The renewed man acts upon new principles, by new rules, with new ends, and in new company. The believer is created anew; his heart is not merely set right, but a new heart is given to him. He is the workmanship of God, created in Christ Jesus unto good works. Though the same as a man, he is changed in his character and conduct. These words must and do mean more than an outward reformation. The man who formerly saw no beauty in the Savior that he should desire him, now loves him above all things. The heart of the unregenerate is filled with enmity against God, and God is justly offended with him. Yet there may be reconciliation. Our offended God has reconciled us to himself by Jesus Christ. By the inspiration of God, the Scriptures were written, which are the word of reconciliation; showing that peace has been made by the cross, and how we may be interested therein. Though God cannot lose by the quarrel, nor gain by the peace, yet he beseeches sinners to lay aside their enmity, and accept the salvation he offers. Christ knew no sin. He was made Sin; not a sinner, but Sin, a Sin-offering, a Sacrifice for sin. The end and design of all this was, that we might be made the righteousness of God in him, might be justified freely by the grace of God through the redemption which is in Christ Jesus. Can any lose, labor, or suffer too much for Him, who gave his beloved Son to be the Sacrifice for their sins, that they might be made the righteousness of God in him? –Matthew Henry
Reconciliation, in Christian theology, is an element of salvation that refers to the results of atonement. Reconciliation is the end of the estrangement, caused by original sin, between God and humanity. John Calvin describes reconciliation as the peace between humanity and God that results from the expiation of religious sin and the propitiation of God's wrath. Evangelical theologian Philip Ryken describes reconciliation in this way; “It is part of the message of Salvation that brings us back together with God. ... God is the author, Christ is the agent and we are the ambassadors of reconciliation (2 Corinthians 5).” Although it is only used five times in the Pauline corpus (Romans 5:10-11, 11:15, 2 Corinthians 5:18-20, Ephesians 2:14-17 and Colossians 1:19-22) it is an essential term, describing the “substance” of the gospel and salvation. Ralph Martin writing in the Dictionary of Paul and his Letters, suggests reconciliation is at the center of Pauline theology. Stanley Porter writing in the same volume suggests a conceptual link between the reconciliation Greek word group katallage (or katallasso) and the Hebrew word shalom (שָׁלוֹם), generally translated as 'peace.' (Wikipedia contributors. (2023, January 1). Reconciliation (theology). In Wikipedia, The Free Encyclopedia. Retrieved 09:40, May 17, 2024, from https://en.wikipedia.org/w/index.php?title=Reconciliation_(theology)&oldid=1130946003)
Of all the religious terms used in the Christian community that weigh heavily on the hearts of inmates and chaplaincy the term reconciliation has the most impact. In 2 Corinthians 5:18 Paul writes, “And all things [are] of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;”. Thousands of incarcerated souls would love to have their victims reconciled to them and forgive them for their crimes. Most painful are the family members who reject them and turn their backs to them at the very moment they need loving reconciliation and help to change their life of sin. This concept of the hope of forgiveness churns in the minds of many inmates as each day they relive their heinous actions of crime.
When a Chaplain preaches reconciliation, it is truly one sermon that makes the incarcerated sit up and listen. Paul wrote to Philemon 15, “For perhaps he therefore departed for a season, that thou shouldest receive him forever;” [KJV] The idea of departed for a season fits the life of the convict. They lose everything when arrested and sentenced. The idea of returning a forgiven person with the hope of a better life often escapes them. However, when they hear this one short verse the entire perspective for the inmate’s actions according to a sovereign God are revealed. There is hope.
Making sense of it all is perhaps ninety percent of an inmate’s innermost self-reflective thought process. “Why me?” is a phrase hashed and rehashed for the entire term of the sentence handed down to them. When a Chaplain opens the Word to tell them that it was all part of God’s plan for their redemption, it does not justify the crime nor does it devalue the devastation and impact on the victims of the crime, but it does help the inmate to see his life form God’s eternal throne. It also puts the ministry of the chaplaincy into its proper perspective and purpose—to provide hope for a new life that rejects sin through the hope and power of the Holy Spirit.
Again, the real theological impact for reconciliation in prison ministry is what Paul penned, “For perhaps he therefore departed for a season, that thou shouldest receive him forever.” [KJV] This providential perspective of departing for a season that you might have him back forever provides a firm foundation for all the chaplain does for prison ministry. The season of crime, rebellion, and then restoration is seen time and again in the Scriptures. The prodigal son, the nation Israel, and many other pictures describe God’s sovereign plan of grace and mercy. In this section of Scripture, we once again embrace the wondrous matchless grace of God. The picture of Philemon agreeing to restore a criminal runaway slave and the picture of Onesimus becoming like Christ gives prison ministry a clear vision and focus.
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