“From Admiration to Disassociation: A Reflection on John MacArthur’s Legacy”

For a number of personal reasons, I hesitated to write and share this post publicly, but I realized that I needed to find the courage to speak. I invite you to read the following reflection with thoughtfulness and care.

I began listening to John MacArthur nearly 30 years ago, tuning in to Grace to You as a high school junior or senior. Over time, I grew to admire him as a gifted expositor of Scripture and even considered him a kind of distant mentor. His commitment to biblical teaching left a strong impression on me during my formative years.

Years ago, when I was dating Katia, the first gift I gave her after she became a Christian was the “MacArthur Study Bible.” At the time, I was a seminary student, and I had also invested in the complete “MacArthur Commentary” series on both the Old and New Testaments. I owned nearly every book he had written and many of his sermon series on cassette and CD recordings. In fact, I was so committed to his ministry that I became a financial partner with Grace to You, contributing monthly to support his work and global ministry.

However, as I matured spiritually, theologically, and intellectually, I began to listen to him and read his books more critically, even with growing intellectual skepticism. I took notes on his views about women in ministry, pastoral authority, speaking in tongues, dispensationalism, and his positions on pressing social and political issues such as the Civil Rights movement, Christian nationalism, white supremacy, race, gender, immigration, social justice, the Black Lives Movement, police brutality, Liberation Theology, Black Theology, etc. (In my book, “Theological Education and Christian Scholarship for Human Flourishing,” I engage some of these issues). What once felt like conviction or a sort of (Christian) piety to me began to sound like rigidity and intolerance. Not only did I find myself disagreeing with him on many of these matters, but I was also troubled by the way he spoke about those who held different political and theological views and how in his own church, he advised certain women in abusive marriages to stay with their abusive husbands. MacArthur often demonstrated little grace or compassion to those he disagreed with theologically and politically. Further, his tone toward fellow Christians and the vulnerable was frequently dismissive, even combative.

Over time, I began to disassociate from his teaching. The final break came with his recent passing. For me, it was not just the event itself, but the silence that followed in Christian circles in this country. It struck me how little warmth or mourning came from the broader evangelical world, even some of his well-known Christian friends and followers. John MacArthur’s complex and ambiguous legacy in the Christian world and wider evangelical communities made me reflect deeply: perhaps, in the end, it’s more honorable to live with humility and compassion than to spend a life proving you’re always right and making enemies along the way. Gaining wisdom is the ultimate prize, and being a peacemaker or peace-builder is a lifelong commitment for the follower of Christ.

In closing, as a follower of Christ, I remain convinced that in the end, what matters most is not how much theology we master or how many debates we win, but whether our lives reflect the heart of Christ and embody his character.
True biblical discipleship is not measured by fame, knowledge, but by love, humility, and a deep concern for justice and for the vulnerable and the poor among us. Jesus consistently defended the poor, welcomed the outcast, and extended grace to the broken and the strangers. Followers of Christ are called to do the same, that is, to live with compassion, to speak with gentleness, to advocate for the marginalized, and to stand boldly for justice—especially fo the victims and the underrepresented populations and communities in society.

A faith that does not defend the vulnerable or uplift the oppressed is a faith that has lost sight of the gospel’s core. In a world marked by division, brokenness, and suffering, may followers of Christ be known not by their certainties, but by their Christ-likeness. May we become active peace makers and ambassadors of reconciliation in the world!

“Soins Pastoraux en Temps de Crise: Espoir et Action pour les familles immigrants”/“Pastoral Care in Difficult Times: Hope and Action for Immigrant families,” led by Dr. Celucien L. Joseph and Rev. Sadrack Nelson (moderators)

This conversation, “Soins Pastoraux en Temps de Crise: Espoir et Action pour les Familles Immigrantes /”Pastoral Care in Difficult Times: Hope and Action for Immigrant Families,” led by Dr. Celucien L. Joseph and Rev. Sadrack Nelson, explores the vital role of pastoral leaders in supporting immigrant and undocumented families during periods of social and political instability. The conversation highlights theological reflections on lament, hope, justice, and compassionate action, drawing from biblical principles and Afro-diasporic perspectives. Participants will gain practical tools to provide spiritual care, advocacy, and community engagement in times of crisis–for undocumented immigrant families and individuals. The session aims to equip faith leaders to respond ethically and effectively to the challenges facing immigrant communities today.

Cette conversation, intitulée « Soins Pastoraux en Temps de Crise : Espoir et Action pour les Familles Immigrantes », animée par le Dr Celucien L. Joseph et le Rév. Sadrack Nelson, explore le rôle essentiel des responsables pastoraux dans le soutien aux familles immigrantes et sans papiers durant les périodes d’instabilité sociale et politique. La discussion mettra en lumière des réflexions théologiques sur le deuil, l’espoir, la justice et l’action compatissante, en s’appuyant sur les principes bibliques et les perspectives de la diaspora africaine. Les participants acquerront des outils pratiques pour offrir un accompagnement spirituel, mener des actions de plaidoyer et s’engager dans leur communauté en temps de crise—en particulier pour les familles et individus sans papiers. Cette session vise à outiller les leaders religieux afin qu’ils puissent répondre de manière éthique et efficace aux défis auxquels sont confrontées les communautés immigrantes aujourd’hui.

“The Gospel Beyond Borders & Christian Nationalism: A Call to Compassion, Justice, and Solidarity with Immigrant Christians”
By Celucien L. Joseph, PhD

In recent years, many evangelical denominations in the United States have supported anti-immigrant policies that divide families and criminalize innocent individuals, and it can be observed many of whom are victims of ICE raids. Ironically, among the targeted populations are undocumented families and individuals who themselves identify as evangelical Christians in the United States.

However, due to their ethnic backgrounds and linguistic differences, they are often seen by their white Evangelical counterpars/brothers and sisters as “other,” that is, a different kind of Christian. What makes this more troubling is that many immigrant congregations are affiliated with major evangelical denominations such as the Southern Baptist Convention, the United Methodist Church, and the Presbyterian Church. 

Despite these formal affiliations and significant spiritual contributions, immigrant evangelical churches and communities often receive little advocacy or public support from their denominational partners. Instead, evangelical political alignment in the U.S. has frequently leaned toward policies and politicians that disenfranchise, exclude, or target immigrant Christians and immigrant evangelicals.

