Post on 18-Mar-2023
David Scott“God’s messengers behind bars: an ethnographic study of therole and perception of the prison chaplain in the North East
of England”Justice Reflections, Volume 32
The purpose of this article is to provide an ethnographic
analysis of the role, perception and contribution of the
Christian prison chaplain to the prison community. In Britain
today the ultimate sanction of the state is imprisonment, yet
life inside the prison is cloaked in mystery. The penalties
imposed on illegal wrongdoers by the governing authorities
should be the concern of everyone in society. Yet members of
the public and academics alike have only limited access to
these punitive institutions. Therefore it is difficult to
ascertain an accurate picture of the prison unless employed or
confined within its walls. The paucity of research outlining
the role of the Christian prison chaplain prevents the
articulation of possible advantages or disadvantages of this
function. Thus the chaplain remains part of the mystery of
prison. This article focuses on the testimonies of twelve
prison chaplains serving in six prisons in the North East of
England in 19961. Additionally, these opinions have been
combined with those of a number of prisoners and prison staff
from these penal establishments and the Assistant Chaplain
General so that a comprehensive analysis of the chaplain's
position in the prison can be attained.
1 For a critical analysis of the historical and contemporary role and perception of the prison chaplain see Scott (2012a) “Priests, prophets and pastors: the historical and contemporary role of the prison chaplain” in Justice Reflections, Volume 31
The ethnographic research was conducted between the 12th March
and 17th June 1996 at six penal institutions in the North East
of England: Frankland Prison, Durham (a dispersal prison for
Category A male prisoners); Durham Prison (a local prison for
male prisoners, incorporating 'H Wing' for Category A women
prisoners); Acklington Prison, Northumberland (Category C male
prisoners); Castington Young Offender Institution (YOI),
Northumberland and Deerbolt Young Offender Institution (YOI),
County Durham (both for young male prisoners); Askham Grange
Open Prison, Yorkshire (for Category D women prisoners). Allof the chaplains, prisoners and prison officers questioned
participated in semi-structured interviews, unless otherwise
stated. Ten ministers represent the Anglican denomination, of
which, seven are full-time and three are part-time. The other
ministers, from the Methodist and Roman Catholic
denominations, each are part-time. The Roman Catholic
Chaplain, Father Peter Chappel, works part-time at Frankland
Prison, Durham Prison and Low Newton Remand Centre. Some of
the other part-time chaplains interviewed also work at other
penal institutions in the North East of England. Further, the
Assistant Chaplain General, John Hargreaves, who has
operational responsibility for all chaplains in the North of
England, was interviewed at the Chaplaincy Headquarters in
Stafford. Prison staff and prisoners were interviewed or
completed questionnaires from the above penal establishments,
as were Christian volunteers and members of Prison Fellowship.
Their opinions are integrated with those of the chaplains in
this article.
The Role of the Prison Chaplain
All chaplains interviewed considered that their primary duty
in prison was to preach the gospel to prisoners and staff,
demonstrating that God "loves everybody". The chaplains
perceived their presence as fulfilling a dual role,
representing not only God in prison, but also their respective
church. These were not their only functions however. John
Ernest Buglass (Methodist minister of Acklington Prison)
stated that the chaplain was there "to help the prisoner cope
with life", while Peter Chappel (Roman Catholic chaplain to
both Frankland Prison and Durham Prison) aimed to "bring God
into a pagan society, bringing principles, values and
standards of Christianity". Canon Truman (Anglican chaplain of
Acklington Prison) suggested that this could be achieved by
"being a friend to those who need a friend and to do this from
a fairly powerless position" because in prison "you only have
the authority which the person you are talking to gives you"
(Stan Bindoff, Anglican chaplain at Frankland Prison). Stan
Bindoff, whose opinions reflected many of his colleagues,
asserted that:
first and foremost we are people of God. Ithink that means that we celebrate all thesacraments to proclaim the holy God and toevangelise the best we can. But then Ithink the role is extended. It is my
responsibility to make sure everydenomination and faith is represented ...The chaplain must also raise the humanityof the institution, by trying to humanisewhat is a dehumanising place and gettingalongside people and attempting toencourage a different view of things.
Stan Bindoff added “I am seen as the chaplain, and although I
never sign up to that , I usually put down that I am the
Church of England Chaplain, I am here full-time, and so
administration tends to come to me anyway.” Ron Attley
(Anglican chaplain of Deerbolt Young Offender Institution)
succinctly argued that the chaplain's duty must be to "cloak
prisoners in prayer and service". The way to achieve this
must be determined however, in the words of Ian Galletley
(Anglican substitute chaplain at Durham Prison), by whether
the ministers decide "to spend a small amount of time with a
great many people, or spend a lot of time with a few people".
The execution of chaplains' duties can also "to large extent
depend on the personality and outlook of the chaplain" (Canon
Truman), while Canon Truman stated "I would not like to
produce a blueprint of the role of the chaplain". But what
are the perfect characteristics of a chaplain? Roger Clegg
(Anglican chaplain of Askham Grange Prison) asserted that the
"ideal" chaplain should be "approachable and empathetic",
while Fiona Eltringham (Anglican chaplain of Castington Young
Offender Institution) believed "you must be caring, involved
with people and be prepared to listen: you must have big ears
and a small mouth". In a similar vein Steve Mann (Anglican
substitute chaplain at Durham Prison) believed that the ideal
chaplain "is a good listener, motivated by compassion and
concern, and a thinker who knows and understands one's own
faith". Most of the chaplains interviewed believed that being
cheerful and having a sense of humour were essential
attributes, as a "smile and a joke can break down barriers and
get you out of difficult situations" (Ian Galletley).
Ann Tarper (Deputy Anglican chaplain at Durham Prison) stated
that in the daily running of the establishment the chaplain
was there to "meet, talk to, counsel and listen to both
prisoners and staff". Similarly, Ian Galletley emphasised the
importance of listening and showing a genuine interest in the
prisoners' lives, arguing that "prison officers don't often
ask prisoners what they think because it is largely a kind of
'Rambo' world where people find it difficult to admit that
they have feelings". Consequently, "many chaplains know many
prisoners better than prison officers, but then they have a
different job to do" (Ibid). Ian Galletley maintained "closed
environments tend to have very fixed roles within them and
anyone who has a different role faces particular stresses and
certain irritations, which are built into that exceptional
role automatically". Fiona Eltringham believed that it was
important to:
be involved in as much of the prison lifeas you can be by living alongside the
prisoners and staff. Whilst there arespecifically Christian aspects to the job,chaplains are part of the system, and so Iam involved in various committees ...Sometimes it can be frustrating. Theregime is limiting, and sometimes youcannot see prisoners when you want.
