Background
This paper is designed to complement the work already undertaken by the Diocesan Adviser on Child Protection in his paper, ‘Offenders in the Church’. His paper focuses specifically upon the challenges of working with sex offenders within the Christian community. The purpose of this paper is to look at the needs of those other offenders who are NOT sex offenders. It explores: the place of ‘resettlement’ within the contemporary criminal justice system; the theological imperative for Christian engagement with it, and some important factors for Christians to bear in mind when seeking involvement. The final section gives details of other organisations working in this field.
1) The Context
a) In July 2002 the Government’s Social Exclusion Unit (SEU) published its report, ‘Reducing re-offending by ex-prisoners’. In his introduction, the Prime Minister said, ‘We need to make sure that a prison sentence punishes the offender, but also provides the maximum opportunity for reducing the likelihood of re-offending. That means we need to redouble our efforts to rehabilitate prisoners back into society effectively.’
b) The concept of resettlement has a long pedigree, dating back to the voluntary assistance offered by the discharged prisoners’ aid societies and police court missions of the nineteenth century. The prison service has recently affirmed its commitment to the concept by creating a Directorate of Resettlement in place of the Directorate of Regimes. The Home Office has now published its ‘Reducing Reoffending National Action Plan’ (July 2004) in response to the SEU report.
c) Voluntary support for the majority of prisoners who serve short sentences (less than 12 months) has declined in availability since the 1980s. Short-term prisoners present the highest risk of re-offending, have the highest resettlement needs, yet receive the least help either in prison or following release. The 71% of all women prisoners who serve short sentences are particularly poorly catered for under present provision for resettlement. There are also additional specific needs facing other specific groupings: those who have been drug-dependent prior to going into custody; juveniles; foreign national prisoners held in British prisons in resettling either to communities in Britain or abroad; the over 65s (there is an incorrect assumption that imprisonment is exclusively a ‘young man’s game’), and those who are mentally ill. (1)
2) The Need
Imprisonment tends to exacerbate the socially excluding factors from which a high proportion of prisoners suffer prior to their incarceration. For instance, the prevalence of institutional racism means that a disproportionate number of prisoners are from black and minority ethnic communities (BSR produced a paper on this issue in 1999). Prisoners are typically severely disadvantaged with regards to educational achievement, basic skills and employment, accommodation, financial support and debt. A high proportion come from fractured families and few have stable relationships. Poor physical and mental health characterises many offenders. A majority of them abuse alcohol and illegal drugs. Compared to the general population prisoners are: 13 times as likely to have been in care as children and to be unemployed, and 15 times as likely to be HIV positive. Eighty per cent have the writing skills, 65 per cent the numeracy skills and 50 per cent the reading skills at or below the level of an 11 year old child. Imprisonment makes the situation of many offenders worse. A third lose their accommodation, two thirds lose their employment, over a fifth come out facing increased financial problems, over 40 per cent lose contact with their families. (2)
3) The Theological Imperative
a) At the heart of the Christian gospel lie the concepts of justice and grace. The God who ‘forgives those who truly repent’ works through a church that bears witness to the fact that human transformation is possible. True repentance is evidenced by an offender’s willingness to face up to and tell the truth about the wrong committed, and to make reparation for that wrongdoing. People can change, and such change is a divine gift. But change is also very hard, and can be achieved only with intensive support from other members of the community. Members of the Christian community have a tradition of offering support to those offenders seeking to make a fresh start.
b) There was a time when the purpose of rehabilitation was to provide offenders with the opportunity to examine their own behaviour in solitude and before the eyes of God, with the aim of engendering penance. Indeed, it could be argued that this belief in ensuring that the individual was given every opportunity to make amends for their behaviour drove the work of those responsible for rehabilitation for over a century, from the police court missionaries of the 1880s through to the probation officers of the present day. The police court missionaries were charged with providing offenders with moral and religious guidance away from a life of offending towards a new life as decent and proper members of society. The ideal was that through the establishment of full-time and fixed employment, decent accommodation and health-care, the individual could be provided with a fresh start. It is an ideal echoed by the recent statement by the former Home Secretary David Blunkett, in the foreword to the government’s paper, ‘Making the Right Choices’, in which he says, ‘A life of crime is not inevitable, whatever your background. But it is easier to make the right choices about crime if the basics are in place: a good education, a place to live, decent healthcare and paid work.’ (3)
4) Principles to bear in mind when engaging with ex-offenders
a) To welcome an ex-offender into the life of a congregation is a real privilege. Our society is often judgemental and condemning of people who have committed criminal offences. We should, as Christian churches, stand out as places where the gospel of grace and forgiveness is reflected in the quality of our fellowship. While the welcoming of an ex-offender into the life of the congregation brings its own challenges and raises particular issues we ought not to lose sight of the enormous privileges we have.
b) Many ex-offenders will attend church without anyone knowing or needing to know that they are or were offenders. All that is necessary is to remind people that, just as they may have young and old, single, married, gay or straight, able-bodied and disabled people within the congregation, so they may have ex-offenders, as well as others who may have committed offences but not been caught.