Furthemore, some evangelical believers may vote in good conscience, unaware of how their political choices contribute to the suffering of fellow Christians within immigrant communities. Others may dismiss the issue as merely political. Nontheless, the implications are deeply theological and moral. As affirmed by christians everywhere, the body of Christ is one and that in Christ, we have become one people with a common divine heritage, mission, and purpose. This unity in christ, which is grounded in deep biblical theology transcends both political affiliation and division. In other words, evangelical Christians must always prioritize this deep spiritual connection with their brothers and sisters in the Global South and the immigrant Christian congregations and communities in the United States. 

Scripture clearly affirm that decisions—political, economic , cultural, etc—that affect one part of the body affect the whole (1 Corinthians 12:26). Ignoring this reality is a betrayal of the unity Christ calls his followers to embody. 

Mutual Responsibility and Moral Accountability

It is important to note that immigrant and ethnic evangelical congregations contribute significantly—financially, spiritually, and numerically—to the denominations they are affiliated with. In this way, these communities have both the right and the responsibility to hold their denominational partners morally and theologically accountable. When those in positions of influence support policies that bring harm to immigrant communities, the silence (or complicity) of the evangelical Church becomes a form of injustice in itself, as the prominent anti-Nazi German theologian Dietrich Bonhoeffer and the African American pastor and civil rights leader Martin Luther King, Jr., have affirmed. In their own context, both Bonhoeffer and King have taken political decisions, rooted in biblical theology and biblical ethics, that renounced oppressive political powers and challenged systems of injustice and inequality. Both understood what was at stake and the devastating implications when Christians or followers of Christ support such systems and policies and laws that dehumanize individuals and families. 

Moreover, Scripture affirms that all Christians are brothers and sisters in Christ, united as the people of God with a shared spiritual heritage. This Christian unity not only transcends political ethnocentrism and Christian nationalism; it rejects human affiliation and solidarity based on the concept of race, ethnicity, or language. Throughout the Bible, followers of Christ are called to support one another, care for the vulnerable, and stand in solidarity with the marginalized. This divine mandate transcends political affiliation, ethnocentrism, and nationalistic ideologies. In such a time as this, the vulnerable and marginalized are immigrant Christian communities and undocumented families. 

The Ethics of Care and Christian Responsibility

At the core of Christian discipleship is the ethic of love and compassion, hospitality and care. The biblical tradition consistently emphasizes care for the weak, the stranger, and the outsider. Who do you consider as outsiders and strangers in your midst? Are they the undocumented Christian immigrants in your community and congregation? The command to love one’s neighbor is not limited by borders, citizenship status, or national origin. Rather, it reflects the boundless mercy of God and the inclusive nature of his kingdom and the message of peace and reconciliation of Christ.

In both the Old and New Testaments, God expresses deep concern for the foreigner and the displaced. The call to justice is not abstract; rather, it is practical and deals with the everyday experience of such individuals and communities. To put it bluntly, this is a clarion message directed to those who who identify themselves as followers and disciples of Christ. The latter are urged to engage in the daily realities of those who suffer under systems of oppression.

Let us consider some key biblical references on this matter: 

Leviticus 19:33–34 

“When a foreigner resides among you in your land, do not mistreat them… Love them as yourself, for you were foreigners in Egypt.”

Deuteronomy 10:18–19 

 “He defends the cause of the fatherless and the widow, and loves the foreigner… And you are to love those who are foreigners.”

Matthew 25:35–40 

 “I was a stranger and you invited me in… Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.”

Hebrews 13:1–2 

 “Let mutual love continue. Do not neglect to show hospitality to strangers…”

Romans 12:13 

 “Contribute to the needs of the saints; extend hospitality to strangers.”

Galatians 3:28 

“There is neither Jew nor Gentile… for you are all one in Christ Jesus.”

These selected passages are not mere suggestions for Christians; rather, they offer a clear mandate from God himself. This is both a theological and ethical imperative to committed followers of Christ. These passages should shape Christian political convictions and Christian engagement with civil and political societies. Also, these imperatives frame a Christian outreach to all individuals fall under these various categories and living conditions. 

Christian congregations and individual Christians are called not only to care for strangers and immigrants, but must actively advocate for justice on their behalf. This divine imperative is not conditioned upon a person’s immigration or legal status in the United States nor does it take into account one’s political views or affiliation—whether democratic or republican. According to Scripture, human compassion is not an optional expression of Christian piety and virtue; it is a command rooted in the very character of God and central to the message of liberation, justice, and love Jesus proclaims to the world. 

A Prophetic Challenge to the Church

If the evangelical church in the United States is to maintain its moral credibility and biblical faithfulness, it must confront its complicity in systems of injustice. Silence in the face of suffering is not neutrality; it is participation an endorsement. The Gospel demands more. It calls for active participation and solidarity with the victims and the vulnerable in our communities and congregations. We’ve already identified these groups in the previous analysis above.

Christian faith is not merely a personal relationship with God; it is a public witness to God’s love, justice, and mercy. When immigrant believers are persecuted or excluded because of the laws supported by fellow Christians, the church must rise to embody the radical hospitality and solidarity of Christ. Followers of Christ are called not to nationalism but to kingdom living, and this experience incorporates the spiritual, political, and moral spheres. The church should be the place where compassion outweighs fear, justice triumphs over silence, and love is stronger than division.

Let the Church of Jesus Christ remember that the Gospel knows no borders, and neither should our love for the undocumented immigrants and families in our congregations and communities. 

My idea of God is deeply shaped by liberation theology, Black theology, Caribbean spirituality, and a decolonial reimagining of Christian thought. As a Christian theologian, I view of God as a trinity, as can be observed in the biblical text and theological references. God is not a principle that runs the cosmos. He is not abstract or detached but intimately involved in global history and politics, especially in the places where human suffering, injustice, and systems of oppression become the norm. The name of God means “liberation” for the weak, the vulnerable, and the oppressed, and the significance of Jesus Christ brings shalom, dignity, and human flourishing to all marginalized communities and people.

