“How Love Works”

Love is more than just an emotion or a fleeting feeling.
Love is an identity.
Love is a person.
You are love.
You are that identity.
Because of this, you carry within you the capacity to love others and to share that love freely.

Love is not measured by wealth, fame, or status. Instead, it is rooted in the qualities that make us truly human. These qualities are not fixed; they allow us to be better humans, friends, partners, peers, brothers, sisters, uncles, aunts, and neighbors. They can be learned, nurtured, and strengthened as we grow and navigate life.

Kindness, empathy, respect, gentleness, forgiveness, grace, gratitude, and friendship all of these flow from love, and all of them, when cultivated, deepen our ability to love and be loved.

“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.