c) As Stephen Barber points out in his paper: ‘The term offender is properly used only of those who have pleaded guilty to a criminal offence or who have been convicted of one…A considerable proportion of the population, particularly men, may have committed offences. Offending is particularly common during adolescence, but it does not only occur then, and some offences, such as traffic offences, may occur at any age. Offences also cover a huge range of behaviour, from the relatively trivial to serious crimes.’ Christians wishing to become involved with the resettlement agenda must therefore avoid stereotyping and over-generalising about the needs of this widely diverse group of people known as ‘ex-offenders’. We need to acknowledge that terms such as ‘offender’ conjure up all sorts of feelings and images that can cloud our judgment. Each ‘case’ is unique. Someone convicted of a financial fraud may have virtually nothing in common with someone who has a history of violence, for example. It is also important to see the ex-offender as a whole person. Few of us would want to be defined by the worst thing we have ever done.
d) Issues of confidentiality are always complex and undertakings to treat matters ‘confidentially’ need to be expressly nuanced. The structures of accountability within the local church and diocese invite information sharing where appropriate. The minister may, if s/he feels it to be appropriate, explain that to the ex-offender that aspects of their history will be shared with the wardens or home-group leader or Bishop, for example. Very often this may not be deemed necessary but it is good practice at the outset to explain to the ex-offender the contours of the confidentiality offered. Those aspects of an ex-offender’s history that are most likely to be appropriately shared will pertain to potential risk factors.
e) While there is discontinuity between our ‘pre-conversion’ and ‘post-conversion’ lives, there is also a degree of continuity. If anything we become more aware of our weaknesses post-conversion. Ministers may feel under pressure to entrust an ex-offender with an area of responsibility as a recognition that they are a ‘new person’. But we might be more convinced of the depth of the repentance of, say, someone convicted of fraud if s/he was to declare themselves unsuitable to serve as church treasurer. As Stephen Barber’s paper makes clear, people convicted of offences against children should not be asked to become involved in children’s work, be appointed to positions of trust, and are debarred from serving as church wardens.
f) Some of the help ex-offenders need is practical, and there are several ways in which Christians can become involved meeting such needs (see 5). But what many people need most is acceptance, expressed not just in words, nor in labelling, but in including them unselfconsciously in a range of activities in church life.
g) As explained in 2), many offenders have deeply damaged personal histories. This can leave residual ambivalence towards ‘authority’. Boundaries can be pushed to discover their limits, or to provoke the sort of rejection with which they are emotionally familiar. An ex-offender with this history needs careful and clear explanations when appropriate (eg as to how decisions are made)
h) Many people who come to faith appreciate greatly the opportunity to share publicly their newfound faith. When considering the timing of such a public declaration of faith it would be wise to protect the ex-offender from either being too graphic in his/her descriptions of past life or too hasty in being put in the position of being invited to make such a public declaration. It is perhaps more of a danger with ex-offenders than with others that we put them on something of a pedestal and this can leave them particularly vulnerable should they falter in any way.
5) Local Initiatives and other resources
There are many things that congregations and individual Christians can do to support the resettlement of ex-offenders, including:
- volunteering with organisations that support ex-offenders
- As a parish, seeking out opportunities to make links with offenders in prison in order to support them when they come out (eg through Alpha-type initiatives and Prisons Christian Fellowship)
- praying for and supporting the many organisations, secular and Christian, that seek to support prisoners and ex-offenders. Prisons Week is a good time to focus on this (third week of November each year. Resources are produced ecumenically, and details sent nationally to all Church of England clergy).
Useful Resources
Community Chaplaincy: The Churches’ Criminal Justice Forum (CCJF) believes the church can help those leaving prison to start afresh, by promoting a Canadian model of Community Chaplaincy in the UK. Community Chaplaincy seeks to provide a high level of practical pastoral care for prisoners post-release by engaging church communities. It works closely with services and initiatives already in existence and relies on teams of volunteers recruited from local churches or faith groups, working under the professional direction of a co-ordinator or Community Chaplain. There are already schemes operational in Swansea, Gloucester, Preston and North Staffordshire, with others being developed.
More information about Community Chaplaincy, and other ways in which Christians can make a difference within the criminal justice system, from the CCJF website or by writing to CCJF at 39, Eccleston Square, London, SW1V 1BX.
Prison Fellowship: Prison Fellowship Christian volunteers:
- seek through prayer and practical care to help, support and develop Christian ministry to prisoners, ex-prisoners and families.
- seek to show the love of Christ to prisoners, ex-prisoners and families.
- come from all Christian denominations and offer their services to all who request them regardless of their religious beliefs.
More information is available on their website Or from Prison Fellowship England and Wales, PO Box 945, Maldon, Essex CM9 4EW, tel: 01621 843232.
Langley House Trust: a national Christian charity and social landlord providing accommodation and support for ex-offenders. Founded in 1958 to respond to the specific difficulties facing those leaving prison, today has over 15 projects across the country, arranged into 5 broad types:
- Fresh Start projects - places where residents are encouraged to learn new skills for independent living. The aim is to help residents find local employment, move on into their own accommodation and integrate with others in society.
