Lecture

Welcome to Leadership and Spiritual Formation of Offenders. In this course, we will focus on developing personal leadership skills, being more effective witnesses and disciplers, and discuss the process of spiritual formation. This course is about your personal and spiritual development as well so that you can help the personal and spiritual development of those you serve.

Let’s pray together. Dear Lord, we come with humble hearts to hear what You want us to hear through this course. Help us to stay in a humble posture, weakness and surrender so that we depend on You. Help us to lead more like You, love others more like You and tell others more about You. In Jesus’ name, amen.

We begin with Lecture 1: Theology and Change Theory. In this lecture we will discuss the biblical theology for correctional ministry and Christian spiritual formation. We will also discuss the stages of change which a common process for behavior changes, and explore discipleship approaches.

Faith-based programs are similar to the criminal justice system in that it is a series of hand-offs. There is no coordinated effort among chaplains or ministry workers between jail, prisons, and reentry or from youth detention to reentry. Rather than following the person all the way through their incarceration and reentry experience, they are passed on to a different person’s spiritual care or to a place where there is no one to provide spiritual care. The quality and commitment of the person providing spiritual care also varies. I have met some who are mature Christians and deeply committed and others who are uncommitted or naïve.

I think it is important for ministry workers to remember that they do not bring Jesus behind bars. He is already there. The Christian inmates have a voice, can tell their own stories of what Christ is doing in their life, and join in the work of the church to make disciples. Ministry workers need to be careful not to engage in spiritual paternalism. We enter as both teachers and learners. Ministry workers should be spiritually mature, but there is always more we can learn; and we need to remember that we will encounter mature believers behind bars. Ministry workers should maintain a humble posture as they serve with, not to, the incarcerated.

Can ministry workers do a better job of empowering the church behind bars to help with spiritual care? I wish I had solutions to the continuum of care and strengthening the care provided, but I believe this will take the efforts of many, like you, who work in providing spiritual care, to offer solutions. I am listening.

As Christians, the Bible informs our ministry thought and praxis. Throughout this course I will propose biblical views of correctional ministry, leadership, and spiritual formation. What is presented is in no way exhaustive but a basic foundation for ministry.

The word theology comes from two Greek words: theos meaning God and logos meaning “the word about (or the study of) God” as He is revealed in the Scriptures. Webster defines theology as the study of religious faith, practice, and experience, especially the study of God and of God’s relation to the world. While we can never fully understand God because we are finite creatures (Romans 11:33-36), the Bible has been given to us to study God and to know Him. Therefore, all we do as followers of Christ is grounded in biblical truth.

Correctional ministry theology begins with an understanding of the inherent worth of humankind as created by God in God’s own image. “So God created mankind in his own image, in the image of God he created them; male and female he created them. . . . God saw all that he had made, and it was very good” (Genesis 1:27, 31). Therefore, all people, free and captive, have high value because of being created by God and in His image. There is no hierarchy or caste system, no categories of worth. Everyone has the highest worth possible.

You will notice that the themes presented apply to all people, not just those who are or have been justice involved. When ministry workers enter into the facility, it is not about “us” and “them.” We are part of the same humanity and community. And with the Christians behind bars, we are part of the same family of God and body of Christ.

A second area of theology is that God’s love is universal and is not conditional. There is no one beyond the reach of God’s love. We cannot earn nor lose His love. We can only love Him because He first loved us. We cannot be separated from His love. His love is the same for those who have been found guilty of breaking the law of man and for those who have not.

“For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39).

God’s love for the world, not just those who are free citizens, was the motivation for sending Jesus to die so that we might have life (see John 3:16).

The word redeemed means to “buy out.” One does not redeem something that is not of value. The Bible tells us that everyone is in need of redemption. Our natural condition was characterized by guilt: “All have sinned and fall short of the glory of God” (Romans 3:23). Christ’s redemption has freed us from guilt, being “justified freely by his grace through the redemption that came in Christ Jesus” (v. 24).

