1
Samuel Louis, M.P.H., M.Div
Arrival of Protestantism in Haiti and (the role of) Radio Lumière
September 2016
2
The root of Protestantism in Haiti is very hard to trace and varies. After all, this is a
country based on oral tradition, marred by centuries of political instabilities, and still suffering
from the effects of economic hardships from slavery and institutional thieveries. As recorded by
many sources, Haiti is considered the poorest country in the Western Hemisphere. Given Haiti’s
conditions, it is a rarity today where the presence of Protestantism is not manifested through a
social action, be it a school or a dispensary. While data is scarce, anecdotal evidence suggests
the evangelical population totals at least one-third of the population and continues to grow.
Dominated by Voodoo as its main religion, this Caribbean country is home to many other
religious beliefs. Until recently, a number of social scientists began to question whether Voodoo
has caused Haitian fatalism or it was the history of the African/Haitian experience that created
Voodoo’s fatalism. Nonetheless, the main focus of this paper is to highlight the arrival of
Protestantism1 to the Republic of Haiti through the prism of one of its stable institutions, Radio
Lumière, in its incessant fight against the pluralistic religious nature of a people mired in
political instability. To fully capture its effects, it must be examined within the framework of
Haiti’s unique history, for a focus on evangelicalism represents the continuity of a story line
within the larger history of the people of Haiti’s dualistic nature and their strong connection with
the spirit world. Haiti’s context warrants a brief examination thereof for it defines its existence as
a country and a people in its development and pursuit of life in liberty, equality, and fraternity. 2
Brief History of Haiti
1
In Haiti, Protestantism is usually regarded as Baptist. All other denominations are acknowledged.
Fraternity can be viewed as brotherhood or a life within a community, people having the same vision and respect
for human rights.
2
3
Prior to the Spaniard, Christopher Columbus’ arrival on December 6, 1492, there lived up
to 1 million individuals in the western region of this world that he named Hispaniola, known as
the Tainos, which is a group of “Indians living in the Americas” called Arawaks. Soon after,
through violence and religious coercion the inhabitants of the land were enslaved by the
European settlers and forced into rigorous, arduous, and mortal labors. One of the strategies
used to control or pacify the Arawaks was the image of the cross, a representation of
Christianity, particularly through the Catholic Church3. The Arawaks had two choices: accept
their subjugation and religion by working on behalf of the settlers or die. Since the human spirit
is embedded with the notion of liberty by its Creator, many fled to the mountains and others died
from the hard labor they were not accustomed to and the diseases imported by the Europeans.
As the indigenous slave populations vanished drastically, by 1501 the Europeans began to import
Africans (Arads, Congos, Bambaras, Ibos) to continue the pillage of the regions’ treasures and
natural riches.
As the Spaniards began to focus their attention elsewhere like Mexico, the 1697 Treaty of
Ryswick gave the French a third of the western part of the island that would be later known as
Saint-Domingue. However, French interest in this part of the region began as early as 1659
when “Louis XIV commissioned the first permanent settlement on Ile de la Tortue.” 4 This island
provided the French with direct access for commerce and the establishment of Cap-Haitien in
1670. Rich in plantation and natural treasures, the island was cherished by its Europeans settlers
for its productions of coffee, sugar, and tobacco in such volume that it provided half of the
world’s sugar, not accounting for the other produce. By any measure and at the time, it was
3
Haitians do not make distinction on the Catholic Church. They are all the same. In this case, it is the Roman
Catholic Church.
4
Civan, Michele Burtoff. The Haitians: their History and Culture. Washington, D.C.: The Refugee Service Center,
1994.
4
reported as the most successful plantation in the Western Hemisphere. The increased demand
and popularity of its success yielded increasingly brutal and ruthless measures upon the African
slaves. The torturous psychological and physical conditions killed the slaves in troves as more
were being imported to the region, producing a diverse but later to be united group of people.
Historians noted an influx of African slaves within a short period that they ascribed to the
aforementioned cruelty the slaves encountered daily. Throughout, the Catholic Church continued
its due diligence to pacify the slaves and justify this system through baptism and instructions in
the catholic faith; yet, the slaves were forbidden to form any assembly of their own.
Upon their arrival, the slaves brought their own faith tradition that comprised of different
religions. Under the French colonization of which Haiti spent most of its early existence, the
slaves were forbidden to practice their religions. Still, the region was supposed to be a 100%
“Catholicized” colony.
As their conditions worsened, diversity brought about unity;
wretchedness, depravation, hardships, and hopelessness unified the slaves into a community,
forming and practicing their religions infused with practices and flavors from Catholicism.
Occasionally, the colonists allowed slave dances on the weekends. These permitted weekend
dances were actually Voodoo services; and, unbeknownst to their colonizers, they would
congregate at night, in the woods, under the leadership of priests and healers to find hope. This
religion came to be known as Voodoo, a word which means sacred.5 Voodoo’s origin can be
traced from West and Central Africa within the Fon and Kongo kingdoms. The religion thrived
as it became an instrument to organize against the colonizers and their religion, which was
identified with oppression and slave masters.
5
Michele Burtoff Civan. The Haitians: their History and Culture. Washington, D.C. 1994. p28.
5
A Turning Point
By 1700’s, runaway slaves, known as maroons, increased. Forming different guerilla
