Back into the Fold: Helping Ex-Prisoners Reconnect through Faith · Helping Ex-Prisoners Reconnect...

2Prepared by:

Ram A. Cnaan with Jill W. SinhaUniversity of PennsylvaniaSchool of Social Work

January 2004

Back into the Fold:Helping Ex-Prisoners Reconnect through Faith

BACK INTO THE FOLD: HELPING EX-PRISONERS RECONNECT THROUGH FAITH

We extend sincere thanks to the religious leaders weinterviewed for their commitment to this work andparticipation in this research. We would also like to thankDr. Stephanie C. Boddie and Mrs. Sandra Williams fortheir editorial support.

This research was funded by the Annie E. CaseyFoundation. The findings and conclusions presented inthis report are those of the author(s) alone, and do notnecessarily reflect the opinions of the Foundation.

The Annie E. Casey Foundation is a private charitableorganization dedicated to helping build better futures forvulnerable children and families in the United States. Itwas established in 1948 by Jim Casey, one of thefounders of United Parcel Service, and his siblings, whonamed the foundation in honor of their mother.

ACKNOWLEDGEMENTS

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Preface......................................................................................................................................2

Executive Summary ..................................................................................................................3

Part One: Building Connections ..................................................................................................5

Severed Connections: When the Rules are Broken ......................................................................6By the numbers........................................................................................................................................6

Broken relationships: Impact on families ....................................................................................................7

Broken trust: Impact on the community......................................................................................................8

Broken dreams: Impact on the future ........................................................................................................8

Restoring Connections: Christian Interventions............................................................................9Connecting with God: Meeting spiritual needs ..........................................................................................10

Connecting with self: Meeting physical and emotional needs......................................................................11

Connecting with family: Meeting relational needs ......................................................................................11

Connecting with the community: Meeting the needs of others....................................................................13

Strengthening Connections: Issues for Further Study ................................................................14

Part Two: Faith-based Connections ..........................................................................................151. The Abundant Life Network............................................................................................................16

2. Conquest Offender Re-integration Ministries ....................................................................................18

3. House of Hope of Alachua County..................................................................................................20

4. LA Metro ......................................................................................................................................22

5. Liberty Ministries ..........................................................................................................................24

6. Reentry Prison and Jail Ministry......................................................................................................26

7. R.E.S.T. Philly ..............................................................................................................................27

8. Salvation Army: Aftercare Transitional Services ..............................................................................29

9. T.E.A.M. Mentoring........................................................................................................................31

10. Wholeway House ..........................................................................................................................33

Endnotes ................................................................................................................................35

TABLE OF CONTENTS


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Each day, children and families in many of the mostdisadvantaged communities face the dauntingchallenge of welcoming home the 1,700 fathers

and mothers, sons and daughters, brothers and sisters,and friends that are being released from prisons. And asthe correctional system continues to be overloaded,many ex-prisoners are released without institutionalsupport to ensure transition to the community asresponsible family members, reliable employees andproductive citizens. Stunned by the prevalence of re-entryand its impact on children, families and communities,national and local leaders are exploring ways tounderstand and address the service needs of ex-prisoners and their families.

In 2002, the U.S. Department of Justice’s announcementof 68 grants totaling $100 million for its “Going Home”initiative signaled national interest in improving servicesfor ex-prisoners. One year earlier, the Annie E. CaseyFoundation recognized the complex set of problems re-entry represented for ex-prisoners, their family membersand communities by commissioning research on faith-based re-entry programs. The Foundation viewed suchwork as an investment in assisting communities andagencies to identify untapped resources and initiativesthat can provide the supports, services and economicopportunities necessary for the successful reintegrationof ex-prisoners.

Faith-based organizations comprise one example ofinstitutions that can provide new support, socialnetworks and services to orient ex-prisoners toward apositive lifestyle. Without such institutions, ex-prisonersoften re-associate with old friends and revert to old habitsand a continued life of crime and punishment. Withoutsuch institutions, ex-prisoners experience restrictedaccess to many services — housing, substance abusetreatment, health care, employment, and educationalopportunities.

By exploring the service needs of ex-prisoners andproviding a preliminary scan of the promising practices ofChristian service providers, we hope to discover new and

complementary ways to address the challenges faced byex-prisoners, their families and communities. It is ourhope that the work conducted by the Program for theStudy of Organized Religion and Social Work at theUniversity of Pennsylvania School of Social Work is animportant step in recognizing the contribution of the faith-based community in assisting the process of re-entry forex-prisoners.

This work will offer clergy, faith-based practitioners,policy-makers and funding agencies examples of faith-based practices and strategies that seek to strengthenthe connections among ex-prisoners, their children,families and communities.

PREFACE

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According to Prison Fellowship Ministries, anoutreach for prisoners, ex-prisoners, crime victimsand their families founded by ex-prisoner and

former Nixon Administration member Chuck Colson, “Theroad home is possibly the most difficult journey an ex-prisoner will ever make.” This is a challenge that recordnumbers of men and women face as over 600,000inmates are released from prisons each year. This is anunprecedented number — about 1,700 people a dayreturning to their communities. With decreased fundingfor parole and probation services, many ex-prisonersleave prison to return home without the institutionalsupport to readjust to life in the community. Ex-prisonersseeking successful reintegration encounter a number ofchallenges, from the behavioral and circumstantialfactors that led to imprisonment, to the difficulties ofprison life and the other invisible punishments they faceonce released. While thousands of congregations andfaith-based groups take part in traditional prison ministryincluding visitation and providing spiritual activities suchas worship and Bible study, few sponsor programs towelcome ex-prisoners into their fold once they arereleased from prison.

This report, based on a literature review and interviewswith 10 Christian re-entry service providers, begins bysupplying background information and context for thisstudy. We then discuss the consequences of imprisonmentand provide relevant statistical data that addresses issuesimpeding the re-entry process. This is followed by adiscussion of how Christian faith-based organizationsassist ex-prisoners to restore spiritual, family and

community connections. We also highlight several areasfor further study and have included 10 summary profiles ofpromising practices.

We applied two key methods of study. First, we identifiedavailable literature on prisoners and issues related to re-entry. Second, we contacted experts in the field,searched databases, and used a snowball samplingprocedure to select faith-based providers of inmate andex-prisoner services. We focused on Christian,grassroots programs that contribute to familystrengthening and reintegration of ex-prisoners into thecommunity. Of the providers selected, three exclusivelyserve men, two exclusively serve women, and five serveboth men and women.

While the clergy and faith-based service providers weinterviewed approach reintegration from differentperspectives, faith plays an essential role in how theycarry out their work. At a minimum, their beliefs inspiredthe development of their programs and those beliefscontinue to motivate their service. Some have norequirement about their clients’ personal religiouscommitment; other groups are explicitly evangelistic; stillothers require clients to have undergone a religiousconversion before being accepted into the program.Many service providers incorporate prayer, religiouseducation and other related activities into their programs.The faith element shapes many clients’ efforts to becomeestablished in the community and avoid furtherimprisonment. Some of our interviewees were ex-prisoners who have become law-abiding citizens whocredit their re-entry success to religious transformation.

In an effort to give the client a good start in the re-entryprocess, some providers focus heavily on spiritualdisciplines. Others concentrate primarily on immediateneeds, such as finding housing and employment, orongoing processes, such as restoring family relationshipsand overcoming addictions. Some begin working withprisoners before their release and maintain contact withclients well after they have completed post-releaseservices. Some providers address community related

At the end of 2001, state and federal prisons together housedover 1.3 million people, with local jails housing 631,240 more —a fourfold increase from 1973. While minorities make up only 37percent of the total U.S. population, almost two-thirds of thestate prison population and 59 percent of the federal prisonpopulation are comprised of minorities. Data from 1996 showthat of the $22 billion spent that year on state prisons for adults,only six percent — or just over $1 billion — was used to prepareprisoners for life outside prison through educational programs,social activities, psychological treatments and recreation.

EXECUTIVE SUMMARY


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issues. Many providers collaborate with localcongregations or other social service agencies. Theseservices are all rendered within the framework of theparticular religious beliefs of each organization.

While there are a number of Christian organizationsassisting ex-prisoners with reintegration, the research inthis area remains limited. This study contributes to know-ledge development in this area by highlighting the following:

1. Service and resource limitations: ManyChristian service providers reported limitedfinancial resources and paid staff. In fact, mostChristian re-entry programs are staffed primarilyby volunteers. With such limited personnel andfunding, it was not surprising that these programsare less likely to serve ex-prisoners withcommunicable diseases, histories of violentcrimes or sex offenses, or severe mental illness.

2. Limited parole supervision: Many of the clientscome to these programs without parolesupervision or requirements. As a result, theservice providers and clients have limited supportfrom the criminal justice system to ensuresuccessful re-entry. Therefore, faith is viewed as astrong motivator for sustained change.

3. Client self selection: The client pool is largelycomprised of ex-prisoners who voluntarily seekfaith-based service providers. As a result, theinclusion of religion is generally accepted, if notwelcomed, by those who have already made aprofession of faith and/or are willing toincorporate religious beliefs into their lives as apath toward lasting change.

4. Increasing female incarceration rates: Withthe noted rise of incarceration among women,more services are needed for women and children.

5. Housing: Locating affordable and appropriatehousing is often a great challenge for ex-prisoners,particularly those with severed family relationships.This being the case, they are at risk for becominghomeless or returning to a life of crime.

6. Measuring outcomes: In most instances, theservice providers studied had not measuredrecidivism rates, employment rates, or other factorsthat indicate successful re-integration, such asincreased participation in community organizations,religious institutions, schools and family life.

7. Coordination of services: The literature suggeststhat recidivism is more likely to be curtailed whenex-prisoners attend pre-release rehabilitation oreducation programs followed by supportive re-entryprograms that provide a range of services. Butmost programs focus on either prisoners or ex-prisoners and few programs offer both pre-releaseand post-release services. Few service providerswork with other providers to ensure that a set ofcomprehensive post-release services are available.

8. How faith matters: The Christian interventionsstudied were characterized by a variety of faithexpressions, ranging from services provided byfaithful people and church attendance, to evangelismand religious education. Additional research isneeded to assess the unique contribution of theChristian aspects of the programs.

EXECUTIVE SUMMARY

1PART ONE: BUILDING CONNECTIONS


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Severed Connections: When the Rules are Broken

By the numbers

At the end of 2001, state and federal prisonstogether housed over 1.3 million people, with localjails housing 631,240 more — a fourfold increase

from 1973.1 Minorities are disproportionately representedamong people in jail. While minorities make up only 37percent of the total U.S. population, almost two-thirds ofthe state prison population and 59 percent of the federalprison population are comprised of minorities.2 Thisincludes those identifying themselves as African American,Hispanic and a race other than white. Similarly, AfricanAmericans (44 percent) and Hispanics (21 percent) aredisproportionately represented among those returninghome from prison.3 From 1986 to 1990 to 2001, thefemale prisoner population significantly increased from19,812 to 44,065 to 94,336.4

Given the rising number of prisoners and ex-prisoners, faith-based organizations have become vital service providers formen and women returning to their families and communities.

