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Conference Paper presented at:“Religion and Peace in East Asia: The Roles of Religion in Times of Crises"

July 17 to 19, 2021Jeju National University, Republic of Korea

(On-site & Online meeting)

Paper Title: Vietnamese Caodaism: Work of charity as an effective means of its salvation

Nguyen Tuan Em Tamkang University, Taiwan

Email: Elmernguyen1@gmail.com / 159510@mail.tku.edu.tw

AbstractĐại Đạo Tam Kz Phổ Độ ( 大 道 三 期 普 度 ), commonly known as Caodaism, is a

syncretistic religion officially born in Vietnam in 1926. Caodaism aims to combine the Three Great Teachings: Buddhism, Taoism, and Confucianism, and to unify the Five Branches of the Great Way: Way of Humanity, Way of Geniism, Way of Saints, Way of Immortals and Way of Buddhas. Caodaism’s motto is to bring about “Justice and Universal Love” to all human beings and living beings with three objectives: Bảo Sanh, Nhơn Nghĩa, and Đại Đồng (Life Protection, Benevolence, and Universality). Caodaism was one of the very few Vietnamese homegrown religions which were involved in the politics of Nationalist Movements. The religion miraculously grew during the period of French Colonization, surprisingly survived throughout the Vietnam Wars, and quietly developed to become Vietnam’s third largest religious organization after Buddhism and Christianity, despite suffocating suppression by ruling governments. Although there is still debate over why and in what ways this religious organization was politically engaged, and over how it could survive and firmly develop through such a critical context in Vietnam, Caodaism is indeed a shelter for its followers in terms of spirituality and personal security. My research into the way the Cao Dai motto “Justice and Universal Love” is practiced has revealed that the Work of Charity (Phước Thiện), a branch of Caodaism’s structural organization, is a key to its salvation activities. The Work of Charity in Caodaism establishes solid foundations for Caodaism to grow, and has become an effective economic means to assist the people in overcoming their sufferings in times of both war and peace.

Key words: Caodaism, Work of Charity, Spiritual Shelter, Personal Security, Salvation Activities, Crises.

IntroductionCao Dai Religion emerged in Southern Vietnam in 1926 and was widely accepted by the mass

within a short period of time. This religious organization became a spiritual phenomenon not only

because of its new system of philosophy and doctrine but also because of its active political

involvement in the first half of the 20th century.

There have been several studies on how Caodaism quickly became an essential part of the

mass’s daily spiritual life, how this religious organization could gain the trust of the mass within a

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short time or how this religion developed at different stages. Nevertheless, researchers appeared

to pay an overwhelming attention to Caodaism’s featured figures, history of establishment,

structural organization, philosophy, doctrine and even political involvement of this religious

organization, whereas many fewer research have so far been done on an important institution of

Caodaism called Phuoc Thien (Work of Charity) and its commitments to social development.

This purpose of this paper is to study how the Caodaists implemented their “Universal Love

and Justice” motto in reality and how they achieved their three aims “Bảo Sanh, Nhơn Nghĩa, and

Đại Đồng (Life Protection, Benevolence, and Universality) through its charity system. The result has

revealed that the well-organized charity activities by the Caodaists were an effective way to make

finance for the religious organization to grow. In addition, the Cao Dai salvation activities through

the Institution of Work of Charity were indeed a key to help relieve the mass’ sufferings in social

crises, making Caodaism a reliable place for the people to take refuge in.

History of Cao Dai Charity Works (Phuoc Thien)Soon after the official inauguration ceremony of Caodaism in Tay Ninh in 1926, under the

instructions of the divinities through spirit writing, the Caodaists went to different provinces and

localities to construct Cao Dai Temples and introduced Caodaism to the mass. In 1927, through

spirit messages, the Holy Mother Goddess instructed His Holiness Ho Phap (the Dharma Protector

and Head Medium) to go to the Phu My Village in Chau Thanh District, My Tho Province 1 in the

Mekong Delta to construct a Cao Dai Temple named Khổ Hiền Trang.

