The Failure of a Theology

One does not need sociological expertise to understand that religion plays an important role in the lives of Haitians. There is vivid evidence of this on every corner. One can read: “Living God, Jesus is alive” on walls and passing buses. Not only the God of the Christians is revered in this country, but also the gods of Africa, as well the heavenly forces and Allah, to say the least. This commitment to religion goes beyond the origin of the nation, far beyond Saint-Domingue, because the blacks shipped from Africa did not cross the seas with only the memory of their land, their language and their songs, but they also retained reverence for their gods.

Coming to Hispaniola and Saint-Domingue, these slaves met other people that were firm believers in their own religions and behaved similarly with regard to their dedication and even their superstition. For the first time, the majority of the slaves were introduced to Christianity, the religion that advocates freedom for all. It was adulterated with the objective to subdue slaves to the point where they were considered « the property of the master. » The Biblical texts of the Apostles that declare equality among all men were put aside in order to keep the minds of the slaves enchained and to convince them that they were fulfilling their destiny: Serve as working animals. Thus, their encounter with “Christianity” did not lead to a positive spiritual, moral or existential change. On the contrary, it was a source of revolt, even a catalyst to stand against every reminder of slavery: 1804 was born.

Reading Haitian history, it is evident that Haitians’ allegiance to religion could not unite them enough to work for an environment where all people could live regardless of their ethnicity, social or religious background. Even today, harmony, unity, love, forgiveness, equity and justice are absent in people’s daily lives. Some key events witness to that: the French slaughter, corruption during the government of Dessalines, his assassination and the past fifty years of political upheaval. Some might be ready to stone a certain form of religion to exalt their own, but history still points to the fact that a certain understanding of Christianity was not able to bring real change in the Haitian citizen.

Dr Jean Dorlus, dean of the Seminaire de Theologie Evangelique de Port-au-Prince in Haiti, conducted research through which he analyzed the nature of Haitian Protestantism. The results proved that Haitian Protestantism originated in Pietism, thus, holiness, and certain forms of discipline are encouraged. Another characteristic of the protestant church is its engagement in some social actions. It is rare to visit a church and not see a school connected to it. Countless Haitians have been educated in protestant schools. Education is not the only element of the protestant social commitment – the church has also invested in health and agriculture. Protestantism is widespread in the lower classes that tend to respond en masse to the message being preached. However, Haitian Protestantism is not politically active. The protestant is usually encouraged to restrain from all political activity. The church upholds a theology that puts emphasis on spiritual transformation and the need to separate oneself from the world. The success of such theology needs to be questioned. About 40% of the Haitian population professes protestant faith, which is a force with the potential to foster change in all spectrums of society. However, this portion of the population has not brought this transforming breath into public and private spheres.

The tragedy of January 12, 2010 clearly shows the weakness of religion in the country. I expected to see continuous solidarity, a certain humility in our society. But I finally awoke from my dream to realize that circumstances don’t necessarily change human beings, it is instead a true encounter with Jesus Christ that radically transforms. Such an encounter should not simply address one’s spiritual issues while leaving the other elements of his or her life untouched. Rather, “becoming a Christian is not a religious change, in which one becomes the adherent of a cult, but a reorientation of the whole man in relation to God, to men and to creation. It is not the mere addition imposed on the old – such as church attendance, Bible reading and prayer- but the restructuring of one’s personality, a reorientation of one’s life in the world. ” It is not only a subjective experience, but one that implies moral and ethical consequences, an entire shift of one’s worldview with regard to spiritual, social, political, economical and environmental questions based on the Word of God. No one can deny that the theology of enslavement was disastrous. But should we not also admit that spiritually focused theology is also ineffective?

The church in the Haitian context, whose mission is to be the salt of the earth and the light of the world, needs to realize and admit its weaknesses. Shouldn’t this church, through which God wants to make known His “manifold wisdom”, repent of its silence on the subject of injustice, its indulgence regarding sin, its fear to be a prophetic voice on behalf of the poor and the marginalized and speak out against corruption in our society? We should anticipate cleansing in our midst because God destines His church to a great mission in this society.
There is need to rethink our theology. “Theology cannot focus solely on the individual and his needs but must go one step further to discern the will of God in relation to the world in which the church is called to live out the gospel. ” There is a need for a fresh look at the Holy Scriptures, a look that will lead the church to proclaim “God’s redeeming power to every dimension of life. ” At a time where everyone is talking about a renewal for Haiti, the danger of simply maintaining the status quo is omnipresent. The church must be an active agent in this change that we all long for. A change where “justice flows like a river and righteousness like an ever-flowing stream. ” To get there, the church will have to risk much: reputation, riches, etc. It will have to live dangerously. We are called to live dangerous lives . The Haitian theologian Joel D. Alexandre puts it well: “One understands that the Christian life in something dangerous. ” Living dangerously for God and His cause - this is our destiny.


Jean Valéry Vital-Herne
National Coordinator
Micah Challenge, Haiti