A. God of Liberation and Justice

At the heart of my theology is the conviction that God is on the side of the oppressed, the poor, the enslaved, and the marginalized. Drawing from the Exodus tradition, the Haitian Revolution, Black freedom struggle, and my understanding of the Christ-event in human history, I view God as a consistent being who actively participates in the struggle against oppression and violence. Consequently, God is not just a cosmic ruler; he is a liberator of the oppressed and a restorer of human dignity. The purpose of God in the human experience and history is to protect the weak and vulnerable against the strong and the powerful.

God is not passive but acts in history to free people from colonialism, slavery, racism, and all forms of human domination and subjugation. I interpret divine action as manifest in events like the Haitian Revolution, which I conceive as a “sacred event” and a revelation of God’s justice. God is strong, enough, and effective in all his ways and strategies. The existence of God is necessary for a violent and unstable world.

B. Decolonial and Decentered God

In my body of work, I attempt to challenge Western, imperial images of God, and white supremacist depictions of God, especially those used to justify human genocide, slavery, colonialism, antisemitism, political power and corruption, and white supremacy. I call for a decolonized theology and and ethical understanding of the triune God that reject the Eurocentric, whitewashed image of God, a God who legitimizes empire or hierarchy, and the use of Christian theology as a tool of control and to sustain human degradation and destruction in society.

Instead, I advocate for a discourse about God that is rooted in his emancipatory nature and liberative interruptions and intentions for a just and equitable future. The biblical God plays both immanent and transcendent functions as a Warrior against violence; a Savior for the victims; a Comforter for those who mourn for justice and shalom; and a Champion of human dignity and rights in the world. The biblical God is aligned with the image of God of the Global South: a God of resistance, hope, justice, and solidarity with the wretched of the earth. I advocate for the idea of God of the Global South. The intervention of such God is necessary for a world lacking basic human decency and compassion.

C. A Relational, Immanent God

The God of the Global South is not distant or otherworldly but immanent and active in human history. Drawing from Barthian theology, contextual and liberation theologies (Gutiérrez, Cone, Boff), I suggest that God’s presence is manifest distinctly

(1) the Christ-event;

(2) is found in the cry of the poor;

(3) is expressed in communal struggle and spiritual resilience;

(4) is embodied in prophets, martyrs, and freedom fighters (like Martin Luther King, Jr., Bonhoeffer, Toussaint Louverture)

(5) is made known to the spiritually-poor and the economically-disfranchised communities and people.

D. God of the Haitian Revolution

In my “Race, Religion, and the Haitian Revolution,” I interpret the Haitian Revolution itself as a theological event that took the form of a rupture in history through which the oppressed and enslaved experienced divine liberation and radical intervention from the God of the Global South. For example, I argue to understand

(1) both François Makandal and Dutty Boukman as prophetic figures who were used by God to create a pathway for the emancipation of the enslaved population;

(2) both Toussaint Louverture and Jean-Jacques Dessalines as emissaries from God that gave birth to a new nation and a new people;

(3) Vodou rituals, Christian and Islamic traditions, and African religious traditions as mediums of divine encounter and empowerment, leading to the restoration of humanity and dignity of the enslaved;

(4) the Haitian Revolution as a “liberative interruption” that revealed God’s justice and position against human tyranny and the institution of slavery;

(5) that God as Liberator works through culture, through history, through the margins.

E. Dialogical and Inclusive God

In my later works on interreligious dialogue and understanding, I advocate for an interfaith, pluralistic vision of God. I affirm the following:

(1) that God speaks through multiple religious traditions (Vodou, Christianity, Islam, Judaism, etc.);

(2) that theology must be dialogical, not dogmatic;

(3) God’s nature is expansive, not confined to doctrinal systems;

(4) for Christian theology to be interreligious and in active conversations with theistic and non-theistic humanism.

In this sense, I affirm religious métissage and theological pluralism without undermining the supremacy of Christ as Savior and Redeemer of humanity. I advance the idea that a theological and cultural mixing that resists purity and embraces complexity and nuances.

F. Ethical and Prophetic God

I insist that Christian Theology must have ethical consequences. For example, I argue that belief in God must translate into:

(1) Justice for the poor and the vulnerable;

(2) Resistance to xenophobia, white supremacy, racism, and oppression;

(3) Advocacy for the human rights of all people;

(4) Advocacy for public policies that promote a sense of belonging and improve living conditions of both citizens and non-citizens;

(5) Advocacy for diplomatic relations between the nations that are based on mutual respect and trust, human dignity, democratic values, political integrity, shared resources, respect for political sovereignty, and economic prosperity.

In this sense, God is not just a comforter, but also a disruptor, a moral force, and an agent of revolutionary love in world history and human experience.

Summary of My Concept of God

1. Liberator: God frees the oppressed from slavery, empire, and racism.

2. Decolonizer: the triune God breaks from colonial, white supremacist theology.

3. Immanent: God in Christ and through the power of the Holy Spirit is present in human history, suffering, and struggle.

4. Plural: God speaks through many religions and traditions without undermining the supremacy of Jesus Christ over all.

5. Global South: God intervenes in the history and experience of the people in the Global South, especially embodied in Haitian, African, and diasporic experiences.

6. Ethical and Just: God demands justice, love, and solidarity, and actively pursues these goals in the world.

7. Prophetic: God calls all people and the great world powers to account and inspires change in the world.

My perspective on Haitian literature is rooted in a deep commitment to decolonial critique, theological reflection, and the recovery of Haiti’s intellectual and cultural legacy. As a literary scholar and theologian, I interpret Haitian literature not only as an artistic form but as a political, ethical, and spiritual project. Haitian literature should be regarded as a site of resistance, memory, and identity reconstruction.

Below, I articulate the key elements of my philosophy on Haitian literature:

1. Haitian Literature as Decolonial Discourse

First and foremost, I view Haitian literature as a decolonial force that challenges Western epistemologies and affirms the dignity of the Haitian people. In my body of work, I argue that Haitian writers use literature to counter colonial narratives, critique imperial violence, and reclaim national memory. Haitian literature is/has become a weapon in the hands of the oppressed and a tool for liberation and a means of imagining a more just world.

