Reflections by Walter Pospelyj, Anglican Chaplain to the Parklea Correctional Centre.
Whilst we may be an ‘Anglican’ chaplain or a ‘Presbyterian’ chaplain, and have a direct responsibility to pastorally care for and minister to those of our own denomination, in accordance with our specific denominational practices and traditions. There is an expectation that we will be available for the religious and spiritual needs of those from other faiths.
After 12 years of ministering in correctional centres, the day that I had anticipated for many years finally eventuated. On March 7, 2012, in response to a referral request from an inmate to see a chaplain, I spoke with a 50 year old man who claimed to be a follower of witchcraft. He spoke with a great deal of knowledge and confidence in relation to his faith and appeared to be well versed. He went on to claim that he has traced his family tree back many hundreds of years, and over those generations “the craft” had been passed down from generation to generation and practiced by each successive generation.
The reason for this referral was primarily to obtain “religious material” – various books and a set of tarot cards - and secondly, to receive “religious visits” from “his people”.
I spoke with this inmate for over an hour. It was an interesting and passionate conversation and we covered a number of “religious” and other random topics. I listened and asked many questions, and listened some more for a good portion of the conversation. There were many opportunities to interact with what he was saying, but as the conversation progressed and developed, there appeared to be a willingness to hear my input.
There were a couple of things that troubled me. This inmate has done considerable gaol time and has experienced a variety of negative reactions from various chaplains around the state when he revealed his witchcraft background. Some chaplains refused to speak to him, some banned him from the chapel and one even ran away from him on hearing his background and affiliation. Virtually all of the chaplains refused to assist him or provide him with any pastoral care. What would compel someone to run away or refuse to engage this inmate in conversation. Is it fear? Is it a lack of confidence in their faith? I have no idea. But as I look at the scriptures I see Jesus engaging with those who are possessed with evil spirits, those who are shunned by society and those who have differing religious views.
He asked if I had a problem with organising some books, and tarot cards for him. Herein lies my dilemma. How do I respond to that question?
I told him that personally I have an issue with books on witchcraft, and personally disagree with its teachings, practices and beliefs. My theological position puts me at odds with the teachings, practices and beliefs of witchcraft. But then it does with most other religions as well. I went on to say that I sit under the authority and teaching of the Bible, and that is why I have an issue with it.
Secondly, I told him that systemically, if his religion is a bone fide religion, accepted by Corrective Services NSW, and that if this “religion” is listed as his religion on his file, then I don’t think I am justified in withholding the delivery of service[1] to him. If assistance is given to Muslim and Mormon inmates, then a follower of witchcraft is no different.
He appeared to be happy with this response.
In our conversation, he went to say that he hadn’t read the bible and didn’t know much about it. The rapport that I had established at this point allowed me to speak about what the Bible says, and he appeared to listen and receive it.
I walked away from that conversation, thankful, prayerful, encouraged, perplexed and disappointed. It was a great opportunity to truly engage with someone who is non Christian in their thinking and I was thankful for that. I was encouraged in being able to share some of the truths of the scriptures with him, as well as being able to develop a positive rapport with him. I was disappointed in the response from some of the other chaplains that he had experienced over the years. And finally as I reflected on my time spent with this inmate, a number of questions and issues were raised.
¢ Can a chaplain in a correctional centre, or hospital, or in any other workplace choose to refuse the delivery of service to an inmate, patient or employee, when requested?”.
¢ Can we refuse to pastorally care for people just because we have differing religious or theological positions?
¢ Did I honour God in my dealings with this guy, or did I go soft?
¢ Does scripture have anything to add to this scenario?
Let me outline some answers I have so far formulated to some of those questions.
From my understanding, as a prison chaplain, I am responsible to my head of church[2] for matters of faith and practice, and I am responsible to the correctional centre for matters of security. Having said that, there are also other departmental obligations as a full time chaplain in a correctional centre. As an Anglican chaplain, I am primarily responsible to minister to members of my own faith, as well as attend to the needs of other inmates as they arise. That means that I do facilitate the needs of inmates from other faiths. Some examples of that include;
· I will arrange a religious visit by a pastor or minister, at the request of the inmate, from the church / religious organisation that he was associated with prior to coming into custody.
· I will contact a religious organisation / church to obtain and provide written material for an inmate.