Mike Dixon (Anglican chaplain of Durham Prison), known
affectionately as 'Mick the Vic', believed the chaplain and
religion played a crucial role in prison life. Mike Dixon
highlighted the Sunday Service particularly, arguing that
"everyone in the chapel is on an equal basis, whether
prisoners, ministers or visitors, which doesn't happen
elsewhere in the prison". In an increasingly multi-faith and
atheistical society, however, it is inevitable that this will
be reflected in the prison community. Yet, John Hargreaves
argued that the prison chaplaincy is a "Christian chaplaincy,
I think that is the first thing that you have to grasp". The
Assistant Chaplain General continued, "some people would like
to see it an all faith chaplaincy, but it is not, although it
is an ecumenical chaplaincy". Peter Chappel believed that "we
need to be a united church to have our voice heard in prison",
while Stan Bindoff had "more problems with Christian sects
such as Mormons or Jehovah's Witnesses than with Muslims,
Hindus or Buddhists". Canon Truman believed that "as chaplain
I have to defend all faiths and I have learnt a lot from my
Buddhist, Muslim and Jewish colleagues and I value their
friendship". However, Ron Attley argued that "we talk about
team work in the chaplaincy among the Christian denominations,
but I don't think it works as well as we would like to think
it does".
Fiona Eltringham believed that "some chaplains are not happy
about women priests" and this could be a barrier to ecumenism.
Fiona Eltringham claimed that there were positive and negative
elements to being a woman chaplain. Although it "might make it
easier, as most of the lads are more courteous to a woman ...
it is a very harsh and a very male dominated society and that
can feel very isolating and lonely at times" (Ibid).
It is difficult to assess if chaplains gain job satisfaction
from their ministry. Stan Bindoff pointed out that "so much of
our work is unproductive, viewed negatively and it is
constantly an uphill struggle", while Fiona Eltringham argued
that "sometimes you think it is all a waste of time (but) ...
you can be the one stable element in the prisoners' lives".
Stan Bindoff wished "people would take more notice of what we
had to say". He continues:
most of the week I am alone doing thingswhich are misunderstood or misinterpreted.I often feel a sense of hopelessness in theprison ... The loneliness and isolation isone of the most difficult things to copewith.
Peter Chappel however reflected that overall being a chaplain
can be very rewarding as "to help someone with depression or
the loss of a loved one, or having a grown man cry on your
shoulder, which he probably couldn't do with anybody else in
the prison, shows that you are meant to be here for that
person at this time".
The chaplain's status in the Prison Service was "quite poor on
the whole" (Steve Mann). According to Steve Mann:
the No 1 Governor and senior managementusually relate well to the chaplain,although among the staff generally thereis not such status. I think it is becausethere is not a clear understanding of whatchaplains are about. Because they don'tunderstand where we fit in the hierarchyof functions they can't ascribe status.
Sharon Jones (Anglican chaplain at Acklington Prison) asserted
that "one of the biggest problems is defining the lines of
authority, and where we stand in relation to the
establishment". Another predicament confronting all
chaplains, especially those who had served for a number of
years, was "institutionalisation" (Mike Dixon):
The chaplain can become identified totallywith the institution and never questionit. Not responding to prisoner needs.Always taking the institution's point ofview and not admitting that innocentpeople are in prison, and by becomingdefensive about the system instead ofcritical. (Ibid)
Roger Clegg (part-time chaplain at Askham Grange) pointed out
some of the difficulties that face a chaplain in an open
prison:
It isn't easy. We don't have a captiveaudience, so it's not a matter of unlockingcells. We rely very much on chanceencounters. Because they are not in cellshere and are doing useful things, it's notso easy to get hold of them in the daytime.In the evenings, apart from Wednesday, thechaplains tend not to be here.
The Chaplains' Relationship with Other Staff
A major cause of concern for chaplains was hostility from
other members of staff. Ian Galletley stated "I am sure you
have been told already that prison ministry would be fine if
it wasn't for the prison officers". Peter Chappel argued that
he would like to "be recognised as part of the team by
everybody and not just as a do-gooder or plonker, as is the
attitude by some in here". Stan Bindoff asserted:
we are often seen as bumbling amateurs whoare jolly nice people but don't have muchto offer. We have the right to go anywhereat any time or see anybody we wish to seeat any time. It would be lovely to beable to operate like that but it isdifficult to do because we meet so oftenwith barriers because staff don't accordto us the position we actually have.Education, probation, psychology andchaplaincy are the four areas that areseen as the "do-gooders", which officersand governors often want to suppressbecause we can be a thorn in the flesh.
Mike Dixon similarly argued, "you have to form networks of
like minded people, you have to look for allies. Our natural
allies are education and probation. You can't do things on
your own. You also have to have links with the church". Mike
Dixon continued that "all the things that we have stood for
are being questioned, and security, security and security is
the only thing". Perhaps one explanation for this is that the
chaplains are "seen as a security threat" (Ibid). Ian
Galletley also wanted:
to see more respect for God's messengers,there are a minority of officers inparticular who think that we are a wasteof space, and a few who are rude and makelife difficult. The difficulties arerarely with the prisoners, but between
officers and other chaplains because ofhow things are done. Governors tend tolook at the chaplain in terms of cost andwhat good you do in keeping the prisonershappy and quiet. They realise thatchaplains are quite good counsellors andwe do often have a good relationship withdifficult prisoners as they see us asdifferent from the screws ... So in manyrespects we keep the lid on the prison...Many officers regard us as amiableirrelevances, and some of them think weare naive idiots who believe everythingthat prisoners tell us, but they are theones who don't know anything about what weactually do because they never sit in anyof our conversations. One thing which hasalways struck me is that the male officerswho are easily embarrassed, a lot of themost 'Rambo', weight lifting types haveconformist attitudes. They find the factthat we are prepared to sit in a cell andpray with someone rather disturbingbecause they couldn't do it. Generally, Ifeel we get on better, and are held inhigher regard by officers with moreintelligence, who can see, whether theyhave faith or not, it is a basic humanright to be able to talk to people inconfidence.
Ian Galletley believed that the chaplains should not however
be naïve:
The chaplain has to be realistic. You haveto be tough in the sense of not being aneasy touch. You've got to know the world.You have to understand the men, who can be
very difficult and cynical, and what theirlife is like outside ... You must not letyourself be bullied in here, but if you domake a mistake, it is very important toapologise for it. Nobody apologises inprison.
Peter Chappel made a similar point when he argued:
there is a lot of negativity, this placeis not Christian. I feel it when I amsnubbed and when officers deliberatelyignore me. They will do anything not totalk to you, such as look the other way orlook at the floor ... Although notaccepted on the whole, when we are neededwe are there and are used.