2. A Literature of Memory, Mourning, and Exile

I emphasize that Haitian literature is often preoccupied with exile, memory, mourning, and trauma—especially in relation to colonial slavery, the Haitian Revolution, dictatorship, natural disasters (e.g., the 2010 earthquake), migration, and exile, as can be observed in the works of Danticat, Chancy, Trouillot, Mars, etc. Haitian writers function as moral witnesses, and storytelling becomes a way to preserve collective memory and spiritual resilience.

3. Literature as Ethical and Prophetic Witness

I see Haitian writers as public intellectuals and ethical voices. Their role is not just to entertain, but to challenge systems of oppression and speak truth to power. Haitian writers engage with the political, economic, or spiritual spheres, and often highlight the struggles of their people. Haitian literature is prophetic and rooted in truth-telling, justice, and solidarity with the Haitian masses and marginalized communities outside of Haiti.

4. Intersections of Theology, Religion, and Literature

As both a theologian and literary critic, I frequently explore how Haitian literature intersects with theology, Vodou, Christianity, and spiritual thought. For example, I examine how writers like Roumain, Vieux-Chauvet, Danticat, Chancy, and Depestre incorporate religious symbolism and spiritual resistance into their work. Overall, I advance the idea that literature is not just secular; it is sacred space where God, the ancestors, and the people all converge.

5. Creolization and Cultural Syncretism

I celebrate the linguistic and cultural hybridity of Haitian literature, especially the use of Haitian Creole, African oral traditions, French literary forms, and diasporic influences. He believes Haitian literature embodies “créolité” and represents a mestizo consciousness that disrupts purity and embraces complexity.

6. A Literature for the People

As a literary critic, I call for a democratized literature. By this concept, I propose that writing should be accessible, people-centered, and responsive to the real conditions of Haitian life and the human condition. I believe overly academic literary forms that ignore the suffering or spirituality of the people should be replaced by a literature for the people and the purpose of their emancipation. In other words, literature of any form or expression should be accountable to the people who live the stories, not just to those who analyze them.

A Summary of Major Themes in my View of Haitian Literature

Function of Literature: a tool of liberation, truth-telling, and decolonization

Themes: Memory, trauma, resistance, God, nationhood

Language: Multilingual, creolized, hybrid

Audience: Both national and diasporic, but especially the people

Ethical Purpose: Advocate for justice, dignity, and human flourishing

Relation to History: Recovers revolutionary and postcolonial memory

Relation to Religion: Intertwined with Vodou, Christianity, and ancestral belief

In various works, I offer a thoughtful, critical, and urgently prophetic perspective on American Evangelical Christianity. Overall, I emphasize the importance of theology rooted in justice, humility, and solidarity over political entanglement and economic power. In the paragraphs below, I present an overview:

Critique of American Evangelicalism

Bourgeois Christianity:

I use the phrase bourgeois Christianity as a label for contemporary American Evangelicalism as a “bourgeois faith.” The latter is self-centered, arrogant, and spiritually empty. I argue that bourgeois Christianity creates isolation rather than community, and must be replaced by a “Christianity of the cross” marked by self-giving and sacrifice.

Politicization of Jesus:

In my work, I warn against equating the biblical Jesus with the cultural-political version so common in American society. Christ is not the white savior or colonizer’s Jesus. The “real Jesus” is the Savior of the Lord, and his ethnic background is best described as brown-skinned Palestinian Jew, distinct from Western reinterpretations. American Evangelical Christianity has sold its soul for a political machine that is far removed from the way of the cross and the ethics of Jesus.

Theology, Ethics, and Public Engagement

Faith and Reason:

I urge Evangelical Christians to engage both intellect and reason in worship, elevating theological thought over mere spiritual sentiment. Both faith and reason should be used as tools of analysis to engage the political sphere and civil society.

Disconnect between Theology and Praxis:

In a 2023 reflection titled “Ten Big Issues in the American Evangelical World’” I critique the wide gulf between theoretical faith and real-world ethical action, particularly the lack of sustained empathy, consistent justice, and effective care for marginalized communities such as the poor, immigrants, and incarcerated.

Compartmentalized Grace:

It seems to me that Evangelical grace and empathy are often selectively applied, favoring in-group causes more than broader human suffering or systemic injustice. This is a departure from biblical Christianity and authentic theological praxis of the Christian faith.

Social Justice and Inclusive Ethics

Solidarity with the poor and Oppressed:

Followers of Jesus are called to live the gospel. This is an urgent call to be in active solidarity with refugees, immigrants, and marginalized people, not seasonal charity, but persistent presence and advocacy.

Biblical Justice vs. Legal-Style Justice:

I maintain that Evangelicalism tends to conflate theological justice with partisan or state-driven definitions. In contrast, biblical justice should transcend political affiliation and state policy. Biblical justice is both holistic and transformational. It emphasizes mercy, righteousness, compassion, hospitality, and transformation rooted in God’s character  .

A Vision for Evangelical Renewal

Repentance and Confession:

I call upon Christian churches to acknowledge and confess their historical complicity in xenophobia, family separation, racism, colonialism, and oppression. Recognizing the historic role of the church in human oppression and suffering is critical for revival and societal change. Honest confession is essential for transformative change.

Transformative Faith:

I envision an Evangelical Christianity capable of genuine cultural transformation, including confessing past sins, mourning injustice, and fostering communities formed around self-giving love, not cultural power.

Summary Table

Major Themes

1. Critique of Evangelicalism

American Evangelicalism is bourgeois, political, culturally co-opted, and spiritually hollow.

2. Theology and Reason

I urge intellectual engagement and theological depth.

3. Justice Practices

I calm for consistent solidarity with the poor, immigrants, marginalized.

4. Church Identity

I call for a church of confession, humility, self-sacrifice, and a group of followers of Christ whose actions and words are centered on cross and love.

5. Public Faith

I argue that faith and Christian piety should inform civic action and advance democracy without capitulating to partisan politics.

In essence, I believe Evangelical Christianity must become self-critical and self-giving and should repent of power capture, address its racial and colonial roots, and live out a gospel that truly serves the vulnerable. I warn against is a Christianity that is ideologically powerful but ethically disconnected from the suffering and justice Jesus modeled.

