“Understanding the Doctoral Process: What It Really Takes to Earn the Title ‘Dr.’”

“Understanding the Doctoral Process: What It Really Takes to Earn the Title ‘Dr.’”

I have been following the ongoing conversation surrounding the controversy over whether popular internet life coach “Dr.” Cheyenne Bryant actually holds a doctoral degree. Many individuals have questioned her academic credentials and qualifications, including inquiries about the title of her dissertation, the date of her dissertation defense, and transcripts of her doctoral coursework to substantiate her claim of holding a doctorate.

In this post, I would like to explain to the public how the doctoral process works and the tremendous amount of work required to earn a doctoral degree. First, it is important to understand that not all doctoral degrees are the same. There are professional doctorates, which differ from the PhD (Doctor of Philosophy), traditionally regarded as the highest academic degree in most disciplines.

Based on my experience as a former doctoral student and now as the holder of two PhD degrees—my first from the University of Texas at Dallas (PhD in Literary Studies) and my second from the University of Pretoria (PhD in Systematic Theology and Ethics)—I hope to shed light on this important matter and clarify some common misconceptions about the doctoral process.

This is not intended to be an exhaustive examination of doctoral education; rather, it is an overview of the essential stages and requirements typically involved in earning a doctorate or the PhD degree.

Preface

First of all, earning a doctoral degree requires discipline, dedication, determination, perseverance, and an unwavering commitment to completing the process from beginning to end. It is an extraordinarily rigorous, demanding, and intellectually intense journey that often requires years of sacrifice, resilience, and sustained focus. It is more difficult if you have small children or have to work a full time job while working on your doctorate.

While many individuals have successfully completed this academic path, others, unfortunately, have not been able to finish for a variety of personal, financial, academic, or professional reasons. However, if you did not complete your doctoral degree because of personal circumstances or life challenges, that does not make you a failure. Quite simply, the doctoral process is not for everyone, nor does everyone desire to endure the level of pressure, sacrifice, and dedication it demands.

My reflection in this post considers the doctoral system in the United States.

  1. Degree Requirements

In most cases, a master’s degree is required for admission into a doctoral program, although some programs admit exceptionally qualified students directly from a bachelor’s degree.

  1. Entrance Examinations

Many doctoral programs in the Humanities and Social Sciences require applicants to take the GRE (Graduate Record Examination). Other disciplines may require different graduate entrance exams.

Other entrance exams to Graduate or Professional schools might include the following:
—GMAT for Business school admission or MBA programs
—LSAT for Law school admission
—MCAT for Medical school admission
—DAT for Dental school admission

  1. Grade Point Average (GPA)

Most PhD programs require a competitive GPA, often a minimum of 3.5, for admission consideration. Admission to a doctoral program is often a competitive process.

  1. Statement of Purpose

Applicants are generally required to submit a statement of purpose explaining their academic interests, research goals, and reasons for pursuing doctoral study in a specific field such as Medicine, English, History, Biology, Physics, or Theology.

  1. Admission Process

After submitting the application packet, a graduate admissions committee evaluates the applicant’s credentials and determines whether to grant or deny admission. Successful applicants receive an official letter of acceptance.

  1. Coursework

Traditional PhD programs usually require two to three years of advanced coursework in the student’s chosen discipline. It’s quite a phenomenal process and journey.

  1. Comprehensive Examinations

Doctoral students must complete comprehensive or qualifying examinations in several areas of specialization, and in most disciplines, it is three areas of specialization/academic interest. Some universities also require an oral defense component of the field exams.

  1. The Doctoral Committee

The doctoral student assembles a committee of scholars and experts who guide the dissertation process. The committee is led by a doctoral supervisor or advisor who oversees the research project from beginning to completion. The relationship between the student and advisor is extremely important because the advisor serves as the primary mentor and specialist in the student’s research area.

  1. Prospectus or Dissertation Proposal

After successfully passing comprehensive exams in one’s academic discipline or area of study, the student advances to the dissertation proposal stage. This involves writing a detailed academic document explaining the research topic, methodology, theoretical framework, and significance of the proposed study.

The prospectus is one of the most important documents in the doctoral journey. In some institutions, students must orally defend the proposal before receiving approval to proceed with dissertation research and writing.