The cost of incarcerationAccording to the Bureau of Justice Statistics of the U.S.Department of Justice, the 1999 expenditures forcorrections totaled just over $49 billion, a more than fivefold increase over 1982 levels.5 In 1996, the averagecost of housing a federal prisoner was $23,500, while astate prison inmate cost $20,100 to house.6 Theseamounts, comparable to the cost of tuition at aprestigious university, far exceed the TANF allowance fora mother with two children, or the cost of publiceducation. While a substantial amount is spent perinmate, only a small portion of that amount is spent onrehabilitative efforts.

Returning to the communityTravis and his colleagues defined re-entry as the processof leaving prison and returning to their family, the laborforce, the community and the greater society.8 Between1985 and 2000, the number of inmates released fromprison more than doubled — from 260,000 to 585,000.9

Approximately 600,000 people will be released fromprison this year.10 This is an unprecedented number—about 1,700 people a day returning to their communities.

While the number of people released from prison hasbeen increasing, the budgets for probation officers havebeen decreasing nationwide. At the same time, prisonerswho complete their full sentences are releasedunsupervised. In 1990, only 16.3 percent of ex-prisonershad no conditions attached to their release; by 1998, thisgroup grew to 22.4 percent.11 With the limitedsupervision for ex-prisoners after release from prison,other formal and informal supports are being sought tosupport successful re-integration. This is one of thereasons, our interviewees noted, that chief probationofficers in many counties are interested in collaboratingwith faith-based re-entry programs.

Unprepared for re-entryEx-prisoners returning to their families and communitiesoften possess limited human capital, having a medianeducation level of 11th grade and few vocational skills.Many were unemployed or only partially employed beforebeing arrested, or held a position paying less than$1,000 a month. Many have used illegal drugs. TheNational Institute of Justice’s Arrestee Drug AbuseMonitoring Program reported in 2001 that 63.5 percentof newly arrested males tested positive for marijuana,cocaine, methamphetamine, opiates or PCP.12

In addition to the particular actions leading up toincarceration, certain aspects of prison life and itsconsequences, along with circumstances in an ex-prisoner’s personal life, also complicate re-entry into thecommunity. Not only are family relationships andfriendships damaged, future housing, career options andstanding in the community are all adversely affected by a

Data from 1996 show that of the $22 billion spent that year onstate prisons for adults, only six percent — or just over $1 billion— was used to prepare prisoners for life outside prison througheducational programs, social activities, psychological treatmentsand recreation.7

BUILDING CONNECTIONS

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person’s conviction and incarceration. These issuescreate a need for intensive support if the ex-prisoner is toreintegrate successfully, restoring broken connections tofamily and community, and forming new connections thatwill encourage and reinforce positive lifestyle changes.Otherwise, ex-prisoners are at risk for homelessness,unemployment, continued substance abuse and a cycleof incarceration.

Likelihood of successSuccessful reintegration of ex-prisoners seems to be theexception, not the rule: nearly two-thirds of thosereleased from state and federal prisons are likely to berearrested for a felony, misdemeanor or parole violationwithin three years of their release.13 Ex-prisoners can beunprepared for the challenges of avoiding re-incarceration while seeking housing, employment,renewing family relationships and friendships, andresolving behavioral and health issues. When they fail toreintegrate successfully, it presents a problem not onlyfor them individually, but for their children, their families,their communities and for law enforcement.

Some of the people who are most successful in theirwork with ex-prisoners have served time in prisonthemselves and, as a result, have a clear understandingof the issues their clients face and the level of supportthey need. The Christian re-entry service providers whoare also ex-prisoners are living testimony to the positiveand lasting impact of religious intervention andtransformation on the reintegration process. Havingexperienced punishment for criminal acts, many ex-prisoners leave prison to face severed and significantlystrained relationships. Christian re-entry programsprovide the services to assist ex-prisoners to identifywhat isn’t working in their lives and to reconnect with

God, their children, families and communities. However,in comparison to the thousands of groups who visit orcontact prisoners while they are incarcerated, thereappear to be few programs geared toward helping ex-prisoners in the difficult transition of re-entry.14

Broken relationships: Impact on familiesPhysical and social distance creates barriers inmaintaining relationships with children and familymembers during incarceration. A prisoner serving asentence of less than two years may remain in a local jail,usually within the same city where the crime occurred.But those who receive sentences of two or more yearsare taken to state or federal prisons that can be 100miles or more away from the prisoner’s home — or evenin another state.15 These prisons are often located inareas that are poorly served by public transportation.The distance and lack of public transportation can createbarriers to visitation. For example, Route 15 in NorthCentral Pennsylvania houses four state and federalprisons between Lewisburg and Williamsport. Manyinmates in these facilities are from Philadelphia orPittsburgh, or places farther away. In cases where thebarrier of distance cannot be overcome, the prisonermaintains connection with family and friends throughtelephone calls and letters.

Prisoners, their children and familiesNearly one and a half million children under the age of 18have a parent incarcerated in a state or federal prison.16

The Department of Justice reported that 44 percent ofthe fathers and 64 percent the mothers lived with theirchildren before incarceration. But more than half of allprisoners (54 percent of females and 57 percent ofmales) have not been visited by their children sinceentering prison.17 Sixty-five percent of female prisonershave a child under the age of 18.18 Unlike male prisoners,female prisoners generally keep in contact with theirchildren and want to be a regular part of their lives.Maintaining a relationship with children duringimprisonment is a challenge, especially in cases wherethe children do not have other caretakers when a mother

Successful re-entry benefits ex-prisoners as well as theirchildren, family and community. Expected outcomes areincreased participation in family life, the labor force, schools,religious institutions and other community organizations, as wellas reduced recidivism.



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is sentenced. In these cases, children may be declaredeligible for adoption, especially if the child is young andno father or grandparent claims guardianship.

Incarceration also endangers marriages. According toPrison Fellowship Ministries, only 15 percent ofmarriages survive a period of incarceration of onespouse.19 The readjustment after release also takes itstoll on marriage. Of this 15 percent, only three to fivepercent of the couples are still together one year afterthe spouse’s release from prison. In general, familiesexperience social stigma and loss of emotional andfinancial support.

Broken trust: Impact on the community

The tasks for which communities are known, such asraising children, providing a sense of security and pride,providing a healthy environment for families, providing jobs,and sustaining open exchanges and support, are hamperedwhen large numbers of the population, including youngpeople, are going in and out of correctional facilities.

Some communities more affected than othersThe re-entry of ex-prisoners is not evenly distributedamongst communities.20 In our interviews, it becameclear that certain neighborhoods experience a greaterproportion of people who are arrested, imprisoned andthen return to the community. Incarceration and re-entryalso have significant impact on a few area neighborhoodsin a few urban counties. Often high concentrations ofprisoners return to urban areas that are already sociallyand economically disadvantaged. Such neighborhoodsoften lack the formal social and economic infrastructureto work with ex-prisoners on re-entry issues. A study inBaltimore found that 15 percent of the neighborhoodsaccounted for 65 percent of the prison releases.21

Unsuccessful re-entry in these communities affects notonly public safety, but also the overall quality of life forfamilies and communities. Finally, the social cost ofreleasing ex-prisoners without adequate supervision,services or supports becomes an expense borne byindividuals as well as their children, families and thecommunity as a whole.

Broken dreams: Impact on the futurePrisoners are released with the hope of transitioning intopermanent housing arrangements and work opportunities.But two-thirds of prisoners released from state and federalprisons are rearrested for a felony or serious misdemeanorwithin three years.22 About half are re-convicted and abouttwo-fifths return to prison. Statistics show that 94 percent of18- to 24-year-old ex-prisoners with 11 or more prior arrestsare likely to be rearrested within three years of release.

Community services for prisonersCnaan and his Penn colleagues found that more than2,000 congregation volunteers in the Philadelphia areavisit prisoners. Of the 887 congregations interviewed:

■ 21 percent provided prison ministries;

■ 10.6 percent provided programs for prisoners’families;

■ 4.4 percent managed half-way houses for ex-prisoners; and

■ 4.1 percent worked with youth offenders.23

Similarly, Rev. Nick Barbetta, Director of Chaplains at thePhiladelphia prison system, observed that while there isno shortage of congregations prepared to hold worshipservices and Bible studies for prisoners, there is a greatneed for continuing care once the prisoner is released.For ex-prisoners to receive the support they need, the

The first six months after release is the period when ex-prisonersare most likely to commit new crimes. This critical transitionperiod is when the most help and guidance are needed.

The increased rate of imprisonment and re-entry over the pasttwo decades have significantly weakened the capacity of manycommunities, especially some of the most vulnerable, to carryout successful civic life.


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general population needs to overcome their generaldistrust and become more sensitive to the issuesconfronting ex-prisoners.

One of the most popular publications of the ConquestOffender Reintegration Ministries (CORM), Equipping YourChurch to Minister to Ex-prisoners, provides informationdesigned to motivate congregations to serve in this area. Theorganizations we interviewed recognize the potentialadvantages to prisoners, their families and society as a wholewhen they partner with prisoners before and after theirrelease to facilitate successful re-entry into the community.

Added challenges to re-entryDespite the services available, ex-prisoners still ex-perience the loss of rights and privileges taken forgranted by many citizens. For example, some states haveimplemented legal barriers to full citizenship for ex-prisoners.24 In Florida, ex-prisoners lose their right to votepermanently; other states have temporary restrictions onvoting. Several states prohibit ex-prisoners from beingelected to public office or holding employment in thepublic sector. Most states impose restrictions on thehiring of ex-prisoners in fields such as law, education, realestate, nursing and medicine. In addition, landlords maybe prohibited from renting to ex-prisoners who wereconvicted on assault or drug-related charges. Many moreemployers and landlords personally elect not to deal withthis population, and reject an individual’s application uponfinding out about any criminal history. With their optionslimited, some prisoners welcome assistance from re-entry service providers as their release date approaches,and some faith-based organizations are ready to offerthat assistance.

Restoring Connections: Christian InterventionsThe words of Jesus, “…I was in prison, and you came toMe…” as recorded in the New Testament of the Bible,25 areones that Christian organizations do not take lightly, andthat many seek to apply through regular outreach toprisoners and ex-prisoners. In general, Christianinterventions live out the principles of reconciliation with

God and others through a personal relationship with JesusChrist and a changed lifestyle. The Christian leaders whoestablish these organizations often have a passion orcalling to work with ex-prisoners. But these programs don’twork with everyone who is referred or who seeksenrollment. The programs typically screen prospectiveclients and enroll those who express a sincere desire tochange their lifestyle and who appear ready to commit toprogram requirements. Often clients are exposed toevangelism during imprisonment and have already madesome faith decision before seeking aftercare services.For example, Conquest Offender Reintegration Ministriesin Washington, D.C., accepts non-religious and non-Christian clients, but has found that many clients seek outits program because it is Christian. While some prisonersuse religion as a ploy to obtain parole or a special statusin prison, once enrolled in the re-entry programs, theyoften decide they are not suited for these programs anddecline service.

In addition to their own selection criteria, all programs haveto comply with neighborhood restrictions and work withinthe limitations of the capacities of their staff and theirfacilities. They prefer ex-prisoners who are considered lessthreatening, and those whom the local community willtolerate. As well, many faith-based residential programsbelieve they are not suited to receive people with HIV/AIDSor other communicable diseases.26 Their facilities are notequipped with the necessary medical and technicalsupplies, and those that run communal residences may notbe able to ensure the health of other residents. In general,the providers included in this report appear to have limitedcontact with ex-prisoners with severe mental health issues,communicable diseases, or convictions for sex offensesor violent offenses.

