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Communities across the United States are collaborating to create a coordinated response to intimate partner violence (IPV); ideally, this involves promoting best practices in the justice and human service systems and engaging a broad array of community sectors (e.g., human service; criminal justice; faith; business; education) to promote victim safety and batterer accountability (Pence, 1999). The current study examined the extent to which Family Violence Coordinating Councils resulted in change in the systems' response to IPV. Specifically, we examined judicial order of protection data from 1990 to 2005 to establish whether the formation and development of councils across the state of Illinois promoted the issuance of plenary orders of protection following the initial granting of emergency orders of protection. Such a pattern would indicate implementation of a best practice in the system response to IPV. Utilizing a multilevel logistic modeling approach, we found that the introduction and development of councils was indeed related to the accessibility of plenary orders of protection. The specific ways in which councils may have influenced such an outcome and the implications of this approach for research on council effectiveness are discussed.

Scholars in the field of community psychology have called for a closer examination of the mediating role that religious congregations serve in society, especially in relation to the promotion of social justice. The current study provides such an examination, offering a multilevel examination of religious individuals (n = 5,123) nested within religious congregations (n = 62) with a particular focus on how individual and congregational level variables (i.e. theological orientation, frequency of religious attendance, bonding and bridging social capital) predict individual prioritization of and participation in congregational social justice activities. Findings indicated that individual level theological orientation was associated with prioritization, and demographics and social capital bonding were associated with prioritization and participation. Furthermore, congregational bridging social capital was associated with the prioritization of justice, whereas congregational theological orientation moderated the associations between frequency of religious participation for both prioritization of and participation in congregational justice activities. These findings show that specific aspects of the congregational setting (i.e., congregational theological orientation) are important to the individual prioritization of and participation in social justice activities. These findings provide support for the role of religious congregations as mediating structures for social justice. Implications for future research are also discussed.