I view history as a sacred and moral enterprise. History is not just a record of events, but a theological resource that plays a redemptive and liberating role in the lives of oppressed people. My philosophy of history integrates elements of liberation theology, postcolonial critique, and Afro-diasporic memory.

Below, I articulate my key ideas about history and its goal in human development:

1. History as Memory and Moral Witness

I see history as a sacred act of remembrance. It honors the ancestors, martyrs, and revolutionaries who struggled for freedom and dignity. To remember is to resist amnesia and to reject the erasure of Black and colonized peoples from historical narratives. Memory is both ethical and spiritual: it calls people to responsibility, solidarity, and justice.

“The act of remembering the past is itself a liberating act; it disrupts systems of erasure and compels moral action.”

2. History as Liberation

For me, history is not neutral; unfortunately, it is often written by colonizers and elites. I advocate for a liberative retelling of history that centers the oppressed. For example, I see Haitian revolutionary history (e.g., Louverture, Dessalines, Makandal) as a model for how historical memory can inspire present-day struggles for emancipation. The goal of history, then, is not only to understand the past, but to transform the future.

3. Theological History from Below

I believe history should be written or told from the underside, that is, from the perspective of slaves, colonized peoples, racialized communities, the marginalized, and the poor. My view of theological history is aligned with thinkers like Howard Thurman, James Cone, and Anténor Firmin, who highlight the spiritual dimension of Black suffering and hope. In my view, God is active in history, and not just in the church or in scripture, but in the struggles of people for justice and dignity.

4. History as a Resource for Identity Formation

I believe that History plays a vital role in shaping collective identity, particularly for African diasporic and Haitian peoples. I view historical consciousness as a foundation for Black dignity, cultural resistance, and theological self-definition. Understanding one’s past, especially the trauma and triumph of enslavement, revolution, and colonization, is necessary for personal and national healing.

5. The Ethical Goal of History: Justice and Human Flourishing

The ultimate goal of engaging with history is human flourishing and the common good. I associate the concept of human flourishing with human dignity, care, justice, compassion, and the affirmation of all people. Historical study must lead to ethical action, not simply academic understanding. In this sense, history is prophetic: it critiques the present and opens the possibility for a better future.

Summary Table

History as Memory

Sacred remembrance that honors the ancestors and resists historical erasure.

History as Liberation

A retelling of the past that empowers the oppressed and inspires justice.

History from Below

Centering marginalized voices in historical narratives.

History and Identity

History shapes cultural and theological self-understanding in the African diaspora.

History’s Goal

Justice, dignity, ethical action, and the liberation of humanity.

My key theological ideas emerge from my body of work at the intersection of liberation theology, Christology, Theological anthropology and ethics, Africana religious thought, postcolonial theory, and Haitian religious history. My theology is deeply ethical, historically grounded, christocentric, and publicly engaged.

Below, I share a breakdown of my core theological concepts:

1. Theology as Liberation and Humanization

First and foremost, I firmly believe that God stands with the oppressed and the poor. My theology is inspired by a varieties of traditions and schools of thought. I am convinced that theology must serve as a tool for human freedom and agency. The primary goal of theology is not abstract speculation but social transformation, rooted in justice, love, human dignity, and ethic of care. When theology is done from that approach, it enhances theological reflections as a way to glorify (doxology) the triune God.

I draw heavily on the lives and works of James Cone, Dietrich Bonhoeffer, Karl Barth, Martin Luther King Jr., and Jean-Bertrand Aristide.

“Theological reflection must begin with the lived experience of the oppressed.”

2. Imago Dei and the Ethics of Human Dignity

Every human being bears the image of God (Imago Dei), which makes them inherently valuable. This belief grounds in my rejection of racism, colonialism, and other forms of systemic dehumanization. I argue that theological anthropology must affirm the sacredness of human life, especially the sacred worth of the marginalized peoples and communities.

3. Decolonial Theology

I reject Eurocentric Christianity because of its suppression of African, Caribbean, and non-Western expressions of faith and piety. I argue for a decolonized theology that recovers indigenous and Afro-diasporic religious traditions, including Vodou and other traditions, as valid theological resources. I encourage Christian theologians to deconstruct the colonial roots of Western theology and build systems of thought rooted in human dignity and in their cultural and historical contexts.

4. Religion and Democracy

In a book, I proposed the concept of “democratic religion” as a religious ethos that affirms pluralism, civic virtue, and public justice. I demonstrate how Christianity, Vodou, and secular humanism in Haiti contributed to revolutionary change and civic imagination. My theology blends faith with public ethics and civic engagement, advocating for religious communities to become active in democracy, education, and policy reform.

5. Theologizing in Black

In my book,”Theologizing in Black,” I developed a model of Africana theological ethics that centers Black experience and culture. “Theologizing” means thinking critically and faithfully from the vantage point of those historically excluded, such as the enslaved people, colonized nations, and racialized bodies. My approach integrates African traditional religions, liberation hermeneutics, prophetic Christianity, and Black existentialism.

6. Faith, Memory, and Ancestral Solidarity

In my work, I honor the ancestors, martyrs, and freedom fighters of Haitian and African American history (e.g., Louverture, Dessalines, Firmin, Price-Mars, Cone, King, Morrison, Roumain, Du Bois) as theological agents. I believe memory is not just historical; it’s sacred and moral, and it places a clarion call upon this present generation to accountability and resistance.

7. Prophetic Public Theology

I believe theology belongs in the public square and should challenges oppression, racism, xenophobia, and violence. Theology should promote political justice and fairness, and contribute to a more democratic and humane society. Theologians, pastors, and scholars must be moral witnesses who speak truth to power. I advocate for the engaged church, involved in healing, reconciliation, advocacy, and education, especially in poor and marginalized communities.

Summary Table

Theological Theme

Liberation & Justice

Theology must serve the oppressed and promote social justice.

Imago Dei

All humans reflect God’s image and possess inherent dignity.

Decolonial Theology

Challenges Eurocentrism; centers Afro-Caribbean spiritualities.

Democratic Religion

Religious traditions can nurture democratic ideals and pluralism.

Theologizing in Black

Faithful reasoning from the lived Black experience.

Memory & Ancestry

History and ancestors are sources of theological reflection.

Public Theology

Faith should confront societal injustice and foster change.