Pre- and post-release activitiesThe pre-release activities of service providers in thisstudy include:

■ establishing rapport with designated clients;

■ assessing a prospective client’s spiritual com-mitment; and

■ engaging clients in religious activities.



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Several of the programs studied provide a wide com-plement of post-release services. For example, T.E.A.M.Mentoring, Inc. was carefully designed to be inclusive ofall people facing serious struggles in our society,including people who are homeless, drug and alcoholaddicts, ex-prisoners, and dependant families includingfamilies of prisoners and ex-prisoners. The ministry’sfocus is currently on the men and women being releasedfrom incarceration who have indicated they would like toturn their lives around in the context of living out theirfaith. The services provided include mentoring, housing,employment assistance, education and support inreconnecting with family. Unlike most of service providersstudied, the Re-entry Prison and Jail Ministry serves bothex-prisoners and other service providers. Acting as aclearinghouse, it offers training to service providers anddisseminates information via its web site. As a directservice provider, the Re-entry Prison and Jail Ministryoffers mentoring, legal support, family support servicesand advocacy.

Connecting with God: Meeting spiritual needsThe Christian re-entry service providers we studied areclear about the religious and spiritual motivations for theirwork. Their clients are aware that they employ Christianprinciples in their programs. Whether or not they havespecific religious requirements or expectations for theirclients, these providers share the belief that arelationship with God is foundational, and that it providesthe power ex-prisoners need to make and sustain lifestylechanges that will help them avoid re-incarceration. Theproviders express their faith to clients through theprocess of meeting their needs, in the course of relatingto them as mentors, and in some cases, when describingprogram requirements.

Two examples of service providers that emphasize thereligious and spiritual dimension of their service are LibertyHouse and Conquest Offender Reintegration Ministries.


Case ExamplesMost of the programs in this report work more extensively with clientsafter release, assisting them with issues such as securing housingand employment, strengthening family relationships, receivingspiritual and emotional support, and maintaining a law-abidinglifestyle. In the Liberty Ministries pre-release program, participatinginmates live together in a special part of the prison, and volunteerswork with them five nights a week to prepare them for release.

Liberty House, part of Liberty Ministries of Schwenksville,Pennsylvania, does not accept persons charged with violentoffenses or sex offenses; furthermore, the Chief of Police and alocal committee of residents review prospective residents.

The House of Hope of Alachua County in Gainesville, Florida, hadto obtain the consent of neighbors before establishing the programin a residential community. The community residents accepted theprogram on the condition that no sex offenders would be inresidence. Neighbors of the House of Hope did not object toinclusion of ex-prisoners convicted of violent crimes. R.E.S.T. Phillyin Philadelphia, Pennsylvania offers 12 to 24 weeks of “RationalEmotive Spiritual Therapy” to prisoners.

Liberty House calls itself a “Christian home” for ex-prisoners whoare serious about starting a new life in Christ. Residents are expectedto be committed Christians who take part in religious activities suchas prayer, church attendance, and Bible study. Residents are requiredto memorize a scripture verse each week and quote their verse atdinner each night; they also must keep journals for scripturememorization and personal reflections. For one ex-prisoner whocame to Liberty House, the program has paid off. José Moctezumaworked closely with the director to accomplish monthly goals. He isdescribed as an “exemplary resident.” Moctezuma advanced toPhase II at Liberty House, which includes living in a two-bedroomapartment on the property with another resident. He began workingas a box handler and applied to be a sales representative for thecompany. He joined a Baptist church outside of Philadelphia.Moctezuma likened Liberty Ministries and Liberty House to “…a bootcamp, preparing me, molding me and shaping me for the future thatGod is planning for me.”

Conquest Offender Reintegration Ministries is explicit aboutbeing a Christian program, but accepts people from any faithtradition. Louis Jones of CORM believes the most effective way ofsharing his faith with clients is through building relationships based onlove and respect. He wants clients to become believers, but he isprimarily motivated by his own faith to serve them, regardless ofwhether they believe as he does. CORM services incorporate biblicalprinciples. As such, CORM volunteers and staff share their faith bysending evangelistic materials to inmates in prison, praying withinmates and ex-prisoners, sharing scriptures, praying during supportgroups, teaching biblical principles, and hosting musical concerts thatinclude calls to the Christian faith. All Christian clients are expected tofellowship with a local Bible-believing church of their choice.

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Connecting with self: Meeting physical and emotional needsA large part of work with ex-prisoners involves helpingthem take care of themselves — to provide their basicphysical needs such as housing and employment in alawful, healthy way. Finding housing is one of the mostimmediate challenges. Many states impose restrictions onex-prisoners regarding housing assistance, and manylandlords refuse applications of people with a criminalhistory. Some faith-based re-entry programs assist clientsin finding homes, and some offer temporary housing aspart of their services. In areas where housing is in shortsupply, faith-based providers often cannot find goodhousing, and ex-prisoners may become homeless or haveto move in with family or friends who neither want them orcan afford to support them.

While housing is the primary need of most ex-prisoners,ex-prisoners have a variety of other material needs.CORM assists ex-prisoners to address the material andemotional needs that will help them maintain a law-abiding life-style. The services provided within the scopeof mentoring and case management include:

■ referral services

■ pen pals

■ counseling

■ transportation assistance (bus tokens, bus passes)

■ Christian support groups

■ mentoring

■ employment search assistance

■ life and job skills training

■ assistance to find housing

■ transitional shelter

Regular meetings are scheduled to help ex-prisonersreach the goals outlined in the plan. Weekly meetings areoffered so ex-prisoners can talk about their struggles andaccomplishments and build supportive relationships.Employment needs are assessed and clients are referredto appropriate employment leads.

Caring for oneself also involves learning to deal withunresolved emotional issues in a productive way. Ex-prisoners may have the best intentions to avoid returningto criminal behavior and prison, but without structure andaccountability, they can easily fail. Good mentoring canreduce the likelihood of failure. Mentors bring a certainamount of structure, expectations and accountability totheir relationship with an ex-prisoner. Mentors also fill theex-prisoners’ time with positive activities, assist withpractical issues, serve as role models and encouragesuccess. Good mentors accept ex-prisoners as they areand respond to their individual needs. This is a time-consuming effort that usually requires round-the-clockcommitment. Several of the programs studied offermentoring: the Abundant Life Network, ConquestOffender Reintegration Ministries, House of Hope ofAlachua County, “Rational Emotive Spiritual Therapy”(R.E.S.T.) Program, and Re-Entry Prison and Jail Ministry.

Connecting with family: Meeting relational needsMany ex-prisoners have difficulty sustaining healthyrelationships with loved ones. The support of ex-prisonerprogram staff and volunteers is often critical forreconnecting ex-prisoners with their families. TheChristian service providers in this study agree that familyreintegration and development in key relationships, suchas with spouses and children, are necessary componentsof successful re-entry. They do not ascribe to a singleapproach to this issue, so the guidance a client receivesin their attempt at family reconciliation depends on theparticular method recommended by the service provider.For example, some providers encourage in-depthcounseling and modeling of healthy relationshipsprovided by staff and workers at faith-basedorganizations. Many ex-prisoners express the need to beloved and appreciated in a consistent and reliablemanner, regardless of past actions and their presentfaçade. Several of the Christian service providers weinterviewed suggest that this kind of unconditional love isexactly what they attempt to provide.



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Some interviewees commented that they have clients whoare seeking a substitute family to compensate for negativeexperiences with their own families. Larry Gaalswyk ofT.E.A.M. Mentoring in Molt, Montana considers positiverelational support to be the primary need of the programs’participants. Similarly, the Abundant Life Network in Austin,Texas, which serves female ex-prisoners, emphasizesconnection with family, particularly children. The programallows weekend visits with family members and holdsparenting classes during the week.

Even when ex-prisoners have a great desire to renew familyconnections, some faith-based service providers believethat connecting ex-prisoners with their families immediatelyafter release may be very difficult, unwanted or unhealthy.Pastor Johnson of the House of Hope of Alachua Countyobserved that his clients are in need of personal directionand, at times, contact with their families may be more of ahindrance than a support. At the House of Hope, no one isallowed to make contact with their families or otheracquaintances for the first month. Longer-term residentsare allowed to communicate with their family of origin. Oneex-prisoner we spoke with has accepted the fact that hisdaughter was adopted and that he no longer has any claimto her, as he was never a “real” father to her. In his view, hecannot interrupt the life his daughter has built, just becausehe is now ready to be a father.

Case ExamplesIn places where housing is more affordable, programs such as theAbundant Life Network, House of Hope of Alachua County,Liberty Ministries, T.E.A.M. Mentoring, and Wholeway Houseoffer full residential care. The structured residential care programsprovided by these Christian organizations offer the discipline,instruction, accountability, emotional support and counsel that are ofcritical importance in the first few months after release. Theseproviders believe that the residents need clear structure and as littleexposure to temptation as possible in the period immediatelyfollowing their release. The residential programs achieve thisthrough a variety of means, including curfews, tight schedules, limitson spending money, and bans on smoking, drinking, and drugs.

Liberty House uses a behavior modification point system to enforcestrict rules, including participation in worship services and Biblestudies, training sessions, chores, curfews, random drug tests, roomsearches, and limits on phone use and visits from outsiders.Residents receive negative points by taking part in behaviors such asdrinking, smoking, having a critical attitude, lying to staff, and havingan angry outburst. If a resident reaches the maximum number ofpoints, his case is reviewed and he may be expelled from theprogram. On the other hand, when a resident reaches his monthlygoal, he may be rewarded with privileges such as overnight orweekend visits with approved family members or friends.

The “Rational Emotive Spiritual Therapy” (R.E.S.T.) Programaddresses ex-prisoners’ cycle of self-destructive behaviors andthought patterns, and engages clients in a process of healing andchange. Dr. Rick McKinney established this program based on AlbertEllis’ Rational Emotive Behavioral Therapy (R.E.B.T.). Like RationalEmotive Behavioral Therapy, Rational Emotive Spiritual Therapy isdesigned to help people identify and work through issues of fear,stress, anger, anxiety, depression, guilt, shame, pride, relationships,loneliness, addictions, and feelings of worthlessness. “As you think,so you are,” says Dr. McKinney, paraphrasing an Old Testamentproverb. McKinney believes that once inmates are thinking moreclearly and have self-understanding, issues like employment anddrug rehabilitation are surmountable. The program encouragesparticipants to rely on God’s spiritual power to help them changenegative behavior. The Inmate Restoration and Aftercare Programcontinues the ministry to prisoners once they are released by pairingthem with trained volunteers from local churches who serve as “FaithCounselors.” The Faith Counselors attend worship services with ex-prisoners and meet regularly with them to work on re-entry goals. Inspite of its strong Christian basis, the program is neither exclusivenor ineffective with persons from different traditions. No “invitation”to faith is offered or worship service attendance required duringinmate training, and ex-prisoners are paired with Faith Counselorswho share their religious affiliation. R.E.S.T. Philly’s web site includesa “Prayer Altar” bulletin board, where families and friends of inmatescommunicate their prayer requests to program counselors.