Similarly, Canon Truman thought "one of the worst problems is
the attitude of some of the members of staff, who are
sometimes very difficult, rude and insensitive". This has far
reaching consequences as "these attitudes of the officers are
taken out on the lads who come to chapel" (Ibid).
The credibility of the chaplains among their colleagues seemed
to vary. Stan Bindoff highlighted the crucial distinction
between the chaplain's relationship with the staff and the
chaplain's credibility:
A lot of staff will stand around and havea talk or joke with me, but that doesn'tmean I have credibility. I am accepted asa person in the prison, but whether I amaccepted as a professional is anotherthing. People think "Stan is a nice chap,but doesn't have a clue about life". Ithink staff see chaplains and their workas largely irrelevant, preaching medievalmumbo jumbo.
Peter Chappel believed that such criticism was unfounded as
"we have time for people, and we have experience of life and
dealing with people in varied situations", claiming that
"disruptive prisoners will talk to us who won't talk to the
officers". Mike Dixon maintained that "credibility with the
staff has got to be won these days ... the problem is
challenging ... they don't like to be challenged of course".
The relationship and credibility between chaplains and staff
was further complicated as "staff are always individuals,
there is no such thing as 'chaplains' or 'staff, we all have a
different approach" (Ibid). Ron Attley asserted that the
chaplain was only called "when people don't know what to do
with someone, such as in a bereavement". For Stan Bindoff
credibility "depends on what we are doing":
I was in the hospital yesterday talking toa prisoner with only weeks to live and Iknow that earned some credibility from thestaff I was working with because of the
time I spent and what I said to him.Everybody thought I was going to say "let'spray", and that will come, but we talkedabout hard things like "you are alive untilyou die".
Ian Galletley claimed that some staff "act like children,
being naughty in front of the vicar", believing that:
most officers only have two ways ofassessing your credibility. One is whatthey make of the way you are around theplace and how you deal with thempersonally, and the other is whatprisoners say about you. The best way togain credibility with staff is to offersome counselling to officers who arefacing problems. If you can help them cometo terms with the death of a child or theend of a marriage, then you gain it there.
Problems between staff and the chaplains are not however
universal. Although in HMP Frankland, HMP Durham and HMP
Acklington, most chaplains faced hostility from some prison
officers, the chaplains from Castington Y.O.I., Askham Grange
Open Prison and Deerbolt Y.O.I., appeared to have good
relationships with staff. A similar comparison could also be
made between the male and female chaplains. Ann Tarper argued
that she was "accepted by each member of the staff simply as a
colleague, my relationship with the staff is good and I find
that encouraging". Ron Attley believed "I am generally well
received", while Fiona Eltringham likewise argued that "the
Governor is very supportive ... there are certainly no no-go
areas for the chaplaincy":
I think I have a good banteringrelationship with most staff. I get quitea lot of teasing and that is usually agood sign that you get on with people. Thechaplain needs to be seen as someone whois part of the place, not an optionalextra thrown in. It is important to maketime for staff as well as prisoners.
Most of the chaplains held weekly or monthly meetings for the
staff and most were poorly attended. Fiona Eltringham stated
"I run a staff Eucharist once a month ... there were two of us
at the last meeting". Maintaining a focus on the positive,
Roger Clegg stipulated that:
all the staff are very friendly to me andI have only found them helpful. That hasbeen my experience. I try to know theirnames and encourage them to call me by myname. I try to have meals with the staffas often as I can ... a number of them docome and chat to me about their problems.
Ann Tarper argued that "you have to keep a balance between
being friendly with the prisoners and friendly with the staff"
as you "have to make sure you are not seen to be taking
sides". Steve Mann likewise stated "some chaplains are
perceived as friends of prisoners, but not of staff. Other
chaplains are perceived as being friends of staff and not
prisoners. Both of these are a failure." Ron Attley argued
that "recently I have had more pastoral chatting with the
staff because morale is low", while John Hargreaves claimed
"chaplains are almost universally on the staff care team, and
in many establishments they are chairman". This view was
supported by Canon Truman who stated that chaplains had a
crucial role to play in helping staff:
We have a privilege of confidentiality. Weare the only officers in the prison whodon't have to report conversations with aprisoner or member of staff. Whoever comesto us knows that what they discuss willnever be disclosed to another person. Alot of members of staff are stressed dueto budget cuts and are quite prepared tosee a chaplain where they are not preparedto talk to anyone else. (Ibid)
This was not their only difference with other prison officers.
Stan Bindoff believed that:
we are here to offer people hope. We havea unique responsibility to do this. If youasked most staff who they dealt with inthe prison they would say prisoners. Iwould hope the chaplain would say
people ... Prisons are here to constrainpeople, chaplains are here to set themfree. We want to help people live in theconstraints of prison.
Mike Dixon pointed out that "other staff have a disciplinary
role". The prison officer's main duties were concerned
primarily with security and they must "see that the prisoners
are fed, watered and exercised ... we are independent of that"
(Ibid). John Hargreaves stated that the chaplain walks:
a tightrope as a chaplain between staff andprisoners. If you are too much on one sideor the other, you find yourself in troubleand marginalised ... It is important thatchaplains call prisoners by their names andnot their prisoner number. The chaplainmust remind people that they are humanbeings sharing a common humanity.
To appreciate fully the perception of the chaplain it was also
necessary to analyse the views of prison officers. John (a
Health Care Officer from Durham Prison) stated that "on the
whole the chaplains do a good job, although some are better
than others":
They quite often dilute situationsalthough a lot of the old hat staff tendnot to give them much credit ... Many
staff have not got time for chaplains. Wehave to be security conscious twenty fourhours a day ... they do a worthwhilejob ... (and) it would be a sad day ifthey withdrew from prison. (Ibid)
Monica Brown (an officer at Durham Prison Hospital) believed
"they serve a good function, especially when breaking bad
news" although "we stumble across the chaplain in the
hospital, they should give us warning of when they are
coming". Margaret Anderson (administrative assistant to the
chaplains at Frankland Prison) believed that "as people they
are OK, they are very friendly":
I think the chaplaincy get ignored in theprison to a certain extent. The staff ingeneral don't really know what thechaplain does. Many view them as ahindrance or a nuisance or even as a bitof a joke, although there are a lot ofsituations believe me, where the ministercan calm people down ... I think they areseen as a nuisance quite honestly.
David (a prison officer from Frankland Prison) stated that the
"chapel is just another place to meet which could be turned
into a nice big tea room for the officers", rating the
chaplain's contribution "on about par with the library"
(Ibid). T. G. Bowden (a Health Care Officer at HMP Frankland)
believed:
the chaplaincy are a good resource butstaff don't have time to talk. Chaplainsare people who mainly talk to inmates(read prisoners), especially during theday when we are busy, they have time tolisten. I like the chaplain, but somedon't, maybe it's a personality clash.