- Drug Rehabilitation Centres – specialise in helping people overcome their addiction to drugs by providing structured daily routine with high commitment to individual counselling and group discussion.
- Resettlement Projects (including Women’s Projects) – offer semi-independent accommodation aimed at resettling ex-offenders into the community.
- Residential Training Centres – cater for residents who, initially at least, need a high degree of support and who would otherwise be prone to re-offend. Training programmes form part of the working week.
- Registered Care Homes – cater for residents with longer-term needs. High levels of care and support are provided, with the emphasis on quality of life and self-fulfilment.
The Langley House Trust (Head Office), PO Box 181, Witney, Oxford, OX28 6WD, tel (01993) 774075, fax (01993) 772425, or email
‘Caring for Ex-offenders: reintegration into society through the local church’ – a development of the ‘Alpha in Prisons’ initiative: Many men and women come to faith in prisons, and then wish to be linked with a church upon their release. Alpha’s aim is to help break the cycle of crime by linking these ex-offenders with a supportive church and also to equip and envision churches nationally and internationally to be involved in the work of caring for them. The project aims to provide ex-offenders with: a person to meet them at the prison gate upon release; basic provisions such as clothing and food; accommodation; work; and pastoral support through integration into the life of the church. In the last 2 years hundreds of ex-offenders have been linked with churches, across a number of denominations. Churches that would like to get involved should register their details with:
Alpha for Prisons UK Office, Holy Trinity Brompton, Brompton Road, London, SW7 1JA or email
St Aldates church in Oxford is involved in three prisons through the Alpha initiative: Huntercombe YOI, Grendon and Bullingdon, as well as welcoming some ex-offenders to their services. In the prisons they offer volunteer support to the chaplain, as well as leading chapel services. Contact details supplied by BSR on request.
Thames Valley Partnership ‘Family Matters’ project: the Thames Valley Partnership has been working with the Prison Service, voluntary organisations working with prisoners and their families, visitor centres and the Probation service from 2004 to identify and support good practice in: maintaining quality relationships when families are separated by imprisonment; safeguarding and supporting children of prisoners and prolific offenders; strengthening ties between offenders and their families in the community and in custody to aid rehabilitation and resettlement. Strengthening family ties is now recognised as a key part of the Thames Valley Resettlement strategy and agencies are committed to improving the services for families both during the sentence and when the prisoner comes home.
Other Thames Valley Partnership Initiatives:
Mentoring: the TVP is seeking new opportunities for mentoring and befriending for offenders and ex-prisoners as part of the developing South-East Region resettlement strategy.
Domestic Violence: new opportunities are opening up for help and support for perpetrators of domestic abuse and their families outside the criminal justice system. This is an area where faith communities can be proactive with the right training and support.
Thames Valley Partnership, Townhill Barn, Dorton Road, Chilton, Bucks, HP18 9NA. See also their webpage, volunteering section, for volunteering opportunities:
[NB the Diocese is represented on the Board of the Thames Valley Partnership by Yvette Gayford of PACT]
Community Service Orders: the Probation Service is keen to develop links with community projects through which people can serve their community service orders. Areas such as Abingdon and Oxford city are in desperate need for community projects requiring their help, and would be grateful if parishes could contact their relevant department if they have work that needs doing. One example where this has worked successfully is Lenny’s Adventure Playground, which was built for a playgroup in Banbury under Probation Service supervision by people serving Community Service Orders. Contacts details from BSR on request.
Thames Valley Offender Employment Group (TVOEG): a multi-agency partnership, supported by the Learning and Skills Council (LSC), which looks at the training and employment of ex-offenders to meet skills and labour shortages in the region. For example, there is a Toyota Educational Programme being run at Aylesbury Young Offenders Institute. Toyota provides all the equipment, cars and training materials and ensures that young offenders receive the same apprenticeship training as all their national apprentices, in order to become fully qualified Toyota technicians at NVQ level 3. A group of prisoners currently studying with Toyota is out-performing other national apprentices, such is their dedication.
Details of TVOEG from the LSC for Milton Keynes, Oxfordshire and Buckinghamshire, Latimer House, Langford Business Park, Langford Locks, Kidlington, Oxon, OX5 1GG, tel 0845 019 4154
Drafted by Alison Webster in consultation with the BSR’s Criminal Justice Issues Group, which includes Prison Chaplains, and Christians working in the Probation Service, the Judiciary, Victim Support and other criminal justice agencies, statutory and voluntary. Parishes seeking advice on the inclusion of ex-offenders may contact member of the CJIG through the BSR office.
Notes
(1) Information taken from the editorial of the CJM (Criminal Justice Matters) journal special issue on Resettlement, No 56, Summer 2004.
(2) Information taken from ‘Resettlement, the Criminal Justice Act 2003 and NOMS: prospects and problems’, by Rod Morgan, in CJM (Criminal Justice Matters) journal special issue on Resettlement, No 56, Summer 2004.
(3) From ‘Redemption to Rehabilitation to Resettlement’, by Andy Bain, in CJM (Criminal Justice Matters) journal special issue on Resettlement, No 56, Summer 2004.
