By most accounts, criminal justice institutions in the U.S. abandoned any explicitly theological thinking and practice over the course of the late nineteenth and twentieth centuries. Thus, most accounts of contemporary mass incarceration and race- and class-based criminalization forego any consideration of the role Christian theological concepts might still play in structuring the mechanisms of carcerality today. Against this neglect, my dissertation traces a “theo-carceral” trajectory within Christian soteriology founded upon sovereignty and subjection in its relation to the racial and classed construction of normative and abnormal personhood in modernity. I inquire into the roots of the criminalization of non-normative populations and find that a normative identity that fuses whiteness, private property possession, and masculinity functions as an idolatrous aspiration to godlike transcendence, invulnerability, and power. This idolatry subsequently orders a social arrangement in which blackness and property-less-ness function as modes of theological and political “trespass.” To nourish a vision of a world beyond racial and economic criminalization and enclosure, and to cultivate collective practices of action in pursuit of that world, my project distills from the resources of Christian theology the elements of a “decarceral” soteriology based not in sovereignty and subjection but release from captivity, and a “decarceral” theological anthropology based in the theological-political concept of “participation” in the life of God, others, and the world. In contrast to the exclusive, individual “possession” that constitutes the normative modern person and “his” power over creation, a personhood based in “participation” conceives of and arranges the relationship between God, person, and world under the rubric of unimpeded access to the common good, and so builds toward a sociality beyond the racial and economic dispossession and criminalization that define our time.