bands, they began to attack the White colonists. Under the French came a system of three
classes and racial differences: White, Mulattoes (children of White and African), and Black.
This system played a significant role in the revolutionary war as alliances were formed and
broken over the years to fight the British, French, and even the Spaniards. The year was 1791
and the event, a Voodoo ceremony that will forever mark the trajectory of the liberation
movement in the land. Commonly known and referred to as the ceremony of Bois Caiman, a
Voodoo priest by the name of Bookman organized a meeting. During the meeting, a pig was
sacrificed and the attendants drank his blood, and solemnly agreed to rid the land of the slave
masters by killing them. All historians have pointed to this event as a defining moment in Haiti’s
revolutionary war against slavery, fulfilled in 1804. Haiti’s liberation from slavery had sought
the total eradication of White people, including Roman Catholic Priests, who were either kicked
out of the country or killed. As a result, the Vatican broke relationship with Haiti until 1860
when such relation was re-established with the signing of the Concordat. The West and Europe
refused to acknowledge and accept the country’s independence. The world powers imposed
sanctions on Haiti, including the United States from 1807 to 1982 by President Thomas
Jefferson. France imposed a large demand for loss of lands and slave labor. Haiti became an
isolated country. Haiti posed a successful threat against slavery all over the world.
Overtime, Haiti had to make a number of concessions to be recognized by the West as an
independent country. Such concession included the aforementioned Concordat signing that
declared Roman Catholicism as the religion of Haiti and forbade the open practice of Voodoo.
Opposition arose for many, i.e., Louis Joseph Janvier, viewed Catholicism as “colonial power”
6
but Protestantism as independent and practical. Power and control would thus remain within the
country. Europe once again was in power, albeit over the church, but also over the governing
affairs of the newly born nation. Upon its return in 1860, the partnership between the Catholic
Church and government sought to eradicate the religion. Voodoo temples and priests were
literally destroyed in the 1900s. During these 53 years of absence, Houngans (Voodoo Priests)
and Mambos (Voodoo Priestesses) managed to build the public of Haiti through Voodoo, which
is now considered a kind of religious syncretism. To survive, Voodoo, already a mixture of
African spirit religion with Catholicism held beliefs, infused itself even more with Catholicism
for practices, ceremony and ritual purposes. Many “Lwa” (spirits) became associated with
Catholic saints such as Dumballah, the snake Lwa was associated with St. Patrick, Erzulie, the
earth mother, is the Virgin Mary. The danger of this religious syncretism, as for any other
religious mixture, is that most Haitians see nothing wrong with practicing Voodoo and
Catholicism side by side and are often very committed to each of them. For instance, regarding
children baptism or funeral, it is customary for a family to perform a private voodoo focused
ritual to be followed by a more public Catholicism oriented ceremony under the tutelage of a
Catholic priest. 6 Protestants view this woven of practices and beliefs as dangerous while
historians and other faith traditions speak to it as this unique, dualistic nature that defines and
typifies the people of Haiti for Voodoo helped the slaves survived the atrocity of slavery.
Catholicism has a more accepting view of Voodoo for they do not view it as threatening as
Protestantism, which attributes diabolic beliefs and practices to it.
Protestantism arrives in Haiti
6
Ibid. p15.
7
The earliest indications established an introduction thereof in the 17th century in the
Dominican Republic, Ile de la Tortue, with LeVasseur (1661), César de Rochefort (1604-1683),
and a surgeon by the name of Exquemelin (1645-1707). With the revocation of the Edict of
Nantes,7 signed in 1685, Protestantism was excluded in the French Colony.
Other historians proscribed 1816 as the year President Alexandre Petion welcomed
Stephen Grellet and John Hancock. They preached and offered him a Bible. Other accounts
report the arrival of English Wesleyan missionaries in 1806. Some historians reported that the
Wesleyan Methodist Church sent John Brown on February 7, 1817 as a missionary. His work
proved extremely difficult and he made little headways given the difficult task to establish clear
communication with the Haitians. John Catts was also sent during the same time to found a
school. They both left the following year in 1818. Other historians noted that they came on the
invitation of President Alexandre Petion and it was not until they reported back that the
Wesleyan Methodist Church decided to establish missionary work in Haiti. During that same
period, it is believed that the British pastor M.M. Bird firmly planted Methodism in the country
(1809-1879).
In 1823, with the assistance of some 100 Black Americans, the Haitian United Methodist
Episcopal Church was established. After four years of study abroad in London, Saint Denis was
ordained as the first Haitian Pastor in 1928 and founded a church in Jeremie in 1865.
Many associate the arrival of the Baptists in Haiti with the Jamaican pastor E. H. Francis
who was sent by the Baptist Missionary Society of London. Other accounts subscribed it to the
arrival of a missionary Baptist by the name of Paul Thomas in 1816. He is believed to be the one
who established the groundwork for the establishment of Baptist in Haiti.
7
The revocation declared Protestantism illegal and demanded that all Protestants to be converted to Catholicism or
leave the country of France.
8
The Abolitionist Baptist was installed in 1847, and soon received reinforcement with the
presence of the French Pastor Elie Mar in 1880. He was in charge of the church in Trou du
Nord. Another Abolitionist Baptist French Pastor Eldin established himself in Haiti (1851-1864)
in Jeremie.
At the turn of the century, Haiti continued to see an influx of other evangelical influences
through missions. After the arrival of the Seventh Day Adventist in 1879, a record of new
arrival follows:

The Assemblies of God in 1945

The Nazarene in 1948

The Salvation Army in 1950

The Pentecostal Church in 1962

The Mennonite Church in 1966

The Church of God in Borel in 1967
Beginning in 1905 and coupled with the American Occupation (1915-1934), evangelization and
missionary work amplified in Haiti. This era proved useful to the propagation of the gospel in the
rural sectors of Haiti. Prior to the arrival of missionaries and their work, education was relegated
to the elites and controlled by the Catholic Church. There also existed a great divide between the
different regions. These events proved instrumental in gaining access to new or uncharted
territories. The years from 1920 to 1960 is regarded as the Baptist Influential period. 8 Many
Haitian elders9 who are still living today believed that the first group of missionaries who truly
brought impactful evangelical Christianity to Haiti was from Cuba, a close by island located at
8
9
For a more in-depth look, Addendum C provides additional information of a timeline.
A number of Haitian Christian elders were interviewed about this particular subject.
9
nearly 150 miles of Mole Saint Nicolas, in the North part of Haiti. These oratory renditions are in
congruence with written accounts regarding the early relationships of Haiti and Cuba. Haitians
used to travel often to Cuba for work purposes in the first half of the 20th century. In Cuba, these
immigrant workers were exposed to missionary efforts and many became Christians. Later,
when Cuba deported many back to their homeland, they were eager to share the gospel and
became quite adept and successful in the great spiritual awakening that occurred during that
time. They were very successful. Protestantism was able to reach the different sectors of the
countries where there was no or very limited movement. Following a timeline and according to
these chroniclers, though started in miniature and sporadically years before, these “missionaries”
entered Haiti with the gospel in the early 1950s and built upon the work of their predecessors.
Nonetheless, these elders subscribed exponential growth in the early 1970s. Today, they believe
that about 42% of Haiti’s population of nearly 9 million identify themselves as evangelical
Christians. This is a remarkable distinction from Dr. Andre J. Louis who reported the country as
25% evangelical in 1999.
However, on religion, the latest reportable data by the Central
Intelligence Agency of the United States of America indicates the following: Roman Catholic
(official) 54.7, Protestant 28.5% (Baptist 15.4%, Pentecostal 7.9%, Adventist 3%, Methodist
1.5%, other .7%), Voodoo (official) 2.1%, other 4.6%, none 10.2%. 10
Characteristics of the movement
 Historical or Traditional Protestantism
 Focus: Elites and Middle Class
1. Methodist Church
10
The World Factbook. https://www.cia.gov/library/publications/the-world-factbook/geos/ha.html (accessed
October 20, 2015).
10
2. Episcopal Church
3. Anglican Church
4. African Methodist Episcopal Church
5. Wesleyan Church
 Protestantism of Sanctification
 Focus: Middle Class, Peasant, Working Class
1. Baptist Church
2. Adventist Church
 Protestantism of the “Third Reform”
 Focus: almost exclusively the Poor, Marginalized, and Peasant
1. Pentecostalism
Hierarchy
 Structured
 Non-structured
 Highly structured community
 Hardly dependent, dependent, highly dependent communities
Such growth can also be attributed to political influences as well, in particular the support of
Francois Duvalier, a staunch Voodooist. President Duvalier came into power in 1957 and sought
to solidify his reign. After winning the presidency as a public health humanitarian, he established
his legacy as one of the most “feared and revered” presidents by presiding over the country with
terror, using whatever means necessary to maintain his position of power. To counteract the
effect of the established National Guard from the American Occupation, he established his own
security force throughout the country known as Tonton Macoutes. This special force was
11
purposed to protect the Duvalier regime without any reservation. He would later rewrite the
Constitution of Haiti and in 1964, able to declare himself President-for-Life. To do this, he
needed to solidify his power and ensure his main stay as the only power in Haiti. He embarked
on a campaign of terror and eradication to any and all oppositions, including potential threats.
Summarized below are a number of Dr. Duvalier’s notable actions:
On Media:
Mid-1958 and on: suppressed and controlled the media and by 1960, threatened the Catholic
paper La Phalange to not cover political matters. Obstructed and evicted the foreign press and
occasionally suppressed international issues from entering the country.
On Labor:

1959 – began on destroying all unions and by 1963, all unions were extinct except the one he
controlled. Businesses were extorted, bullied, and coerced. Merchants were not allowed to
file for bankruptcy or shutting down unless approved by the National Palace.
On Student Movements:

Students were known to overthrow regimes (Lestime, Magloire) and work with the Catholic
Church to assist them. He arrested all students who were protesting in September of 1960.
He even ordered their parents to be arrested as well. By the end of that year, he prohibited all
private teaching or tutoring or home study. He abolished all youth groups in November 21,
1960.
On the Church – especially the Catholic Church:

As a staunch Voodooist with strong African pride (the Catholic Church was always viewed
ecclesiastical colonialism), and an insatiable desire to establish himself as the sole power, he
12
began to attack the Catholic Church with their overwhelmed representation of French and
Britain clergy. Father Etienne Grienenberger, a popular religious figure who had been in
Haiti since 1954, was exiled. His next target was Father Joseph Marrec, described as a wellknown French provincial priest. Two more priests were exiled in 1959; at which time,
French Archbishop Monsignor François Poirier called for nationwide prayer. As the priests
congregate for that prayer on August 18 in the cathedral in Port-au-Prince, came Tonton
Macoutes who strucked the priests and destroyed sacred objects. Archbishop Poirier was
arrested on November 22, 1960 and exiled to Miami that same day.

In January 10, 1961, Monsignor Remi Augustin, the only Haitian priest ordained by the
Vatican, was arrested and the next day, he seized La Phalange.
The Vatican
excommunicated him but his chief of Tonton Macoutes, Zacharie Delva, re-enacted the Bois
Cayman Ceremony with the pig sacrifice in the Cathedral portal. President Duvalier was
undeterred.

