POPE NGUYỄN NGỌC TƯƠNG'S CHRONOLOGICAL BIOGRAPHY
By Huệ Khải
WEDNESDAY 22 JUNE 1881
Nguyễn Ngọc
Tương was born in An Hội village, Bảo Hựu canton, Bến Tre province. His parents
were Nguyễn Ngọc Đẩu (1857-1882) and Võ Thị Sót (1856-1919). His ancestor,
Nguyễn Đức Sơ, was from Bình Định province, and migrated to Bến Tre province in
the 18th century.([1])
JULY 1882
Nguyễn Ngọc
Tương’s father, who was Nguyễn
Ngọc Đẩu, passed away. Tương lived with his grandfather, who was Nguyễn Hữu
Chơn (1832-1908).
1886
Nguyễn Ngọc
Tương studied Chinese characters and a little bit of the Romanised Vietnamese
script (chữ quốc ngữ) at home, under the tutelage of his
grandfather, Nguyễn Hữu Chơn (1832-1908).
1895
Nguyễn Ngọc
Tương attended the third grade at Bến Tre provincial school.
1897
Nguyễn Ngọc
Tương passed the entrance exam to collège de Mỹ Tho, located in Mỹ Tho province.([2])
1900
Nguyễn Ngọc
Tương studied at collège Chasseloup-Laubat in
1902
Nguyễn Ngọc Tương graduated from collège Chasseloup-Laubat.
He passed the
examination for the rank of Secretary to Direction
de l’Intérieur (Department
of the Interior), and worked at the Direction de l’Intérieur in
He married Ms. Trương
Thị Tài (1886-1906), who gave birth to Nguyễn Thị Tú (daughter, 1903-1926), Nguyễn
Ngọc Thăng (son, died young), and Nguyễn
Ngọc Hớn (son, 1905-1951).([3])
1903
Nguyễn Ngọc
Tương was transferred to his home province of Bến Tre, working there from 1903
to 1920.
1906
Nguyễn Ngọc Tương’s spouse (Mrs.
Trương Thị Tài) passed away.
1908
Nguyễn Ngọc
Tương remarried to Ms. Bùi Thị Giàu (1884-1937), who gave birth to five
children: Nguyễn Ngọc Kỷ (son, 1910-1978); Nguyễn Ngọc Bích (son, 1911-1966); Nguyễn
Thị Yến (daughter, 1913-2004); Nguyễn Thị Nguyệt (daughter, 1915-2009), and Nguyễn
Ngọc Nhựt (son, 1918-1952).
1919
In Bến Tre province,
before his transfer to Châu Thành district, Cần Thơ province, Nguyễn Ngọc Tương
collaborated with a number of individuals to found the Annamese ([4]) Trading Association (Hội Buôn An Nam) and the Association for
Promoting Literature (Hội Khuyến Văn).
The Annamese
Trading Association aimed to help Vietnamese people become aware of and
protect their economic and commercial interests because at that time the commercial
sector was almost entirely controlled by foreigners.
The
Association for Promoting Literature aimed to stimulate the people to love
learning in order to progress and protect the national culture. The
Association organised lectures and circulated an internal bulletin to encourage
the people to learn the Romanised Vietnamese script (chữ quốc ngữ), read books and newspapers, write poetry and prose, promote
human morality, patriotism, and eliminate superstition, heresy, rotten
customs, etc.
At the end of
the year, he passed an examination for the administrative rank of “tri huyện”
知縣. (Unlike in French Cochinchina, a “tri huyện” was a
mandarin, i.e., “quan” 官, who rules a
district in Tonkin and
1920-1924
He was
appointed as the chief of Châu Thành district in Cần Thơ province for about two
months,([5]) and then transferred to Hòn Chông
district in Hà Tiên province, where he served as its chief.
The local
population was predominantly Khmer and Chinese, with Vietnamese people being
in the minority. Most of the inhabitants were poor, destitute, and illiterate.