Once the prospectus is approved by both the supervisor and committee members, the student is granted permission to begin full dissertation research.

  1. Dissertation Research and Writing

I believe this stage is often the most intellectually rewarding aspect of doctoral study for several reasons:

  1. The student researches a topic about which he or she is deeply passionate.
  2. The student seeks to make an original contribution to knowledge in a particular field or discipline (English, Medicine, Chemistry, Engineering, etc.)
  3. The dissertation, as a peer-review and academic document, is written under the supervision and evaluation of qualified scholars and experts: one’s doctoral committee.

The dissertation represents years of research, critical thinking, writing, revision, and scholarly engagement. It’s quite a journey!

  1. Dissertation Defense

After the dissertation is completed and approved by the supervisor and committee, the Office of Graduate School or your university schedules the oral defense. Traditionally, this is a formal academic event lasting approximately two hours.

During the defense:

a. The student/doctoral candidate presents and explains the dissertation.
b. Committee members ask questions and evaluate the research and its presentation by the doctoral candidate.
c. The committee deliberates privately.
d. The doctoral candidate is informed whether he or she passed or failed the dissertation.

It is at this stage (“this very moment”) that the title “Doctor” is formally earned academically, and it is publicly announced by your doctoral advisor and affirmed by all the members of your committee.

However, the journey does not end with the defense. Several final administrative and institutional requirements still remain.

  1. Official Sign-Off Documents

The advisor and committee members must sign official certification documents confirming that the student has successfully completed and defended the dissertation. These documents are submitted to the Graduate School or Graduate Office for final approval. There is, however, one important document that is usually placed as the first or second page of your dissertation and it is signed in ink by all members of the dissertation committee.

  1. Archiving the Dissertation

Once approved by the academic Dean and the Graduate Office of one’s institution, the dissertation is archived in the university library and frequently uploaded to ProQuest, the major international database for doctoral dissertations and theses.

  1. Publication and Personal Copies

After the dissertation is successfully submitted to ProQuest, graduates may order bound copies for themselves, family members, or professional use.

  1. Graduation and Hooding Ceremony

The final step in the doctoral process is participation in the graduation or hooding ceremony, during which the doctoral advisor publicly confers the doctoral hood upon the graduate.

**This is voluntary. For example, I did not have the opportunity to attend my doctoral graduation ceremony at the University of Pretoria in South Africa.

Any individual who legitimately holds a doctoral degree will almost certainly possess records of that achievement, including transcripts, dissertation copies, defense documentation, or archived institutional records. Even if personal copies are unavailable, such records are typically preserved within university archives, libraries, ProQuest databases, or official institutional repositories.

***For example, I have bound copies of both my PhD dissertations and maintain both official and unofficial copies of transcripts for both degrees and in all my previous academic degrees.

The purpose of this post is not to attack any individual personally, but rather to educate the public about the rigor, structure, and academic integrity traditionally associated with earning a doctoral degree.

Hope that helps!

“Work & Ideas in Progress”

“Work & Ideas in Progress”

My next and third intellectual biography on a major Haitian, Caribbean, and Black Atlantic thinker is on Joseph Antenor Firmin, “Apostle of Human Equality: An Intellectual Biography of Firmin” (SUNY Press). Projected publication date: 2028

My first one was on Jacques Roumain, “Thinking in Public: Faith, Secular Humanism, and Development in Jacques Roumain” (2017).

My second one on Price-Mars, “For the Sake of Black People and the Common Good: A Biography of Jean Price-Mars” (forthcoming, Vanderbilt University Press, 2026).

After I am done with Firmin, I’d like to turn my attention to the writings & ideas of the brilliant sociologist & public intellectual Madeleine Sylvain-Bouchereau. Projected publication date: 2030

Folks: I would need lots of prayers, mental strength, and intellectual & physical energy.

“On Violence, War, Hostility, and the Radical Call to be Peacemakers”

“On Violence, War, Hostility, and the Radical Call to be Peacemakers”

“Blessed are the peacemakers, for they shall be called children of God.”
—Matthew 5:9

In the biblical tradition, the word peace is intimately associated with the character of Yahweh/God. Peace is a divine attribute of Yahweh. God is called the God of peace, and peace is what he does and who he is. Peace is a natural expression of Yahweh’s power, dominion, and sovereignty. It also communicates how Yahweh rules the world, works with people, and facilitates the affairs of the nations.