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Connecting with the community: Meeting the needs of othersDuring our interviews, we were impressed by the way faithand religious beliefs transformed and changed the outlookof ex-prisoners. Ex-prisoners living new lives are the mostcredible ambassadors to say to others, “I have been there,and the costs outweigh the benefits.” Such ex-prisonerscan serve as role models and guides to teenagers who arein the process of becoming criminals and are prisonbound. As an ex-prisoner, Pastor Johnson of the House ofHope of Alachua County draws from personal experience

in providing re-entry services. His clients respond to him,as he has walked in their shoes and has proved that majorchange is possible. Some graduates of the House ofHope’s program who live in the Gainesville area makethemselves available to help the program’s current clients.At Wholeway House, the directors encourage ex-prisonersto take part in ministry activities. About half of their clientsstay involved in volunteer service, with some choosing tominister to inmates.

It is one thing to help an individual ex-prisoner re-enter thecommunity. It is another to try to change the widersystem and affect many more lives. The Christiancommunity is known for its efforts at reforming thecorrectional system. From the early days when theQuakers reformed the prison system, to current effortsto reverse the death penalty, the faith-based communityhas spearheaded numerous attempts to change thesystem. Many of our interviewees felt their organizationsare either too small or too new to engage in socialchange efforts. There are, however, two notableexceptions: LA Metro and House of Hope.


Case ExamplesDenise Nobs, co-director of Wholeway House, with her husbandLouis, observed that the men at Wholeway House need nurturing.At Wholeway House, “God sets the lonely in families; He leads theprisoners out with rejoicing.”27 No better evidence of reconnectionand transformation was needed than the Wholeway community’sgraduation celebration in November, 2001. Three graduateswere honored, and their local church communities showed up inforce. Residents joined local churches and participated in churchministries and fellowship. Three ex-prisoners talked about themajor obstacles they had overcome and testified to God’sfaithfulness to them in their journey. Louis Nobs talked about thespecial friendships that developed with each of the men. DeniseNobs recalled there were no dry eyes among the mentors andpastors who spoke about the graduates. It seems that WholewayHouse not only transforms the “receivers,” but the “givers” intowhole persons.

Wholeway volunteers meet with prisoners during their last year inprison and attempt to reconcile them with their families.Wholeway House provides guest quarters for family members,who may come as frequently as possible for supervised visits.Denise Nobs noted that all her clients over the past few yearshave reconnected with their families in some way, though thatmight not mean that an ex-prisoner resumes living with a spouse,for example.

The Salvation Army in Philadelphia has several programsintended to enhance family reintegration, including a weekendretreat for incarcerated mothers and their children and interactiveparenting workshops for female ex-prisoners. Spark of Hope isa special service of Salvation Army provided for children ofincarcerated parents. Its purpose is to build self-esteem andprotect these youth from risk factors associated withdelinquency, truancy, school dropout and future criminal activity.


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Strengthening Connections: Issues for Further StudyThe void resulting from limited parole supervision andpublic aftercare programs for ex-prisoners is one that anumber of Christian organizations are taking theopportunity to fill. The Christian community offers avariety of responses to the challenge of releasedprisoners. Christian service providers operate out ofreligious commitment, and in some cases, out ofcompassion that stems from personal life experience.Their appeal is in their dedication and willingness to workintensively with those members of society whom manyothers shun.

For those ex-prisoners who seek change andrehabilitation, Christian service providers seem to providestructure, caring, hope and support that may not beavailable elsewhere. While this report outlines severalpromising practices and provides some answers to thequestion of how Christian organizations are facilitating thesuccessful re-entry of ex-prisoners into their communities,it raises many more issues that can be fertile ground forcontinued knowledge development in the following areas: 1. Assessing the prevalence of congregation-based and

other faith-based involvement in post-release prisonprograms;

2. Developing housing options for ex-prisoners;

3. Providing technical assistance for resource, programand staff development for services to ex-prisoners, theirfamilies and communities;

4. Developing outreach strategies to recruit appropriateprogram participants;

5. Coordinating the network of ex-prisoner services;

6. Measuring program outcomes and service effectiveness;

7. Identifying the needs of female ex-prisoners;

8. Examining the role of faith-based organizations instrengthening marriage and parent-child relationships;

9. Examining the role of faith-based organizations inserving communities with high rates of recidivism andconcentrated number of ex-prisoners;

10. Tracking the political advocacy activities of ex-prisoners; and

11. Assessing the unique contribution of the Christian faithin prison and ex-prison services versus secular andother faiths.

Case ExamplesRev. Eugene Williams and Los Angeles MetropolitanChurches (LA Metro) are the primary advocates responsible forlowering the cost of telephone calls to and from correctionalfacilities in California. In our interview with Rev. Williams, he said, “Itis cheaper to call Europe from anywhere in California than to callfrom prison to home within the state for the same amount of time.”When LA Metro began investigating the situation, they were told bythe state that security monitoring is expensive and without it, theprisoners can plot crimes and be in touch with outside gangs.However, through The Freedom of Information Act, LA Metrodiscovered that the State of California pays $150,000 a year tomonitor prison phone calls. In contrast, state revenues from phonecalls to and from prison totaled $13 million last year alone. Aftermajor political pressure, the governor agreed to lower the cost ofphone calls to and from prison by 25 percent. LA Metro waspleased with this response, but is demanding a more substantivereduction. For now, the legislature in Sacramento has agreed tohold a hearing on the topic, and LA Metro hopes to open upinexpensive lines of communication between prisoners and theirfamilies without sacrificing security. Furthermore, they hope toforce the state to earmark the surplus money from the telephonecalls for re-entry programs.

In September 1988, as a result of pressure from churches and othergroups, California Governor Pete Wilson signed into law Assembly Bill743, also known as the “GED Initiative.” This legislation ensured thatpersons convicted of non-violent crimes could be ordered to receiveGED training as part of their probation, in lieu of incarceration. Thislegislation was the culmination of a three-year advocacy effort. Atstart-up, success was defined as having 10 percent of initial clientsachieving a full GED within three years. LA Metro and Rev. Williamssuccessfully persuaded the four counties they operate in to adopt theinitiative.

Pastor Thomas Johnson of the House of Hope of AlachuaCounty is campaigning to restore voting rights for ex-prisoners inFlorida. After talking with many people and writing letters to stateofficials in Florida, Pastor Johnson was contacted by the BrennanCenter for Justice, which sued the state of Florida on his behalf. Thecase has received national attention. Given the strong disproportionof people of color in prisons, it is evident that denying ex-prisoners’right to vote prevents many African -American and Hispanic ex-prisoners from being citizens with full rights. Pastor Johnsonstarted a letter campaign and is now engaged in a legal battle toregain his and other ex-prisoners’ right to vote.


PART TWO: FAITH-BASED CONNECTIONS


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Savitri Kumar-Saldaña, DirectorP.O. Box 180084Austin, TX 78718(512) 481-9631www.theabundantlifenetwork.com

Organizational ProfileMission: To provide a free, safe shelter where ex-prisoners and other socially disadvantaged individualscan continue to heal their broken spirits and to cultivatelife and employment skills that will enable them totransition successfully back into society.

Religious background and affiliation: The Abundant LifeNetwork is a non-denominational, Christ-centered, community-based organization founded by Savitri Kumar-Saldaña.

Motivation and experience of leadership: DirectorSavitri Kumar-Saldaña incorporated the Abundant LifeNetwork in August 2001. She developed her vision towork with ex-prisoners after working with anotheraftercare program for one and a half years. She haschosen to work with women because fewer programsexist that are oriented to women, and because of herability to counsel women.

Clientele: The program is open to any women who isbattered, impoverished or previously incarcerated, butprimarily has served time for non-violent, drug orproperty-related offenses. The program receives clientsthrough referrals from prison chaplains and walk-ins. Todate, 10 women have entered the program, but only fourare currently in the program. The average length of stayhas been four to five months. Note: Since the time of ourinterview, the program has expanded to include clientswith HIV/AIDS.

Staffing: There is one full-time volunteer in addition to thedirector. Forty-five volunteers serve two hours a week asmentors, or in other capacities. Volunteers from localcongregations help conduct Bible studies, mentor andbefriend clients, and assist clients in meal preparation.

Mentors receive training through another agency thatconducts regional outreach for ex-prisoner programs.Similar to case managers, volunteers maintain notes inthe client files, documenting changes and activities, suchas meetings attended and employment.

Operating budget: The annual cost is estimated at$10,000 per client at full capacity.

Funding: At the time of our interview, Kumar-Saldaña wassupporting the project through personal resources andwas seeking additional funding.

ServicesHousing: Housing assistance is provided in three phases.The Transitional Housing and Aftercare Center component(Phase I) offers free room and board for six months. Thisphase includes training in religious principles andindependent living skills such as job skills, budgeting, andpersonal grooming and management. Clients explorevocational interests, develop job skills, learn to “dress forsuccess,” and begin strategizing about employment,housing and supportive relationships. In this phase, clientsare tested for drug use and may participate in a 12-Stepprogram at the center. The Progressive Independencecomponent (Phase II) offers centralized housing forreduced rent and is open to clients who are employed. Inreturn for the low-rent housing provided in this phase ofthe program, participants are expected to help take careof the house. The Independent Housing component(Phase III) offers assistance to participants in locating anindependent living situation through a network oflandlords. The program maintains some contact withparticipants through mentoring.

Employment: The Abundant Life Network is connected toa bank of 25 employers who hire ex-prisoners. Jobplacements include basic data entry and carpentry. Clientsparticipating in the Transitional Housing and AftercareCenter are not expected to be working. Those participatingin the Progressive Independence and Independent Housingcomponents must be employed.

FAITH-BASED CONNECTIONS

1. The Abundant Life Network

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Reconnection with family and community: Weekendvisitation from family members is possible, but theprogram stresses the importance of having the women“concentrate on themselves” first. A parenting class ispart of the life skills curriculum in the program.

Advocacy and legal support: Involvement with legalissues occurs on an as-needed basis, such as a referralto help a woman regain custody of her children. Onoccasion, the director meets with a parole officer tosupport a client.

The Role of ReligionReligious affiliation or identification is not a prerequisiteto enroll in this program. However, women mustparticipate in a morning devotional time and an eveningworship and testimonial time. Evangelism occurs throughrelationships with volunteers and mentors. Approximatelyseven of the 10 participants have experienced a new orrenewed religious commitment during their time in theprogram. This has occurred primarily through relationshipswith mentors.

Responsibility of ClientClients must abide by house rules and a strict schedule.While some women come resisting a structured programand lifestyle changes, Kumar-Saldaña believes structureis essential to facilitating real change.



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Louis Jones, PresidentP.O. Box 73873Washington, DC 20056(202) 723-2014www.conquesthouse.org

Organizational ProfileMission: To provide support services to ex-prisoners andat-risk youth, with the long-term goal of helping preventcrime and reduce recidivism.

Religious background and affiliation: CORM is aninterdenominational organization established in 1995 by agroup of people from Christian Conquest Ministries, aMennonite Church in Washington, D.C. CORM is a 501(c)(3)designated nonprofit organization with a Board of Directorsfrom Mennonite, Baptist, Pentecostal, Catholic, and AfricanMethodist Episcopal denominations. However, the agencyis not officially associated with any one denomination.

