SINK OR SWIM
LESSONS LEARNED FROM A CHAPLAINCY SURVIVOR
Although not an exhaustive list, the following lessons learned illustrate some the key points to remember as a chaplain. Over time, application of the following list may make the difference between a mediocre chaplain and an outstanding chaplain.
The chaplain must live consistently with his or her holy calling to draw people to God. The chaplain does this not only through ministry but by the life he or she lives. “Holiness in a minster is at once his chief necessity and his goodliest ornament. Mere moral excellence is not enough, there must be the higher virtue; a consistent character there must be, but this must be anointed with the sacred consecrating oil, or that which makes us most fragrant to God and man will be wanting.”[1]
The calling of God to chaplaincy is a priceless treasure in an earthen vessel. It is filled with an intense passion to teach. It also includes a goodly measure of giftedness with evidence that the chaplain's labors are recognized by the people of God. Chaplains can endure the severest trails of ministry when they have a warm, earnest desire for chaplaincy, cloaked in ordained competency and the armor of the endorsement of God's call.
Prayer must be the cornerstone of the chaplain’s life during times of trial. “Most preachers who depend on God’s Spirit will tell you that their freshest and best thoughts are not those which were premeditated, but ideas which came to them, flying as on the wings of angels; unexpected treasures brought on a sudden by celestial hands, seeds of the flowers of paradise, wafted from the mountains of myrrh.”[2]
Prayer also unlocks a sermon's message as well as the hearts of men. It instills passion and unction in the chaplain. These blessings from God cannot be earned, bought, or taught. “Unction is a thing which you cannot manufacture, and its counterfeits are worse than worthless; yet in itself priceless, and beyond measure needful if you would edify believers and bring sinners to Jesus. To the secret pleader with God this secret is committed; upon his rests the dew of the Lord, about him is the perfume which makes glad the heart.”[3] This will overflow into the chaplain's public prayer.
A chaplain's public prayer is often far more important than preaching. “Let your prayers be earnest, full of fire, vehemence, prevalence. I pray the Holy Ghost to instruct every student at this College so to offer public prayer that God shall always be served of his best. Let your petitions be plain and heart-felt; and while your people may sometimes feel that the sermon was below the mark, may they also feel that the prayer compensated for all.”[4]
Prayer is important when selecting and delivering sermons to the inmate population. Sermons should be planned and written while following the leading of the Holy Spirit. The chaplain’s messages should be filled with scriptural foundations and communicated with strength and conviction. They should be arranged in a pattern easily received and understood by the average inmate. Sermons should always be filled with freshness, Christ, and the Gospel.
The text for the sermon should always developed with attention to the Holy Spirit’s guidance. The chaplain must be flexible at this point. Responding to inmate requests should also be part of the process. Chaplains should avoid overly rigid preplanning that might make them unresponsive to the changing needs of the flock.
Let the Word and its meaning be the overriding force of the sermon's message. “. . . re-asserting my opinion, which guided by discretion and judgment, we may occasionally employ spiritualizing with good effect to our people; certainly, we shall interest them and keep them awake.”[5]
The phrase, “So heavenly minded no earthly good” may describe some of our Christian colleagues. Chaplains should be sociable. They should demonstrate consistent, cheerful, godly character during conversation, social events, and daily life.
Everyday circumstances are a sovereign tool of God can use to reach people with the presence of Christ. “I am persuaded that one reason our working men so universally keep clear of ministers is because they abhor their artificial and unmanly ways. If they saw us, in the pulpit and out of it, acting like real men, and speaking naturally, like honest men, they would come around us.[6]”
Looking back over my career, one choice I made has paid great dividends. I went through correctional officer boot camp training. I qualified, passing both physical exams and written tests, to become a boot camp drill instructor. The respect gained and the appreciation gained from this has been priceless. To this day it is a valuable aspect of my chaplaincy. My passion to know what custody officers experience drove me to make such sacrifices.
What happens to a chaplain who loses his passion, earnestness, and zealous desire for God-ordained ministry? “If all the lights in the outside world are quenched, the lamp which burns in the sanctuary ought to still to remain undimmed; for that fire no curfew must ever be rung.”[7] The chaplain must be eternally re-kindled by the flames of Christ and His eternal love for ministry, “keep close to God, and keep close to your fellow men whom you are seeking to bless.”[8]
What helps keep the holy fire burning in the chaplain's heart is being a life-long learner, always growing and ever challenging oneself to move forward in commitment, calling, education, and giftedness. An intimate relationship with Christ also rekindles the flames of passion and earnest zeal in the chaplain’s study, life, and public ministry.
Many ministers blame circumstances for their failure when they do not grow because they lack spiritual devotion and prayer. A chaplain who stops growing and learning will also stop teaching and preaching with Spirit-led effectiveness.[9]
The pressures of chaplaincy often wear chaplains down. They may lash out, criticizing family, friends, and flock. In times like these a chaplain's life can become an epitome of cynicism, injuring everyone within striking distance.
Are you an encourager? Some people aren’t. Their pessimistic outlook on life spills into relationships. They dampen morale by dwelling on problems, never on praise.