R. Shepherd (a Buddhist prison officer at HMP Frankland)
argued for a "religious coordinator who is not a minister of a
particular religion":
Stan (Bindoff) will go out of his way tohelp staff, he will even go to their home.They play an important role but thatdepends on the individual chaplain. A lotof them would not want to be disturbed atmidnight to go and tell a prisonersomebody has died. (Ibid)
The Chaplain and the Prisoner
Stan Bindoff believed that chaplains "don't have much
credibility with prisoners". He believed that there is very
little interest in religion in dispersal prisons, stating
"chaplains only impact on the lives of prisoners in dealing
with marriage or in dealing with death". Stan Bindoff
continued:
They probably assume that we have "sold"out because we're employed by the state. Ifind it very hurtful when people accuse meof hypocrisy, as I know I am not ahypocrite. I try to tell them that keysopen doors as well as lock them.
Stan Bindoff went on to say "many are a joy to be with and
over the years there are many prisoners who I view as
friends", while Ian Galletley asserted:
the majority of prisoners are pleased tosee you although if they are in a largegroup on the wing they will often try totease and taunt and mock you to see whatyou are made of, but very few deny yourright to be there and many of them enjoythe therapy of sharing a trouble.
Ann Tarper believed that "prisoners are grateful for someone
who is not there to do nasty things to them ... we don't have
a disciplinary role". Peter Chappel highlighted some of the
problems facing chaplains:
There is a lot of ignorance, apathy andantagonism towards us, but many peoplewould treat ministers outside the same asGod is not part of their lives anyway.
After prisoners have talked to us on thewing there is an interrogation by others,such as "what did he want?" or "what didyou tell him?", even though it may beconfidential to that man ... Prisonersalso associate bad news with the chaplainas we have to inform prisoners of a death.(Ibid)
The amount of genuine interest in religion among prisoners
seemed slight when examining the number of prisoners who
attend the chapel services. At Frankland Prison the chapel
service attendances for non-vulnerable prisoners were normally
in single figures. However, at other institutions, such as
Deerbolt Y.O.I, and Castington Y.O.I., attendances were quite
high, although the motivation behind the prisoner's decision
to attend the chapel service may have more to do with seeing
their friends or as an opportunity just to get out of their
'pad' for a while rather than with spiritual matters. Ann
Tarper did not think this "such a bad thing" as "at least it
proves that they consider chapel a preferable option to being
in their cells". Mike Dixon claimed that those prisoners who
were interested in religion normally turn their backs on
Christianity, preferring "bizarre things like the occult",
though "coming to prison is a bit like a bereavement and
people normally think about faith when they are bereaved. It
makes them think where am I at, where have I come from and
where am I going to" (Ibid). Steve Mann argued:
it is important that prisoners don't thinkthat the chaplain is a messenger boy herejust to make their lives easier. We arehere to help those who are genuine and wehave to use our experience to differentiatewhere help is necessary, but not taking onboard responsibilities which belong to theprisoner.
Steve Mann believed that only a "very small number indeed" of
prisoners actually have "real faith". Surprisingly, this may
not be such a bad thing as "there are very serious risks in
evangelising":
The whole dimension of the psychology ofthe individual and the power that achaplain has in terms of the way peoplethink present very serious dangers forchaplains, who can over influenceprisoners, vulnerable into ways ofbelieving. You can almost guarantee thatif I was talking to a distressed prisonerand worded what I am saying in such a wayas to imply that he needs to agree withwhat I believe about God for his life toimprove, then he will agree with me and Iwill have a convert. But this gives theimpression that this is going to solve allof their problems, and then they willdiscover this is not the case, and becausethe prisoner's faith was based upon that,it will collapse. The prisoner will beworse off and I will not have helped that
person. You do hear claims of hundreds ofprisoners becoming Christians and itcauses me concern. The faith the prisonersgained in prison has done them no goodoutside back in their old life. They areworse off because of it. They have triedGod and it has failed. I do not think weare about the business of building morefailure into people's lives. This is whatwe have the power to do if we are notcareful. (Ibid)
Mike Dixon also highlighted the "vulnerability" of prisoners,
for there was "the temptation for the chaplain to hit people
with God when they are down, and the other temptation is to
confuse bringing prisoners to chapel with bringing prisoners
to God". For Roger Clegg the impact of the chaplain in open
prison was largely negligible "for most of the people who come
through the doors, we have largely no effect".
Stan Bindoff argued that prisoners sometimes used the chaplain
to pass on information to the authorities. "Sometimes we are
told things that need to go elsewhere. Sometimes prisoners
tell us things knowing that it has to go elsewhere and that is
why they have told us" (Ibid). Peter Chappel stated:
... if a prisoner asks if they can speak toyou confidentially, we say yes on thecondition it doesn't concern your own
safety, the safety of somebody else or theprison itself.
John (a Health Care Officer at Durham Prison) supported this,
stating that chaplains:
on the whole get on well with inmates[read prisoners], providing that is whatthe inmates [read prisoners] want. Theyhave the sense not to encroach on theinmates' [read prisoners’] space. Themajority will confide in the chaplain,they need to talk to a neutral. Thechaplain is no threat to them and they usethe chaplain as a middle person.
Steve Mann reiterated this perception, maintaining that "the
chaplain is the only person who will shake the hand of the
prisoner, whoever it is, or whatever they have done".
When discussing ‘Christian prisoners’, Peter Chappel made the
important point that:
you are dealing with men with a very lowfaith level ... (however) it is not easybeing a Christian. It is normally easierto do wrong than to do right.
Fiona Eltringham also highlighted some of the
difficulties facing Christian prisoners:
To be able to survive you have to present ahard man image, and even though some of thelads are prepared to say they go to chapel,and would be quite prepared to say publiclythat they pray and read the Bible, theystill have to be able to live on the wing.For youngsters in particular it is not easyto be different.
Virtually all 36 prisoners interviewed claimed they had some
belief in God and spent considerable time with the chaplain
and this must be taken into consideration when analysing their
comments. Francis Hammond (Chapel Orderly at Durham Prison)
highlighted a crucial distinction in the perception of the
chaplain by prisoners:
If I had a genuine problem, like if my mamdied, I'd like him to come and check on meto see if I'm alright until I'm over thatperiod and back to normal. If you've got aproblem, then the chaplain is anindispensable person, but if you haven'tgot a problem, the chaplain is classed asa member of staff because they have a setof keys. (Ibid)2
2 All quotations and comments from prisoners are highlighted in bold in this chapter to emphasise the differences in consent between prison and staff respondents in the study.