· I will make the chapel available to other faiths / religious organizations for them to use, such as Friday Muslim prayers or Buddhist meditations.
There are currently 43 different options[3] for “Religion” that an inmate can declare himself to be an adherent of when entering into the custody of the Department of Corrective Services. These include the mainstream catholic and various protestant denominations, Agnostic and Atheist, a range of non Christian religions, such as Muslim, Buddhist, Mormon, Baha’i, Ananda Marga, Pegus, Ratona Taoism and Satanist.
From that list of religious options, 42 will generally not attract the attention or concern of chaplains or staff within the centre. However, if an inmate declares to be a ‘Satanist’, or an adherent of witchcraft or any other overtly satanically associated religion, then this will generally draw a different response.
The interpretation of “other faiths” appears to be a nebulous concept. Amongst most chaplains, there appears to be a general willingness to accept and include followers of Islam, Buddhism, Mormonism and virtually all other faiths, as recipients of pastoral care and ministry. However, faiths that are not accepted are those such as wicca, witchcraft and the other overtly satanically associated religions.
It begs the question – “On what basis do you include one and exclude the other?” But then is this a valid question? Can you include most and exclude a few? I don’t believe we can exclude a follower of witchcraft, or of any other cult or religion in today’s multi-faith, freedom of religion, pluralistic society.
There are basically two spiritual pools we swim in. Christianity is unique in what it teaches and differs from all the other religions. It holds to the authority of scripture, and proclaims Jesus as the Son of God, fully God – fully man, born of a virgin, who physically died on the Cross at Calvary and physically rose three days later. In his death, he took the punishment for the sin of mankind, with the result being reconciliation between God and mankind for those who place their faith and trust in His death on the cross. Jesus himself said, “I am the way, and the truth and the life. No one comes to the father except through me.[4]”
The other pool contains all those who hold a different position from Christianity due to the fact that they believe and proclaim something different from what scripture teaches. Christianity may be closely aligned by some with other faiths. In the case of Islam, there is the claim that Christianity and Islam serve the same God. This is an assertion that I totally reject, and it is the differences that will eternally keep us separate. Islam refuses to accept that Jesus died on the cross, but was rather substituted, as well as refusing to accept Jesus as God, within the Trinity, or as the Son of God.
Having said that, it is the Christian call to love that should keep us seeking to establish relationships with people. It is love that keeps bringing us to the table to dialogue with people and at times robustly discuss matters of faith, regardless of religious persuasions.
Whilst Paul was waiting for the brothers in Athens
At verse 22-23, Paul addresses the Areopagus and says, “Men of Athens, I perceive that in every way you are religious. 23 For as I passed along and observed the objects of your worship, I found also an altar with this inscription, ‘To the unknown God.’ What therefore you worship as unknown, this I proclaim to you”. Paul then goes on to speak about what God is like and continues on to share the gospel with them. At the end of the passage we read that some mocked him, some were prepared to listen to him again and some were converted.
My saviour has conquered death and has defeated Satan. As I hold fast to that truth, it gives me great strength and courage to discuss and reason with people who hold differing religious views from my own – whether they be witchcraft, Islam or Cao Dai. I don’t agree with the teaching of Islam or of witchcraft, but just as Paul did when the opportunity arose, and with the Spirit’s leading, I will seek to engage members of our communities in dialogue. I have the freedom of, not from, religion, and therefore as an Evangelical Christian, if people are interested, I am free to engage with them and speak about my Saviour and the great hope that I have because of Him – 1 Peter 3:15-16[5], “15 but in your hearts regard Christ the Lord as holy, always being prepared to make a defence to anyone who asks you for a reason for the hope that is in you;16 yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behaviour I Christ may be put to shame.”
As a chaplain, there is an understanding I will facilitate other religious practices, without prejudice. Therefore, with gentleness and respect, I can pastorally care for him and provide him with the material he needs to practice his religion.
[1] “Delivery of service” is a term used to refer to the services from different disciplines within the correctional centre, i.e., psychology, welfare, education and chaplaincy. Each of these discipline delivers a service of some description to inmates.
[2] For me that is the Anglican Archbishop of the Diocese of Sydney, Peter Jensen.