Dr. Celucien L. Joseph is a Haitian-American scholar, theologian, literary historian, and public intellectual whose work spans literature, anthropology, theology, religious studies, Haitian studies, Black studies, and postcolonial thought. His major ideas revolve around liberation theology, decoloniality, African diasporic identity, and the intersection of faith, social justice, and history.

Here are the major ideas commonly found in the writings and public work of Celucien L. Joseph:

1. Liberation Theology and Human Dignity

Joseph draws from Black, Latin American, and Haitian liberation theologies to argue that theology must address systemic injustice and human suffering. He believes God is deeply concerned with the plight of the poor, the oppressed, and the marginalized. Central to his theology is the notion that all people are made in the imago Dei (image of God), which serves as the basis for advocating human dignity and social justice.

2. Decolonizing Theology and Knowledge

Joseph critiques Eurocentric Christianity and Western epistemologies for silencing non-Western voices. He promotes a decolonial theology that reclaims indigenous, African, and Caribbean spiritual resources to articulate new visions of God, history, and liberation. His scholarship encourages theologians and educators to engage critically with colonial legacies in knowledge production, religion, and education.

3. Haitian Religious History and Culture

He is a leading voice in the study of Haitian religious history, particularly the role of Christianity in both liberation and oppression in Haiti. He writes about Haitian Vodou, Catholicism, and Protestantism, emphasizing the complexity and syncretic nature of Haitian spirituality. Joseph challenges simplistic or demonizing portrayals of Vodou and argues for its cultural and theological significance in Haitian identity.

4. African Diaspora Consciousness

Joseph advances an Afro-diasporic perspective that highlights shared histories of colonialism, resistance, and cultural creativity among Black peoples across the Americas. He stresses solidarity, memory, and resistance as key themes in African diasporic thought. His work often connects the Black American experience to the Haitian struggle and Black liberation globally.

5. Public Theology and Social Ethics

Joseph emphasizes the role of theologians and religious leaders in public life. He believes faith should be engaged with real-world issues—immigration, racism, police violence, poverty, and education reform. His vision of public theology involves speaking truth to power, building solidarity, and imagining a more just and humane society.

6. Critical Engagement with History

He encourages a historically grounded theology—understanding God’s work in the specific historical and cultural contexts of a people. Joseph explores the Haitian Revolution and figures like Toussaint Louverture, Dessalines, and Du Bois to show how history shapes theological understanding. He insists on remembering and honoring the struggles and contributions of ancestors as a theological act.

7. Ethics of Compassion, Justice, and Peace

Joseph’s ethical framework emphasizes compassion for the suffering, justice for the oppressed, and peacemaking in a violent world. He challenges the church to be a prophetic witness, calling out injustice and embodying the values of the Kingdom of God.

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Lecture Title: “Faith, Freedom, and Decolonization: The Theological Vision of Celucien L. Joseph”

I. Introduction

Brief overview of Celucien L. Joseph as a Haitian-American theologian, scholar, and public intellectual. Mention his interdisciplinary work across theology, Haitian studies, and African diasporic thought. Quote: “Theology must speak to the suffering of people and imagine a better world.”

II. Theological Foundations

1. Liberation Theology

Influenced by Latin American and Black Liberation Theologies. Key themes: human dignity, justice, liberation from oppression. Emphasis on God’s preferential option for the poor and the oppressed.

2. Imago Dei and Human Rights

Every human being bears God’s image, which forms the foundation for human rights. Racism, colonialism, and dehumanization violate the imago Dei.

III. Decolonization and Theological Reimagination

1. Critique of Eurocentric Christianity

Challenges Western theological frameworks that exclude non-European voices. Advocates for the inclusion of African, Caribbean, and diasporic experiences.

2. Decolonial Theology

Reclaims indigenous and African religious knowledge. Calls for a theology that is contextually rooted in Black and Haitian realities.

IV. Haitian Religious History and Identity

1. Haitian Christianity and Revolution

Explores the role of Christian faith in the Haitian Revolution. Figures like Toussaint Louverture and Dessalines as religious-political actors.

2. Vodou and Religious Syncretism

Challenges Western demonization of Haitian Vodou. Vodou as a source of resistance, identity, and spiritual meaning for Haitians.

V. African Diaspora and Public Theology

1. Diasporic Consciousness

Emphasizes historical memory, solidarity, and cultural resilience across the African diaspora. Connects Haiti’s history with African American and Caribbean struggles.

2. The Role of the Public Theologian

Theology as public witness: speaking truth to power. Application to contemporary issues like immigration, racism, poverty, and violence.

VI. Ethical Commitments

Theological ethics rooted in compassion, justice, love, and peace. Calls for churches and faith communities to become agents of healing and transformation.

VII. Conclusion and Questions

Recap key themes: liberation, decolonization, Haitian identity, public theology. End with a reflective question: “What does it mean to do theology from the underside of history?”

Key Influences:

Aristotle, Jean Price-Mars, James Cone, Gustavo Gutiérrez, Toussaint Louverture, Fanon, Dubois, Jacques Roumain, Toni Morrison, Karl Barth, St. Augustine

Core Concepts:

Liberation, Decolonization, Diaspora, Public Theology

Selected books

Here are the major books authored or edited by Dr. Celucien L. Joseph, based on up-to-date information:

Single‑Authored Academic Books

1. From Toussaint to Price‑Mars: Rhetoric, Race, and Religion in Haitian Thought (2013) – independently published and honored with an Award for scholarly excellence 

2. Haitian Modernity and Liberative Interruptions: Discourse on Race, Religion, and Freedom (2014) – University Press of America 

3. Thinking in Public: Faith, Secular Humanism, and Development in Jacques Roumain (2017) – Pickwick Publications 

4. Radical Humanism and Generous Tolerance: Soyinka on Religion and Human Solidarity (2016) – Hamilton Books

5.   Theologizing in Black: Africana Theological Anthropology and Ethics (2020) – Pickwick Publications 

6. Revolutionary Change and Democratic Religion: Christianity, Vodou, and Secularism (2020) – Pickwick Publications; also recipient of the 2020 PoliticoTech Book Award 