Hosni (a Muslim prisoner at Frankland) attended the chaplain's
mid-week groups, stating that the chapel "is a nice place to
come, we get plenty coffee, plenty tea". Charlie went to
Frankland Chapel three times a week and explained that there
were a number of reasons why he did this:
... I might feel like an easy afternoon,or I might feel like a compelling debate.I might feel like dodging work to get tothe gym ... so it can be for bothreligious reasons and leisure. Mypersonality relates to the chaplain. Theyare approachable, the chaplains listen,unlike the screws. (Ibid)
Albert similarly attended Frankland Chapel three times a week.
"It gets us off the wing, the coffee in the chapel is better
than on the wing ... we have a laugh". Jimmy believed the
Frankland chaplain was good at "talking to you, helping you
with faith, cheering you up and also gives you belief in
yourself.” Graham (a Christian prisoner in Frankland)
believed:
... some laugh and some sneer, a lot ofpeople come to get out of workshops. Somepeople don't want to embrace it becausethey are afraid, so they hit out at it. Itis easier not to be a Christian in prison.
Andy (also a prisoner in Frankland) stated "I used to be a
violent person but now I keep myself to myself":
I keep control of my anger ... I came tochapel and it changed my life ... it's nowthe new me. If I have a problem I go tosee the chaplain ... He can pray, or Ican pray myself in the pad ... (Ibid)
Mo Langti (a disabled prisoner) mainly confined to Frankland
Prison Hospital stated, under the watchful eye and ear of a
prison officer, "there is not much a chaplain can do although
it is nice to know that they are there, you see the chapel is
one part of prison which doesn't seem like prison".
'Lightning' (a prisoner at Frankland) had only encouragement
for the chaplaincy until he realised that the researcher was
not a chaplain. Lightning stated "there are things I can tell
the chaplain I can't even tell my mam and dad":
I like a little tiff, I like to deny God'sexistence, but I'm only looking for Him toshow me that He is there. It's a littlegame I play. (Ibid)
However, Lightning later claimed "when I was a Rastafarian
they didn't talk to me ... I'm not saying they are racist, it
may be just be me ... (but) chaplains only talk to
Christians". Phil (a Christian prisoner at Acklington)
believed the chaplains were:
a lot better than prison officers. Theywant power, and are very macho. There area few good officers around but they don'ttrust prisoners. Chaplains treat us likeindividuals ...
Phil continued that "in large groups prisoners are quite
hostile" and there "could be more presence on the wing, the
only time the chaplain is on the wing is for bad news". Sean
(the Orderly of Acklington prison) claimed that:
... chaplains are better than staff, someof the staff aren't keen to help anybody.Staff also tend to go behind thechaplain's back and make things awkwardfor the chaplain. (Ibid)
Noleen (Durham Prison Questionnaire), from Durham Prison 'H
Wing', maintained that "at the end of the day the chaplains
work for the prison so their first loyalty is to the prison
and not the prisoners". Sue May (Durham Prison Questionnaire),
also in the 'H Wing' at Durham Prison, stated that:
Mick the Vic is very easy to talk to. Iwould always feel if it was necessary, Icould speak to him about any matter. Hehelps whenever I need advice orassistance. If you ask him to speak toanyone needing advice, he will do so.
However, Shiyanbola (Durham Prison Questionnaire) asserted
that "towards me, the chaplain's behaviour is worse" than
other prison staff. Shiyanbola goes to the "service on every
Sunday, but he doesn't know anything about me". David (Durham
Prison Questionnaire), a male prisoner in Durham Prison,
believed that the "chaplain's attitude seems better than the
prison staff, but there are really good prison staff'. Paul
Thompson (Durham Prison Questionnaire) stated that the
chaplain "is a very nice person, comical, funny and easy to
get on with", while Sean (Durham Prison Questionnaire)
maintained that "he is a very caring person and I think that
some of the prisoners should take him more seriously". Kurt,
(a male prisoner at Durham Prison) argued that "staff think
chaplains are black and white penguins, they think they are
interfering".
In the Young Offender Institutions the chaplains' perception
amongst those prisoners questioned was also favourable, such
as Simon (a prisoner at Deerbolt) who stated that:
my gran died recently and they wouldn'tlet me go to the funeral, so I went to thechapel on the same day. The chaplain'sworth it just because of his help then.(Ibid)
Ben (Questionnaire, Castington Y.O.I.), a prisoner at
Castington, wrote "Fiona is a nice person to know and does a
lot to help people out and organise visitors and groups",
while Keeran (Questionnaire, Castington Y.O.I.) believed "she
is nice and understanding and she treats you for the person
you are". Thomas (Questionnaire, Castington Y.O.I.) simply
wrote "I think she is the best".
Chaplain and Volunteers
One of the other main groups of people dealt with by chaplains
are Christian and non-Christian volunteers. All the chaplains
questioned were pleased to have visitors as they "can have
more effect than the chaplaincy team" (Canon Truman). They
bring the outside world into the prison and "are appreciated
by the lads" (Peter Chappel). However, Stan Bindoff argued
that one of the "frustrations about this, is the type of
Christian we get, as they come inside and believe that
chaplains simply aren't Christians". Stan Bindoff stated that
"in one of my previous prisons I actually had to sack someone
because they were undermining everything the chaplain was
trying to do". Likewise, Mike Dixon asserted:
we have to be careful with Christianvolunteers. Some want to bring God intoprison and convert everybody, and so wesay God is already here.
Steve Mann stated that "a lot of Christian outside groups come
to prison services thinking they are coming to convert the
prisoners ... it is up to the chaplain to moderate that
influence".
Lillian (a representative of Prison Fellowship in Frankland
Prison) believed that "Mike Dixon (a former Chaplain at
Frankland) is a nice chap but he isn't a Christian, it's so
nice to have a chaplain at Frankland who is a Christian".
However, this observation probably had more to do with this
person's perception of the chaplain's role in prison than the
beliefs of the particular chaplain. Monique Smith (Field
Director of Prison Fellowship) stated that chaplains are
"absolutely vital as they are the only people prisoners can go
to and be honest". Rose (a Christian Volunteer in Frankland
Prison) felt "privileged" to work in the prison with the
chaplain. Rose believed that the chaplain performed "an
important ministry as these people who have a great need in
their life and have a lot of time to reflect". Sister Mary (a
Catechist at Durham Prison) believed that chaplains "have a
very difficult job because the prison authorities don't take
them seriously. The Durham chaplain doesn't stand on his
dignity. He'll take flak. He meets them where they are at and
he treats them like people of worth" (Ibid).