Also in 1927, the Spiritual Pope Li Tai Bai2 instructed a medium named Đinh Công Trứ in this

village to establish the “Minh Thiện Đàn”(明善壇) to gather disciples and teach them how to

spiritually cultivate and mediate.3 Then, in 1929, Guan Gong ( 關聖帝君 ) instructed another

medium called Lê Văn Trung also in this Phu My Village to establish “Đồng Nghĩa Đường” (同義堂)

in order to recruit members for the “Minh Thiện Đàn” (Hong, 1997)4

Also in 1929, the Spiritual Pope Li Tai Bai, in a spiritist séance, taught that “Minh Thiện Đàn”

means “Quy Thiện” (回善- Returning to the good work) which also means Phạm Môn ( 佛門-

1 During the French colonization, Mỹ Tho was one of the six provinces and cities in Southern Vietnam (Cochinchina) including Gia Định, Biên Hòa, Mỹ Tho, Vĩnh Long, Châu Đốc, and Hà Tiên. The Mỹ Tho province has now become the Mỹ Tho City in Tiền Giang Province in the Mekong Delta.2 The Spiritual Pope Li Tai Bai was assigned to be the First Protector and Spiritual Pope of Caodaism by the Supreme Being called Cao Đài. The Interim Pope of Caodaism in this secular world was Cardinal Thượng Trung Nhựt (1876 – 1934; Pope term: 22/11/1930 - 19/11/1934)3 This Spiritist séance took place on 14 October, Year of the Cat (solar calendar: 8 November 1927). Hong, Nguyen Van. Thánh Giáo - Minh Thiện Đàn 1928 - 1938 (Divine Messages - Minh Thien Dan 1928 - 1938). Edited by Tam Nguyen. California: Daocaodai.Info, 1997.4 This spiritist séance took place on 3 January, Year of the Snake (solar calendar: 12 February 1929). Hong, “Thánh Giáo”, 13

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‘Phạm’ means ‘Buddhas’ and ‘Môn’ means “Gate’) and instructed His Holiness Ho Phap, Supreme

Leader of Caodaism to take charge of this group.

His Holiness Ho Phap chose 72 pioneers out of approximately 700 members of this “Minh

Thiện Đàn” group and sent them to Tay Ninh Province to work as volunteers on a farm land called

“Phạm Nghiệp”. In the meantime, the other members of the “Minh Thiện Đàn” were advised to

cooperate with the Khổ Hiền Trang Cao Đài Temple in the same village to do the charity work to

help one another and the villagers in their daily life and to wait for the chance to be chosen to join

the other 72 pioneers in Tay Ninh Province. Some of these Minh Thiện Đàn members were also

sent to other localities to help develop the model of these charity activities. Soon, the number of

the Minh Thiện Đàn followers who were later converted to Cao Dai grew to more than 17

thousand (ibid, 16).

The 72 pioneers who went to Tay Ninh to work as volunteers were organized in a group

called Phạm Môn under the direct instruction and management of His Holiness Ho Phap. The

‘Phạm Môn’ members called His Holiness Ho Phap master because HE trained them to mediate

esoterically, an additional way of self-cultivation in Caodaism.5

The small farm land called Phạm Nghiệp6 at the beginning in the Trường Hòa Village

eventually became a well-developed agricultural production area and a multi-business,

manufacturing enterprise which recruited many more volunteers and made an abundant financial

supply for the religious activities and construction of Cao Dai Religious facilities.

The rapid development of the Cao Dai religious organization and the Phạm Nghiệp

enterprise made the French in Indochina suspicious of the Caodaists. Subsequently, the French

ordered to shut down all those manufacturing facilities and harassed business activities of the

5 ‘Phạm Môn’ is a way of cultivation in Caodaism opened by His Holiness Ho Phap. The members of Phạm Môn do the esoteric training and meditation and focus on the “three achievements” way of cultivation including ‘Lập Công’ (contributing to the good works to the religion and its charitable organizations); ‘Lập Ngôn’ (spreading the word of the Third Amnesty), and ‘Lập Đức’ (upholding the religion’s virtues).This way of cultivation allows the adepts to move into the next phase of spiritual or esoteric development by seeking unity of purpose, through meditation, in the Three Treasures of our nature: Mind, Body and Soul. When all these treasures of our nature are unified, the adepts can then break through the cycle of karma and reincarnation and be unified with the Divine.The members of Phạm Môn are organized into small communities in which they together work and do business, aiming to independently make a living for themselves and donating the profits to Cao Dai Religion for religious activities and infrastructure construction and for supporting the underprivileged people in the society.6 Pham Nghiep is the name of an agricultural production and craftsman workshop where first volunteers lived and worked together to bring about profits for the religious activities and construction of religious facilities.

