Search

The renewed growth of immersive "faith-unit" programs operating inside U.S. maximum-security prisons has brought with it a heightened emphasis on the practice of religion in correctional settings. Modeled from a prototype Christian seminary planted inside Louisiana State Penitentiary Angola, newer programs utilize outside religious educators for the credentialing of inmates into work assignments on behalf of prisons. As resource-challenged wardens deploy religiously credentialed inmates for leading new forms of prison ministry inside state facilities, research has not kept pace with the rapid growth of programs. Based on previous research, this article offers a retrospective account of the establishment of "offender ministries" at the Angola prison seminary planted at Louisiana State Penitentiary in 1994. While correctional leaders are obliged to accommodate the diverse religious identities of prisoners, private sponsors of immersive religious programs must balance doctrinal fealty with religious pluralism. Drawing from fieldnotes and on-site interviews in previous research, lessons from the history of Angola's ecumenical prison seminary and "inmate ministry" programs are discussed while strengths and weaknesses are also highlighted. [ABSTRACT FROM AUTHOR]

The developmental need to fit in may lead to higher alcohol and other drug use among socially anxious youths which exacerbates the drink/trouble cycle. In treatment, youths with social anxiety disorder (SAD) may avoid participating in therapeutic activities with risk of negative peer appraisal. Peer-helping is a low-intensity, social activity in the 12-step program associated with greater abstinence among treatment-seeking adults. This study examined the influence of SAD on clinical severity at intake, peer-helping during treatment, and outcomes in a large sample of adolescents court-referred to residential treatment. Adolescents (N = 195; 52% female, 30% Black) aged 14 to 18 were prospectively assessed at treatment admission, treatment discharge, and 6 months after treatment discharge. Data were collected using rater-administered assessments, youth reports, clinician reports, medical charts, and electronic court records. The influence of SAD on peer-helping and outcomes was examined using hierarchical linear regression and event history methods. Forty-two percent of youths reported a persistent fear of being humiliated or scrutinized in social situations, and 15% met current diagnostic criteria for SAD. SAD onset preceded initial use for two-thirds of youths with SAD and substance dependency. SAD youths presented for treatment with greater clinical severity in terms of earlier age of first use (p < 0.01), greater lifetime use of heroin and polysubstance use (p < 0.05), incarceration history (p < 0.01), and lifetime trauma (p < 0.001). Twelve-step participation patterns during treatment did not differ between youths with and without SAD except for peer-helping, which was associated with reduced risk of relapse (p < 0.01) and incarceration (p < 0.05) in the 6 months posttreatment. This study found evidence of an association between SAD and earlier age of first use, greater lifetime use of heroin, incarceration history, and lifetime trauma. SAD was associated with higher service participation during treatment, which was associated with reduced risk of relapse and incarceration in the 6 months posttreatment. Findings indicate the benefits of service participation for juveniles with SAD which provides a nonjudgmental, task-focused venue for developing sober networks in the transition back into the community.

This paper assesses a faith-based, short-term program for trauma healing among incarcerated individuals, "Correctional Trauma Healing Program" (CTHP). We hypothesized that participation in the CTHP would reduce negative consequences of lifetime trauma: symptoms of PTSD, state depression, state anger, suicidal ideation, and the risk of interpersonal aggression. We also hypothesized that the reduction, if found, would be partly attributable to anticipated program outcomes (a decrease in vengefulness and an increase in religiosity, forgiveness, perceived forgiveness of God, gratitude to God, and perceived positive impact of the Bible). To test our hypotheses, we conducted a quasi-experimental study of 349 jail inmates in Virginia. Manifest-variable structural equation modeling was applied to analyze data from pretest and posttest surveys. As hypothesized, the CTHP reduced the negative consequences of trauma by increasing religiosity and other positive attributes and decreasing vengefulness directly and/or indirectly via increased religiosity. Implications and limitations of our study are discussed. [ABSTRACT FROM AUTHOR]

Because addiction is a socially isolating disease, social support for recovery is an important element of treatment planning. This study examines the relationship between social isolation, giving and receiving social support in Alcoholics Anonymous during treatment, and post-treatment outcomes among juvenile offenders court-referred to addiction treatment. Adolescents (N = 195) aged 14 to 18 years were prospectively assessed at treatment admission, treatment discharge, 6 months, and 12 months after treatment discharge. The influence of social isolation variables on relapse and severe criminal activity in the 12-months post-treatment was examined using negative binomial logistic regressions and event history methods. Juveniles entering treatment with social estrangement were significantly more likely to relapse, be incarcerated, and commit a violent crime in the 12-months post-treatment. Giving help to others in Alcoholics Anonymous during treatment significantly reduced the risk of relapse, incarceration, and violent crime in the 12-months post-treatment whereas receiving help did not.

Although prior research documents a positive relationship between religious involvement and emotional well-being among incarcerated individuals, the salutary effect of religion on mental health remains in need of scientific scrutiny. To examine this understudied issue, we hypothesized that prisoner religiosity is positively associated with virtues, which are in turn inversely related to negative emotions. To test this hypothesis, we applied structural equation modeling to analyze data from a survey with a convenience sample of 139 males housed at a Colombian prison. As hypothesized, we found that both public (religious service attendance) and private religious behaviors (praying and reading a sacred book) were positively associated with the virtues of forgiveness, self-control, and gratitude. Additionally, we found that forgiveness and self-control were inversely related to state anger, depression, and anxiety. Finally, self-control was central in explaining the relationship between religious service attendance and state anger. Implications and limitations of the present findings are discussed. [ABSTRACT FROM AUTHOR]