In this verse, peace is related to the Hebraic idea of shalom. The latter means harmony, flourishing, wholeness, and to cultivate a right relationship with God and others.

A peacemaker is one who serves as an active agent of reconciliation. In this verse, the term does not simply refer to a peacekeeper or a lover of peace; rather, it describes someone intentionally engaged in the hard work of (1) resolving conflict and tension, (2) restoring broken and fragmented relationships among individuals, nations, ethnic groups, and races, (3) promoting justice, unity, and reconciliation, and (4) resisting evil, violence, alienation, and division. At the same time, a peacemaker possesses a deep disposition toward peace—valuing and cultivating it both within local communities and on a broader national and global scale.

For Jesus Christ to call his disciples to be “peacemakers” in the Sermon on the Mount is to issue a clear and compelling summons for his followers to become active agents of peace, reflecting God’s commitment to all peoples and all nations. In this sense, the peacemaker is called a child of God because he or she both belongs to God and embodies God’s character. As the King of peace, God is continually initiating and sustaining peace in his governance of the nations; therefore, those who are called children of God participate in this redemptive work of peacemaking: restoring, promoting, and maintaining peace for the flourishing of humanity in the world.

Thus, in practice, those who claim to know God, belong to Him, and live in communion with Him are called to reject war, violence, and any political—whether legal or illegal—actions that do not contribute to shalom and the flourishing of humanity among the nations. This radical humility is also an intentional effort to prevent human suffering, degradation, and destruction; it’s a deliberate commitment to human dignity and sanctity of life.

To be called a peacemaker by Jesus Christ is to live as one. It is a radical calling and identity: one that seeks to transform culture, politics, law, public policy, and all forms of human relationship. By identifying the children of God as peacemakers, Jesus makes clear that they are not to be passive observers or neutral agents in the face of what is broken in society and the world. Rather, this is a call to action: to lead, to persuade, and to unify in a world often marked by intimidation, threats, injustice, aggression, retaliation, power struggles, and violence—where tensions persist between powerful and marginalized nations, and between the Global North and the Global South. Those whom Jesus calls peacemakers are charged with interrupting cycles of violence and working to end conflict, mediating disputes rather than fueling them, and pursuing unity and reconciliation even when it is unpopular. They labor intentionally toward true justice and harmony, seeking both communal and global healing even when such work is costly and sacrificial.

“Living the Jesus Way vs the Way of the Nations“

“Living the Jesus Way vs the Way of the Nations“

Violence is not associated with the Jesus Way. The Prince of peace does not conquer the world with force or lead with a sword.

Oppression contradicts the message of Christ.
It stands in defiance of the Christ who proclaims good news to the poor and sets the oppressed free. Anywhere people are in chain,
Christ is betrayed and crucified again.

War is not the language of Jesus, the crucified lamb. He still calls his followers to a higher aim of life, an obedience marked by an ethic of care and relationality, not conquest and retaliation.

Dehumanization is a threat to the biblical idea of human dignity and to the God who declares all life is sacred. Every person is a human being who bears the imprint of divine breath and beauty.

Xenophobia opposes God’s commitment of inclusive embrace of all peoples and nations, races and ethnicities. The purpose of God is to gather nations, not alienate them, and to guide and unite them as one people in grace and mercy.

The desire to dominate, conquer, and control other peoples and their nations and cultures betrays the shared values and the clarion call to love one’s neighbor and practice hospitality.
Power without love is tyranny and oppression; strength without compassion is corruption and selfishness.

If love is not the driven motive to engage others, the outcome will not bring honor to the God of peace ad love. The Jesus Way is marked by the narrow road of humility, justice, and radical love.

“Reimagining God in an Age of Chaos and War: Ten Questions for Those Committed to Peace, Justice, and Human Dignity”

“Reimagining God in an Age of Chaos and War: Ten Questions for Those Committed to Peace, Justice, and Human Dignity”

As stewards of the earth and its resources, we live in a world marked by war, alienation, displacement, and profound human suffering. In this context, questions of God, faith, and the nature of divine presence, justice, and responsibility in our midst and the world extend far beyond the boundaries of church or religion. They reach policymakers, activists, scholars, and everyday people, as well as anyone seeking meaning, peace, accountability, justice, and hope.