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Phạm Nghiệp. In this critical context, the volunteers and workers scattered to all the Mekong Delta

provinces to continue to open new farm lands and manufacturing businesses.

Until 1935 when the French gave the privilege of full religious freedom 7 to the Caodaist, His

Holiness Ho Pham transformed this Phạm Môn group into the ‘Cơ Quan Phước Thiện” (a

Charitable Body) which managed all the agricultural lands, manufacturing facilities and business

activities throughout the six provinces in Southern Vietnam.

Until 1938, this “Cơ Quan Phước Thiện” (Charitable Body) became an official part of the Cao

Dai Religion under the Religious Law called “Đạo Luật Mậu Dần” (Religious Law in the year of the

tiger, 1938). Also in this year, the Spiritual Pope Li Tai Bai and His Holiness Ho Phap together

signed a Decree No. 48/PT dated October 19, year of the tiger (solar calendar December 10, 1938)

confirming the establishment of the Charitable Body and the twelve holy ranks in this Charitable

Body.8

Structural Organization of Cao Dai Charitable BodyIn the chronological order of twelve rankings in this Organ, ‘Phat Tu’ (Equivalent to Pope) is

the highest rank, followed by ‘Tien Tu’ (equivalent to Censor Cardinal), ‘Thanh Nhon” (equivalent

to Cardinal) down to the lower rank ‘Minh Duc’ (Simple Member).

Cao Dai Religion’s Direction

7 The French decided to give the privilege of full religious freedom which included the mass gatherings for ritual ceremonies in the temples without having to report to the authorities. Blagov, Sergei. Cao Đài. New York: Nova Science, Inc., 20168 These twelve ranks, which are equivalent to the twelve ranks in the Cửu Trùng Đài (Executive Palace/Body), include “Phật Tử, Tiên Tử, Thánh Nhơn, Hiền Nhơn, Chơn Nhơn, Đạo Nhơn, Chí Thiện, Giáo Thiện, Hành Thiện, Thính Thiện, Tân Dân, and Minh Đức”.

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As shown in the table, the ranks in the Charitable Body/Council are equivalent to those ranks in

Executive Council depending on the accumulations of the Caodaists’ virtues, good deeds and contributions

to the religious activities and charity works.

In addition, the structural organization of this Charitable Body is similar to that of the Executive Body

which manages the administration of the entire system of the Cao Dai Religion. Accordingly, In the

Charitable Body, the Chairperson is from the Legislative Body. There are also two different sides: males and

females. These two sides have separate responsibilities and powers. There are two different sub-

chairpersons who have achieved at least the fifth rank of ‘Chơn Nhơn’ for male side and female side. Under

the sub-chairpersons, there are vice sub-chairpersons of each side managing the nine ministries (original

word “viện”) including ‘Interiors, Rites, Security, Finances, Supply, Education, Agriculture, Public Works, and

Health’(Nghia, 1974).9

Structural Organization of the Charitable Body from Headquarters to Localities

Source: Nghia, 1974: pp. 137-144

The two systems of the Executive Body and the Charitable Body operate parallel to each

other from the Central Headquarters Cao Dai Tay Ninh Holy See to the local parishes. The

Dignitaries from the Executive Body are responsible for religious affairs and constructions of the

temples for God the Father, whereas the dignitaries from the Charitable Body are responsible for

charity works and constructions of temples for Holy Mother Goddess. In order to fulfill their

responsibilities, the Charitable Body encourages the Caodaists and volunteers to increase

9 Original names of the nine ministries: 1. Lại Viện; 2. Lễ Viện; 3. Hòa Viện; 4. Hộ Viện; 5. Lương Viện; 6. Học Viện; 7. Nông Viện; 8. Công Viện and 9. Y Viện.