Nguyễn Ngọc Tương taught them how to burn limestone to produce lime, which
helped them earn a living. Besides establishing a market, a hospital, and a school,
he also had canals dug to irrigate the fields, especially the canal running
from Hòn Chông to Rạch Giá. He provided capital and guidance to the local people
to reclaim wasteland and forest land into rice fields.
Far from seeking to take possession of the newly reclaimed land, he even refused the colonial
government’s offer to reward
his efforts and contributions by granting him a plot of land in his name.
During his
years working in Hòn Chông district, he followed the Minh Sư
religion (Minhshi Dao 明師道), observed veganism, and practised
meditation for inner self-cultivation.
1924-1927
Nguyễn Ngọc
Tương served as the chief of Cần Giuộc district in Chợ Lớn province.([6]) During this time, he was promoted to
the administrative rank of “tri phủ” 知府. (Unlike in French Cochinchina, a “tri phủ” was a mandarin,
i.e., “quan” 官, who rules a prefecture in Tonkin and
Shortly after arriving in Cần Giuộc district, he settled
the following lawsuit: A woman had been married for six months when she
returned to her own parents’
home; so, her husband filed a lawsuit with the district. In court, the woman
explained that during the six months at her parents-in-law’s house, she only performed the duty
of a daughter-in-law without enjoying the happiness of a wife. Her husband
admitted that he had borrowed a large sum of money to cover the wedding
expenses; so, after the wedding, he had to work as a servant away from home
until he could repay both the principal and interest. As a result, the
newly-weds had to live apart. The creditor confirmed their sad situation. Deeply
touched by the young couple’s
plight, judge Nguyễn Ngọc Tương used his own money to settle their debt.
MONDAY 01 FEBRUARY 1926
Apostles Lê
Văn Trung (1876-1934), Cao Quỳnh Cư (1888-1929), and Phạm Công Tắc (1890-1959)
requested Caodai God to allow them to go to Cần Giuộc district to initiate its
chief, Nguyễn Ngọc Tương, into Caodaism.
Nguyễn Ngọc
Tương was initiated into Caodaism in Cần Giuộc district. There, after a day’s work, every evening he diligently visited various houses to
preach or to inaugurate the God’s
Altar at new Caodaists’ homes.
He often had to continue until morning, regardless of bad weather or muddy
roads. The number of new Caodaists increased swiftly, not only in Cần Giuộc
district but also in several neighbouring ones.
In the earliest
days of Caodaism, its spread in Cần Giuộc district was very successful.
Nowadays, Cần Giuộc district has numerous holy houses, many of which were founded
by apostle Nguyễn Ngọc Tương, such as: Mỹ Lộc, Tân Chánh, Tân Kim, and Tân Quí
Tây, etc.
SATURDAY 27 FEBRUARY 1926
During an evocation séance at apostle
Nguyễn Ngọc Tương’s home (in the Cần Giuộc district palace), Caodai God said,
“Tương! From now on, wherever you are stationed will have great blessing.” ([7])
THURSDAY, 04 MARCH 1926
Obeying Caodai God’s command, Nguyễn Ngọc Tương (the chief
of Cần Giuộc district) and other apostles went to Vĩnh Nguyên pagoda, located
in Long An village, Cần Giuộc district, Chợ Lớn province, to request permission
to hold an evocation séance.
Grand Master (Thái Lão Sư
太老師 Lê Đạo Long, who founded Vĩnh Nguyên
pagoda in 1908,([8]) descended and advised his disciples, as
well as his relatives, to follow Caodaism. His son, Lê Văn Lịch (1890-1947), obeyed
him. Later, carrying out Caodai God’s
command, apostle Lê Văn Trung inaugurated the God’s Altar at Vĩnh Nguyên pagoda on Saturday, 10 April 1926.
SATURDAY, 26 JUNE 1926
Caodai God granted the title Thượng
Archbishop (Thượng Phối
Sư 上配師) upon Nguyễn Ngọc Tương, and his holy name was “Thượng Tương Thanh”. (The term “Thượng” 上 is used for Daoist-branch dignitaries who wear blue
robes.)
