“On Christian Miracles and “Religious Myths”

“On Christian Miracles and “Religious Myths”

It is interesting to imagine that the things that are called “myths” and “legends” in various religious traditions and in the field of (secular) anthropology are called “miracles” in Christianity. Two examples of the latter are the incarnation of God in the historical person of Jesus of Nazareth and his bodily resurrection substantiated by eyewitness testimony—the two cardinal truths of Christianity concerning the (divine) identity and (soteriological) function of Jesus Christ. If one wants to truly embrace the Christian message, one has to believe in the supposedly “christian myths and legends.” Hence, one can infer that the essence of Christianity is embedded in its myths.

By contrast, Orthodox Christianity uses the language of myth and legend to label what might be considered supernatural phenomena and events in other religious traditions. In this way, Orthodox Christianity establishes its distinctive religious identity and truth-claims from other religious faiths and its bold claim of divine origin or authorship.


“Evangelical Paradox # 1”

“Evangelical Paradox # 1”

(Evangelical) Christian history in the United States of America is a narrative of redemption and conflict, but not a story of reconciliation and unity. The notion of redemption here is often portrayed as spiritual, but the narrative of conflict is social and interpersonal. Evangelical theologians accentuate the significance of the Gospel as spiritual transformation; yet they jettison the social aspect and responsibility embedded in the content and message of the Gospel to manage/solve conflict and achieve reconciliation and unity.

Theologically speaking, redemption just like the concept of biblical justification and justice has both a spiritual & social dimension. Evangelicals emphasize the former while undermining the power & value of the latter. Contemporary American Evangelicals must admit these are deep “Gospel problems” of our times that need to be resolved. Gospel issues are also social and human problems that need to be diagnosed, effectively treated, and taken seriously.

The practical truth is this: American Christians or Evangelicals have never been reconciled socially and interpersonally; hence, the promise of Gospel unity, interracial harmony, & ethnic bonding in society and Christian circles and Churches will continue to be delayed.

The attitude of American Christians toward redemption & conflict resolution & their unwillingness to alter their ways and behavior to support one another and promote the dignity of all people will continue postponing the manifestation and empowering presence of the the Spirit in their lives and his cleansing intervention to heal their deepest wounds.

“Natural Evil and Disasters and Haitian Reponse Toward Religious Belief and Spiritual Conversion”

Haiti is often called the poorest country in the Western hemisphere. It is also one of the top countries in the Americas that has often affected by natural disasters and natural evil. The goal of this presentation is threefold. First, it provides an overview of the major natural disasters that have complicated the human condition in Haiti. Second, it explores the ecological problem that has contributed to Haiti’s underdevelopment and infrastructures, and the collective suffering of the Haitian people. Third, it engages the religious response to this Haitian crisis, chiefly how Evangelical (American) Christians and American religious-supported NGOs atttempted to assist Haitian victims and alleviate their pain– especially in the contest of the most deadly earthquake (Janurary 10, 2010) that has devastated the nation of Haiti, contributed to the tragic death of 300,000 human lives, and caused about a billion dollars in infrastructure damages and deficit. As a result, this paper also investigates how natural disasters have hightened collective response to faith and religious conversion in Haiti, resulting in the tremendous increase of Haiti’s Protestant population in the past 50 years. Toward this goal, this paper incorporates the socio-historical theory of religion and spiritual conversion, as this phenomenon has shifted the Haitian response to religion or attitude toward faith.

“A Man Between Two Worlds”

“A Man Between Two Worlds”

I’m happy to live in the United States, but am glad that I was born in Haiti. I rejoice that I left my soul in Ayiti cherie πŸ‡­πŸ‡Ή, but I’m delighted that my heart is buried in America πŸ‡ΊπŸ‡Έ.

When I die, I want both worlds to be reconciled in my Haitian-American body, and both lives to be united in my next life and future.

When I die, I want my soul to be migrated to America and my heart to be transferred to Haiti.

When I die, I don’t want to be resurrected in both countries or in one or the other; rather, I want a new nation to rise from my experience in both worlds.

When I die, I don’t want anyone to whisper the Haitian “La Dessalinienne” or the America “The Star-Spangler Banner”; rather, I want a new hymn, a new anthem, and a new melody to be made from both anthems.

When I die, I will leave behind in both worlds the “Haitian-American” hyphen; I want to meet God as a son, and hug Jesus as his image bearer.