The following questions are not only for Christians, theologians, religious leaders, or people of faith. They are for anyone concerned with global peace, global security, and the protection of human rights and human dignity at the moment and in the future.

  1. What kind of God-language do people of the world need to hear now?
  2. What does faith look like after war, migration, exile, suffering, and displacement?
  3. Can Christianity in the United States and the West move beyond cultural dominance and political power without losing its spiritual integrity, and what would this mean for the global pursuit of justice and peace?
  4. How can religious traditions (i.e., Christianity, Islam) remain faithful to their core values while being liberated from histories of empire and domination?
  5. In what ways do religious institutions and societies misunderstand God and the liberating message at the heart of faith traditions?
  6. How has Western Christianity been complicit in systems of violence, empire, and domination, and what does repentance and reconciliation require now—toward future hope and human flourishing?
  7. Can people of faith proclaim a God of justice without reducing the divine to political ideology?
  8. What does faith look like for displaced, colonized, and marginalized peoples in a fractured world?
  9. Where is God in the suffering of the innocent during war and global crisis?
  10. Is it possible to speak of liberating hope after devastation and dehumanization without trivializing human suffering and death ?

These are not questions seeking easy answers or quick solutions. Rather, they are invitations to rethink God, biblical and global Christianity not from positions of comfort, control, and power, but from the edges of history and the life in the margins, where faith is most tested and most needed. These are questions that invite us to think deeply about the relationship between faith and culture, Christianity and global politics, theology and human experience, God and human suffering, Christian discipleship and human liberation.

Moreover, these questions invite all of us, regardless of background, religious traditions, or political position, to wrestle with the moral, spiritual, political, and human implications of our shared global crisis. As we seek an answer to these existential challenges or questions, we should always hold to the basic principle that all life is sacred and all humans are equal, and that protecting human dignity is a shared ethical responsibility.

The harsh reality is that our greatest adversary is often the person closest to us. Yet biblical wisdom calls us to love our neighbor as ourselves and to respond with goodness and compassion even to those who mistreat us. Similarly, the relentless pursuit of greed, power, and glory by the world’s dominant nations blinds them to a simple truth: humanity is one global family, and every nation is a neighbor to the others.

“Children of Light, Children of Peace”

“So Jesus said to them, ‘The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. While you have the light, believe in the light, that you may become [children] sons of light.’”
—John 12:35-36

The children of light are also children of God and peacemakers of this world (Matthew 5:9).
Those who do not walk in the light of Christ are not advocates of communal and global peace. They do not follow the way of the Messiah Jesus and are alienated from the ethical knowledge of God.

Those who have identified with Jesus morally and ethically do not endorse the political order and economic decisions that produce chaos or disorder in their community—i.e. political unrest, human suffering, alienation, death—nor do they stand on the side of global darkness and international oppression towards vulnerable countries and peoples. They are the light of the world and unapologetic about their moral convictions and Jesus-centered leadership.

“What Life Has Taught Me at 48”

“What Life Has Taught Me at 48”

At 48 years old, life has taught me many lessons, such as clarity is more valuable than approval or recognition, and that conviction is the bedrock of one’s character. There was a time when I tried to explain myself to everyone, to be understood by all. At this age, I understand that inner peace often begins with self-assessment, and it is also where explanation ends. I also realized that being humble is an expression of inner strength and practical wisdom.

Life has taught me to center my life on what matters most: loving God, following Jesus, and loving people. These are no longer abstract ideals, but daily commitments that shape how I live, lead, think, and relate to others. They’re foundational cores to the good and fulfilled life. I have learned to love my family more intentionally, that is, to be a present and faithful father to my children, and a committed and loving husband to my wife. These roles are not secondary to my purpose; they are at the very heart of it and linked to my identity and what I am becoming.

For some critics, loving God and being a committed follower of Christ in this post-post- modern world pauses a grave threat to a life deeply committed to serious thinking, rigorous academic research, and honest writing or scholarship. Personally, I have never seen a contradiction between the two: the life of faith and the life of the mind, being a committed follower of Christ and being a serious scholar. I don’t claim to speak for every Christian thinker, but for me it is the Spirit of God who illuminates the mind towards new discovery, new knowledge, fresh interpretive reading and insight, guiding the human intellect hermeneutically to make sense of complex ideas and translating them into practical wisdom and solutions toward human transformation and understanding. True scholarship should prioritize wisdom and the common good—virtues stemmed from the work of the Spirit—and that human welfare is an essential characteristic of innovative research and transformative writing and education.