WEDNESDAY, 29 SEPTEMBER 1926
In
Attached to the
Declaration of the Caodaism Foundation (Tờ Khai Đạo) dated 07 October 1926, submitted to Acting Cochinchina Governor Le
Fol by apostle Lê Văn Trung, was a list of twenty-eight earliest Caodaists
chosen by Caodai God. The fifth name on the list was apostle Nguyễn Ngọc Tương,
annotated as “Tri
Phủ”, the chief of Cần
Giuộc district.([10])
WEDNESDAY, 13 OCTOBER 1926
Caodai God ordered, “My children, please
carry out the universal salvation at once... I request you all to disperse and go
everywhere.”
Later, following
their division into three groups, the Caodai apostles began to spread the new
faith across Cochinchinese provinces. Apostle Nguyễn Ngọc Tương joined the
second group, along with apostles Lê Văn Lịch and Yết Ma Nguyễn Văn Luật,
amongst others. They were responsible for provinces like Bến Tre, Chợ Lớn, Gò
Công, Mỹ Tho, and Tân An. For their evocation séances, apostles Nguyễn Trung
Hậu (1892-1961) and Trương Hữu Đức (1890-1976) served as mediums.([11])
TUESDAY, 16 NOVEMBER 1926
Caodai God granted the tile Thượng Principal
Archbishop (Thượng Chánh Phối Sư 上正配師) upon Nguyễn Ngọc Tương. Simultaneously:
1. The title Ngọc Principal Archbishop (Ngọc Chánh Phối Sư 玉正配師) was granted to Lê Bá Trang
(1878-1936), whose holy name was “Ngọc
Trang Thanh”. (The term “Ngọc” 玉 is used for Confucian-branch dignitaries who wear red
robes.)
2. The title Thái Principal Archbishop (Thái Chánh Phối Sư 太正配師) was
bestowed upon Nguyễn Ngọc Thơ (1873-1950), whose holy name was “Thái Thơ Thanh”. The term “Thái” 太 is used for Buddhist-branch
dignitaries who wear yellow robes.
1927-1930
Transferred to Bà Rịa province, Nguyễn
Ngọc Tương served as the chief of Xuyên Mộc district, which was remote, near
mountains, close to forests, by the seashore, and almost untouched. The Kinh
people (the Viets) made up about half of its population, while the rest were
ethnic minorities.
In addition to establishing a school and
a market to improve the local people’s
living conditions, he built a road connecting Long Hải village with Nước Ngọt. He
petitioned the colonial government to allow the local people to reclaim land
from the forest for cultivation.
In Xuyên Mộc district, he founded some
holy houses like Hội Mỹ, Long Tân, and Xuyên Mộc, etc.
THE BEGINNING OF 1927
Obeying Spiritual Pope Lý Thái Bạch’s command given during an evocation
séance at Từ Lâm pagoda (also known as Thiền Lâm pagoda, often called Gò Kén
pagoda, located in Long Thành village, Tây Ninh province), Thượng Principal
Archbishop Nguyễn Ngọc Tương and Mrs. Principal Archbishop Hương Thanh (birth
name Lâm Ngọc Thanh, 1874-1937) held the land and other property in trust for
the Tây Ninh Holy Assembly.
SATURDAY, 11 JUNE 1927
The construction of the Tây Ninh Holy
Assembly’s main temple began in
Long Thành village (Tây Ninh province).
SATURDAY, 22 NOVEMBER 1930
At the Tây Ninh Holy See, Spiritual Pope
Lý Thái Bạch and Dharma Protector (Hộ
Pháp 護法) Phạm Công
Tắc jointly signed Decree No. 2, which
consisted of five articles. According to its Article 5, the Decree would be officially
issued on Thursday, 04 December 1930.