Motivation and experience of leadership: In 1995,three members of a Mennonite church, Louis Jones,Laverne Brewster and Bobby Barnes wanted to addressthe 75 percent recidivism rate for ex-prisoners in theDistrict of Columbia. Bobby Barnes, the visionary founderfor this project, had spent several years of his life in andout of prison. Due to a religious conversion in prison, heturned his life around and never went back to prison.Laverne Brewster has had several family members inprison, including her son and her husband, who havebeen released.

Clientele: CORM works with adult men and womenprisoners who are within two years of release, and withthose who have been out of prison for less than one year.CORM supports about 35 individuals monthly. About fournew clients contact CORM each month, whileapproximately two clients are taken off the servicebecause of lost contact, failure to adhere to programrules, or being transferred to another state. CORM givespriority to clients who will work, will accept post-release

mentoring, do not have any outstanding charges, andwho plan to reside in the Washington, D.C. area.

Staffing: CORM has two paid staff members and anadditional 12 volunteers to provide services. The servicelargely relies on volunteers, who are recruited from localchurches, through the web site, and through other volunteerservice web sites such as www.volunteermatch.org.

Operating budget: The annual budget for the re-entryprogram is $60,000.

Funding: Sources of income include individual donations,foundation grants, business grants, United Waycampaign funds and in-kind donations.

ServicesThe Reintegration of Ex-Offenders Project (REO), inoperation since 1997, helps prepare people who areserving short sentences for release by working with themduring and immediately after release from prison.

The House of Fun Center, started in September 2000,provides over 25 neighborhood children and youth withafter-school tutoring, mentoring, games and otheractivities. Many of these youth have parents who areincarcerated. This center serves as a field office for theDistrict II Community Oriented Policing Service (COPS).

Spiritual services: Services encompass Christianoutreach events, Bible studies, gospel concerts, seminars,and publications for inmates and the broader community.One of their most popular publications, Equipping YourChurch to Minister to Ex-prisoners, contains informationrelevant to the Christian church and is designed tomotivate congregations to serve in the criminal justicearena. CORM’s Spiritual Services are optional; clientsenrolled in the REO or the House of Fun Center programsdo not have to participate in any religious activities toreceive the services of those programs.


2. Conquest Offender Reintegration Ministries (CORM)

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Employment: CORM works with Jubilee Jobs, anemployment agency that maintains a list of employerswho hire ex-prisoners. CORM refers clients to appropriateemployment leads and maintains records of each client’semployment.

Mentoring and follow-up: Through mentoring andongoing case management, CORM may assist a clientwith any of the following: referral services, pen pals,counseling, transportation (bus tokens, bus passes).Christian support groups, employment search, life andjob skills training, housing search and transitional shelter.If a mentor is available pre-release, the inmate will bematched with a mentor at this point. If no mentor isavailable, CORM’s case manager will meet with theinmate to develop their re-entry plan. After clientscomplete the program, which usually lasts one year, staffand mentors continue to communicate with them throughletters or phone calls.

Reconnecting families and communities: CORM isplanning to start a support group for families of ex-prisoners. One of CORM’s publications addresses familyconcerns. Help! My Loved One Is in Prison details waysfamilies can help their loved ones through the prisonexperience.

Advocacy and legal support: CORM rarely gets involvedin legal issues. They refer clients to legal services if theissue impedes an ex-prisoners’ ability to properly re-integrate into society.

The Role of ReligionCORM is a Christian program that provides servicesincluding teaching Biblical principles. All Christian clientsare expected to fellowship with a local Bible-believingcongregation of their choice.

Responsibility of ClientClients must sign an agreement stating that theyunderstand CORM’s operating principles. Clients alsomust take part in a correspondence course designed toassess the client and teach him or her about the re-entry

process. An entry plan is developed for each client, andclients meet regularly with mentors or case managers forassistance in reaching their re-entry goals. Ex-prisonersare asked to attend weekly support group meetings, onefor men and one for women. At these meetings, they candiscuss their struggles and accomplishments, and buildsupportive friendships. CORM may withdraw support ifthe ex-prisoner is not attending meetings regularly.

Success IndicatorsAccording to CORM’s records, only two clients returnedto prison during the time they were actively participatingin programs.

AffiliationsCORM volunteers receive training from Prison FellowshipMinistries. CORM also has an active partnership withCourt Services and Offender Supervision Agency(CSOSA), the federal government agency responsible forparole and probation in the District of Columbia. CORMstaff interact frequently with parole officers, and workwith CSOSA to link mentors with ex-prisoners.



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Pastor Thomas Johnson, Executive DirectorP.O. Box 12113Gainesville, FL 32604(352) 376-3964www.hohinfo.org

Organizational ProfileMission: To provide a temporary home where ex-prisonerscan grow in their faith and overcome challenges tosuccessful re-entry.

Religious background and affiliation: The House ofHope is strongly religious and intensely Christian, but isnot affiliated with any one church or denomination.

Motivation and experience of leadership: ThomasJohnson, a former ex-prisoner, became a Christian aboutsix years ago, after which he attended seminary and laterworked in New York in the Bowery Mission. During thistime period, members of a church in Alachua County,Florida became interested in aiding ex-prisoners. Theyrealized that every year the Florida Department ofCorrections and local jails were releasing more than23,000 ex-prisoners to Florida streets. Most of these ex-prisoners (predominantly men) were ill prepared forsuccessful daily life in the community. The group, alongwith other churches, formed a nonprofit organization. Arepresentative from the board visited the Bowery Missionand recruited Mr. Johnson to lead the project. PastorJohnson was ordained after moving to Florida and hasserved as an assistant pastor in a small church not toofar from the House of Hope.

Clientele: Only men who have declared their faith inJesus Christ are admitted to the program. Duringimprisonment, inmates can apply to the program. If theprison chaplain recommends them, they are interviewed.At any given time, there are five men living in the house.The shortest period of stay for residents is 90 days, andmany stay as long as six months. Residents are welcometo stay as long as they wish, if their bed is not needed forthe next person who is scheduled to come from prison.

Staffing: In collaboration with the local Sheriff, PastorJohnson runs the House of Hope of Alachua County. Heis the only paid staff member. The program usesvolunteers to drive residents to work and appointments,help them plan their future, advise them and invite themto social events. Women volunteers’ responsibilities areprimarily limited to activities that don’t require directcontact with the residents.

Operating budget: The annual budget is approximately$60,000.

Funding: The program receives private funds fromindividuals and churches.

ServicesHousing: Clients reside on the premises.

Employment: Almost all clients are given work within aweek of their arrival. Most employers are in the constructionbusiness. Even ex-prisoners who have different vocationalskills are advised to work in construction for three monthsuntil leaving the House of Hope, when they search for workin their field. For the transition period, it is essential thatthey be employed. It helps if a few residents are employedtogether, so they can help each other and provide mutualaccountability.

Reconnection with family and community: After the first30 days of residence, those who wish to pursue familyreunification are assisted with this process. Often, familymembers are not interested in reuniting with the ex-prisoner. The ex-prisoner maintains a limited relationshipwith his family while starting a new life.

Advocacy: Pastor Johnson is engaged in a campaign tochange Florida law regarding voting rights for ex-prisoners.

The Role of ReligionThe House of Hope’s program is designed to helpestablish ex-prisoners in their Christian faith. Clients areexpected to attend at least one weekly Bible study and tojoin the church of their choice. In the House of Hope’s


3. House of Hope of Alachua County

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brochure, the opening lines are: “Fight Crime. SaveSouls.” The program encourages clients to depend onGod for help in overcoming addictions and otherdifficulties in their transition from their old lifestyles tonew lives as productive citizens.

Responsibility of ClientClients must take part in certain activities each week,including Bible studies, financial planning and discussiongroups. They also must abide by a curfew, with certainexceptions. Residents’ earnings are managed by theprogram; no resident is allowed to have more than $20in their possession at any time.

Success IndicatorsIn the five years that the program has been operating,150 men have participated in the program. According toPastor Johnson, 85 percent have successfully re-integrated into the community. Two of these formerresidents either opened or are in the process of openinga similar program for re-entry in other parts of Florida. Inaddition, some graduates of the program who reside inthe area make themselves available to current residents.

AffiliationsThe House of Hope uses the assistance of a network ofChristian employers in the area.



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Rev. Eugene Williams III, President 11100 Southwestern AvenueLos Angeles, CA 90047(323) 242-6770 / (323) 755-1114www.lametro.org

Organizational ProfileMission: To train and develop the capacity of clergy, layand community leaders to revitalize the communitieswhere they are located.

Religious background and affiliation: LA Metro, alsoknown as LAM, is comprised of a network of 110congregations ranging in size from 75 to 300 members.Each congregation pays dues and participates in policycampaigns and service work. This ecumenical coalitionincludes some non-Christian organizations (mosques,synagogues, and secular neighborhood organizations).However, the religious tone of the program is Christian.

Motivation and experience of leadership: LA Metro’simpetus for working with ex-prisoners came afterrecognizing that African-American and Hispaniccongregations are missing a vital part of theircommunities. That is, young African-American andHispanic males (18- to 40-years of age) are rarely seenin church. This phenomenon has been linked to the factthat a large segment of this population is in and out of theprison system and seldom at home, at work or in pro-social institutions of the community. Furthermore, Rev.Williams noted that sentences are usually harsher forAfrican-American and Hispanic defendants. These factsprompted a clarion call for the African-Americancommunity and especially for the faith-based communityto reclaim these men.

Clientele: The program targets men, but also acceptswomen who were convicted for non-violent crimes. Thirtypercent of their clients are women. In 2001, the firstgroup of 50 non-violent offenders entered the programinstead of going to jail. They underwent GED training

twice a week in three-hour sessions. In March of 2002,50 additional people were to start the same program.Day and evening classes are offered to accommodatework schedules. It is expected that in 2003, 600 peoplewill take the GED courses, 150 in each of the fourcounties served.

Staffing: The staff includes the executive director, Rev.Williams, and eight part-time workers. In addition, 5,700volunteers help in the policy campaigns, usually in letterwriting and phone calls, and occasionally in rallies.Volunteers from the congregations serve as mentors forex-prisoners in the program. Approximately 100 mentorsare located in Los Angeles, and 40 mentors are in SanDiego. Mentors help ex-prisoners with special needs,serve as positive role models, connect them withresources and encourage them to continue with theprogram. The mentors often help with transportation,and if they cannot, other volunteers are available fortransportation.

Operating budget: The cost of the program’seducational component, in addition to that for probationofficers, is $160,000 annually. In Los Angeles, theannual cost including policy costs, is $251,000.

Funding: The program receives funds from the courts,the member congregations and individual donations.

ServicesEducational services: LA Metro developed a GEDprogram initially designed for African-American malefelons who could opt for GED training as an alternative toserving time in prison. The congregations provide theeducational services and communal environment, as wellas facilities. The county’s adult education systemprovides teachers. Under the direction of LA Metro,clients are selected, supervised, and matched with botha contact in the criminal justice system and a churchmember who serves as a mentor. The program givesconvicted felons the opportunity for an educational


4. Los Angeles Metropolitan Churches (LA Metro)

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experience that will improve their employment options andenhance successful transition into the community.Currently, the program operates in four separate SouthernCalifornia counties: Los Angeles, San Bernardino, SanDiego and the Inland Empire. People with substance abuseproblems are referred to appropriate services andAlcoholics Anonymous groups. Congregations where GEDis taught also provide after-school and tutorial services forchildren of prisoners. The program and the correctionalsystem keep records on program participation, successfulgraduation, recidivism and other key changes in the life ofparticipants. However, once someone leaves the program,no follow-up is made unless the client initiates it.

