Religious and Spiritual Support, Reentry, and Risk

Religion and desistance from substance use among adolescent offenders: The role of cognitive functioning

“…Despite these limitations, the central finding has theoretical implications, raising the possibility that physiological features may be an important component to include in future studies of religion and re‐entry. Although a connection between physiology, religious adherence, and criminal behaviour has been made before (Ellis, ; Stark, ; Adamczyk et al, ; Stansfield et al, ), a biosocial approach to the study of religion, crime, and re‐entry has yet to be fully developed. This may prove a fruitful endeavour towards understanding why religion works for some people after prison and not others.…”

“…Some estimates suggest that over three‐quarters of people in prison will attend at least one humanist, spiritual, or religious event during their first year in prison (O'Connor & Duncan, ) and continue thereafter (Pew Forum on Religion and Public Life, ), highlighting the demand for such programmes. Although the State must remain neutral to the ways in which people make meaning in their lives, if for individuals who do identify in religious ways religious programming can be an important part of treatment retention and desistance from substance use (Chu, ; Stahler, Kirby, & Kerwin, ; Worthington et al, ; Chu et al, ; Stansfield et al, ), the State must ensure funding for evidence‐based faith‐based programmes.…”

“…Although some argue the strength of empirical support for the benefit of faith‐based interventions (Johnson, Tompkins, & Webb, ; Roberts & Stacer, ) and religious behaviours more broadly (Jang, ; Johnson, ; Jang & Franzen, ), others argue that it is limited and inconclusive (Aos, Miller, & Drake, ; Baier & Wright, ; O'Connor & Duncan, 2008; Power et al, ; Stansfield, Mowen, & O'Connor, ). Prisons, however, serve people with very varied criminal histories and mental health or behavioural characteristics.…”

“…Prisons, however, serve people with very varied criminal histories and mental health or behavioural characteristics. Although chaplains and volunteers try to accommodate a wide range of spiritual and religious traditions, variation in offender behaviour and temperament may affect the relevance or effectiveness of interventions with a religious component (Ellis, ; O'Connor & Duncan, ; Stansfield et al, ). Religious activities (including prayer and ritual, self‐reflection, and theories of mind interpreting the existence of God) involve a wide range of human cognitive and emotional functions (Boyer, ; Muramoto, ; Pargament, Mahoney, & Shafranske, ; Saver & Rabin, ; Stark, ).…”

“…Stark () suggested that women's greater religious involvement, such as their lower criminal involvement, may be a function of higher levels of risk aversion. A recent study by Stansfield et al (), analysing data from the Serious Violent Offender Reentry Initiative , demonstrated that the prosocial effects of “religious support,” which included assistance from faith groups or volunteers, were largely limited to low‐risk offenders. The authors posited that persons evaluated as higher risk offenders, characterised by lower levels of arousal, higher impulsivity, and higher levels of neurological impairment, might find a religiously framed journey away from crime more difficult.…”