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agricultural production, manufacturing and other business activities to serve charity activities and

religious purposes.

Until 1971, there were totally 6,044 dignitaries in the Charitable Body. Due to the effects of

the Vietnam War and the political change in Vietnam after the national reunification, though the

charity activities continued in localities, the administration of this Central Charitable Body in the

Holy See was almost interrupted. This was just an interruption in the official management board of

this Charitable Body and did not affect the charity activities in each local community of the

Caodaists.

Until 2005, the Cao Dai Central Charitable Body started to activate again. According the

recent statistics, there are recently more than 2,000 dignitaries appointed by the Sacerdotal

Council of Cao Dai Tay Ninh Holy See to work in charitable bodies from the Headquarters to

localities. Nevertheless, the number of the Caodaists and volunteers donating to charity activities

is countless.

Charitable Body’s major responsibilities

According to the Đạo Luật Mậu Dần (Cao Đài Religious Law, Year of the Tiger, 1938), the “Co

Quan Phuoc Thien” (literally translated as Organ of Good Works) is described as a ‘Charitable Body”

which mainly concerned the development of the social community of Caodaists in Tay Ninh

Province and other localities where there lived the Cao Dai followers.10

As regulated in this Cao Dai Religious Law, the Charitable Body will have to basically look

after the elderly, widows, orphans, in general all the underprivileged in the society, whether or not

they belonged to Caodaism. In addition, they have to, both mentally and materially, take care of

the families of those dignitaries who abandoned their homes to devote themselves entirely to the

religious activities of Caodaism (Hoi Thanh Cao Dai, 1969).

10 After the Interim Pope Thuong Trung Nhut passed away in 1934, several high-ranked dignitaries split from Cao Dai Tay Ninh Holy See and founded new denominations. Therefore, in order to restructure the organization and prevent other dignitaries from splitting, some remaining dignitaries recommended new approaches to more practically implement some clauses regulated in the two key legal documents of Caodaism called Tan Luat (Canonical Codes) and Phap Chanh Truyen (Religious Constitution of Caodaism). In 1938, His Holiness Ho Phap, the Supreme Leader of Caodaism ordered the dignitaries of the Legislative Council to write a religious law to restructure the Cao Dai organization and management. After some amendments and approvals by the Executive Body and the Charitable Body, His Holiness Ho Phap officially signed and passed this law on January 15, year of the Tiger (Solar calendar: February 14, 1938). This Cao Dai Religious Law was passed in the year of the Tiger, so it was called Dao Luat Mau Dan (Religious Law – Year of the Tiger)

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In order to fulfill these responsibilities, this Charitable Body needs to have at its disposal

necessary financial and material means. For this purpose, this Charitable Body gained the

authorization of the Cao Dai Sacerdotal Council to set itself to the forest and industrial works, to

the development of agricultural production, to the breeding of cattle and even to activities of local

commerce (Minh, 2013).

Since 1938 when the Charitable Body officially became part of the Cao Dai Religion, its

structural organization was well established and developed from the local parish to the

Headquarters in Tay Ninh Holy See. Until 1970, the Cao Dai Charitable Body managed a total of

108 different business activities throughout Southern Vietnam including ninety nine rice paddy

fields, three rubber plantations, five handcraft manufacturers and one shopping center (Huan,

n.d.). Thousands of hectares of agricultural lands, manufacturing groups and businesses were

expanded to all provinces and cities in Southern Vietnam, making a huge financial profit for

charitable activities as well as for the construction of all Cao Dai infrastructure and facilities.

Charitable Body: Financial MeansCaodaism or The Great Way of the Third Universal Salvation was established in Tay Ninh

Province in such a context that the entire economy in Indochina was under strict control of the

French colonial government and that the majority of the mass were impoverished (Smith, 2009).