Advocacy: As a result of pressure from churches andother groups, California Governor Pete Wilson signed intolaw Assembly Bill 743, also known as the “GED Initiative.”This 1988 legislation ensures that persons convicted ofnon-violent crimes can be ordered to receive GED trainingas part of their probation. In addition to the GED initiative,LA Metro is now engaged in a policy campaign to lowerthe cost of telephone calls and hence make telephonecommunication between prisoners and their familiesmore accessible.

The Role of ReligionAccording to Rev. Williams, religion is not a factor inselecting who is served, but is about who serves andhow. He believes that he was charged with “keeping hisbrother” and this charge requires both direct serviceprovision and policy changes. Although a major emphasisof the program is connecting clients with localcongregations, any client who does not wish to work witha congregation is referred to a secular educationalprogram. A client can initiate prayer with his or hermentor, but this is not an expectation. All clients areinvited to join a local congregation they are assigned to,and many do. Clients are invited on a religious journey,but it is their decision to accept or reject it, as long asthey are willing to give it a try.

Responsibility of ClientThe program serves as an alternative to prison. It is a“prison aversion” program that mandates certainactivities. Participants are to attend group counselingsessions offered by another contracted nonprofitorganization. Small groups (up to 10) of ex-prisonersmeet and discuss issues in a faith-based environment.They discuss spirituality, life goals, substance abuse,challenges regarding gangs and God’s expectations.

AffiliationsLA Metro is an umbrella organization for three otherorganizations: the Regional Congregations andNeighborhood Organizations Training Center, the SanDiego United African-American Ministries of ActionCouncil and Congregations Organized for PropheticTradition in Action.



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Mark Goins, DirectorP.O. Box 87Schwenksville, PA 19473(610) 287-5481www.libertymin.org

Organizational ProfileMission: “…To serve offenders in prison and on thestreet by sharing with them God’s love, providingpractical assistance and encouraging Biblical standardsof justice.”

Religious background and affiliation: Liberty Ministriesis a non-denominational organization, founded by severalMennonites in 1980.

Clientele: The program accepts male prisoners. Prisonerswho are interested in the program send a letter of inquiry,and they receive in reply a letter outlining the program andits requirements. Those who wish to enroll in the programcomplete an application, are interviewed and provide aletter of recommendation from the prison chaplain. LibertyHouse doesn’t accept persons with violent offenses or sexoffenses, or persons with communicable diseases. Theprogram director confers with parole officers, the Chief ofPolice in Schwenksville, staff and volunteers to review eachapplicant. Any neighbor with concerns about a resident canconsult the Chief of Police, who has helped select eachresident at the House, and can vouch for their character.Currently, about 27 men each year enter Liberty House.Most complete the initial six months. About 50 men havecompleted the program during the current director’s tenure.

Staffing: Liberty Ministries has approximately 100volunteers. Liberty House has seven full- and part-timestaff, as well as eight to 10 “in-house” volunteers at anygiven time, who help teach evening classes and mentorresidents.

Operating budget: Liberty Ministries has an operatingbudget of approximately $200,000 annually. This doesn’t

include the numerous hours of donated labor that wentinto renovating the Liberty House building.

Funding: Approximately 80 percent of the budget comesfrom donations, including 20 percent from congregationsand the money contributed by the residents ($85 perweek). The remaining 20 percent comes from the incomeof its two stores, the Liberty Thrift store and LibertyHome Furnishings and House Wares. A small percent ofthe budget comes from two fundraisers — the AnnualBanquet and a year-end mail appeal.

ServicesHousing: Liberty House clients reside on the premises.This residential aftercare program calls itself a “Christianhome” for ex-prisoners who are serious about starting anew life in Christ. Liberty Ministries relocated fromPhiladelphia to Schwenksville in the mid-1980s. Prior tosecuring a facility for a residential program, eachaftercare client resided with a volunteer in an apartmentin Schwenksville. The ministry eventually purchased theSchwenksville Motel on Main Street, and had it renovatedto include five two-bedroom apartments for residents andstaff, and communal living quarters for an additional 12occupants. This is Phase I of the residential aftercareprogram. The program provides a highly structuredenvironment, as well as evening classes in budgeting,financial management, anger and stress management,relationship skills, personal counseling, car maintenance,and Bible study. In 2001, the ministry implementedPhase II of Liberty House, in which Phase I graduates livein two-bedroom apartments owned by the organization. InPhase II, participants continue to have some supportthrough social activities and counseling on an individualbasis. The ministry expects to be able to accommodatea total of 20 men in both phases of the program, as soonas additional apartments are ready for occupancy.

Pre-release services: The Christian Pre-ReleaseProgram (CPR) started at the Montgomery CountyCorrectional Facility (MCCF) in February 2001. CPR is a


5. Liberty Ministries

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collaborative effort of Prison Fellowship Ministries andYokefellow Ministries. CPR describes a radical agreementwith MCCF, where Christian inmates are assigned to aseparate cellblock. Trained volunteer instructors andmentors come to the cellblock each week to provide fivenights of Bible study, life skills training, counseling andother services. As of spring 2001, 39 inmates hadcompleted this program at MCCF.

Employment: A Liberty House resident is expected tofind work within the first two weeks of the program. Theprogram has established relationships with a few localemployees, and residents also use employment agenciesand newspapers to find work. Once clients are working,they each contribute $85 each week towards room andboard. Residents are allowed to keep up to $75 eachweek for personal use, with the rest of his earnings putinto an escrow account in his name. Most residents cansave $4,000-$6,000 during the six-month Phase I. Thesesavings are to be used towards rent or a car when aresident moves out.

Other programs of Liberty Ministries include annualdistribution of Christmas stockings to MCCF inmates andthe Lydia Project, an on-going ministry for female inmates.

The Role of ReligionWhile the program accepts applicants withoutconsideration of their religious orientation and affiliation,every resident still must attend church, other worship andBible studies, and abide by all house rules. Residents areencouraged to get involved in their churches, whetherthey are helping to empty the trash or greeting churchvisitors. Church attendance enables residents to form anew support system that will be with them beyond the six-month program at Liberty House. Each client is pairedwith a mentor, ideally from the church that he attends.Director Mark Goins remarked that in the past two years,at least one person left the program because there was“too much God up in here.” On the other hand, hebelieves that about 95 percent of the residentsexperience renewed religious commitment during theirparticipation in the program.

Responsibility of ClientLiberty House is run according to strict rules that areenforced by a behavior modification point system.Residents get negative points by taking part in behaviorslike drinking, smoking and having a critical attitude.Points and privileges are accrued for positive behaviors.Clients are given a journal where they record scriptureand reflections from their devotional time, as well asgoals and other personal information.

Reconnection with family and community: During thefirst six months, not much contact with family or otherfriends is encouraged. There have been occasions whena family’s close proximity interfered with a resident’ssuccess; therefore, a potential applicant may be rejectedif it appears he is too immersed with his family or if thefamily lives too close geographically. The staff does notinitiate contact with families, but residents may receivelimited phone calls.

Success IndicatorsThe ministry staff, volunteers, mentors and currentresidents keep in touch with program graduates. Thecombination of structure and accountability within acommunal setting offered at Liberty House seems to beeffective. At least 70 percent of program participantshave succeeded in remaining out of jail for three years.

AffiliationsLiberty Ministries’ primary affiliations are PrisonFellowship and Yokefellow Ministries.



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Rev. Arthur (Art) Lyons, ChaplainP.O. Box 620Chula Vista, CA 91912(619) 426-4557www.reentry.org

Organizational ProfileMission: To assist ex-prisoners in re-entry and to supportfellow service providers in their work.

Religious background and affiliation: The program,formerly part of the Calvary movement, is nowindependent.

Motivation and experience of leadership: Rev. ArthurLyons graduated from the Horizon School of Evangelismand served for some 20 years as a prison chaplain. Rev.Lyons now works as an assistant pastor in a local churchand spends most of his time assisting ex-prisoners to re-enter their communities. He brings passion to this workthat is fueled by his own experience of substance abuseand crime. He is committed to helping others break thecycle of crime and incarceration.

Clientele: All clients contact Rev. Lyons. Most applicantsare Christians.

Staffing: The staff includes Rev. Lyons and five volunteers.

Operating budget: The budget for this program is$1,400 monthly. Office space costs $250 and thebookkeeper is paid $300 per month with the balance forprograms. Rev. Lyons receives no compensation exceptfor his telephone bill.

Funding: The ministry is supported unofficially by thechurch where Rev. Lyons works through cash donationsand volunteer service of committed Christians. Donationamounts typically range from $10 to $250, and cars aredonated sporadically.

ServicesClearinghouse: This service consists of the followingcomponents: producing the annual directory, managingthe program’s web site, and serving as a reservoir ofinformation for ex-prisoners, families, and serviceproviders. The program also offers two kinds of training,bi-annual security training and recovery ministry training.

Mentoring: Mentoring is offered to provide support formaking the right decisions in life and discerning what isright and what is wrong. The focus is on the individual andhis or her relationship with Christ. Through mentoring,issues regarding family relationships, drug use,employment and social skills are raised. Mentoring canlast a few weeks to a few years.

Reconnection with family and community: The programruns a family coping class for women with incarceratedhusbands, pre-release workshops, and provides personalmentoring for 15 ex-prisoners. The program providesdirect educational services and referrals.

Advocacy and legal support: A parishioner helpsarrange legal advice for ex-prisoners. Often, the helpneeded is to formalize divorces for men who abandonedtheir families long ago.

The Role of ReligionRev. Lyons has observed re-entry to be a difficult processthat only those who turn from their old way of life to anew life in Jesus Christ have a chance for lasting change.To support this new life, he often prays with individuals,organizes group prayers and invites ex-prisoners to hischurch.

AffiliationsThe program is home to the umbrella organization, “AllCare Prison Network” (ACPN). This is a loose coalition offaith-based organizations that care for ex-prisoners on theirway to reintegration into the community. The group meetsperiodically to share information and coordinate work.


6. Re-Entry Prison and Jail Ministry

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Dr. Rick McKinney, Executive DirectorHouse of CorrectionsAdministration Building, Room #38001 State RoadPhiladelphia Prison SystemPhiladelphia, PA 19136(215) 685-8149www.restphilly.com

T.R.E.T.MENT, Inc.(Training, Research, Education, and Therapy)P.O. Box 12805Wilmington, DE 19850(302) 738-2050www.restcounseling.com

Organizational ProfileMission: To help inmates, ex-prisoners and othersovercome self-destructive behavioral patterns, and to equipthe faith-based community to minister to troubled people.

Religious background and affiliation: While non-denominational and even “non-religious” in nature, theprogram is based on Christian principles and belief in ahigher power. Dr. Rick McKinney calls the programspiritual rather than religious. Faith Partners andcounselors have come from approximately 60congregations — churches, mosques and temples —local to Philadelphia.

