further illuminate the culpability of clergy who embroil themselves in corruption, embezzlement,^[1] and cases of sexual abuse.^[2] Events like these seem to validate the criticisms many Vietnamese-Americans have towards their religious leaders, and have enormous weight in terms of dismantling conceptions of the Catholic Church as an infallible institution.

The repudiation of religious practice among younger generations additionally stems from the portrayal of Vietnamese Catholicism as “still directed mainly toward self-preservation and self-aggrandizement, with emphasis on building churches and church structures.”^[3] This insular worldview is not unusual among assemblies of Catholics around the world, but it does give some insight into how the generational disparities between young and old believers affect the former. Peter C. Phan contends that because of this rigidity in religious ideology, extremely devout Catholics tend to be self-absorbed with their own beliefs and are unable to separate their faith from their secular life.^[4] Unfamiliarity with principles of Catholic social teaching like community engagement, stewardship, and compassion for the poor or vulnerable exacerbates neglect of worldly responsibilities while reinforcing a dominant refusal to engage in dialogue with believers with opposing political views. Young Vietnamese-American Catholics are just as complicit as their elders in terms of religious polarization, however, since many are all too ready to sever ties with their faith once they hear something they disagree with.

The vitality of Vietnamese Catholicism in the twentieth century was fueled by the refugee experience and their subsequent resilience in the face of adversity. On the other hand, Catholicism in the twenty-first century looks different through the Vietnamese-American lens and necessitates a reorientation towards community engagement in order for youth involvement to be worthwhile. Transformation of religious worship on a national scale is possible, but the catalyst lies within the parishes themselves. As of right now, “parish ministry still focuses mainly on children and the old folks, catering to their devotional practices.”^[5] Beyond sacramental activities, instruction of Catholic doctrine, and weekly liturgies attuned to the interests of students and elders, religious opportunities for young and middle-aged adults are scarce. Leaders of parish communities need to focus on developing stronger relationships with younger folks now, so their sense of faith and culture will be strong enough to pass down onto their children. Dynamic clergy members wholly invested in advancing laity involvement can appeal to younger generations and cater to the needs of those actually interested in maintaining their faith. A reorientation of parish ministry towards this median generation by no means implies the eradication of already existing programs though.

In terms of what the Vietnamese-American laity can do to refine their religious experience, concentrating on the exploration of Catholic social teaching is not a bad start. Another solution to the deterioration of Vietnamese-American engagement with the Church is integrating secular life into parish functions to incentivize participation. Young adults can bolster the importance of religion in their lives by applying oral and written communication skills learned in the workforce to their parish community. Rapid globalization of the world means that the Catholic Church is not a culturally isolated community. Contrary to popular belief, Catholics need not be afraid of the word “secular,” since application of nonreligious professions like accounting, social work, or human resources to parish councils can actually enhance its efficacy as an institution. Vietnamese-Americans who are looking to utilize their talents for the greater good of their community can transform this desire into a reality by building and sustaining philanthropy programs. Organizations like the Vietnamese Eucharistic Youth Movement, or Thiếu Nhi Thánh Thể, are living examples of this intent. Since the survivability of this program is contingent on the involvement of volunteer youth leaders, parishes and their congregations alike need to find ways to support these educators as they continue to nurture future generations of Vietnamese-American Catholics.

The core foundations of Vietnamese Catholicism in America clearly prove that religion and culture are inextricable. Lasting conservation of the religious flame depends on the environment future generations are raised in, which is why some parishes are taking steps to recatechize the whole family. By facilitating inclusive and open discussions between youths, their parents, the clergy, and other community members, mutual understanding despite different perspectives can be initiated. Obviously, intergenerational trauma exists and memories of suffering from the Vietnam War can be difficult to relive, but if children do not have the opportunity to learn about their history and heritage, preservation of these experiences will not be possible. Exploring the parameters of one’s religious and cultural identity is undoubtedly difficult, and many shy away from embarking on this formidable journey. Despite all the challenges facing Vietnamese-American Catholics ahead, reignition of a spiritual flame alight with devotion is entirely possible — if we are ready to strike the match.

Notes

[1] Laurie Goodstein and Stephanie Strom, “Embezzlement Is Found in Many Catholic Dioceses,” New York Times, January 5, 2007.

^[2] “Times Topics: Roman Catholic Church Sex Abuse Cases,” New York Times, Accessed July 1, 2020.

^[3] Peter C. Phan, “Vietnamese Catholics in the United States: Christian Identity between the Old and the New,” U.S. Catholic Historian 18, no. 1 (2000): 23.

^[4] Phan, “Vietnamese Catholics in the United States,” 24.

^[5] Phan, “Vietnamese Catholics in the United States,” 25.

References

Goodstein, Laurie and Stephanie Strom. “Embezzlement Is Found in Many Catholic Dioceses.” New York Times, January 5, 2007.

Phan, Peter C. “Vietnamese Catholics in the United States: Christian Identity between the Old and the New” U.S. Catholic Historian 18, no. 1 (2000): 19-35. Accessed June 9, 2020. 

“Times Topics: Roman Catholic Church Sex Abuse Cases.” New York Times. Accessed July 1, 2020.