7. Aristide: A Theological and Political Introduction (2023)-Fortress Press

Edited & Co‑Edited Volumes

1. Vodou in Haitian Memory: The Idea and Representation of Vodou in Haitian Imagination (2016) – Edited with Nixon Cleophat (Lexington Books) 

2. Vodou in the Haitian Experience: A Black Atlantic Perspective (2016) – Edited with Nixon Cleophat (Lexington Books) 

3. Between Two Worlds: Jean Price‑Mars, Haiti, and Africa (2018) – Edited with Jean Eddy Saint Paul & Glodel Mezilas (Lexington Books) 

4. Approaches to Teaching the Work of Edwidge Danticat (2019) – Edited with Marvin E. Hobson, Suchismita Banerjee & Danny Hoey (Routledge) 

5. Reconstructing the Social Sciences and Humanities: Anténor Firmin, Western Intellectual Tradition, and Black Atlantic Tradition (2021) – Edited with Paul Mocombe (Routledge) 

Non‑Academic and Popular Works

God Loves Haiti: A Short Overview of Hope for Today Outreach (2015) – concise theological and outreach reflection, short and accessible 

Forthcoming or Submitted Projects

Dr. Joseph is also working on or has under contract several forthcoming academic books (not yet published):

1. For the Sake of Black People and the Common Good: Jean Price‑Mars: An Intellectual and Religious Biography (Vanderbilt University Press)

2. Haiti in a Global Context: An Intellectual History (University Press of Mississippi)

Summaries of key books, based on academic reviews and publisher descriptions:

From Toussaint to Price‑Mars: Rhetoric, Race, and Religion in Haitian Thought (2013)

Joseph traces Haiti’s intellectual tradition through four pivotal figures—Toussaint Louverture, Anténor Firmin, Jacques Roumain, and Jean Price‑Mars—framed within what he calls a “rhetoric of freedom” and “rhetoric of resistance”  .

Part 1 explores Louverture’s role as an intellectual revolutionary whose writings shaped early notions of Haitian freedom and collective identity. Part 2 situates Firmin’s ethnological defense of African civilization as foundational to Haitian Afrocentrism. Part 3 examines Roumain and Price‑Mars, showing how they interwove literature, nationalism, and Vodou in evolving discourses on Haitian identity and resistance to colonial legacies  . This work reveals intellectual continuity and divergence across generations, arguing that Haitian thought is an intergenerational conversation on race, religion, and resistance.

Haitian Modernity and Liberative Interruptions: Discourse on Race, Religion, and Freedom (2014)

This book delves into the intellectual currents that shaped Haiti’s modern identity post-1804, weaving history, literature, race, and religion. Key themes include:

The role of religious figures like Makandal and Boukman in early revolutionary imagination. The ways Enlightenment modernity, Western racism, and colonial hegemony shaped–and were challenged by–Haitian religious and intellectual culture. Intersections with figures like Frederick Douglass, Langston Hughes, Du Bois, and Fanon in discussing prophetic religion, double consciousness, and decolonial humanism  .

Theologizing in Black: On Africana Theological Ethics and Anthropology (2020)

A comparative study of African and Afro‑Diasporic theological thought:

Joseph argues for Africana critical theology—a theology rooted in theological anthropology and ethics emerging from Black religious experience, not borrowed from Western traditions  . The book distinguishes religious experience (vernacular faith expressions) from theological thinking (reflective, systematic thought), while highlighting their interdependence. It examines thinkers across Africa and the Diaspora, including Jean‑Bertrand Aristide, James Cone, Jean Price‑Mars, and African theologians like Mbiti and Idowu, showing how Black theology affirms dignity, justice, and democratic values from an Africana standpoint  . Joseph frames this as “theologizing in Black”: theological reflection grounded in lived Black experience.

Revolutionary Change and Democratic Religion: Christianity, Vodou, and Secularism (2020)

This book reframes Haitian intellectual history by focusing on five thinkers—Louverture, Firmin, Roumain, Jean‑Price Mars, Hurbon, Fils‑Aimé, and Aristide—to argue for Haiti’s pluralistic religious tradition as a driver of democratic ideas and radical change  .

Joseph demonstrates Haiti’s rich traditions of religious metissage—blending Christianity, Vodou, secularism, and humanism—as sources of emancipation and cosmopolitan ethics. He shows how Haitian public intellectuals engaged rhetoric, race vindication, universal emancipation, and religious pluralism to construct “democratic religion” as a political-theological ethos in Haitian life  .

Between Two Worlds: Jean Price‑Mars, Haiti, and Africa (Edited Volume, 2018)

A collection of essays reassessing Jean Price‑Mars’s legacy as a thinker, anthropologist, and advocate of Haitian-African identity:

The volume explores Price‑Mars’s challenge to Haitian elites, his defense of Vodou as a legitimate religion, his pan-Africanism, and his critique of racialized historical narratives. It connects Price‑Mars to broader movements like Negritude, Harlem Renaissance, and Black Atlantic thought, emphasizing his ongoing influence on Haitian and African diasporic intellectual life  .

“Twenty Lessons from Twenty Years: What I have Learned as an Educator, Writer, and Academic”

By Celucien L. Joseph, PhD

This year marks two decades since I began my journey as an educator, writer, and academic. Along the way, I have taught in classrooms of all sizes, mentored students from many walks of life, published research, and wrestled with words in the quiet hours of early mornings or late nights. However, beyond the books, syllabi, and conferences, I have collected a set of enduring truths; these are the lessons that have shaped not just by scholarship and research but also by relationships, mentorship, challenges, reflection, professional growth, and a profound ccommitment to cultivate the life of the mind and the life of the soul.

In this post, I am pleased to share twenty of the most important lessons I have learned on this path:

1. Learning Never Ends

The more I teach, the more I realize how much I still have to learn, and I have become more intellectually skeptical (and optimistic) about the complexity of knowledge, beauty, and truth—in the most paradoxical way. Education is not just a lifelong pursuit; it’s a life of contemplation and transformation, respectively.

2. Teaching Is a Moral and Spiritual Calling

Teaching is not just about transferring knowledge and instilling in others a passion for learning. It is also a commitment to the individual and the community for the purpose of gaining both intellectual and spiritual development and freedom. Teaching is about shaping character, modeling integrity, and inviting others into transformation. Teaching is about nurturing a community, developing a nation, and raising up a people to future possibilities.