Article 1 of
this Decree was explained that Thượng Cardinal (Thượng Đầu
Sư 上頭師) Lê Văn
Trung was promoted to Acting Pope (Quyền
Giáo Tông 代理教宗). Its Article 2 was explained that the three Principal Archbishops (Chánh Phối Sư 正配師) Lê
Bá Trang, Nguyễn Ngọc Tương, and Nguyễn Ngọc Thơ (1873-1950) were promoted to Acting
Cardinal (Quyền Đầu Sư 代理頭師). These
three dignitaries (Trang, Tương, and Thơ) belonged to Ngọc 玉 (Confucian), Thượng 上 (Daoist), and Thái 太 (Buddhist)
branches, respectively.
MONDAY, 02 FEBRUARY 1931
At the Tây Ninh Holy See, Thượng Principal
Archbishop Nguyễn Ngọc Tương issued
Châu Tri (Circular) No. 1, which
contained the following main points:
1.
Voting for a “Chánh
Trị Sự” for each village.
2.
Requesting each “Lễ
Sanh”,
“Chánh
Trị Sự”,
“Phó
Trị Sự”,
and “Thông
Sự”
to fill in the form of “Tờ
Công Hạnh".([12]) The form would be
submitted to the Holy See; then, a certificate would be granted to each of
qualified individuals.
3.
Each year, on the fifteenth days of the first and the seventh lunar months, a
convention of local delegates would be held at each holy house.
4.
After the annual convention at the holy house, on the fifteenth day of the
seventh lunar month, not more than five delegates would be elected to attend
the assembly at the Holy See on the fifteenth day of the tenth lunar month.
The
number of delegates was proportional to the total number of the local
Caodaists, as follows:
– A parish with 500 Caodaists or fewer would
send one delegate.
– A parish with between 501 to 1,500
Caodaists would send two delegates.
– A parish with between 1,501 to 2,500
Caodaists would send three delegates.
– A parish with between 2,501 to 3,500
Caodaists would send four delegates.
– A parish with 3,501 or more Caodaists
would send five delegates.
5.
Temporarily, for the year 1931, at the convention, on the fifteenth day of the
first lunar month, each holy house would send its delegate(s) to an exceptional
assembly at the Holy See for the establishment of the Humans Assembly (Hội Nhơn Sanh 人生會).([13])
In the year 1932, the one-year term of these delegates would expire on the
fifteenth day of the seventh lunar month. They could be reelected.
WEDNESDAY, 25 FEBRUARY 1931
At the Tây
Ninh Holy See, Caodai God taught apostle Nguyễn Ngọc Tương, “Tương!
I have already instructed you before, but why are you still hesitating? (...) You have thoroughly understood My
Truth, but why are you afraid to resign and devote yourself to Caodaism, My
son?”
SATURDAY, 09 MAY 1931
Nguyễn Ngọc Tương resigned and devoted
himself to the Tây Ninh Holy See. A two-storey thatched house, near
He voluntarily created two documents and
submitted both to the Holy Assembly.
In the first document, he claimed that
the lot of land in Tây Ninh province, on which stood several constructions of
the Holy See, was purchased by followers of Caodaism. As Thượng Principal
Archbishop, he and Mrs. Principal Archbishop Hương Thanh (birth name Lâm Ngọc
Thanh) held the land and other property in trust for the Tây Ninh Holy
Assembly.
In the second document, he claimed that
since 09 May 1931, when he officially renounced his secular life, his birth
name was no longer used for any of his private properties. Thus, from that date
onwards, if any property bore his name Nguyễn Ngọc Tương, it certainly belonged
to the Holy Assembly of the
The two above-mentioned
documents were authenticated by Long Thành village authorities and notarised by
Tây Ninh provincial palace.
SATURDAY, 04 JULY 1931
1. At the Tây Ninh Holy See, Acting Pope Lê
Văn Trung sent letter No. 202 to Jean-Félix Krautheimer (1874-1943), the
Governor of French Cochinchina, reporting that Thượng Principal Archbishop
Nguyễn Ngọc Tương had officially taken responsibility for directing Caodaism
and contacting the government.