The benefits of redemption include eternal life (Revelation 5:9-10), forgiveness of sins (Ephesians 1:7), righteousness (Romans 5:17), freedom from the law’s curse (Galatians 3:13), adoption into God’s family (Galatians 4:5), deliverance from sin’s bondage (Titus 2:14; 1 Peter 1:14-18), peace with God (Colossians 1:18-20), and the indwelling of the Holy Spirit (1 Corinthians 6:19-20). To be redeemed, then, is to be forgiven, holy, justified, free, adopted, and reconciled. I am grateful to move from captivity to freedom and look forward to heaven where it will be filled with former captives who, through no merit of their own, find themselves redeemed, forgiven, and free.

It is difficult to work in correctional ministry without thinking about justice and mercy. Justice is receiving what is deserved, and mercy is not receiving what is deserved. God has demonstrated that His mercy trumps His justice by sending Jesus to die for our sins. I am amazed how many Christians want retribution rather than to show mercy to those who have wronged them or to those who have broken the laws of man. I am not saying that people should not be held accountable for their wrongs, but how much punishment is needed? In reentry, the church has the opportunity to be countercultural and practice forgiveness and mercy rather than treating returning citizens as second-class citizens. “This is what the Lord Almighty said: ‘Administer true justice; show mercy and compassion to one another’” (Zechariah 7:9)

Many who are incarcerated have lost hope and are open to hearing about the hope that can be found in Christ. The things they had put their hope in are gone. In a way, they have been given a gift by God. They have been stripped of all the idols in which they placed their hope and are left with nothing. So many free people don’t get this opportunity and continue to put their hope in their wealth, family, or religious activities. “Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3).

Christians are also given the hope that through Christ they can become a different person. Instead of being an enemy of God, we are now His friends. “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17). What hope this brings! As followers of Christ, we are motivated by Christ’s love for us to no longer live for ourselves, but for Him. “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again” (vv. 14-15)

The primary purpose for Christians in correctional ministry is not to reduce recidivism but to make disciples. Reduced recidivism will be a by-product of a discipleship. In Matthew 28:18-20 we read, “Then Jesus came to them [the disciples] and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” What does it matter if a man gains the whole world and loses his soul? Making disciples is what Christ followers are called to do.

The theology of correctional ministry was introduced in the Dimensions of Correctional Ministry course, and here I have highlighted a few themes. As you go through this course, more themes will emerge.

Have you ever thought about inmate theology? How do prisoners form their beliefs? Prisoner Watson identifies that the primary source of inmate theological beliefs are from what they were taught by their parents and places of worship. A second source is the plethora of prison religious worship or study-group experiences offered in a corrections facility. Some offenders reject the faith of their parents due to a harsh home environment, abuse, neglect, or hypocrisy. Incarceration, loss, pain, and disappointment are often catalysts for returning to their childhood faith or to seek after God.

A few themes I have witnessed related to the incarcerated and their faith include being bombarded with a variety of denominational beliefs and a variety of religious beliefs. Sometimes they merge different beliefs to create their own. Why do many of the incarcerated make a faith commitment to accept Christ as their personal Savior more than once? It seems that whenever an invitation is made, they respond to it. Why do so many experience “prison religion,” where they are committed to Christ while incarcerated but quit following Christ once released or shortly thereafter? It’s because of their immature faith or because they’re motivated by their need for help and hope and “what’s in it for me.” Closely related is the prosperity gospel. The belief that if I attend chapel, participate in Bible studies, pray, and read my Bible then God is going to come through for me and I will win my case, receive favor with the judge or parole board, or win my appeal. The other theme that I sometimes encounter is the inmate who is extreme in his or her faith. They hold to the “King James only” belief and other pet doctrines. They judge others by their standards, which often include a list of legalistic rules. I am sure there are other themes you could add to the list.

This slide is a picture of the Change Cycle, including the stages of change. As we grow in Christ there are behaviors that need to change. While the Holy Spirit is the one who can change us, we play a part in the process. Hopefully this theory will help guide us in our own life and as we journey with others making positive life changes.