3. People Remember How You Made Them Feel

Before they recall your lecture notes or citations, students will remember if you saw them, guided them, believed in them, and treated them with dignity and care.

4. Good Writing Requires Showing Up & Patience

Good research and writing skills help. Talent is also a gain. However, there’s something more relevant than these acquired skills. It’s self-discipline and patience, which include daily practice and learning, messy drafts, deleted paragraphs and pages, and relentless editing, contributing to the creation of meaningful work.

5. Scholarship Is Never Neutral

Every text, lecture, and citation comes with a perspective and is informed by life experience. Acknowledging that (the pursuit of) truth is the first step toward honest, courageous, and responsible scholarship. Scholarship becomes good and transformative when it is centered around the human condition and the promotion of human agency and freedom.

6. Stay Humble; there’s Always More to Know

No amount of titles or accolades exempts you from the need to listen, grow, and be corrected. Humility is the strength of team-building and collective success. The pursuit of knowledge and understanding is noteworthy, but having the disposition to grow and become a better human being is learned in the company of others. God is the source of truth and wisdom.

7. Embrace the Silence

There are seasons when nothing seems to flow or makes sense. Sometimes, it’s the silence of words, the hiddenness of God, the absence of clarity, and the pain of finding the right expression to activate the soul. That silence often precedes something deep and new, and it might lead to the birth of the miraculous.

8. Mentorship Is Ministry

Mentoring is not a just task on a to-do list. It’s visionary leadership and legacy work. It’s how we multiply what we have learned into the lives of others, and it signifies our intentional doing or contribution to a generation that is yet to be born. Mentoring is about the process of dream-making and community-building. Mentoring is human connection and the experience of a shared and embraced life.

9. The Classroom Is Sacred Ground

The classroom is not just where information is exchanged or transmitted to our student audience. It’s the location where identities are shaped, dreams are kindled, and healing begins. The classroom is about the human experience and the birthplace of the courageous community, the effective leadership, and the thriving nation we envision as a people.

10. Cultural Competence Is Non-Negotiable

We cannot teach effectively and transform lives if we don’t understand or ignore our students’ contexts and lived-experiences. Caring about and familiarizing ourselves with our students’ histories, languages, and living conditions help us to build cultural competencies and human connections—in order to empower them to achieve their desired goals and change their communities.

11. Progress Does Not Always Look Like Progress

Success often disguises itself as failure, redirection, or long stretches of waiting. The rejected article or book manuscript might lead to a change in the discipline or academic internship/tenure/promotion.

12. Critique Is a Mirror

Feedback, even when uncomfortable and undesirable, is a mirror that helps refine our ideas and deepen our research or self-awareness. Whether the feedback is positive or negative, there’s always something to learn from a different, even contrary perspective.

13. Writing Is an Act of Justice

Use the written words to defend the cause of the weak and marginalized, and the spoken words to redirect those who have been misguided and to empower those who have been neglected in society. Words can comfort the afflicted and afflict the comfortable. They can name injustice, recover memory, advocate for truth, and free people from oppression.

14. As Technology Continues to Evolve, Good Teaching Will Endure

Digital tools are useful and digital learning has its rightful place in the sphere of education and its future promises and challenges. However, the good pedagogy rooted in human connection, mentorship, empathy, clarity, and curiosity will always be relevant to our students. We should always strive to re-humanize education in the twenty-first century, and the human connection will be sustained and shared by creating strong bonds between the students and their teachers.

15. We Must Decolonize Knowledge

It’s a disservice to our increasingly connected world and multicultural (student) communities to continue teaching, writing, and thinking as if Western thought is the sole authority; we should not propagate this myth that Eurocentrism is the only proper way of knowing and learning about the human experience in global history.

Decolonizing the academy means amplifying marginalized voices and questioning dominant narratives.

Decolonizing the Eurocentric-based education
is an invitation to consider parallel perspectives and incorporate alternative ways into the process of educating and empowering our students.

If education means freedom, decolonizing knowledge is the recovering and acknowledging of other people’s experiences and parallel histories.

16. Protect Your Health and Energy

One of the existential challenges educators and scholars face in higher education and secondary education is exhaustion and constant pressure to get the job done. Burnout is not proof of commitment nor is it an indicator of your success. We all must learn this truth that burnout is often a sign of misaligned priorities. Boundaries, rest, and joy are essential to one’s wellbeing, and self-care is non-negotiable.

17. Crossing Disciplines Makes You Stronger

Some of my deepest insights came not from digging deeper into my field, but from stepping outside it, that is, to engage in interdisciplinary conversations with literature, anthropology, ethics, theology, philosophy, sociology, religion, and history. I have learned to appreciate a variety of sources, perspectives, and wisdom gained from different disciplines, and my engagement across disciplines has benefited me immensely, intellectually and professionally.

For me, interdisciplinary work is the process and art of making global friendships and connecting beyond my limited disciplinary frontier.

18. Students Want to Be Seen

Beyond receiving a good grade on that essay or receiving that degree/diploma at the commencement ceremony, students want to know: “Do I matter to you?” When the answer is yes, everything else shifts; they are empowered for success. When you make them invisible or ignore their opinions in the classroom, you will lose an incredible opportunity to impact them and transform lives.

19. Your Legacy Is in People, Not Publications

As educators, writers, or scholars, your greatest impact will not be measured by your intellectual acumen nor your many academic achievements or titles— as important they are to you.

Your legacy will be assessed through your presence, mentorship, and how you make people feel about themselves, and ultimately you will be remembered by how much you have taught and led with love and empathy.

20. Your Voice Matters; Use It to Change the World

It took some of us a long time to realize that when placed in a position of power and influence—as in the function of an educator, scholar, and writer—we should not wait for permission to speak the truth in power and love, advocate for the rights of others, and promote justice and human dignity towards humanity flourishing.

Finally, one of the greatest lessons that I have learned during the course of twenty years
as an educator and writer is to be a moral example and to lead with courage and conviction, and as that might relate to you as well: you should not silence yourself because your words, your pen, your story, your worldview, and your mentorship effort matter, and they can be used to make a difference in society and change people’s perceptions on how we live and connect with others.