2. At
the Tây Ninh Holy See, Acting Pope Lê Văn Trung issued Circular No. 19 reporting
that Thượng Principal Archbishop
Nguyễn Ngọc Tương had resigned, devoting himself entirely to Caodaism.
TUESDAY, 01 SEPTEMBER 1931
Apostle
Nguyễn Ngọc Tương sent letter No. 284 to Jean-Félix Krautheimer, the Governor
of French
Cochinchina, reporting that from 31 August 1931, he would officially take
responsibility for directing Caodaism in Cochinchina. (At that time, Caodaism
had not yet spread to Annam and Tonkin, i.e., central and northern Vietnam. The
new faith had more than three hundred thousand followers, sixty-two holy houses
and forty-three temporary holy houses.) Apostles Lê Văn Trung and Lê Bá Trang jointly
signed the letter for official approval. (At the end of the letter, these three
individuals only provided their birth names, not their dignitary titles.)
TUESDAY, 24 NOVEMBER 1931
Apostle Nguyễn Ngọc Tương
presented the clarification of Caodaism affairs (tờ tỏ bày việc đạo) at the first Humans Assembly held at the Tây Ninh Holy See on 24
November 1931. Amongst the points of clarification, the ownership of Caodaism’s properties was made clear as
follows:
“The Holy Assembly has so
far purchased ninety-six hectares of land to build the Holy See’s main temple as
well as associated institutions, and neighbouring fifty hectares for followers
to build houses and establish a cemetery.
These
two lots of land were purchased under the name Lâm Ngọc Thanh (Mrs. Principal
Archbishop) and my name Nguyễn Ngọc Tương, as we jointly hold the land in trust
for Caodaism.
I have also submitted a document to the
Holy Assembly claiming that since I joined the Holy See, any property purchased
under my name belongs solely to the Holy Assembly; my own name is no longer
used for my private properties.” ([14])
THE BEGINNING OF MARCH 1933
TO THE BEGINNING OF MARCH 1934
At the Tây Ninh Holy See, there were
several serious contradictions amongst a number of dignitaries leading the Holy
Assembly. These contradictions became the seeds for the eventual division of
Caodaism into branches.
Confronted
by mounting tensions which could hardly be satisfactorily resolved, apostle
Nguyễn Ngọc Tương chose the solution of leaving the Holy See. He then retreated
to mount Kỳ Vân in Đất Đỏ district, Bà Rịa province, and embarked on a life of
reclusion.([15])
FRIDAY, 29 JUNE 1934
TO MONDAY, 02 JULY 1934
Apostle Nguyễn Ngọc Tương engaged in intensive
meditation, and completely abstained from food.
TUESDAY, 24 JULY 1934
In response to the aspirations of many
dignitaries and believers, especially Acting Ngọc Cardinal Lê Bá Trang, Acting Thượng
Cardinal Nguyễn Ngọc Tương left mount Kỳ Vân to continue performing his duties
in Caodaism.([16])
It was impossible to return to the Tây
Ninh Holy See; so, he established an office at Bình Hòa holy house in Gia Định
province and another at An Hội holy house in Bến Tre province. He issued Circular No. 3 to report the
event (excerpts):
–
“Now. the time has come to rectify Caodaism. Entrusted by our Master [Caodai God] and [Spiritual] Pope Lý, I
must fulfil my duty of rectifying Caodaism and guiding its followers. Since the
day our Eldest Brother [Acting Pope Lê Văn Trung] issued order No. 21 and the
Announcement to Sentient Beings (Phổ Cáo Chúng Sanh) dated
04 February 1934, which caused unrest, I must temporarily reside at Bình Hòa
holy house in Gia Định province and An Hội holy house in Bến Tre province to
help our Master rectify Caodaism. Upon receiving our Master’s mandate, I shall return to the Tây
Ninh Holy See for collaboration.”