Welcoming accountability is a responsive and responsible virtue that can be shown in relation to people or to God, a higher power, or transcendent guide. Our interdisciplinary team defined transcendent accountability (TA) and developed a 10-item scale using classical and item response theory methods. Across diverse US samples (total N = 990) the scale exhibited internal consistency, construct validity, incremental validity, known-groups validity, and test-retest reliability. TA showed positive correlations with religious and spiritual variables, transcendent virtues (gratitude to God, eschatological hope), human virtues (gratitude, accountability, forgiveness), relationality (agreeableness, empathy), responsibility (conscientiousness, self-regulation), values-congruent autonomy, meaning, and flourishing. It had inverse correlations with negative attitudes and symptoms (personality disorder, anxiety, depression), and weak associations with searching for meaning and social desirability. TA predicted unique variance in spiritual flourishing, meaning, and relational repair. Transcendent accountability is a valuable construct that complements gratitude to God (GTG) and advances positive psychology. [ABSTRACT FROM AUTHOR]

Current research yields inconsistent findings about the association between religious variables and academic cheating among college students. In this study, we investigated possible reasons for this disagreement by examining whether, and to what extent, three particular religious variables: religious identity, affirmation of importance and religious services attendance, are associated with academic honesty among college students. Specifically, we utilised a sample of 2503 American college-aged students from Gallup® daily tracking survey and used analysis of variance (ANOVA) to address the proposed research question. Research findings indicate that religious service attendance is positively associated with academic honesty among college students. Specifically, students who attend religious services more frequently are less likely to be engaged in academic misconduct than students who attend less frequently. This finding remains consistent when other important factors such as student attitudes toward cheating and gender were included in the analysis.

What is known about college students' search for purpose more than ever before due to the scholarly attention devoted to purpose development over the past two decades. This growing research on purpose increasingly makes it clear, as Tim Clydesdale ( 2015 ) writes, that when colleges "launch sustained conversations with students about questions of purpose, the result is a rise in overall campus engagement and recalibration of postcollege trajectories that set graduates on journeys of significance and impact" (p. xvii). Yet, scholars also find that not all purposes or purpose conversations are the same. The authors sought to discover how students' think about purpose, what purposes inspire them, and what influences their development of purpose. To find answers, the authors drew upon numerous sources, including interviews with 110 college students (ages 18-25) from 10 colleges and universities. They interviewed students at a variety of institutional classifications (e.g., a regional university, different types of liberal arts colleges, and various levels of research universities) as well as different missions (private, public, religious, and secular). The authors asked a variety of questions aimed at discovering how students perceived how college helped their purpose development and what purpose or purposes they currently espoused (if any). What the authors discovered both did and did not surprise them.

Embracing accountability to others for one's responsibilities within relationships is important for flourishing, yet underexamined. An interdisciplinary team defined the construct of accountability and developed an 11-item single-factor Accountability Scale. In national samples with US census demographic representation (total N = 1257), we conducted psychometric analyses using methods from classical test theory (exploratory and confirmatory factor analyses) and item response theory. The Accountability Scale demonstrated internal consistency, construct validity, test-retest reliability, and incremental validity. Accountability correlated positively with relational variables (agreeableness, empathy) responsibility-oriented variables (conscientiousness, self-regulation), virtues (gratitude, forgiveness, limitations-owning humility), relational repair, perceived meaning presence, and flourishing, inversely with symptoms (personality disorders, temper, anxiety, depression), and weakly with searching for meaning and social desirability. Accountability scores superseded demographic variables, conscientiousness, and agreeableness to predict relational repair, perceived presence of meaning in life, and flourishing. We offer the accountability construct and scale to advance human flourishing research and applied work. [ABSTRACT FROM AUTHOR]

Although an inverse relationship between religion and deviance is empirically well-established in the western context, previous studies on Islam and deviance conducted in non-western countries are limited. To address this gap in deviance research, we hypothesized that individual religiosity would be inversely related to deviance with the inverse relationship being more likely for ascetic than anti-ascetic or secular deviance. To test this hypothesis, we applied ordinary least squares and logistic regression methods to analyze data collected from 2,005 survey participants of a Turkish public university student population. Regression results provided partial support for the hypothesis, as we found that religiosity was inversely related to both ascetic and secular deviance. The observed inverse relationship is noteworthy in that it was found in an institutionally secular, Muslim country. Implications of our findings are discussed. [ABSTRACT FROM AUTHOR]

This paper examines whether and how religion contributes to prisoner rehabilitation—conceptualized as a prosocial change in self-identity, existential belief, and character based on identity theories of criminal desistance, the "Good Lives Model" of offender rehabilitation, and the concept of human flourishing. For this study, we conducted a quasi-experimental study assessing a faith-based program, "The Prisoner's Journey" (TPJ). We hypothesized that participation in TPJ increased religiosity, which in turn contributed to rehabilitation, measured by identity transformation, a new sense of meaning and purpose in life, and virtue development. It was also hypothesized that prisoner rehabilitation enhanced emotional well-being and reduced the risk of interpersonal aggression. To test our hypotheses, we applied structural equation modeling to analyze data from 506 prisoners in Colombia and South Africa, who participated in pretest and posttest surveys. As hypothesized, we found that completion of TPJ increased religiosity, which in turn fostered motivation for identity change, the perception of meaning and purpose in life, and the virtues of forgiveness, accountability, and self-control. In addition, the increased perception of meaning and purpose in life and two virtues (forgiveness and self-control) decreased negative emotions and the risk of interpersonal aggression. The implications and limitations of our study are discussed. [ABSTRACT FROM AUTHOR]