The first stage is the precontemplation stage where the person does not see the need for change. He may something like, “Nothing needs to change.” If this is the case, our response is to build rapport and trust; increase problem awareness; raise sense of importance of change; and give them a vision of a better life in Christ.

The second stage is contemplation. She recognizes her need to change and may say something like, “I am considering change.” Our response is to acknowledge ambivalence (mixed feelings) about change. “You feel like something is missing from your life, but you are not sure you want to surrender to Christ.” Explore discrepancies between present behavior and personal values or goals, for example, the desire for peace or hope. Discuss pros and cons of change. Help them identify barriers or concerns and help them realize the power of the Holy Spirit living in them to make the change. Remind them that it is not a matter of the will, but giving the Spirit permission to change them.

The next stage is determination. They are ready to change and are making plans. They may say something like, “I’m figuring out how to change.” In this stage you need to build confidence that they can make the change with the help of Christ, talk about when they want to change and about the tools needed for facing temptation. Resist the urge to push them; stay at the person’s pace.

The next stage is the action stage. The plan is in place, and he is ready to implement it. He may say something like, “I’m working on reaching my goals.” In this stage, you can offer planning assistance, prayer, and support, and encourage his efforts to change. Help him develop reachable goals and monitor progress. Help him develop plans to maintain behavior over time.

In the maintenance stage, the person is working to have the behavior change part of her lifestyle. She may say something like, “I’ve made my changes. Now I have to keep it up.” She needs support and encouragement about the behavior change. Discuss possible trouble spots and develop plans to manage relapse triggers.

Often, with behavior changes comes relapses. The person may say, “I’ve fallen back. Now all is lost.” They may withdraw and hide out of shame. Don’t give up on them. Pursue them. Help them understand the forgiveness available through Christ. Address the relapse, but do not add to feelings of shame. Assess and discuss what went wrong. Raise importance or confidence for another attempt. Focus on successes and what worked in the past. There are many Bible characters who sinned, were forgiven, and were used by God.

In this course we will read about and discuss discipleship. Think about your own experience of discipleship. Which discipleship approach are you the most familiar with? Here are some examples:

Discipleship by osmosis. Osmosis is the process by which cells absorb nutrition from other objects in their environment. Many churches rely on this method of discipleship. If a person attends and participates in the church life, they are disciple. They are asked to serve in leadership even before they have been discipled. The end result is assimilation into the Christian culture without any real transformation of the heart. The journey may begin with a great deal of passion, but in a few years they settle into a relatively lifeless routine.

Church-focused discipleship. Many churches provide ministries that are heavily program-driven. Therefore, become a member (commit to the local body); use your spiritual gifts (serve the local body); evangelize (invite to the local body); and participate in small groups (connecting with the body). This path of discipleship assumes that if you participate in the church programs you are being discipled, but often there is no clear vision of a path to spiritual maturity set before the people.

Head-focused discipleship. Academic training does not equal discipleship. Those who go through Christian school, Bible school, and seminary learn to accumulate information about the Bible. Our response is always information we have learned from someone or something we have read but is factual and information based.

Behavior-focused discipleship. We learn that the only way to be valued and accepted is when we meet expectations. Do we feel that we must please God in order to earn love and acceptance? Do we see God as an authority to whom we are accountable, from whom we seek affirmation and acceptance by our good behavior? Or is it the other way around? Does God accept us in Christ, affirm us as His child, and ask us to be accountable to His authority on that basis?

Heart-focused discipleship. Are we moving to intimacy with God (sacred romance or relational), experiencing freedom from bondage (power in our spiritual life or spiritual warfare), and growth in maturity (growing daily through submission to the sovereign rule of God in our lives)? This is done through seeking God, listening to God, obeying God, watching the enemy, and community-based accountability. It is the heart-focused discipleship that is the approach we are seeking to use.