The Chaplain and Outside Links
Steve Mann believed that the chaplain "has a unique
opportunity of informing people of what happens in prison and
challenging perceptions", although the "general mood in church
is to think that everybody has an easy life and deserves to be
there ... until it happens to them". Steve Mann believed that
"church people can be very narrow minded and unaware of many
realities of life. The chaplain is in a unique position to
challenge that." Peter Chappel argued that many members of
the public were "set in their ways" and when explaining the
harsh realities of prison life "you often see them shaking
their heads negatively". Mike Dixon outlined the reaction to
giving a talk to a group outside of prison:
It's quite a lively debate. I normally sayprisoners are not working and it is a wasteof time sending people to prison becausepeople normally grow out of criminality asit's a young man's game. Everyone elsewants to send people to prison.
Canon Truman stated that "I think one of the saddest things is
the lack of interest by the churches outside in the work of
the chaplains and the punitive attitudes of some of its clergy
and congregation". Similarly, Fiona Eltringham argued that
"people need to know that there are prisons because most of us
want to forget them". John Hargreaves stated:
I think the chaplaincy has aresponsibility to keep the church incontact with the kind of people who cometo prison. It is very heavily under usedby the church as a whole. You hear clergysay that some people are un-churched, butyou will probably find that they have hada lot of contact with the church whenthey've been in prison.3
Overall, chaplains rarely remained in contact with ex-
prisoners as the prisoners regarded the chaplain as part of
their prison life. Peter Chappel explained why chaplains
rarely hear from ex-prisoners:
I occasionally get a letter, but whenpeople have done their time and walk out ofthe gate, it is all behind them. They needpeople in prison, but when they go they areout of this world and back into their ownwith their family
Mike Dixon aptly stated that the "most contact we have with
3 The Durham Prison chaplain had contact with the Meadowell Estatelocal vicar and community leaders as a number of prisoners werefrom this area of Newcastle.
ex-prisoners is when they come back in again", and even those
ex-prisoners who found faith in prison may return to their
former parish. Canon Truman stated "we know human nature is
not perfect and there are many Christians who sin" and some of
these sins may be against the law. Mike Dixon asserts "I
suppose the question is, can you be a Christian burglar, and I
suppose you can", believing, "we are all sinners, some are
illegal".
The Purpose and Legitimacy of Prison
Ann Tarper believed that there were four reasons why people
were sent to prison:
Firstly, society needs to be protectedfrom some people. Secondly, societydemands people are punished. Thirdly,putting people in prison can give somepeople the opportunity or motivation ornecessity of re-thinking their lives andwhat they are doing, and how they relateto other people. Fourthly I think someprisoners realise they have done wrong doneed to feel that they have paid a debt tosociety by being punished.
Ron Attley argued that prisons really "keep these lads off the
streets and stop them causing havoc ... (prisons) punish and
exclude, but rarely rehabilitate”. Peter Chappel argued that
"until you've experienced loss of freedom you don't know what
it means", maintaining "the dehumanising of coming to prison
is never forgotten". Mike Dixon thought "people underestimate
the pain of imprisonment". Ron Attley continued, "I don't
disapprove of that, but I just wish we would all come clean
about it and say what we are doing". Mike Dixon asserted that
"prisons are fundamentally un-Christian":
I think the whole idea of forgiveness iscentral to the theology of punishment.Forgiveness involves being aware of whatyou have done; being sorry for what youhave done; intending not to do it again,and also doing something in reparation ofwhat they have done. Then forgivenesscomes. Many people think forgiveness is asoft option, but it's not. The pain ofrealising what you have done is thebiggest punishment. (Ibid)
Mike Dixon argued:
we have a lynch mob mentality led by themedia and fuelled by a government lookingfor votes. Part of our job is to fightagainst that tide ... Punishment has to belinked to the community from where theoffender came. The offender will be made tofeel shame for the damage they have doneand therefore won't do it again ... Prisonprobably makes reconciliation more
difficult. For reconciliation to take placethere has to be dialogue. If the prisoneris locked away, the dialogue is broken forthere is no longer communication betweenthe offender and the community from whichthey have come.
When Steve Mann was asked what he viewed to be the purpose of
prison he replied:
God knows, I don't. I haven't the faintestidea. It seems to me that the prison is atotal failure. Frankly I think prisons arekeeping people out of sight and out ofmind. Prisons are such a terrible waste.Probably a minority of people need to belocked up, for the general safety of therest of society, for their families andmaybe even themselves. There are some ladsin here that I've spoken with whose soleintention is to go out and re-offend. Theydon't care about coming to prison becausetheir mates are here. The two things theymiss in prison are alcohol and sex, ifit's with a woman. Plenty of sex with men,plenty of drugs. The prisoners have nointention of changing. Why? Because inreality there is no other way to live.
The chaplains were also asked questions concerning eternal
punishment. All of the chaplains believed that it was wrong
to use the notion of eternal damnation as a means of securing
the repentance of their parishioners. Mike Dixon stated:
I don't believe in eternal punishment. Idon't believe that people should befrightened into the Kingdom of God. My mainpreaching on the Christian faith is how welive our lives here and now.
Abolitionism and the Chaplain
The majority of chaplains interviewed believed that they had a
role as a reformer and that the current system was not ideal,
although most hesitated at the thought of abolishing prisons.
Ian Galletley was "not in favour of political priests … I am
old-fashioned enough to favour a division between religion and
politics". Mike Dixon believed that "there are plenty of
chaplains who don't believe that the prison system works" but
that "we are here because that is where the people are".
Stan Bindoff stated "there are a lot of areas in the prison
that aren't good", arguing that the chaplains have to be
"bloody nuisances, bringing a Christian perspective into
jail". However Stan Bindoff asserted that "I wouldn't work in
prisons if I thought there wasn't a place for them":
I am uneasy with the government policy ofbuilding new prisons. Maybe part of thereforms would be to knock down a fewprisons or at least to design creativeregimes within the prison, or develop new
punishments in the community. I don'tthink you could ever abolish prisonsentirely because there is a need to removesome people from society for the good ofsociety. (Ibid)
Peter Chappel stated that "some people need to be in prison,
but I think for people who have committed petty crimes, prison
is not the answer". Steve Mann maintained that it was right
for chaplains to work in the prison system as it gives them
"the opportunity to do the positive things we do". If the
chaplains were not part of the prison service "we might not be
able to function at all, and that would be a great loss ... it
is right for the chaplain to work for reform or abolition
where appropriate" (Ibid). Ann Tarper stated that "I would
certainly like to see as many people as possible kept out of
jail" and although Fiona Eltringham "can't see a way of not
having prisons at all ... too many people are in prison for
too long". Ron Attley held similar views:
You look at a lot of prisons and you seein them a lot of violent people who needto be locked up, and I think that is fairenough, we should do that, but rather thanopening more prisons we should be reducingthem in number.
Sharon Jones thought:
there has to be found a different way. I donot think locking men up for great lengthsof time serves any useful service for them.I think the issues of why they are here inthe first place need addressing, and theyare not being addressed.
