Dr. Harold Dean Trulear is an ordained American Baptist minister, associate professor of applied theology at the Howard University School of Divinity, the director of the Healing Communities Prison Ministry and Reentry Project of the Philadelphia Leadership Foundation, and a fellow at the Center for Public Justice. He is also an ex-prisoner.
With this background, Dr. Trulear provides a unique and important insight into justice reform. So when the Center for Public Justice’s Capital Commentary publishes an article by Trulear entitled, “Prison Ministry in the Post-Colson Era,” it is worth taking a closer look.
In reflecting on the work of Chuck Colson and Prison Fellowship, Trulear says, “[T]hey have exercised faithful stewardship of their resources in the implementation of their national ministry and its local incarnations.” However, Trulear is more critical of Prison Fellowship when it comes to the relationship of the ministry with local – mostly African-American – congregations.
Trulear looks specifically at the relationship between Prison Fellowship and the Progressive National Baptist Convention, an historically black church body. After forging a partnership in 2008, Trulear notes that tensions emerged between the national ministry and the local churches over access to resources, training, and certification. Refering to Prison Fellowship policies as “paternalism,” he argues that these requirements caused resentment at the local level.
To a certain extent, such tensions have always existed when national organizations are paired with local activists. The larger body has concerns with issues such as branding, consistency of approach, and appropriate distribution of resources nationwide. It is the Prison Fellowship name that inevitably will be connected to any efforts by these local churces, and will be the party most at risk should efforts run afoul of established guidelines or standards.
Local congregations, on the other hand, are more likely to see such restrictions as so-much bureaucratic red tape. They are the ones on the front line serving prisoners and their families (in many cases, these people are direct members of their congregations or communities), and would know best how to reach these individuals, rather than a remote, corporate entity. Add to the mix racial and political underpinnings (Trulear connects Prison Fellowship to “white evangelicals and political conservatives,” in contrast to African-American church members whom he claims take more direction on matters of prison reform from the likes of U.S. Representative Danny Davis (D-IL) or the Samuel Dewitt Proctor Conference), and the friction increases.
There is much food for thought in Dr. Trulear’s words. In any human endeavor, even ones as noble and God-pleasing as ministering to prisoners and their families, we must realize that sin is ever-present. We are reminded that it is not only those behind bars who are in need of a savior, but those of us outside prison walls as well.
But that doesn’t mean there isn’t work to be done, and bridges to be crossed. Trulear outlines three suggestions for moving forward in successful prison ministry. First, he says that prison ministry must be more than just evangelism, but should also include efforts in policy reform and discipleship. These are both priorities for Prison Fellowship. Through our Justice Fellowship arm, Prison Fellowship continues to work for sensible and meaningful reforms to the criminal justice system. And discipleship continues to be an important part of Prison Fellowship’s work through programs like the InnerChange Freedom Initiative.
Second, Trulear says that “prison ministry must view its work as a fundamental province of local congregations.” Prison Fellowship agrees that the work being done is first and foremost being done in the trenches by individual churches and individuals, and is committed to providing those “little platoons” with everything necessary to reach inmates with the Good News of Christ. Efforts are being made to reach out to these churches and improve lines of communication. There is definitely more to do in this regard, but the desire to strengthen these ties is a definite priority.
Finally, Trulear argues that “there must be real reconciliation between white evangelicals who control parachurch operations and African-American congregations whose family and community members are the targets of these parachurch efforts.” This is a much greater challenge, and an effort must be made from both sides of the divide. (For starters, language such as “white evangelicals who control parachurch operations” and “targets of these parachurch efforts” is ideologically loaded, and does nothing to foster genuine conversation between the two parties.)
Efforts are being made by Prison Fellowship to engage with a diverse body of churches and volunteers to bring about real, Spirit-led change in the lives of prisoners and their families. Leadership has reached out – and will continue to reach out – to minority churches who have been called by God to proclaim salvation and redemption to prisoners. (And it is not just the inner-city, African-American community in need of such engagement. In 2011, Prison Fellowship partnered with the National Hispanic Christian Leadership Conference in an attempt to better serve the growing Latino community.)
What does the future hold for prison ministry now that Chuck Colson resides in glory? Only time will tell. May God continue to guide our steps, ever reminding us that “Unless the Lord builds the house, its builders labor in vain” (Psalm 127:1).