The next three years saw expulsion of many religious leaders including, but not limited to,
Episcopal Bishop C. Alfred Voegeli (a friend of the president) and Baptist missionary
Wallace Turnbull.
With all this uncertainty, his public anti-Communist stance helped him secure the United States’
support, albeit it was a political decision. Aside from Wallace Turnbull, another decision that
helped his cause and furthered his grip on power was his support to Protestantism. Although he
was a pro-peasant (anti-mulattoes but would embraced any of them as long as it was mutual) and
a black-nationalist, Protestantism posed no threat to his power for these Christians were
apolitical and went about their work of social development in the country, especially the country
sides. This was a much needed area assistance that he could use without having to worry about
13
anyone usurping his power. More so, this would placate some of the tensions as well. In
Duvalier’s view, Protestantism would also loosen the grip of the Roman Catholic Church, a
foreign power structure, over the country as more Haitians would convert to Protestantism. He
would not have to personally fight Rome. He had found a most “unholy of alliances.” A third
factor was his use of Voodoo to continue his reign of terror and hold on to power over the people
through his priests especially in the rural. Yet, the Voodoo religion operated without formal
status. Prior to his death, he named his son Jean Claude as his successor in 1971. He was not as
politically astute as his father and atrocities decreased while poverty greatly increased for the
masses. Jean Claude Duvalier reigned lasted until 1986. With passing of the Constitution in 1987
that allows freedom of religion, Voodoo and Catholics could co-exist
Coincidentally, the Duvalier Family’s reign and downfall can be directly linked with a
religious movement facilitated by the very Catholic Church Francois Duvalier opposed. This
movement, originated in Central America and known as Liberation Theology found fertile
ground in Haiti, in which a Catholic priest by the name of Jean Bertrand Aristide was preaching
against governmental, social injustices and oppression. This enclave of small churches
throughout the rural and urban areas became a political force as they formed a grass-root church
movement. The priest, through his message of anti-corruption and abolition of oppression
gained wide support especially with the masses. He spoke of a needed “flood” that would
cleanse the country of its corruption that would later come to be known as Lavalas (the flood). It
is through this movement that he was elected president in 1990. He was ousted in 1991 but
returned in 1994. He would be sworn in once more as the 42nd president of Haiti in 2001. One
of the major decisions under Aristide was the establishment of Voodoo as a religion of the Haiti
in 2003. For the first time since Haiti’s independence, Voodoo is placed on the same level as
14
any other religions in the country. Two theories are often mentioned for this decision. One is
political reason and the other religious beliefs. Both can have elements of truth in them for it is
customary for Haitians to practice Voodoo with another set of religion, except Protestantism.
Again, religion continues to play a significant role in the power structure of the country.
Protestantism Establish itself as a Powerful Force through Radio
Through this instable period, marred by violence, death, and instability, missionaries
remained steadfast in their vision for Haiti. The West Indies Mission had already established
itself in the Caribbean, particularly Haiti. A young missionary named David Hartt arrived in
Haiti in 1942. Born in Silverdale, Washington on February 25, 1919, he graduated from Prairie
Bible Institute in 1941; and, soon joined the West Indies Mission, now World Team. He married
Emma Hartt in 1943 and left for mission work to Guadeloupe. He later returned to Haiti in 1954
with a renewed vision for Haiti. He was convinced that radio was the way to evangelize in the
remote part of the country, especially at a time where transportation was difficult, means of
communication was non-existent, and the church, although growing in number, had very little
means to nurture the people. Ministry was silo. His vis ion was foreign/new and opposed by
many especially the West Indies Mission. His resolve to using non-traditional outlet, known as
the radio, as a means of evangelization was not deterred. Upon receiving approval, and without
much financial support from the mission, he established Radio Lumière 11 in 1958, in the midst of
all of the political changes and instability in the nation. Armed with a philosophy of excellence
coupled with integrity, his intent was to train Haitians who would, one day, manage the ministry.
Radio Lumière became not only a powerful evangelical tool to reach the entire country,
but also a cultural force. Radio brought new life to the church. 450 fixed frequency transistor
radios were distributed to Haitian pastors throughout the island. The Catholic Church forbade its
11
Addendum A provides a chronological history of Radio Lumière.
15
members to listen and it is reported that later, priests would enter their parishioners’ home to turn
them off. By 1962, there were programs in Spanish language broadcasted to Cuba. Radio
Lumière gained tremendous grounds with the people and authority during hurricane seasons in
1963 and 1964 for they became the first station in Haiti to warn people of impending hurricane
dangers. Hurricane Flora in 1963 damaged its antenna in Aux Cayes and the station could not
broadcast. As the government was dealing against a number of guerilla campaigns (Camocains),
they wanted the radio on the air. It served their interests. For instance, a group of 13 elite
mulattoes arrived in Jeremie, at Cap Dame-Marie on August 5, 1964. They called themselves:
Jeunes D’Haiti (Young Haitians). David used this opportunity to obtain a license to move and
establish the radio station’s headquarter in Port-au-Prince. Twice, the government tried to shut
them down but did not succeed. In 1968, Papa Doc gave approval to broadcast nationwide.
As a trend setter, Radio Lumière gained respectability and trust with quality programing
as it served the practical, everyday need of the people. Some of its milestones12 include:

Spiritually, it educated and nourished their souls by giving them hope in an era where
darkness reigned and fear prevailed.