– “Dear brethren whose minds are brightened by
the Divinities, I kindly request your willingness to collaborate with the
Acting Ngọc Cardinal [Lê Bá Trang] and me in assisting our Master to rectify Caodaism.”
– “Upon receiving this Circular and any future
ones, please willingly distribute them to all of our brothers and sisters.”
([17])
FRIDAY, 27 JULY 1934
Acting Thượng Cardinal Nguyễn Ngọc Tương
and Acting Ngọc Cardinal Lê Bá Trang jointly issued Circular No. 4 to detail the
Programme of Rectifying Caodaism (Chương
Trình Chỉnh Đạo), which consisted of six articles. The excerpt regarding
Caodaism Rectifying Board (Ban Chỉnh Đạo)
reads:
“Article 5:
There will be a Caodaism Rectifying Board to discuss our religious issues with the
two Acting Cardinals before taking any action. This Board will consist of
members chosen from the dignitaries or virtuous and learned believers of every
parish (...).
Article 6: For the dignitaries and
followers of both genders who have reviewed this Programme and agree with it,
please kneel before the God’s Altar during the designated worshipping time,
and vow to our Master to follow it. Then, diligently act upon it. When our
representatives visit your parishes, you will have the opportunity to inquire
further for clarification before making your final decision.
At
present, we are temporarily residing at Bình Hòa holy house in Gia Định
province and An Hội holy house in Bến Tre province to fulfil our duty of
assisting our Master in rectifying Caodaism until success. Later, on the day
and at the time determined by our Master, we shall return to the Tây Ninh Holy
See to collaborate with righteous individuals.” ([18])
WEDNESDAY, 26 SEPTEMBER 1934
Acting Thượng Cardinal Nguyễn Ngọc Tương
and Acting Ngọc Cardinal Lê Bá Trang jointly issued Circular No. 5, which advised
every parish that agrees with the rectification of Caodaism to send a delegate
to the conference at An Hội holy house in Bến Tre province for electing members
of the Caodaism Rectifying Board.
This Circular consists of five articles outlining the formation of a Good Deeds
Team (Ban Hành Thiện 行善班) in each village. These teams will assist
local believers in various situations, including illness, accidents, weddings,
and funerals. Additionally, they will provide training for ceremonial music
and choir, establish the prajñā boat (thuyền
bát nhã) for carrying the coffin, and establish the cemetery, etc.([19])
TUESDAY, 20 NOVEMBER 1934
The conference
for electing Caodaism Rectifying Board members took place at An Hội holy house in
Bến Tre province. There were eighty-five delegates representing eighty-five
parishes from eighteen Cochinchinese provinces. The total number of attendees
was around one thousand three hundred people. The conference unanimously
approved the Programme of Rectifying Caodaism.
The members
of the Caodaism Rectifying Board were elected by the delegates from eighteen
provinces as follows: Bạc Liêu; Bà Rịa;
Bến Tre; Biên Hòa; Cần Thơ; Châu Đốc; Chợ Lớn; Gia Định; Gò Công; Long Xuyên;
Mỹ Tho; Rạch Giá; Sa Đéc; Sóc Trăng; Tân An; Tây Ninh; Trà Vinh; Vĩnh Long.([20])
The
conference assigned the Caodaism Rectifying Board to collaborate with both
Acting Thượng Cardinal Nguyễn Ngọc Tương and Acting Ngọc Cardinal Lê Bá Trang
in every activity until the day of uniting with the Tây Ninh Holy Assembly.
The Caodaism
Rectifying Board decided to open a training course named “hạnh đường” 行堂 (literally,
behavior and conduct hall) for
dignitaries and officials at Bình Hòa holy house in Gia Định province and An
Hội holy house in Bến Tre province. A book of rituals (lễ bổn 禮本)
will be compiled for temporary use in case of weddings and funerals.
