Caodaism envisions its community as mirroring both a celestial and an earthly order, with a carefully graded hierarchy. At the highest level, God (Đức Cao Đài) is regarded as the supreme head, and the earthly institution is centered at the Holy See in Tây Ninh. The visible leadership is modeled in part on Roman Catholic structures and traditional Vietnamese administration, producing a complex but integrated system of authority. The Giáo Tông, often translated as “Pope,” serves as the supreme earthly leader, representing the faith and guiding both its spiritual and administrative life.

Beneath this leadership, the church is articulated into major branches and councils that divide responsibilities. The Cửu Trùng Đài functions as the core executive body, handling administration, governance, and the organization of ritual life. The Hiệp Thiên Đài serves as a legislative and spiritual council, responsible for moral discipline, religious ceremonies, and the interpretation of spiritual guidance, and is headed by the Hộ Pháp, the “Defender of the Dharma,” assisted by dignitaries such as the Thượng Phẩm and Thượng Sanh. A further branch, the Phước Thiện Đài, focuses on charitable activities, social welfare, and related forms of service.

Within this framework, the clergy is arranged in a multi‑tiered hierarchy that shapes both spiritual authority and practical administration. At the top stands the Giáo Tông, followed by high dignitaries often described as cardinals (Chưởng Pháp or Đầu Sư, depending on branch), then ranks such as Phối Sư (often compared to archbishops), Giáo Sư or Giám Mục (bishops), Giáo Hữu (priests), and Lễ Sanh (assistant or sub‑priests). These dignitaries oversee regions, provinces, and local temples, guiding worship, teaching doctrine, and maintaining discipline among clergy and laity. Local temples (Thánh Thất, Thánh Tịnh) are administered by a presiding priest or sub‑priest, supported by lay committees like the Ban Trị Sự, which handle finances, maintenance, and community affairs.

An important feature of this structure is the presence of both male and female hierarchies. Women may hold parallel ranks up to high levels—such as cardinal, archbishop, bishop, priest, and sub‑priest—though certain top offices, like the Giáo Tông or Hộ Pháp, have traditionally been reserved for men. Female dignitaries bear responsibility for the religious instruction and spiritual care of women, as well as for specific ritual and communal functions. Ordinary believers form the broad base of the community, observing ethical precepts, participating in ceremonies, and sometimes taking on lay administrative roles without full ordination. In this way, the Caodaist church seeks to embody a harmonious order in which heavenly principles are reflected in a disciplined yet inclusive institutional life.