[3] There are also 5 other options including; Unknown, Refused to provide information, None, No Religion, No Preferred Religion,
[4] John 14:6
[5] CEV
Roger Williams, the seventeenth century, Puritan clergyman and Anglican reformer addresses this issue and argued for what he called ‘soul freedom’ even for followers of ‘wicker’. Williams was a deeply, pious, believer holding conservative reformed theology together, with a radical and revolutionary application of these beliefs. Williams successfully lobbied the English Government to abolish the practice of religious persecution, established the state of Rhode Island as a sanctuary for people fleeing religious persecution, and fought for the rights of the ‘heathen’ to be upheld.
ReplyDeleteIn matters of religion Roger Williams held even if people were wrong (as he thought the Quakers were) any attempt to force them to violate even a misguided conscience was wrong. He argued for ‘soul freedom’ for all people, believing that people had a God given freedom to be wrong. Williams considered that coercion and manipulation were violations of the Gospel of Christ.
Roger Williams, as in above article also held that there were only two pools, those in Christ and those who were not in Christ. He supported not only people of broadly Christian positions, but believed that God had created all the nations (people groups) and within God’s sovereign control. He argued that if God had allowed the Jews, Turks, Pagans and even witches to live in the nations, it was not our task to compel them to believe or to kill them, but rather persuade them with the truth.
Williams met the material needs of those around him; he extended fellowship to people across all religions and nationalities. He learnt the local Indian language [and wrote a landmark reference Key to the Indian Languages (1642)] and acted as the chief negotiator with the Indian tribes for the New England settlers. For a time (in the early 1600’s) he and his wife invited the local Indian Chief to live in their sitting room and conduct his business there.
Roger Williams believed soul freedom was a God given gift, even if people chose to exercise it in a way that excludes Christ or to even actively opposed Christ. Roger Williams saw no essential difference between the person practicing wicker and those who sat in English drawing rooms while not acknowledging Christ. This opinion was not a popularly received and his colony of Rhode Island was at times referred to as the Sewer of New England, but in his life time due his consistent efforts; religious persecution – imprisonments and executions – were greatly reduced in Europe and America.
Helping a prisoner obtain some material to practice his witchcraft is meeting his (felt) material needs and provides an opportunity to offer the warm fellowship of Christ, and offers an invitation to another way while not violating his soul freedom.
Perhaps an issue here is what we mean by 'pastoral care'. It could be argued that (in a narrow sense) pastoral care is what happens when a chaplain who is a Chrsitian brings a ministry of sharing the word, prayer, sacrament or other ways of encouragement in following Jesus to another believer. As a Christian Minister working within an institution, this is a key aspect of what chaplains do. But it's not something a Christian chaplain can bring to someone who is an adherent of another (non Christian) religion, any more than a chaplain from another faith can bring pastoral care to a Christian.
ReplyDeleteHowever the apostle Paul challenges us: "as we have opportunity, let us do good to all people, especially to those who belong to the family of believers." (Galatians 6:10) He draws a distiction between doing good to all people, irresepctive of whether or not they are believers, and the special caring that is to be evident among believers. (cf Jesus command to "love one another, as I have love you")
The care that Wally has shown to this inmate is an example to 'doing good to all people'. The fact that he was able to also share something of his own faith, was a bonus and when that's done in a gracious and careful way (as I'm sure it was with Wally), this is a further display of caring.
Is this kind of thing 'pastoral care'? We could quibble over definitions, but showing care, compassion, kindness, love to another person is always a good thing and pleasing to our Lord, and also a key aspect of what chaplains do. And when it brings the opportunity to share the gospel, or to simply commend the gospel by our gracious actions towards another, that's a cause for rejoicing.
In view of the fact witchcraft and Satanism are sometimes involved in the levelling of curses against Christians, Christian marriages and Christian churches, how appropriate is it for a Christian to provide anyone with witchcraft or Satanic written material?
ReplyDeleteLindsay Johnstone
@Lindsay. I think that question has been answered in the main article
ReplyDeleteRe Lindsay: How appropriate is it for a Christian to provide anyone with witchcraft or Satanic written material?
DeleteIs this any different to obtaining a Muslim or Buddhist material for a patient or inmate? Roger Williams (16th C reformer see above) would add a couple of qualifications. Firstly, no chaplain should knowingly support or enable someone to break the law, and secondly, soul liberty, or freedom of conscience, should be respected. In this matter or similar no chaplain should be compelled to violate their conscience.