The Caodaism
Rectifying Board was just established in the morning, and during their
ongoing meeting in the afternoon, they received a telegram from the Tây Ninh
Holy See reporting the passing of Acting Pope Lê Văn Trung (1876-1934). Apostle
Nguyễn Ngọc Tương requested the conference to take five minutes of silence to
commemorate the Eldest Brother’s
great contributions to the foundation of Caodaism. He also advised parishes to
pray in mourning for the Eldest Brother. Afterwards, Acting Thượng Cardinal
Nguyễn Ngọc Tương and Acting Ngọc Cardinal Lê Bá Trang hurried back to the Tây
Ninh Holy See to attend the funeral. Although they were not allowed to
participate in the ceremony, they “still stayed in the outer house until the end”.([21])
WEDNESDAY, 05 DECEMBER 1934
Thượng
Principal Archbishop (also Acting Thượng Cardinal) Nguyễn Ngọc Tương issued
Circular No. 7 reporting that after the passing of Acting Pope Lê Văn Trung, reconciliation
efforts with the Tây Ninh Holy See remained unsuccessful. Therefore, he and
Acting Ngọc Cardinal Lê Bá Trang had to temporarily reside at Bình Hòa holy
house and An Hội holy house to rectify Caodaism. Apostle Thượng Tương Thanh
advised parishes to swiftly organise Good Deeds Teams (Ban Hành Thiện 行善班). These teams will visit believers’ homes to recite prayers, pray for their peaceful lives and a swift
restoration of peace within Caodaism.([22])
SATURDAY, 15 DECEMBER 1934
Thượng
Principal Archbishop (also Acting Thượng Cardinal) Nguyễn Ngọc Tương, Ngọc
Principal Archbishop (also Acting Ngọc Cardinal) Lê Bá Trang, and Dharma
Conservator (Bảo Pháp 保法) Nguyễn Trung Hậu jointly signed
Circular No. 8, inviting attendees to a convention at An Hội holy house in Bến
Tre province. Excerpts:
–
“Caodaism has been in turmoil for several years, and you all
to some extent understand the reasons behind it.”
– “Seeing
that the matter is highly serious, we have to invite all Divinely-appointed
dignitaries of both genders including Student-Priests and above to convene at
An Hội holy house in Bến Tre province at 8 a.m. on 24 December 1934 to jointly
discuss how to rectify Caodaism so that it will be in harmony with the will of
Heaven and the aspiration of sentient beings. Only then can we hope to see the
day of our enlightenment and spiritual liberation.”
–
“I
urge you, brethren, to come to the convention in large numbers so that we may
have sufficient spirit and ability to decide on this significant issue. Thus,
we can show our true love for our Master and Caodaism” ([23])
MONDAY, 24 DECEMBER 1934
The
conference convened in the morning (8-11 a.m.) and reconvened in the afternoon
(3-5:30 p.m.). Amongst the attendees were Acting Thượng Cardinal Nguyễn Ngọc
Tương, Acting Ngọc Cardinal Lê Bá Trang, Dharma Conservator Nguyễn Trung Hậu, Culture
Conservator (Bảo Văn Pháp Quân 保文法君) Cao Quỳnh Diêu (1884-1958), seven Bishops
(Giáo Sư 教師), twenty-seven Priests (Giáo Hữu 教友),
and forty Student-Priests. Amongst the female attendees were three Bishops, one
Priest, and three Student-Priests. (Unlike male dignitaries, female ones are
not divided into the three branches Ngọc,
Thượng, and Thái.)