Therefore, during the first decade after its establishment, the Cao Dai religion did have

tremendous difficulties, in terms of finance, constructing worshipping places and carrying out their

religious activities. Some of the rich pious followers donated most of their fortunes to the

construction of the Tay Ninh Great Temple and other Cao Dai Temples in localities. Nevertheless,

these donations were unstable and limited.

After the Work of Charity Body was established, the Caodaists started to clear more forests

or inhabited regions for farming land and a variety of manufacturing enterprises emerged,

bringing huge sources of profits. Part of these profits was used to reinvest in new crops and

business activities and to cover religious and charity activities in localities. The rest was sent back

to Tay Ninh Holy See for the construction of this Headquarters and other religious facilities in the

Cao Dai Holy See Compound.

In addition, the Cao Dai followers started to donate foods and necessary construction

materials for the construction of Cao Dai temples and charity activities as a way to implement the

“three achievements’ cultivating method. This method taught the Caodaists about the ‘Lập Công’

(contributing to the good works to the religion and its charitable organizations); Lập Đức’

(upholding the religion’s virtues), and ‘Lập Ngôn’ (spreading the word of the Third Amnesty). The

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Caodaists believed that their contributions to the religion were considered as an accumulation of

their virtues (Hong, 2003).

During the 1930s, there were 105 new Cao Dai Temples built and a total of 128 Cao Dai

parishes (communities) throughout Indochina under the control of the Tay Ninh Holy See. In all of

these 128 parishes, the Charitable Body was well-established as a way of connecting the Caodaists

together and linking the Caodaists with the local people in all religious, spiritual, economic and

social activities. A strong network of Charitable Bodies of the Caodaists took deep root in the daily

life of the mass throughout Indochina, especially in the countryside.

Salvation through Religious and Charity ActivitiesThe Cao Dai Religion emerged in such a context that the entire Indochina was under the

French colonization and administration. The harsh administration and exploitative policies of the

French government made the gap between the rich and the poor bigger and bigger. The poor

people in rural regions lost their land and became more impoverished. They were trapped in an

economic crisis and almost lost hope in life because they did not know how to get out of it.

During the 1920s throughout 1970s, the constant political and armed conflicts amongst

different political forces, for example the French colonizers, the Japanese army, the communist

forces, the nationalist forces, the American forces and other revolutionary forces left the mass

abandoned and confused. They felt their life was constantly threatened and disoriented.

Though there is still a debate about the role of the Cao Dai Armed Force during the 1940s

and 1950s, it was apparent that this armed force did a good job in protecting the Religion, the

Caodaists and the people in the communities from brutal fatal attacks of the French and other

revolutionary political forces. In the regions controlled by the Cao Dai Armed Force, the people felt

safe and secured. Their agricultural production and manufacturing activities could continue

without being influenced by the armed conflicts of other political forces in the country (Fall, 1955;

Perrin, 2011).

The philanthropic activities and the good cares of the Caodaists have grown in importance

among the peasants who struggled economically due to exploitative policies of the French

government in Indochina. The Caodaists did set out to improve the life of the mass, giving them a

sense of salvation through religious and charitable activities (My-Van, 1996).

Even after the Vietnam War in 1975, the mass did not find a better future when they faced

an extreme centrally planned economy and a closed-door policy of the new government. The poor

people were indeed in a spiritual and economic crisis because they did not find a way out of their

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critical situation. In addition, annual natural disasters such floods, droughts or even accidents in

life even made their life more critical.

Being at the bottom of the hopeless life, the mass found their life buoy when the Caodaists

stepped in to help. The Charitable Body and the local Cao Dai Administration Board together took

care of the mass from the grass roots. The Caodaists have exerted their influence in the peasants

in rural areas (Jammes, 2016).

The advantage was that the Cao Dai Charitable Body was locally organized right in each

community. Therefore, all living affairs of the people in the village were well taken care by the

Caodaists. The peasants who lost their land to the French or pro-French land owners could have a

job when they worked on the Cao Dai farm lands or other manufacturing activities. Also, they

could join the farming groups of the Caodaists to clear the forest and made new farm land for

their own. Those people who lost their houses or were too poor to build a house of their own

would be helped by the Caodaists to build a house. In case of natural disasters or accidents, the

Caodaists were the first philanthropists in the community to assist them mentally and materially

to overcome their crises.