Socially, it connected them as a community of communities, tying the people of many
regions together. People were able to know and share in the life of their compatriots on the
northern part of the island through the airing of local programming and participation in their
worship services through the air.

Educationally, following on the concept of community, it provided a means for everyone to
be engaged. Learning and participation is no longer relegated to the elites. All were
welcome.
12
See Addendum B – Interview with Samuel Hartt for his perspectives on the accomplishments of Radio Lumière.
These milestones are a compilation from this interview with Samuel Hartt, other individuals, and readings.
16

It was the first radio to provide hurricane warnings, information, and instructions thereafter.
It was a means of communication when communication was scarce and controlled by the
government. People were able to speak with one another at the relay stations, especially after
hurricane seasons.13

It connected people with the international community through news, music, and cultural
programs.

It elicited among the Haitian people new leadership with noble agendas rather than solely
political bend. In line with David Hartt’s philosophy of leadership by the people, Radio
Lumière is now under the tutelage of the Haitian people. As Ralph Key, one of GordonConwell Theological Seminary Professors often stated: “diversity at the roots…diversity in
the fruits.”

Of significance, Radio Lumière belonged to them. It typifies the Haitian culture through
music and language, and it took on their identity by making everyone relevant with a voice.
From 1958 until today, Radio Lumière has remained a force in the life and culture of Haiti, still
spreading the gospel and connecting all. Although it began as part of the missionary ministry of
the West Indies Mission,14 Radio Lumière is open to all evangelical churches and movements.
This shifting of power and control of Radio Lumière to the Haitian people occurred in 1987. The
radio already had a national director and a responsible board. More so, the Haitian Churches had
become vital to the financial support of the radio and its corporation. In mutual agreement and in
April 1987, World Team representative Allen Thompson presented a wooden key to Pastor
13
Jonel Dalexis, who is the Executive Director of Radio Evangelique in Boston Massachusetts, became enamored
with mass media through Radio Lumière. Radio Echo Evangelique can be regarded as an offspring of Radio
Lumière for many of its founders originated out of Radio Lumière. He also shared with me personal stories and
testified that these equipment, placed at different churches in the early days, not only connected the community but
also helped them make it through dark times. People lived for and with their radios because of Radio Lumière,
which operated independent of Governmental intrusion.
14
http://missionhome.com/?missions=west-indies-mission
17
Lozama as a sign of the aforementioned. David Hartt died January 8, 2005, after retiring in
1986. He was present to see the culmination of his vision. The Evangelical Baptist Mission of
South of Haiti (EBMSH), an early partner of David Hartt in the launch of Radio Lumière, stems
from the West Indies Mission (now World Team) Cuba Bible Institute and deported Haitians
workers from Cuba mentioned earlier. Currently, EBMSH oversees:15

413 primary and secondary schools

University Lumiere, consisting of eight colleges ("facultés" in French),

Two seminaries: Faculté de Théologie Évangélique Lumière aux Cayes et à Côte Plage,

Bible institute: Institut Biblique Lumière aux Cayes

Women's domestic training center: Centre Lumière aux Cayes

Full-service hospital: Hôpital Lumière à Bonne Fin

In-patient clinic: Centre de Santé Lumière aux Cayes

Integrated Rural Development

Trade Schools

Well drilling

Orphanages

Youth Camp Mahanaim
Lumière (light) is found in almost every aspect of the mission.
Personal conversations with numerous individuals have highlighted the impact of Radio
Lumière in their lives and that of their families. For many, salvation was made possible because
they heard the gospel through the airwaves. For others, it was their ability to “being in the
know.” Yet, all agree that Radio Lumière, although an evangelical tool, has impacted the life and
15
Mission Evangelique Baptist du Sud-Haiti. http://www.acworldrelief.org/meblh/ (accessed November 30, 2015).
18
culture of Haiti and the church. Worship has transformed and overtime has adopted technology
and instruments. If anything, there is great pride and productions in the language and the music.
Through Dwight L. Moody, we have come to appreciate this statement “the world has yet to see
what God will do with a man fully consecrated to him…”16 The story of Radio Lumière
continues. Its legacy continues in Haiti and abroad through what can be considered its off
springs like Radio Echo Evangelique in Boston and Canada.
Bibliography
16
Citation unknown