Motivation and experience of leadership: Dr. McKinney,who is trained in counseling and psychology, hasdeveloped his Rational Emotive Spiritual Therapy(R.E.S.T.) curriculum based on Albert Ellis’ RationalEmotive Behavioral Therapy (R.E.B.T.) to help peopleidentify and work through issues of fear, stress, anger,anxiety, depression, guilt, shame, pride, relationships,loneliness, addictions and feelings of worthlessness.McKinney envisions his curriculum as leading people toGod’s spiritual power, which in turn, helps transform theirthinking and behavioral patterns. McKinney developed

and implemented parts of this program in Las Vegas,Nevada. In 1999, he relocated to Philadelphia andstarted developing his program in the prisons. The InmateRestoration Aftercare Program (IRAP) is the aftercarecomponent of this program.

Clientele: The program serves male and femaleprisoners and ex-prisoners in the Philadelphia area.

Staffing: There are five part-time staff and over 400volunteers. Fifty Faith Partners, volunteers from localcongregations, have completed training and wait to bematched with inmates. Counselors commit to a total ofthree years of training, including at least one year of eight-hour training sessions on Saturdays, and then interning inthe prison setting with experienced counselors.

Operating budget: The cost of the program wasundisclosed.

Funding: Funding comes from personal resources,congregational support and the City of Philadelphia,which provided initial start-up funds. The prison donatestwo offices and helps with the cost of printing, phonecalls. This program is in need of financial support, and Dr.McKinney bears the major burden of the cost.

ServicesThe Inmate Restoration Aftercare Program (IRAP) isbased on 12-week sessions addressing the issuesmentioned previously. These sessions are 90 minute,weekly small group meetings. At the time of thisinterview, some 30 groups were meeting, ranging in sizefrom seven to 10 prisoners. The groups are led bytrained counselors called Faith Partners. After prisonersfinish the 12-week phase, each participant is paired witha Faith Partner by age, gender, race and religiousaffiliation. The aim of IRAP is to create a contractbetween an ex-prisoner and a congregation of his or herchoice. The contract may include required attendance atworship and regular meetings with the Faith Partner, aswell as goals to stay off drugs and out of jail. The


7. R.E.S.T. Philly


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program refers prisoners and ex-prisoners to residentialplacements, drug rehabilitation, GED, education, orcomputer training centers as needed.

Reconnection with family and community: FaithPartners and counselors are trained to involve family andchildren. As prisoners get closer to release dates,depending on the relationship between the prisoner andtheir family, R.E.S.T. counselors or partners may help tocontact the family and identify areas of support from thefamily. During this phase, inmates are also asked whatother people in their life they might want to reach out toor help with the aid of their partner and congregation.Such programs are also offered during incarceration.

Advocacy and legal support: Support regarding legalissues and contacting parole officers, staff or counselorsmay be requested before going to trial. But mostinvolvement is limited to writing letters or sendingdocumentation of prisoners’ participation and progress inthe program. The program does not have a structuredadvocacy component, but does educate congregationsand volunteers through training and speakingengagements.

The Role of ReligionReligious elements, such as prayer for and withindividuals, occur, but are not required or structured intothe program. The program has a web site with a bulletinboard called the “Prayer Altar,” where families and friendsof prisoners can make prayer requests. The requests aresent to staff and counselors and partners who pray for theindividual’s requests. During the prisoner’s training, no“invitation” to faith is offered. Prisoners are not required toattend worship; however, McKinney noted that 100percent of the participants reported experiencing a newor renewed religious commitment during their involvementin the program. This religious “conversion” is evidencedby a noticeable change of attitude.

Responsibility of ClientThere are no religious expectations for prisoners in theprogram. Once the ex-prisoner is matched with a partnerand has chosen to partner with a congregation, there willbe some agreement with the congregation aboutattendance at worship and other activities.

Success IndicatorsAt the time of this interview, no prisoner had left the 12-week training voluntarily, although a few had beentransferred or released before they completed thetraining. Of the 191 prisoners who graduated from theR.E.S.T. program in June 2001 and have been releasedfrom prison, only 53 of them (29 percent) have been re-incarcerated. The IRAP program recently completed apilot run, with enhanced training, support and casemanagement components.


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National Headquarters615 Slaters LaneP.O. Box 269Alexandria, VA 22313

Eastern Pennsylvania and Delaware DivisionNaomi Carroll, Supervisor,Correctional Services Department701 North Broad StreetPhiladelphia, PA 19123(215) 787-2824www.shinenow.com

Organizational ProfileMission: “The Salvation Army, an international movement,is an evangelical part of the universal Christian Church. Itsmessage is based on the Bible. Its ministry is motivatedby the love of God. Its mission is to preach the gospel ofJesus Christ and to meet human needs in His namewithout discrimination.” The correctional services are abridge of hope and self-esteem for prisoners and theirfamilies. The focus of the Aftercare Transitional ServicesProgram is to prevent recidivism, offer individual andgroup support to ex-prisoners in the center, facilitatesuccessful transition after their release, and to strengthenthe mother-child relationship to prevent child abuse andstabilize the family.

Religious background and affiliation: The SalvationArmy is an evangelical international movement that is notaffiliated with any particular denomination. The SalvationArmy describes itself as, “an evangelical organizationdedicated to bringing people into a meaningfulrelationship with God through Christ.” As a nationalorganization, the Salvation Army has several factors thatdistinguish it from the smaller, more recently establishedfaith-based organizations examined in this report.

Motivation and experience of leadership (historical): ABritish Minister, William Booth began his ministerialcareer in 1852. Booth pursued his calling not through a

conventional church with a pulpit, but holding evangelisticmeetings on the streets of London, which broughtdisfavor from the church and led Booth to embark upona traveling ministry throughout England. He later joinedwith the Quakers and began “The Christian Mission.” Thename was later changed to The Salvation Army. TheArmy came to the United States through Lieutenant ElizaShirley, who had emigrated from England to search forwork. In 1879, she held the first meeting of the SalvationArmy in America, in Philadelphia.

Clientele: The Philadelphia program serves female ex-prisoners living at a local community corrections center.

Staffing: The Salvation Army has a well-establishedgovernance structure that includes more than 60,000advisory board members.28 The Philadelphia aftercareprogram staff includes a Project Manager and twoclinicians who serve as support group facilitators.

Operating budget: The national organization has anoperating budget of $2.3 million, a 3.3 million-personvolunteer force, and approximately 40,000 employees. Theannual budget for the Philadelphia program isapproximately $16,430, which covers the cost of 46clinical support group sessions, screening, administration,supervision and monthly staff consultation.

ServicesAftercare Transitional Services: This core programbegan in 1994 and is housed at Community CorrectionCenter #3. The program helps women residents make asuccessful transition to the community and their families.Each week, women attend a clinical support group for90-minute sessions. The sessions deal with parenting,education, child abuse prevention, self-esteem, stressmanagement, substance abuse recovery, and a variety ofjob and skills-related issues. The support group is theonly component of the program in operation at present.A second component, professional case management,has been an active part of the program in the past.


8. Salvation Army: Aftercare Transitional Services


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A third component, pairing newly released women withtrained ex-prisoners who have succeeded in thecommunity long-term, has not yet been implemented.Project leaders meet monthly to monitor and assess thesuccess of the program and its participants.

Reconnection with family and community: Thefollowing programs focus on strengthening familyconnections and supporting families of peopleincarcerated.

“Project Impact/SCI Muncy” is a partner programbetween the Salvation Army and Muncy (Pennsylvania stateprison for women). The Salvation Army currently providesmonthly bus transportation for 24 children, familymembers and loved ones to visit SCI Muncy inmates.

The Parental Access Visitation & Education (PAVE)program sponsors activities for children and theirincarcerated parents. Caretakers and non-custodialparents are included in this process. One component ofthis program, “Spark of Hope,” provides supportiveservices for children to help them build self-esteem andavoid delinquency, truancy, school dropout and futurecriminal activity.

Relatives of Offenders Offering the Solutions (ROOTS)is a monthly support group for people who have a lovedone in prison.

Mother and Child Retreat: For over 20 years, theSalvation Army has been hosting an annual weekendretreat for incarcerated mothers and their children atCamp Ladore in Waymart, Pennsylvania (in the PoconoMountains).

Olympics of Hope: Since 1992, the Army’s CorrectionalAdvisory Council has held this event each year in thespring at the Temple Community Corps Center in NorthPhiladelphia. This is primarily a recreational andeducational event for children and families withincarcerated parents.

Hotline: A telephone hotline exists to provide counsel,

intervention, support services and information to familiesof people who are incarcerated. This is supervisedthrough a partnership between the Salvation Army andthe Prisoners’ Family Welfare Association, a group whosemembers include attorneys and Pennsylvania Courts ofCommon Pleas president judges.

Note: There are 11 Salvation Army communitycorrections facilities that provide four to six months ofresidential programming to address emotional,vocational and training issues, as well as communityservice. These facilities were initiated in response tofederal RFP’s for community corrections facilities, but arestate and regionally-funded. They are located in Chicago,Texas, Florida, North and South Carolina. These facilitieswork with ex-prisoners released from federal and otherprisons. The Salvation Army’s 150 drug and alcoholrehabilitation centers in the U.S. also accept ex-prisoners, and in some cases, receive referrals fromfederal, state and local corrections.

The Role of ReligionAlthough the Salvation Army is a church, and womenparticipating in the Aftercare Transitional ServicesProgram are welcome to take part in the churchservices, there is no religious requirement imposed onclients of this or any other Correctional ServicesDepartment program.

Responsibility of ClientTo remain in the program, all participants in AftercareTransitional Services are required to attend sessions andto actively participate.

AffiliationThe Salvation Army partners with the CorrectionalServices Department in Philadelphia to sponsor severalpre-release programs that focus on strengthening familyrelationships and facilitating the prisoner’s re-entry intothe family.


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Larry Gaalswyk, Director2155 Stephen LaneMolt, MT 59057(406) 656-8326

Organizational ProfileMission: To T.E.A.M. (Teach, Encourage, Assist andModel) with the Church and society’s wounded to formhealing, Christ-centered mentoring relationships.

Religious background and affiliation: InterdenominationalChristian, both Catholic and Protestant.

Motivation and experience of leadership: T.E.A.M.(Teach, Encourage, Assist and Model) Mentoring, Inc.grew out of Prison Fellowship Ministries. It was foundedin February 2000 to empower a small group of churchesin Billings, Montana to rent a home offered to them foruse for transitional living. Mr. Larry Gaalswyk was askedto be involved because the pastors involved knew hisconcerns about men getting out of prison. Gaalswyk’smotivation is his “concern for the tremendous gap facedby so many of our society’s forgotten to ever acclimatethemselves into a healthy lifestyle.” Gaalswyk firstbecame involved in ministry to ex-prisoners as avolunteer at Montana State Men’s Prison at Deer Lodge,Montana. Later, he was hired by Prison FellowshipMinistries. In that role, he was responsible for the trainingand supervision of Prison Fellowship volunteers goinginto the jails and prisons in Montana, Wyoming, andwestern South Dakota.

Clientele: The ministry serves both men and womenbeing released from incarceration.

Staffing: Gaalswyk, who serves as State Director andVice President, is the only paid staff. There are also anumber of very active volunteers including Gaalswyk’swife and two men who contribute approximately half-time.

Operating budget: The annual budget was undisclosed.

Funding: T.E.A.M. Mentoring receives its financialsupport primarily from charitable donations of individualsand churches that are involved with the program. Theorganization recently received a grant as part of theCompassion Capital Fund of President Bush’s faith-basedinitiative. The organization will hire additional staff uponreceipt of those funds.