The
conference elected Acting Ngọc Cardinal Lê Bá Trang as the Thượng Legist-Censor
(Thượng Chưởng Pháp 上掌法); elected three Acting Principal
Archbishops of the three branches,([24]) established the Board
of Nine Institutes (Bàn Cửu Viện 九院班), and elected a female dignitary as the leader of females.([25]) Finally, the
conference decided to hold the All Spirits Assembly (Hội Vạn Linh 萬靈會) from Monday 11 to Thursday
14 February 1935.([26])
The date 24
December 1934 marked the beginning of the Bến Tre Holy Assembly, also named the Holy
Assembly of the Great Way of the Third Universalism.([27])
SATURDAY 29 DECEMBER 1934
In the
presence of Thượng Legist-Censor Lê Bá Trang at Bình Hòa holy house, Thượng Cardinal Nguyễn Ngọc Tương issued Circular
No. 9, reiterating the invitation to convene the All Spirits Assembly from Monday 11 to Thursday, 14 February 1935 at
An Hội holy house in Bến Tre province. The circular emphasised two main
purposes: (a) Selecting amongst the Legist-Censors or Cardinals a figure to
lead Caodaism; (b) Making a decision regarding the return to the Tây Ninh Holy
See.([28])
1935
Apostle
Thượng Tương Thanh initiated the renovation of An Hội holy house.([29])
The Heavenly Principles Secret
Transmission (Thiên Lý Mật Truyền 天理傳密) was temporarily
constructed above the Heavenly Bestowal Hall (Thiên
Phong Đường 天封堂). At the end of the year 1939, the Heavenly
Principles Secret Transmission was relocated to the plot of land in “Trước
Hoa Kỳ Thọ” garden, where the Meditation House (Tịnh Xá 精舍) was constructed.
The Holy
Assembly approved and authorised the distribution of “Lễ Nghi Niêm Thức – Hôn
Nhơn Tang Tế”, comprising 43 pages (12x15.5cm),
printed by Xưa Nay printing house in
(to be
continued)
Nhiêu Lộc, 16 March 2024
Huệ Khải
([7]) An Hội holy house, Châu Tri Chỉnh
Đạo 1934-1936. Bến Tre: Bùi Văn Nhẫn printing house, 1936, p. 51.
([9]) Huệ Khải, Lược Sử Đạo Cao Đài:
Thời Tiềm Ẩn 1920-1926 / A Concise Caodai History: The Earliest Beginnings
1920-1926. Hà Nội: Hồng Đức publishing house, 2017, 2023. Plate 13-09.
(Also see the illustration on page 140 of the present book.)
([12]) 1/ “Lễ Sanh” 禮生 (Student-Priest)
might be regarded as the transition between believers and “Giáo Hữu” 教友 (Priest). – 2/ “Chánh Trị Sự” 正治事 (Managing Head), who
holds a lower position than “Lễ Sanh”, is an official (chức việc), not a dignitary (chức sắc), and is the head of a
sub-parish. – 3/ “Phó Trị Sự” 副治 事 (Managing Deputy)
assists “Chánh Trị Sự”. – 4/ “Thông Sự” 通 事, who is on par with “Phó Trị Sự”, is responsible for law related issues
in every sub-sub parish. – 5/ “Tờ Công Hạnh” (Performance and Conduct Report)
is a form used to list good conduct and performance (or meritorious service) of
each “Lễ Sanh”, “Chánh Trị Sự”, “Phó Trị Sự”, and “Thông Sự”.
([13])
The Humans Assembly is an assembly chaired
by a Thượng Principal Archbishop. It gathers a number of
Student-Priests who can present at this Assembly ex officio, along with
numerous officials (chức việc) who
are non-dignitaries, and delegates elected by followers of every parish.
([15]) While working in Xuyên
Mộc district, Nguyễn Ngọc Tương built a hut named Bạch Vân Am (White Cloud Hut) on mount Kỳ Vân (now in Phước Hải
village, Đất Đỏ district, Bà Rịa – Vũng Tàu province). It was renamed Bạch Vân Điện (White Cloud Shrine).
([24]) The three elected Acting Principal Archbishops
were Ngọc Bishop Nguyễn Văn Kinh, Thượng Bishop Nguyễn Văn Lai, and
Thái Bishop Nguyễn Quang Minh.
([25]) The elected leader of
the females was Bishop Hương Tám (from Mỏ Cày district). But on Tuesday,
05 February 1935, she sent a letter to the Tây Ninh Holy See, confirming that
she would not lead the females in Bến Tre.
