SYNOD OF THE PEOPLE OF GOD IN VIETNAM

HOCHIMINHCITY21-25/November/2010

INTERVENTION

of the Episcopal Commission of Pastoral Care for Migrants

INTRODUCTION

In the last 50 years, due to war and social changes, Vietnam in general and the Church of Vietnam in particular, built and developed on the basis of sedentary settlement, both in the family life and in agriculture, have had to face a historical and radical reality: an unprecedented moving of a great part of the population, both within and out of the country.

VIETNAMESE CONTEXT OF MIGRATION

Apart from the various temporary movements caused by the last war and the natural catastrophes such as the floods, or individual search for a better living, followings are the main streams of migration of Vietnam in the last years:

1. Migrations inside Vietnam (domestic)

Long-term or permanent migration for new settlement: emigrations from crowded areas in the deltas to the highlands and mountainous regions for new settlement: roughly 6 millions during the last 30 years.
Seasonal migration for labor and study in big cities and industrial zones: roughly 3.5 millions/year in the recent years.
2. Emigrations to overseas

Long term or permanent settlement for various reasons (including mixed marriages): roughly 4 millions emigrations into many countries of Europe, America, Australia and Asia.
Seasonal migration for labor and study: roughly 1.5 millions/year.
Percentage of Catholic believers > 10%).

THE CHURCH OF VIETNAM FACING MIGRATION REALITY

Actually, migration becomes a worldwide phenomenon causing serious problems to the modern society, and a similar extension happens to the Church of Vietnam, resulting in a great challenge. Pastoral care for migrants is no longer a ‘fire-extinguishing’ work; it demands a well built orientation to solve in long-term these challenges, such orientation may have an important impact on the course of the Church of Vietnam in the years to come.

Migration addresses many questions to the faith of the Vietnamese Christians

Traditional pastoral care is the first aspect to be examined and revised, especially in the sphere of the sacramental and liturgical life. It requires a new perception on the part of the hierarchy (bishops and priests), as well as a great and sincere mind-opening on the part of the faithful believers in the parish.

Immigrants develop their faith in new environments, differing greatly from their traditional pietism of their original environments; some of them need re-integration. Dialoguing among religious traditions would become a must.

Maintaining and devloping faith in moving conditions, such as migrants do, would require a better adapted catechism and theology. Religious culture and lexicology should also be updated in order to fit to the multi-factorial society.

2. Missions

Of charity and service:the presence of migrants in necessity would call for fraternal charity from the part of the receiving community. In this service, as experience suggested, we may come to close collaboration with other religious and voluntary organizations, which is a practical form of exchange and solidarity between the different religions.

Of evangelization:the presence of Christian migrants in many non-Christian environments would offer to the Church of Vietnam precious possibilities of evangelization. Therefore, we need to make these migrants become conscious of given evidences for the values of the Gospel in their new living and working conditions. Likewise, services offered to migrants of no religious distinction may sow the seed of the Good News in the heart of many.

3. Communion

Migration inside Vietnam may become the link and effective exchange between the 26 dioceses inside the country, particularly between the original and the receiving dioceses of the migrants.

In the present distribution of the People of God of Vietnam in different countries around the world, there is a real need of communion and collaboration between the Church of Vietnam and overseas Church. This would greatly foster the extended and deep development of Vietnamese Christian tradition and culture.

More practical is the communion within the parishes where the migrants integrate. The parochial community should be a home that welcomes, reunites, and offers spiritual support to the immigrants.

CONCLUSION

We address to the Bishops’ Conference of Vietnam, a sincere word of thanks for having implemented the Episcopal Commission of Pastoral Care for Migrants. We also pray that the Commission may achieve effectively its assigned task. We expect Commissions for migrants at diocesan level may be consolidated, and thus, creating an effective network and collaboration. May the Church of Vietnam make good use of this migration reality, to renew itself and to advance in the plan designed by our Lord.