This book is a printed edition of the Special Issue "Religion and Crime: Theory, Research, and Practice" that was published in Religions

In More God, Less Crime renowned criminologist Byron R. Johnson proves that religion can be a powerful antidote to crime. The book describes how faith communities, congregations, and faith-based organizations are essential in forming partnerships necessary to provide the human and spiritual capital to effectively address crime, offender rehabilitation, and the substantial aftercare problems facing former prisoners. There is scattered research literature on religion and crime but until now, there has never been one publication that systematically and rigorously analyzes what we know from this largely overlooked body of research in a lay-friendly format. The data shows that when compared to current strategies, faith-based approaches to crime prevention bring added value in targeting those factors known to cause crime: poverty, lack of education, and unemployment. In an age of limited fiscal resources, Americans can’t afford a criminal justice system that turns its nose up at volunteer efforts that could not only work better than the abysmal status quo, but also save billions of dollars at the same time. This book provides readers with practical insights and recommendations for a faith-based response that could do just that.

This collection, by leading legal scholars, judges and practitioners, together with theologians and church historians, presents historical, theological, philosophical and legal perspectives on Christianity and criminal law. Following a Preface by Lord Judge, formerly Lord Chief Justice of England and Wales, and an introductory chapter, the book is divided into four thematic sections. Part I addresses the historical contributions of Christianity to criminal law drawing on biblical sources, early church fathers and canonists, as far as the Enlightenment. Part II, titled Christianity and the principles of criminal law, compares crime and sin, examines concepts of mens rea and intention, and considers the virtue of due process within criminal justice. Part III looks at Christianity and criminal offences, considering their Christian origins and continuing relevance for several basic crimes that every legal system prohibits. Finally, in Part IV, the authors consider Christianity and the enforcement of criminal law, looking at defences, punishment and forgiveness. The book will be an invaluable resource for students and academics working in the areas of Law and Religion, Legal Philosophy and Theology.

Explore the relationship between faith-based programs, religion, and offender rehabilitation! This book reports on current research from several disciplines to help the reader understand the nature and impact of the relationship between faith-based programs, religion, and offender rehabilitation. Religion, the Community, and the Rehabilitation of Criminal Offenders is a unique resource—there has been very little research published on this important topic. President Bush's faith-based initiative recognized that religion plays a role in the justice system and corrections that is overlooked but essential—it increases the role of community and caring in the system in a unique and important way. This pathbreaking book points the way toward a system of faith-based programs that are not only effective but also economical, as these programs are often staffed by volunteers. Religion, the Community, and the Rehabilitation of Criminal Offenders addresses important questions regarding the importance and effectiveness of faith-based rehabilitation programs, including: What is the relationship between prison religion and offender rehabilitation? What motivates inmates to become involved with religious programs and activities? What is the prison chaplain's role in rehabilitation? Are certain religious denominations more effective than others in preventing crime, delinquency, and recidivism? How does religious activity help inmates adjust to the prison environment? What do inmates have to say about the religious programs they encounter within the system? How did Islam develop within American correctional institutions and what changes has the movement gone through in recent years? Why do female African-American inmates tend to resist conversion to Islam while their male counterparts embrace the Muslim faith in increasing numbers? How can sacred texts and social theory be utilized as teaching tools and intervention strategies in the transformation processes of men incarcerated for violent crimes? (A fascinating study from the Sing-Sing prison) and more!

Winner of a Christianity Today Book Award An incisive look at how evangelical Christians shaped—and were shaped by—the American criminal justice system. America incarcerates on a massive scale. Despite recent reforms, the United States locks up large numbers of people—disproportionately poor and nonwhite—for long periods and offers little opportunity for restoration. Aaron Griffith reveals a key component in the origins of American mass incarceration: evangelical Christianity. Evangelicals in the postwar era made crime concern a major religious issue and found new platforms for shaping public life through punitive politics. Religious leaders like Billy Graham and David Wilkerson mobilized fears of lawbreaking and concern for offenders to sharpen appeals for Christian conversion, setting the stage for evangelicals who began advocating tough-on-crime politics in the 1960s. Building on religious campaigns for public safety earlier in the twentieth century, some preachers and politicians pushed for “law and order,” urging support for harsh sentences and expanded policing. Other evangelicals saw crime as a missionary opportunity, launching innovative ministries that reshaped the practice of religion in prisons. From the 1980s on, evangelicals were instrumental in popularizing criminal justice reform, making it a central cause in the compassionate conservative movement. At every stage in their work, evangelicals framed their efforts as colorblind, which only masked racial inequality in incarceration and delayed real change. Today evangelicals play an ambiguous role in reform, pressing for reduced imprisonment while backing law-and-order politicians. God’s Law and Order shows that we cannot understand the criminal justice system without accounting for evangelicalism’s impact on its historical development.

This book focuses on two key aspects of hate crime in the UK since 1945: those motivated by racial and religious prejudices. It examines factors that have underpinned the emergence and occurrence of racial and religious hate crime and the approaches and policies that have been pursued by the state, especially the criminal justice system, to combat this problem. Crucially, it also provides insight into the challenges that are faced in the contemporary period (especially in the wake of the 2016 EU referendum) in combatting hate crime. Additionally the book briefly considers the importance of the rhetoric of the Trump campaign and the administration's early policies to the contemporary manifestations of racial and religious hate crime.

In medieval Italy the practice of revenge as criminal justice was still popular amongst members of all social classes, yet crime also was increasingly perceived as a public matter that needed to be dealt with by the government rather than private citizens. Confession and Criminal Justice in Late Medieval Italy sheds light on this contradiction through an in-depth comparison of lay and religious sources produced in Siena between 1260 and 1330 on criminal justice, conflict, and violence. Confession and Criminal Justice in Late Medieval Italy: argues that religious people were an effective pressure group with regards to criminal justice, thanks both to the literary works they produced and their direct intervention in political affairs, and that their contributions have not received the attention they deserve. It shows that the dichotomy between theories and practices of 'private' and of 'public' justice should be substituted by a framework in which three models, or discourses, of criminal justice are recognised as present in medieval Italian communes, with the addition of a specifically religious discourse based on penitential spirituality. Although the models of criminal justice were competing, they also influenced each other.