Prisoners Of Faith

More than the citizens of most countries, Americans are either religious or in jail--or both. But what does it mean when imprisonment and evangelization actually go hand in hand, or at least appear to? What do "faith-based" prison programs mean for the constitutional separation of church and state, particularly when prisoners who participate get special privileges? In Prison Religion, law and religion scholar Winnifred Fallers Sullivan takes up these and other important questions through a close examination of a 2005 lawsuit challenging the constitutionality of a faith-based residential rehabilitation program in an Iowa state prison. Americans United for the Separation of Church and State v. Prison Fellowship Ministries, a trial in which Sullivan served as an expert witness, centered on the constitutionality of allowing religious organizations to operate programs in state-run facilities. Using the trial as a case study, Sullivan argues that separation of church and state is no longer possible. Religious authority has shifted from institutions to individuals, making it difficult to define religion, let alone disentangle it from the state. Prison Religion casts new light on church-state law, the debate over government-funded faith-based programs, and the predicament of prisoners who have precious little choice about what kind of rehabilitation they receive, if they are offered any at all.

Corrections officials faced with rising populations and shrinking budgets have increasingly welcomed "faith-based" providers offering services at no cost to help meet the needs of inmates. Drawing from three years of on-site research, this book utilizes survey analysis along with life-history interviews of inmates and staff to explore the history, purpose, and functioning of the Inmate Minister program at Louisiana State Penitentiary (aka "Angola"), America’s largest maximum-security prison. This book takes seriously attributions from inmates that faith is helpful for "surviving prison" and explores the implications of religious programming for an American corrections system in crisis, featuring high recidivism, dehumanizing violence, and often draconian punishments. A first-of-its-kind prototype in a quickly expanding policy arena, Angola’s unique Inmate Minister program deploys trained graduates of the New Orleans Baptist Theological Seminary in bi-vocational pastoral service roles throughout the prison. Inmates lead their own congregations and serve in lay-ministry capacities in hospice, cell block visitation, delivery of familial death notifications to fellow inmates, "sidewalk counseling" and tier ministry, officiating inmate funerals, and delivering "care packages" to indigent prisoners. Life-history interviews uncover deep-level change in self-identity corresponding with a growing body of research on identity change and religiously motivated desistance. The concluding chapter addresses concerns regarding the First Amendment, the dysfunctional state of U.S. corrections, and directions for future research.

Prisoners of Faith describes and analyzes the ethnic life force of Muslims and Christians which determines their private-public identity orientations as individual members of India′s two largest minority communities. Srinivasan successfully presents the case for conceptualizing minorities in terms of individual perceptions and awareness and synthesises phenomenology and Marxism for the study of personal identity as a social structure and process.

Voices From American Prisons: Faith, Education and Healing is a comprehensive and unique contribution to understanding the dynamics and nature of penal confinement. In this book, author Kaia Stern describes the history of punishment and prison education in the United States and proposes that specific religious and racial ideologies - notions of sin, evil and otherness - continue to shape our relationship to crime and punishment through contemporary penal policy. Inspired by people who have lived, worked, and studied in U.S. prisons, Stern invites us to rethink the current ‘punishment crisis’ in the United States. Based on in-depth interviews with people who were incarcerated, as well as extensive conversations with students, teachers, corrections staff, and prison administrators, the book introduces the voices of those who have participated in the few remaining post-secondary education programs that exist behind bars. Drawing on individual narrative and various modern day case examples, Stern focuses on dehumanization, resistance, and community transformation. She demonstrates how prison education is essential, can provide healing, and yet is still not enough to interrupt mass incarceration. In short, this book explores the possibility of transformation from a retributive punishment system to a system of justice. The book’s engaging, human accounts and multidisciplinary perspective will appeal to criminologists, sociologists, historians, theologians and scholars of education alike. Voices from American Prisons will also capture general readers who are interested in learning about a timely and often silenced reality of contemporary modern society.

Maryam Rostampour and Marziyeh Amirizadeh knew they were putting their lives on the line. Islamic laws in Iran forbade them from sharing their Christian beliefs, but in three years, they’d covertly put New Testaments into the hands of twenty thousand of their countrymen and started two secret house churches. In 2009, they were finally arrested and held in the notorious Evin Prison in Tehran, a place where inmates are routinely tortured and executions are commonplace. In the face of ruthless interrogations, persecution, and a death sentence, Maryam and Marziyeh chose to take the radical—and dangerous—step of sharing their faith inside the very walls of the government stronghold that was meant to silence them. In Captive in Iran, two courageous Iranian women recount how God used their 259 days in Evin Prison to shine His light into one of the world’s darkest places, giving hope to those who had lost everything and showing love to those in despair.