ServicesMentoring: T.E.A.M. Mentoring’s primary focus of serviceis positive relational support. The program has othercomponents, but its focus is to help participantsestablish a healthy lifestyle. It accomplishes this byrecruiting, training and supervising mentors, andintegrating positive mentoring relationships into the livesof the participants.

Housing: The program currently operates a home formen in Billings, Montana and has plans for a women’shome this fiscal year. There are also other Montanacommunities wanting to open transitional housing assoon as the organization is financially able to do so, andhas the churches prepared to supply the neededrelationships.

Employment: The program assists clients to acquireemployment, with the mentors providing encouragementand accountability to find and maintain employment.

Education: The program connects clients with typicaleducational opportunities, and supplies the relationalencouragement and accountability to maintain progresstowards educational goals.

Reconnection with family and community: Reconciliation,as determined possible and healthy, is a part of goalsetting. Often times, it is best done after observing morehealthy relationships while interacting with staff,volunteers and other clients.


9. T.E.A.M. Mentoring


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The Role of ReligionT.E.A.M. Mentoring requires that certified volunteers andchurches involved with the program sign a statementacknowledging that it is a faith-based, Judeo-Christianorganization. However, everyone is accepted into theprogram both as participants and as volunteertrainees. The organization recognizes there are cleardistinctions, not so much in denominations of theChristian faith, but between the Christian faith and otherreligions. In respecting those differences, it encouragesparticipants to take what they can from the training andapply it as they wish. The program places a highemphasis on a transformed life and the need for spiritualhealth to acquire true change.

Responsibility of ClientThe program requires participants to enter into a signed“mentoring agreement” in which they include their goalsfor life change, their own personal steps to success andtheir agreement to be asked pointed questions weekly bytheir mentoring team. The program also asks participantsand mentors on the team to spend free time together.

Success IndicatorsThe organization is relatively new and is currentlydetermining benchmarks and outcome measures. Itslast assessment indicated that of all participants who hadfully engaged in the program, only 16 percent hadreturned to prison.

AffiliationsT.E.A.M. Mentoring is associated with the Montana Faith-Health Cooperative, a network of faith-based and healthcare organizations.


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Louis and Denise Nobs, Co-DirectorsP.O. Box 906Willis, TX 77378(936) 856-9683www.wholeway.org

Organizational ProfileMission: To help ex-prisoners build healthy relationships,find gainful employment and participate in ministry toothers.

Religious background and affiliation: Wholeway Houseis an independent residential Christian program thatworks with local congregations to provide a worship baseand mentoring for ex-prisoners.

Motivation and experience of leadership: The programstarted over five years ago with Denise and Louis Nobs’realization that prisoners needed a place to stay thatcould nurture them when they were released. Mr. Nobshad been active in prison visitation. He becameincreasingly aware that ex-prisoners would have specificneeds that should be met if they were to re-enter societysuccessfully, find employment and start healthyrelationships.

Clientele: Wholeway House serves male prisoners andex-prisoners in Montgomery County, Texas. It is a six- tonine-month program. The program doesn’t accept repeat-violent offenders or sex-offenders; they feel this isbeyond the scope of their program and experience.Usually, volunteer mentors begin meeting with menduring incarceration, when they assess the prisoners’conversion to Christianity and their commitment to a lifechange. Volunteers also assess prisoners’ criminal,medical, family and employment history, educationallevels, skills, personality and spiritual history. Anapplication board helps screen potential residents. Onceaccepted, an inmate is matched with a mentor and alocal congregation. The program serves 12 to 15 meneach year, and has served approximately 40 clients overthe last three years.

Staffing: In addition to the co-directors, there are about18 volunteers who serve as mentors. The volunteers visitprisons and Wholeway House on a weekly basis. Mentorsare trained quarterly. New mentors receive a full day oftraining, including segments run by Prison Fellowship,one segment by an experienced mentor, and anexplanation of parole directives by representatives fromthe parole office.

Operating budget: The annual budget is approximately$70,000. The minimum cost to support one resident isestimated at $650 per month.

Funding: Men who are working contribute a residencyfee of $90 per week, which accounts for about 20percent of the budget. Donations from individuals andbusinesses comprise 55 percent of the program’sincome, grant money contributes about five percent, andthe remaining 20 percent comes from support fromcongregations.

ServicesHousing: Wholeway House clients reside on thepremises. The 24-acre property contains seven houses.The living arrangement is considered a key factor innurturing the ex-prisoners and enabling them to learn todevelop healthy relationships.

Employment: After an adjustment period of about threeweeks, during which the ex-prisoner is occupied withdaily chores, the staff assists the client in findingemployment. Wholeway House collaborates with “ProjectRio,” a federal program inmates sign up for duringincarceration. Project Rio assesses interview and jobskills, and after release, provides office space where ex-prisoners can go to orientation, perform job searches,work on resumes, and have access to phone and faxmachines. Wholeway House also refers some residentsto a day-labor site, and some residents use the servicesof temporary employment agencies. About 30 percent ofthe program’s effort is focused on employment issues.


10. Wholeway House


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Reconnection with family and community: About half ofthe program’s efforts are focused on family reintegration.On average, they see families twice a month. Theprogram may contact an inmate’s family and arrange asupervised visit at Wholeway House once the inmate isreleased. Subsequent visits may be arranged, and aseparate guest cottage is available for extended visits.The staff provides counseling to the family and the ex-prisoner as needed after each visit. Also, ex-prisonerswork extensively with mentors from local churchesregarding family and other relationships. Almost everyman in the program has been able to reintegrate with hisfamily in some ongoing way, even if that doesn’t meanreturning to a common living situation.

The Role of ReligionApplying religious principles is critical to the program.While in prison, men are referred by prison chaplains,other ministries, or Wholeway volunteers, as men whoare open to living in a structured environment andsubmitting themselves to the disciplines required. Asmen build relationships with the directors and other staffand volunteers, times of individual and group prayer areencouraged. Wholeway House encourages men tobecome involved in ministry, whether this is through theircongregation or with another organization. About half ofthe clients get involved with some type of long-termvolunteer ministry.

Responsibility of ClientTo be considered for this program, men must attendBible study and worship services while in prison. Duringtheir stay at Wholeway House, men are required toworship at a local congregation. Ex-prisoners areexpected to participate in morning devotions and in aweekly “application/life skills” class. During the firstmonth, clients must complete daily work lists. Once aclient has begun work, he is expected to maintain goodwork habits. Wholeway House maintains some records ofrecidivism and employment. Follow-up is primarily thechoice of the ex-prisoner, but everyone who comes

through the program is on the mailing list, and mentorscontinue to work with him.

Success IndicatorsOf the approximately 40 clients served over the pastthree years, only two have been re-incarcerated. Thosetwo individuals did not finish the average six- to nine-months in the program.

AffiliationsWholeway House currently partners with 15congregations, 10 of which also support the programfinancially. The program also works with temporaryemployment agencies, the Project Rio program and acommunity college. The college offers educationalprograms for non-custodial parents and provides somejob skills training. In addition, Wholeway House is part ofa network for restorative justice issues that organizesconferences and workshops.


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ENDNOTES

1 Harrison, P. M. and A. J. Beck. 2002. U.S. Department of Justice, Bureau of Justice Statistics (NCJ 195189). Prisonersin 2001. Washington, D.C.: GPO; Travis, J., A. L. Solomon, and M. Waul. 2001. “From Prison to Home: The Dimensionsand Consequences of Prisoner Reentry.” http://www.urban.org/UploadedPDF/from_prison_to_home.pdf.

2 Hobbs, Frank and Nichole Stoops. 2002. Census Bureau (CENSR-4). Demographic Trends in the 20th Century-Census2000 Special Reports. Washington, D.C.: GPO.

3 Travis, J., A. L. Solomon, and M. Waul.4 Bureau of Justice Statistics, 2002.5 Schlosser, E. December, 1998. “The Prison: Industrial Complex,” The Atlantic Monthly.6 Stephan, J. J. 1999. U.S. Department of Justice, Bureau of Justice Statistics (NCJ 172211). State Prison Expenditures,

1996. Washington, D.C.: GPO. 7 Ibid.8 Travis, J., A. L. Solomon, and M. Waul.9 Lynch, J. P. and W. J. Sabol. 2001. “Prisoner Re-Entry in Perspective.”

http://www.urban.org/UploadedPDF/410213_reentry.PDF; Travis, J., A. L. Solomon, and M. Waul.10 Travis, J., A. L. Solomon, and M. Waul; Bonczar, T. P. and L. E. Glaze.11 Piehl, A. M. 2002. “From Cell to Street: A Plan To Supervise Inmates After Release.” Boston: MassINC (Massachusetts

Institute for a New Commonwealth).12 U.S. Department of Justice, National Institute of Justice Arrestee Drug Abuse Monitoring Program. Drug Use and Related

Matters Among Adult Arrestees, 2001. Washington, D.C.: GPO, 2001.13 Piehl, A. M. Additional references for statistics in this paragraph include: Mumola, C. J. U.S. Department of Justice,

Bureau of Justice Statistics (NCJ 182335) Incarcerated Parents and Their Children. Bureau of Justice Statistics, SpecialReport. Washington, D.C.: GPO, 2000; Western, B. and R. Pettit. 2000. “Incarceration and Racial Inequality in Men’sEmployment.” Industrial and Labor Relations Review, 54, 3-16.

14 In Cnaan, R. 2000. “Keeping Faith in the City II: How 887 Philadelphia Congregations Help Their Needy NeighborsIncluding Children and the Families of Prisoners,” Philadelphia: University of Pennsylvania, Center for Research onReligion and Urban Civil Society.

15 Some states are building larger correctional facilities in order to accommodate prisoners from other states, procuringrevenue while alleviating overcrowding in other states’ facilities.

16 Mumola, C. J.17 Only about one third of prisoners were visited by other relatives or friends. References for visitation statistics include

Petersilia, J. 2001. “When Prisoners Return to the Community: Political, Economic, and Social Consequences,”Corrections Management Quarterly, 5, (3), 62-71; Clear, T. R., D. R. Rose, and J. A. Ryder. “Incarceration and theCommunity: The Problem of Removing and Returning Offenders.” Crime and Delinquency, 47, 335-351; and Mumola, C.J.

18 Travis, J., A. L. Solomon, and M. Waul.19 Dallao, M. 1997. “Coping with Incarceration from the Other Side of the Bars.” Corrections Today, 59, 96-98. 20 Travis, J., A. L. Solomon, and M. Waul.21 Ibid. For more information see S. Gottfredson and R. Taylor. 1988. “Community Contexts and Criminal Offenders.” In

Hope, T., and M. Shaw, eds. Communities and Crime Reduction. London: Home Office. 22 Piehl, A. M.23 Cnaan, R. 24 Schlosser, E. 25 Matthew 25:36, New American Standard Bible.26 The Abundant Life Network has expanded its services to include women infected and affected by HIV/AIDS. 27 Psalm 68:6, The Bible, New International Version.28 The Salvation Army USA National Headquarters. Annual Report, 2001.

Cover Photo: Ken Royster

Internal Photos: Carol M. Highsmith

2Prepared by:

Ram A. Cnaan with Jill W. SinhaUniversity of PennsylvaniaSchool of Social Work

January 2004

Back into the Fold:Helping Ex-Prisoners Reconnect through Faith

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