"Make a chain,
For the land is filled with crimes of blood,
And the city is full of violence."
-- Ezekiel 7:23 (NKJV)
Since I was in law school, I've been struck by how little is known about crime prevention and reduction. In the face of the surging rates of crime in the late 1960s, my criminal law professor insisted it was all measurement error. It wasn't. Then, I had the opportunity to do research in an office near the legendary Eleanor and Sheldon Glueck whose studies of juvenile delinquency were widely ignored for many years. Clearly, study and measurement could help improve civil behavior.
Since then, I've read many studies that described the ways that various activities could impact crime. Most such studies struck me as too narrow in scope, failing to take into account all of the influences that could help or hurt. As a Christian, the lack of measurements related to faith-related factors stood out. Why? Well, the testimonies of Christians I met often included repentance concerning and abandonment of criminal life styles.
More recently, some of my graduate students have begun examining how faith-related factors affect family violence, earning a living, and leading a more productive life.
I was immediately drawn to this book by its title. I was looking to find out what effect faith has on crime. I was pleased to find the kind of foundational reference book that can lead me to the existing research while suggesting areas where more experiments and research are needed. Very nice!
Let me briefly summarize what's in the book:
1. The cost of crime in the United States is vastly understated by economists because they don't count the effects on victims' lives.
2. There appear to be faith-based programs that have reduced crime, although a lack of proper measurements makes it impossible to determine the amount.
3. Three promising programs are profiled: pastors and police teaming in Boston to reduce gang violence; Amachi (mentoring of prisoners' children by believers in Philadelphia); and creating Violence-Free Zones in and around schools in Dallas.
4. The literature from 1944 through 2010 on the effects of faith on crime is reviewed and summarized so you can find the studies that most interest you. About 90 percent of such studies show some faith-related beneficial effects on crime reduction.
5. The author addresses in separate chapters that recidivism can be reduced by faith-based prisons, and faith-based prisons can rehabilitate inmates.
6. The book looks at the relationship between drawing closer to faith in prison and long-term changes in behavior, suggesting that more mentoring and mentor training is needed.
7. The author explains his conclusions about the role that faith can play in reducing crime.
8. The author describes the kinds of expertise, knowledge, and resources that government can bring to reducing crime.
9. An ideal program is described for prisoner rehabilitation and transitioning into civil society.
10. The book outlines the need for intermediaries to help faith-based organizations and churches to team and work effectively with government organizations.
There are two overriding themes in the book that are worth mentioning:
1. Many secular organizations aren't interested in (and some cases may be hostile to) looking at faith-based effects on crime.
2. Faith-based organizations and churches are too focused on evangelism to the exclusion of providing practical assistance needed to sanctify a saved soul.
I came away from reading the book with a profound sense of hope for achieving better results by focusing squarely on reducing crime through helping criminals and people at risk for becoming criminals change their behaviors in lasting ways while improving the spiritual health of the nation. It sounds like a job for the churches and the relevant law-enforcement and social service professionals to team together by creating new and more effective faith-based methods involving lots of mentors as committed and well-trained volunteers.
May God bless all those who read and apply the lessons this book contains.