An eye-opening account of how and why evangelical Christian ministries are flourishing in prisons across the United States It is by now well known that the United States’ incarceration rate is the highest in the world. What is not broadly understood is how cash-strapped and overcrowded state and federal prisons are increasingly relying on religious organizations to provide educational and mental health services and to help maintain order. And these religious organizations are overwhelmingly run by nondenominational Protestant Christians who see prisoners as captive audiences. Some twenty thousand of these Evangelical Christian volunteers now run educational programs in over three hundred US prisons, jails, and detention centers. Prison seminary programs are flourishing in states as diverse as Texas and Tennessee, California and Illinois, and almost half of the federal prisons operate or are developing faith-based residential programs. Tanya Erzen gained inside access to many of these programs, spending time with prisoners, wardens, and members of faith-based ministries in six states, at both male and female penitentiaries, to better understand both the nature of these ministries and their effects. What she discovered raises questions about how these ministries and the people who live in prison grapple with the meaning of punishment and redemption, as well as what legal and ethical issues emerge when conservative Christians are the main and sometimes only outside forces in a prison system that no longer offers even the pretense of rehabilitation. Yet Erzen also shows how prison ministries make undeniably positive impacts on the lives of many prisoners: men and women who have no hope of ever leaving prison can achieve personal growth, a sense of community, and a degree of liberation within the confines of their cells. With both empathy and a critical eye, God in Captivity grapples with the questions of how faith-based programs serve the punitive regime of the prison, becoming a method of control behind bars even as prisoners use them as a lifeline for self-transformation and dignity.

Something clearly is wrong with the current justice system in which repeat incarceration is high, injustice is rampant, and 25 percent of African-American males can expect to spend time behind bars. Colson's biblical ideas for reform have the potential to turn the system around, keep innocent people out of prison, and give victims some relief.

An eye-opening account of how and why evangelical Christian ministries are flourishing in prisons across the United States It is by now well known that the United States’ incarceration rate is the highest in the world. What is not broadly understood is how cash-strapped and overcrowded state and federal prisons are increasingly relying on religious organizations to provide educational and mental health services and to help maintain order. And these religious organizations are overwhelmingly run by nondenominational Protestant Christians who see prisoners as captive audiences. Some twenty thousand of these Evangelical Christian volunteers now run educational programs in over three hundred US prisons, jails, and detention centers. Prison seminary programs are flourishing in states as diverse as Texas and Tennessee, California and Illinois, and almost half of the federal prisons operate or are developing faith-based residential programs. Tanya Erzen gained inside access to many of these programs, spending time with prisoners, wardens, and members of faith-based ministries in six states, at both male and female penitentiaries, to better understand both the nature of these ministries and their effects. What she discovered raises questions about how these ministries and the people who live in prison grapple with the meaning of punishment and redemption, as well as what legal and ethical issues emerge when conservative Christians are the main and sometimes only outside forces in a prison system that no longer offers even the pretense of rehabilitation. Yet Erzen also shows how prison ministries make undeniably positive impacts on the lives of many prisoners: men and women who have no hope of ever leaving prison can achieve personal growth, a sense of community, and a degree of liberation within the confines of their cells. With both empathy and a critical eye, God in Captivity grapples with the questions of how faith-based programs serve the punitive regime of the prison, becoming a method of control behind bars even as prisoners use them as a lifeline for self-transformation and dignity.

Prisons are an institutional altar God has placed in communities all around us. In this book, the author is giving an invitation for the outside churches to minister in such a way that Jesus can say: I was in prison and you came to me. Prisons are mission fields in which God has brought the world to our back yards. Any given prison in America houses inmates from all nations around the world. This book is also a call to the Church to answer Jesus Christ's Great Commission: to go into all the world and make disciples. After thirty years as a prison chaplain and assistant program director, the author has a keen insight into this rewarding ministry. He draws that knowledge from personal experiences, writing policies, and training staff and volunteers. He has ministered with and to the inmates on every level of the system, including Death Row. This book is essential for serious readers who are seeking to improve relationships with wardens, correctional officers, chaplains and inmates, their family, and the victims. Leonard M. Payne, Jr. was just a country preacher with a PhD (Praying Hard Daily) when he applied for the chaplain position at the West Virginia State Penitentiary, Moundsville, WV. He was the only staff member allowed to go with Governor Arch Moore to the negotiations during the 1986 riots at the West Virginia State Penitentiary. He has authored two books: Un-redeemer Son and Daughters and My People Yesterday, Today and Forever, a history of the Glorious Churches of God in Christ, in which he presently serves as National Director of Chaplaincy. He holds a Doctoral degree from the United Theological Seminary, a Master of Divinity and a Master of Arts from the Methodist Theological School in Delaware, Ohio. Leonard lives in St. Clairsville, Ohio with his wife, Charlotte