Moreover, I’ve come to value human relationships differently and to be more sensitive to the human experience and the fragility of life in this world. I confess that to be a good and supportive friend and colleague is not simply about proximity, but about presence, loyalty, and integrity. I understand that not every relationship is meant to last or endure, but every relationship has something to teach, and that every person matters. Human life is not only sacred. It deserves protection and care at all cost.

Life has also refined my understanding of the art of leadership and collaboration. It is not about titles; rather, it is about responsibility, service, and mentorship. Leadership is about how you steward trust, how you show up when it is difficult, and how you remain grounded when expectations are high. It is about how you model courage and mutuality in decision-making and coaching others. Finally, it is also how you manage people from an ethic of care and being in solidarity with others in time of need or grief.

At this stage in life, I am committed to living a moral life shaped by compassion, justice, hospitality, and kindness toward all people, especially the poor and the marginalized. I believe in serving and defending the cause of the vulnerable, and in doing what is morally right and ethically sound even when it comes at a cost. From that perspective, I have learned the importance of speaking with courage, of taking a stand for justice and for what is right. Silence is not always wisdom or disorientation. Sometimes, personal conviction requires a voice and a position. You must take a stand against the forces of darkness and the power of human cynicism!

At the same time, life has taught me the quiet strength of humility and the art of listening to others. To wrap oneself in humility is to remain teachable, to seek wisdom in all things, and to recognize that growth does not have a point of destination nor is it a straight route. It’s also to acknowledge others and recognize their equal value, knowing that they also have something meaningful to contribute to the common good and human flourishing. Hence, I am learning to live a life of conviction, integrity, and commitment, where my values and my actions are aligned with my character and what I hope to become and model for others. I don’t believe success should be measured by recognition, but by faithfulness and commitment: to my vocation/calling, to my values and principles, and to the people entrusted to my care.

I am also committed to cultivating both the intellectual life and the life of faith and understanding that true wisdom requires both reflection and devotion, intellectual commitment and praxis, and study and spiritual formation. Ideas should shape how one lives and acts in this world. I am also aware that I am morally responsible for my own ideas or the way they shaped my past and transform both my present and future. Perhaps most importantly, life has taught me that the human experience is severely fractured, but healing is possible and ongoing. I believe that an individual can be accomplished and still be becoming. Life itself continues to evolve with us and in us, and that the human experience is intrinsic to this life of transition, process, transformation, and becoming.

At 48, I am less interested in proving my worth, value, and humanity. I am more pessimistic about the future and more intentional about discovering the unknown and navigating the uncertainty. I am more committed to becoming a better human being and more grounded in my faith as an anchor and sanctuary. Above all, I seek to continue living my life to the glory of God.

Book Announcement

Vanderbilt University Press just announced December 15, 2026, as the publication date of my forthcoming book, “For the Sake of Black People and the Common Good: A Biography of Jean Price-Mars.” The book cover is coming soon.

Here’s the book description from their page:

“Jean Price-Mars (1876–1969) was a doctor, teacher, diplomat, and one of Haiti’s most visionary intellectuals. This biography offers the first comprehensive look at his writings, revealing a thinker dedicated to the transformation of Haiti, the advancement of his people, and the broader Black Diaspora.

From his rigorous education and intellectual formation to his engagement with social, political, and cultural issues, Price-Mars championed women’s empowerment, gender equality, and transformative leadership. He reinterpreted the Haitian Revolution and Dessalines’ legacy while articulating Pan-Africanist ideals that connected Haiti to the wider Black world.

A modernist scholar and pluralist, Price-Mars affirmed the validity of all religions while remaining independent of any single tradition. His humanistic spirituality and radical epistemology reimagined race, culture, and nation-building, offering a new vision for Haiti and the possibilities of Black achievement across the Americas.

This book presents a full portrait of Price-Mars as a thinker, reformer, and moral visionary, and a man whose lifelong mission was nothing less than the birth of a new people and the pursuit of the common good.”