Ron Attley believed that in Deerbolt Y.O.I, there were:
... a few lads who to me should be in amental hospital and being cared for andgetting appropriate treatment. We are notdoing them any favours by keeping themhere. On the other hand, we also have youngboys in here from 15 years old, who are notreally geared up to cope with it at all.
Canon Truman took a different perspective stating:
to reform means taking apart andrebuilding, which I think is a littleunrealistic. The standpoint I'd like totake is one of evolution, allowing thegood things to grow and getting rid of thebad. The chaplain's job is to encourageand to criticise so that we can allow theprison service to evolve and become morehumane and efficient.
Canon Truman continued:
wherever possible people should be punishedby loss of facilities or by being made todo things in restitution or working towardsrehabilitation. I think this is better donein the community. Once you have taken aperson out of society, you then have to putthem back in, and all of the problems thatentails.
John Hargreaves highlighted the position of the chaplaincy
hierarchy by arguing:
we'd all like to be worked out of a job,but we must support the system in a sensethat we support the rightness of themethod of punishment. Whether it isrightly applied to everyone who is inprison is another matter. However, whenyou are working in a system you cannotwork against it, and it would be wrong todo so.
Critical Reflections: Christian Prison Chaplains as Reformers
or Abolitionists?
Before outlining the conclusions to this study it is necessary
to recognise the parameters of the research. The project
concentrated on the reflections of Anglican chaplains and
consequently the analysis primarily reproduces the views and
experiences of chaplains of the Established Church. This is
not, however, to deny the legitimate role performed by prison
ministers belonging to other Christian denominations or
chaplains representing non-Christian religions. Further, the
views of those prison staff and prisoners who detailed their
perception of the chaplain cannot necessarily be deemed as
typical of the prisons investigated or of those in the penal
system in general. The overwhelming majority of prisoners
questioned either stated their belief in God, or spent time
with the chaplain or in the chapel 'by choice', if such a
concept exists in prison. It is therefore likely that the
prisoners surveyed hold a more favourable view of the chaplain
than those prisoners who have little or no contact.
It is impossible to generalise about the relationship between
the chaplain and prison officers. It is clear from the
interviews with prison chaplains and prison officers that in
some prisons chaplains face considerable hostility from some
of their work colleagues. Overall, there is a lack of
understanding of the role of the chaplain by prison staff and,
possibly because of this, at least a significant minority of
officers view chaplains negatively. This is manifested in the
officers' behaviour towards chaplains such as ignoring them or
regarding their presence as irrelevant. This perception of the
chaplain, as a 'do-gooder', who has no valuable professional
contribution to the prison community, was found to be most
prevalent at HMP Frankland, HMP Durham and Acklington Prison;
the three prison regimes that carried the highest security of
the adult prisons investigated. In these establishments, even
where male chaplains had good personal relationships with
staff, this did not translate to acceptance or credibility.
The female chaplains in these prisons did not believe that
they had problems with other members of staff, although the
prison officers questioned were not gender specific in their
criticisms or praise of the chaplaincy. Interestingly, the
chaplains at Deerbolt YOI, Castington YOI and HMP Askham
Grange, with lower security categories, claimed to have good
relationships with their fellow officers. Unfortunately this
cannot be verified as staff from these institutions were not
interviewed.
Yet, the chaplain's privilege of confidentiality within prison
regimes is unique. Combined with the appeal of a spiritual
solution, such privacy in a world of constant surveillance
means that in times of crisis some prison officers abandon
their prejudices and turn to the chaplain for help. This
implies that the perception of the chaplain is not fixed or
definite and can either improve or decline, depending on
personal dealings and relationships with other members of
staff. What is certain is that 'respect' for the chaplaincy is
earned rather than ascribed.
The role that the chaplain performs is ultimately the reason
for their enforced isolation from other members of staff. The
conflicting interests of the chaplains' masters, church and
state separates them from their secular colleagues. The
chaplains must ensure that their functions are legitimate in
the eyes of both the state and their church, which cannot
necessarily be done without challenging colleagues or the
operation of the prison regime. The dehumanisation which
characterises the penal system contrasts sharply with the
chaplain's mission to bring love and compassion to all
confined behind the prison walls.
The research suggests that chaplains have little impact on the
lives of the majority of prisoners. On the wing, chaplains are
unpopular. Peer pressure, the lack of privacy and the 'macho'
culture of prison, combined with the association of bad news
with the chaplain, prevent many prisoners being openly
friendly. Yet, chaplains claim when they have a one-to-one
private discussion with prisoners, whether Christians or non-
Christians, their captive parishioners usually are friendly.
Which of these two scenarios most accurately reflects the true
perception of the chaplains and their credibility among
prisoners is not clear. The chaplains and the majority of
prisoners questioned claimed that at least a minority hold the
chaplain in high regard. In the prison, with the often false
relationships between prisoners and the confrontational stance
between prisoner and staff, the chaplain is often the
prisoner's only 'friend' and confidante. Although, in
quantifiable terms the presence of the chaplain is virtually
negligible, for some prisoners their faith, and contact with a
chaplain may significantly improve their quality of life.
On the surface, the reformative impact of the chaplain appears
to be insignificant. Yet, the notion that a person's belief in
a religion which promises future rewards for the suffering of
the present, may have an impact on the lives of prisoners. The
Church of England's theological interpretation of the Pauline
thesis of civil obedience can be analysed in context of the
prison regime. If prison is regarded as an unacceptable and
inappropriate form of punishment, it is possible that the
presence and teachings of the chaplain may prevent a
significant challenge. Chaplains and officers claimed that
chaplains often communicated better with difficult prisoners
than other members of staff, possibly diffusing volatile
situations. Prisoners gave accounts of how they had changed
because of their belief in God. In earlier chapters it was
suggested that the church and religions play an important part
in the maintenance of hegemony. The teachings of religion may
make the unacceptable, acceptable. In this context, the
chaplain's presence can act as an 'opiate' to disillusioned
prisoners, thus suppressing opposition to the penal system.
The analysis thus far presents the chaplain as being in a non-
influential role as it relates to the majority of staff and
prisoners. Yet, a zealous chaplain, eager for converts, could
manipulate individual prisoners, thus ultimately ministering
to a wider audience. The chaplains were however aware of the
dangers of over-influencing their captive parishioners and the
possible negative consequences of a religious conversion for
prisoners while in prison and after release. The research
also suggests that the chaplains had to contend with clergy
and Christians in the community who hold punitive views. Some
of the chaplains faced hostility when challenging these
perceptions of the prison.