Develop a personal style that promotes the success of others. Look family members in the eye and listen to that they say. Ask how they are and what they need. Frequently say things like “I love you,” “thank you,” and “good job.” Your personal style will set the tone in your home
Everyone thrives on encouragement. You are in a leadership position today because someone believed in you—and told you so. Remember how that affirmation motivated you and practice it. Provide affirmation, and you’ll help you family succeed.[10]
“Enjoying remarkable success does not depend on having a great ego. In fact, the opposite is always true. Those who think the most of themselves are usually respected little by others. But those who show respect to others and not seek personal recognition are given greater respect—respect that is earned and not demanded.[11] Chaplains must be humble and willing accept others.
We do not suggest compromising one's faith or altering the Gospel for the sake of acceptance. But we do suggest demonstrating respect that comes from the love of God. This includes a love for people of other faiths. This will create professionalism and leadership in the chaplain, as well as respect for the chaplain.
In fact, one way to respond to this pressure to make compromises in one's faith is to be committed to continue moving forward with a growing vision for Protestant ministry. Holding a fresh vision at the forefront of daily ministry will keep the ministry moving forward while at the same time thwarting critics.
Vision for ministry often quickly evaporates from a busy chaplain's mind. Administrative duties, scheduling of ministries and recruiting volunteers, along with training them, often betrays a chaplain's desire to fulfill a vision for Godly chaplaincy.
Chaplains lose this battle if they do not delegate responsibilities and let go of ministries they cannot fulfill. It is true that it will be difficult to see others perform ministry that you wish was your own. But if you supervise and supply leadership, the same results of the vision for ministry will still be evident.
Consistent mentoring and cross-training are examples of smart delegation. Cross training should provide a sense of confidence for those performing ministry. They will realize that they are not alone. They will see that there are others who can assist them. It will also provide qualified replacements during times of sickness, emergency, etc.
Beyond delegation and cross training, wise risk taking is fundamental. When risk becomes necessary some questions to ask are: “What is the worst that could happen?” and “What is my contingency plan?” These questions provide information chaplains need if they wish to be movers and motivators.
When the social, moral, and religious climate of our nation is taken into consideration, chaplaincy is no place for the faint of the heart. Chaplains must be providing a model of the Christian life worthy of being copied. “A mentor is a godly leader/coach who has committed time and energy to sharing personal growth and ministerial and administrative skills with a spiritual son or daughter—a believer who has obvious spiritual gifts and a teachable spirit.”[12] Every chaplain should have at least one younger person to mentor in this fashion. Every chaplain should also have a chaplaincy peer mentoring them in prison ministry. This will save much time and grief.
As a mentor the chaplain should develop a visionary’s heart that inspires others to dream. Seeing a plan to get through the problem, a path where no one has journeyed, refusing to pander to critics, plodding then running and seeing power in the plan, will inspire those around you to dream and see the impossible.[13]
Inspiring a vision for prison ministry in others means having the ability to see what they cannot see. If a chaplain grasps this one concept his or her ministry will always grow and adapt to change. To become a better chaplain in ministry the following goals should be considered.
ü Learn to take responsibility for your actions, even when you are wrong.
ü Learn to be an encourager and positive not negative and cynical.
ü Learn to handle criticism, negative and positive, with integrity and dignity.
ü Learn delegation, you do not need to do everything yourself, others can perform the ministry as
good if not better than you.
ü Learn how to effectively cross train staff in other responsibilities apart from their own faith
group.
ü Learn how to take risks in a professional manner.
ü Learn to not be afraid of being a dreamer.
ü Learn to continue to improve public and private life with the model of becoming like Christ so
that any criticisms and any trials are quickly rebuffed with a life of consistency in character.
ü Learn to continue to live consistent with the call to chaplaincy by being ever thankful for the
harvest God so graciously provides each day.
ü Learn to grow in private and public prayer life recognizing the importance its plays in hearing
from God for guidance and in finding those precious jewels in the Scriptures.
ü Learn to develop public prayer life to remain steadfast in using the name of Christ and the
Gospel in all public settings of prayer.
ü Learn to act like a man without compromising testimony among the Law Enforcement and
Correctional Officers.
ü Learn to re-kindle the passion for the chaplaincy with finding times of drawing close to Christ
and walking in the Holy Spirit.
ü Learn to continue to challenge contemporaries with the foundational principles of the chaplaincy
which have been born from the day of Pentecost to the present-day church.
[1] Charles Spurgeon, Lectures to My Students, (Grand Rapids, MI: Zondervan, 1954), p. 18
[2] Ibid, p. 45
[3] Ibid, p. 50
[4] Ibid, p. 69
[5] Ibid, p. 109
[6] Ibid, p. 167
[7] Ibid, p. 307
[8] Ibid, p. 318
[9] Stan Toler. Stan Toler’s Practical Guide for Pastoral Ministry. (Indianapolis, IN: Wesleyan Publishing House, 2007), p. 34; 42-43
[10] Ibid, p. 94
[11] Ibid, p. 176
[12] Ibid, p. 241
[13] Ibid, p. 254-256
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