In Michelle Alexander’s book The New Jim Crow: Mass Incarceration in the Age of
Colorblindness, she expounds on the heightened dilemma of the mass incarceration
among African Americans which she claims the government and its criminal justice
system perpetuates directly to their community, hence, a return to the Jim Crow era. i
“Sociologists have frequently observed that governments use punishment primarily
as a tool of social control, and thus the extent or severity of punishment is often
unrelated to actual crime patterns.”[1] i The rising rate of incarceration linked to the
drug war in the U.S. is higher compared to other countries. i Sadly, targeting a specific
racial group puts them in an inferior position. i The church can respond to offenders
with kindness, love, and mercy. i Scripturally, it is a moral duty of Christians to reach
out to this group of people who have broken the law and committed a crime (Mt.
25:34-40; Mk. 2:17; Heb. 13:1-3). i In the case of minor drug offenses with no violent
charges, possible alternatives to jail time could be to help the person with
rehabilitation. i This could very well help prevent more egregious crimes from
happening such as drug trafficking, human trafficking, etc.
First, the church should continue teaching, mentoring, and discipling to lead others in
Christlikeness. i The Holy Spirit can use God’s word to renew people’s minds and
change their thinking (Rom. 12:1-2). i Reversal and rejection of immoral customs is
possible when a life has been regenerated and transformed through a personal
relationship with Jesus Christ. i Offenders need to know they are valued by God and
play an integral role in their family structure. i McQuilkin and Copan say, “the
breakdown of the family is the leading negative environmental influence.”[2] i Second,
the church can assist offenders by way of restitution. i This puts them in a position of
ownership, responsibility, and accountability wherein they realize that the real victims
are those who have been directly and indirectly affected: their families and
community.
Promoting ‘restorative justice’ says that “after a crime has occurred, the ultimate goal
is reconciliation and restoration” between offender and victim (their family and
community).[3] i With each illicit drug use or exchange, it denigrates the community. i
McQuilkin and Copan add, “While over 95 percent of present American inmates will be
returned to society, around two-thirds of them will commit further crime.”[4] i So,
instead of devastating their community with more crime, they can partner with a
church ministry to help build up their community. i Some ideas of community service
include painting over graffiti, preparing mural walls for artists, regularly visiting and
mentoring prisoners, ministering to prisoners’ families by donating meals, adopting
the block wherein the offender lives, and hosting a drug-free campaign teaching the
dangers of drug use (e.g., addiction, infection, poor judgment and decision-making,
etc.) and the duty of each citizen. i Perhaps doing this alternative work outside of an
iron cage will help offenders see their God-given purpose and destiny to be family and
community builders as it also serves as a deterrent for unwanted repercussions. i
(Word count: 585) i i i
[1] Michelle Alexander, The New Jim Crow: Mass Incarceration in the Age of
Colorblindness (New York: The New Press, 2012): 7, https://ebookcentral-proquest-
com.ezproxy.liberty.edu/lib/liberty/detail.action?docID=829777 (Accessed June 23,
2021). i
[2] Robertson McQuilkin and Paul Copan, An Introduction to Biblical Ethics: Walking in
the Way of Wisdom, 3rd ed. (Downers Grove: InterVarsity Press, 2014): 431.
[3] Morgan Lee, "Doing the Crime Without Doing the Time: Why the Church Should
Welcome Alternatives to Mass Incarceration," Christianity Today (March 2018): 66,
https://link.gale.com/apps/doc/A530403156/BIC?u=vic_liberty&sid=summon&xid=3
3b5452e (Accessed June 22, 2021).
[4] McQuilkin and Copan, An Introduction to Biblical Ethics, 433.