Due to the abundant financial sources from the agricultural cultivation and business

activities and donations, all other events in the community, for example celebrations, marriages,

funerals, and rites were taken care of by the Caodaists free of charge. The widows were taken to

the nursing homes run by the Caodaists, the homeless children or orphans were taken care in

orphanages or adopted by the Caodaists. In addition, the Caodaists opened philanthropic clinics

and schools for the children. Statistically, there were more than 20,000 students studying free of

charge in schools run by the Caodaists in the early 1970s. Even, in each Cao Dai community, the

Caodaists reserved a large Caodaism-owned piece of land for burying the dead people free of

charge (Huan, n.d.).

The Executive Body in Local Cao Dai Temples take care of the spiritual and mental health of

the mass in that community while the Caodaists and philanthropists from the local Charitable

Body take care of the material life of the underprivileged people. The mass was well taken care of

when they were alive and even when they passed away by the Caodaists.

In the present-day Vietnam, there are more than 475 Cao Dai communities of approximately

5 million Cao Dai followers throughout the nation. And thus, there are approximately 475 Cao Dai

Charitable Bodies operating parallel to the Executive Body in each locality, leaving a stronger social

impact on the community than before. Though a large number of agricultural lands, properties

and business facilities were confiscated by the new government after 1975, charity activities could

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continue thanks to donations from the community. Cao Dai Charity activities now focus on

building houses for the underprivileged and assisting the victims of natural disasters. In the

meantime, ritual ceremonies for all life incidents such as engagement, marriage, funerals and

other local cultural events are conducted by the local Caodaists, making Caodaism become part of

the traditional culture in each locality.

Conclusion

Durkheim once held a belief that religion is about community and that religion could connect

people together (social cohesion); promote behavior consistency (social control) and offer

strength for people during their life’s transitions and tragedies (mean and purpose) (Little &

McGivern, 2014). In this sense, Caodaism indeed fulfilled its role in bringing about social

coherence, social control and meaning and purpose to the mass.

The Executive Body and the Charitable Body in Caodaism together became a reliable place

for the mass to lean on. While the dignitaries of the Executive Body take care of the mass’s

spirituality, those in the Charitable Body care about their material life.

The Cao Dai Charitable Body was well organized with religious ranks equivalent to those

ones in the Executive Body. When a Caodaist got a religious rank in this Charitable Body, his

contribution to the religion and the community was appreciated. Spiritually, his accumulation of

virtues would be counted as one of different ways to cultivate to escape the cycle of karma.

A large network of charitable bodies in all communities of the Caodaists helped bring

Caodaism closer to the mass, making Cao Dai religious activities become part of the mass’s daily

life and making the life of the mass part of the Caodaist’s concern and cares. The Charitable Body

had practically helped the Caodaists reach their three objectives “Life Protection; Benevolence and

Universality” as well as utilized a large number of human and financial resources for religious and

charitable activities.

The Caodaists together live, work and undergo crises with the mass in each locality.

Therefore, they find it easy to understand what sufferings or difficulties in life the local people

meet and to offer promptly supports, both spiritually and materially. In addition, the dedication,

benevolence and enthusiasm brought about by the Caodaists gained the trust from the local

people who were then willing to be converted to Caodaism, making this religion a religious

phenomenon in times of war and peace.

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OFFICE OF CAO DAI CHARITABLE BODY (In 1940s)

Headquarters of Pham Nghiep – Precursor of the Cao Dai Charitable Body

A typical career in Charitable Activities Dignitaries’ costumes in the Cao Dai Charitable Body

Dignitaries’ costumes in the Cao Dai Charitable Body Dignitaries from the Charitable Body in a ritual ceremony in Tay Ninh Holy See

2Some charitable activities by the Caodaists Some charitable activities by the Caodaists

A funeral in Cao Dai ritual style – Taken care by the Caodaists

A dignitary from the Cao Dai Charitable Body in a ritual ceremony at a funeral

Ritual ceremonies in a funeral A wedding in Cao Dai ritual style

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