Most chaplains interviewed regarded the penal establishments
as a form of exclusion rather than a means for facilitating
the reform or rehabilitation of an offender. Without doubt,
prison is the personification of short-term sentencing
policies. Prison does little to compensate the victim and
fails to address the offender's behaviour or provide a remedy
for the irrational nature of much ‘criminality’ and other
problematic conduct. Yet ultimately, it has long-term
implications for the lives of those it contains. The Assistant
Chaplain General clearly argued that the chaplain must support
the prison as a legitimate form of punishment. This
endorsement of state punishment highlights the Established
Church's theological standpoint that the state performs
punishment on God's behalf. This understanding of the
scriptures requires the roles of church, state and punishment
to be interlocked for 'God's will' to be carried out on earth.
The mutual support between church and state throughout the
centuries has conferred legitimacy upon both institutions. The
chaplain's presence in prison reaffirms the Christian Church's
acceptance of the state's monopoly of physical repression.
However, the radical critique of liberation theologians
(Miranda, 1977) challenges the assumption that the state is
'God's agent' of retribution4. Liberation theologians call for
the abolition of laws made by 'man' (sic), arguing that
justice cannot be achieved this way. Therefore, as the prison
is made by 'man' (sic) and upholds 'man-made' (sic) laws, then
likewise, the prison should also be abolished. While all
chaplains proclaimed a prophetic role in the prison, defending
and advocating humanitarian reforms, only a minority
considered that this role should entail demand for prison
abolition.
The chaplain's role previously has been described as promoting
reconciliation with the prisoner's self, with others and with
God. However, the chaplains interviewed highlighted the
inappropriate nature of the prison as a means for
reconciliation, proposing that prison was neither helpful for
the prisoner nor the victim. They considered that prison
prevented reconciliation rather than facilitating it. It has
also been asserted that some offenders want to be imprisoned
in order to repay a debt to society. This justification does
not provide a legitimate basis for imprisonment as neither the
state, nor broader society, forgives prisoners. While this4 See Scott, D. (2012b) “Church, state and imprisonment: towards a sociological and theological critique of state punishment” in Justice Reflections, Volume 30
perspective may enable offenders to take responsibility for
their actions, other forms of punishment, providing
opportunities for reconciliation and avoiding the
stigmatisation of imprisonment, could be more preferable and
morally justifiable options.
Whatever the justifications or not of evangelism in society,
any proposition that religious conversion is a legitimate
justification for imprisonment requires critical scrutiny. The
inherent vulnerability of the prisoners and the subsequent
power of the chaplains to manipulate their captive
parishioners, combined with the brutalisation of prison
regimes, points towards the unacceptability of prison as a
'Bible College'. It is debatable whether 'repentance to God'
under such deprived and persuasive conditions is desirable.
Prison thus has dubious legitimate status as a means of
reforming offenders through Christianity. Whatever the
similarities between the cellular structure of the monastery
and the prison in the former institution, repentance is an act
of free will; this is not and never can be the case in the
prison. Religion can have no legitimate role in prison other
than guaranteeing the rights of the prisoners to practice
their faith.
Prison chaplains have a historic and prophetic role as prison
reformers. However, reform has a nasty side-effect of
protecting, supporting and providing even greater legitimation
for the prison. The chaplain who disagrees with the prison
system ultimately can only provide justice for wrongdoers and
those who have been wronged by opposing the penal
establishment instead of attempting to modify it.5 While
humanitarian reforms may improve the conditions of those
currently incarcerated, they do not contest the
appropriateness of the prison as a form of punishment.
But why should Anglican and other Christian chaplains wish to
challenge the prison? The Christian theology of punishment,
which is accepted by the Established Church, is clear:
Christians should support the State's right to punish, but are
free to challenge the methods used in its discharge.
Certainly, a number of the chaplains interviewed questioned
the legitimacy of the prison and one chaplain described it as
'unChristian'. Alternatively, responses to wrongdoing may
better serve both offender and victim if based on notions of
restitution, reconciliation and 'shalom'. Means of redress
could be located in the community rather than behind the walls
of a prison. The chaplain is ideally positioned to inform the
debate on abolitionism, especially to the Christian community
outside of prison.
5 See Mathiesen (1974) The Politics of Abolition for detailed discussionon the necessity for "unfinished" proposals on prison reform, andthe susceptibility of prison reform to strengthen theseillegitimate institutions rather than significantly improving thelives of those contained within them.
Undoubtedly, the chaplain has played an important role in the
history of the penal system and this study suggests that the
chaplain may have an important part to play in its future.
The decision whether to support the continuation of prison as
the ultimate sanction of the state, or as a crucial ally to
reformers calling for its abolition, could be decisive. What
is beyond question is that the chaplain can no longer be
ignored by academics either sociologists of historians. The
chaplains are not simply surrogate social workers or
psychologists.6 The contemporary chaplain’s role is
distinctive and cannot be compared to any other member of
staff in the ‘community of cells’.
Chaplains perform an independent function, ministering to
often ungrateful parishioners and possibly provide a social
bridge between prisoners and staff.7 The potential, however,
for improvements in the discharge of state interventions in
response to personal harms, troubles and problems are immense.
6 See Garland (1990), who believes that the chaplain's role issimilar to that of a social worker.
7 This study of the perception of the prison chaplain onlyincorporated the views of a small number of prisoners and prisonstaff. It is essential for further understanding of theperception of the chaplain that more detailed research isundertaken on the opinions of both staff and prisoners. It isalso necessary to investigate further the differences in the rolebetween the ecumenical partners in the Christian ministry; thedifferences between full and part time chaplains; and, possibleof even greater importance, the role and perception of non-Christian ministers of religion. These three areas are notadequately covered in this study.
A massive reduction in the number of prisons and their
possible replacement by community based alternatives would
require a drastic appraisal of the chaplain's role. The
chaplains could become representatives of their respective
Christian denominations or religions in the wider community,
performing a pastoral role dealing with offenders and victims
of crime. The Christian principals of restitution and
reconciliation may be better observed in the community, where
the needs of all members of society could be assessed.
Certainly, teaching offenders, victims of crime and the
Christian community the biblical lessons of love, forgiveness,
compassion and acceptance may facilitate a greater
understanding of the needs of offenders and their criminalised
behaviour. This potential role for the Christian prison
chaplain in the community could be more productive than the
current attempts to express God's love in an environment based
on depriving prisoners of their freedom.
References
Garland, D (1990) Punishment and Modern Society: A Study of Social Theory,Oxford University Press.
Mathiesen, T (1974) The Politics of Abolition, Martin Robertson.
Miranda, J P (1977) Marx and the Bible: A Critique of the Philosophy ofOppression, SCM Press Ltd.
Scott, D (2012a) “Priests, prophets and pastors: thehistorical role of the prison chaplain” in Justice Reflections,Volume 31
Scott, D (2012b) “Church, state and imprisonment: towards asociological and theological critique of state punishment”in Justice Reflections, Volume 30