On November 30, 2005, I visited Hays State Prison with Dennis Dunn to teach a class on Eastern Orthodox Christianity. After a visit to the prison's mattress factory during which Mr. Dunn spoke to some inmates about job opportunities for ex-offenders who will soon be released, we went to the prison's chapel. In the chapel, I was introduced to two inmates who are Orthodox, while other convicts entered the chapel. The audience was comprised of inmates who reside in the Faith-based Dormitory, a special dormitory for prisoners who express deep interest in religion and/or moral formation and have records of conduct that allow for the privileges accompanying residence in the dormitory. I would estimate the number of inmates present to have been between forty and fifty.
I began with a thirty minute talk through which I introduced the Orthodox faith. I ordered my talk around five main topics. To orient those completely unfamiliar with Orthodoxy, I first listed the countries and ethnic groups with which Orthodoxy has traditionally been associated, though I also noted the recent growth of the Church in the United States. I then summarized the goal of Orthodox life: communion with God, which necessarily entails love of our fellow human beings. Third, I discussed the sources of authority in Orthodoxy. Most of the talk was devoted to the fourth topic - history. I sketched a brief outline of the Church's history, attempting to highlight some key events and discuss a few of the most important Ecumenical Councils. Finally, I briefly described Orthodox worship.
Dennis warned me beforehand that these prisoners are serious about religion and most of them well-informed. The questions I received for the next forty minutes or so confirmed his words and also revealed how carefully the inmates had been listening. Many of them had taken notes during the class. Several of the questions were simply requests for clarification. I found I needed to clarify the authority possessed by bishops, and I needed further to clarify our relationship to the Roman Pontiff. Indeed, the inmates asked numerous questions about our relationship to Roman Catholicism, and I was especially surprised by how curious they were about more technical point of ecclesial polity. One inmate wanted to know how bishops are chosen and elevated, while another wanted information on how priests are selected and ordained. They asked how decisions are made and how votes were taken and weighed at Ecumenical Councils. On several occasions, I found myself unable to give the precise answers they wanted.
The prisoners' interests ranged across the topics covered. I received questions regarding our spiritual practices, such as fasting and confession. From the question about confession and others, I could see that one major concern of the prisoners - even those not Orthodox - was how this faith could be practiced in an environment in which there are rarely visits from clergy. The inmate who asked about confession wanted to understand, I think, why a priest hears confession, but he also wanted to know if we believe that personal confessions will be heard by the Lord. I think several other kinds of questions revolved around this concern. One prisoner put the issue very forthrightly when he asked about the current state of Orthodox prison ministry.
I also received questions about doctrines. One inmate asked me to describe our understanding of the Eucharist in comparison to the doctrine of Transubstantiation and Protestant understandings of communion. Another wanted further clarification regarding icons. I was also asked a rather strangely put question about whether or not we interpret Jesus' story of the rich man and Lazarus as literal or as a parable, a question by which he seemed also to want to know how we understand Hell.
The questions the prisoners asked reveal their curiosity about the Orthodox Christian faith. I cannot say that I sensed an immediate desire among any of the inmates to convert after one class, but I do think they are willing to learn as much as they can. The paragraphs above show that they have a deep interest in how Orthodoxy is practiced and how it could be practiced in the prison environment. Thus, the door is open to teach more about the basic tenets and practices of the Church. I believe that the practices of prayer and reflection, especially the Jesus prayer, would be of enormous benefit to many of the Christian prisoners, even those who are not and may never be Orthodox. If, however, Orthodoxy is to take deep root among prisoners, classes must eventually be reinforced by a somewhat regular clergy presence. Even where absolutely no interest in practicing Orthodoxy at any level exists, informing prisoners of this distinctive way of living the Christian confession helps further the Faith-based Dormitory's mission to increase religious understanding and tolerance. Simple classes on Orthodoxy can thus be a means to foster peace.
Although I cannot judge the effect of my class on the inmates, I can say that the trip to Hays dispelled many of my stereo-types about prisons and prisoners. What I saw of Hays prison was virtually spotless. The floors were clean; the grounds were well-kept. The prisoners had their shirt-tails tucked in and often their boots were polished. The prison population was racially and religiously diverse. All the prisoners with whom I spoke were courteous and appreciative of the time I gave them. God willing, I will return to offer another class.
James B. Wallace